Статті в журналах: "All Souls Unitarian Church"

1

Suhadi, Suhadi, and Iman Kristina Halawa. "KARYA ROH KUDUS DALAM MENEMPATKAN PELAYAN GEREJA BERDASARKAN KIS 6:1-7." Manna Rafflesia 10, no. 1 (October 25, 2023): 206–18. http://dx.doi.org/10.38091/man_raf.v10i1.376.

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This article aims to understand the work of the Holy Spirit in placing church ministers. The Holy Spirit reveals His work in placing church servants to develop ministry. However, based on this research, the author found several things that are of concern to a church minister. In Ex. 18:14-27 Jethro also asked Moses to appoint several people who could help him in leading God's chosen people. Likewise, what was experienced by the apostles in their ministry after they received the power of the Holy Spirit to preach the Gospel and convert many souls was recorded in Acts 2:41 as approximately three thousand souls; this figure is not a small number of souls who want to be served the truth. The work of the Holy Spirit enables church ministers to serve the congregation in terms of teaching God's Word. All of this happened inseparable from the work of the Holy Spirit, and the Holy Spirit also enabled the apostles to determine according to predetermined criteria; namely, people must be filled with the Holy Spirit, wise, and willing to suffer for the truth. Hopefully, this article can help to understand and understand the work of the Holy Spirit in the lives of believers in carrying out the church's tri-tasks in terms of ministry.

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Meynell, Mark. "Global Anglican, Global Evangelical: The Paths That Led to Stott’s Lasting Influence." Unio Cum Christo 8, no. 2 (October 1, 2022): 31. http://dx.doi.org/10.35285/ucc8.2.2022.art2.

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John Stott (1921–2011) had a unique influence in the global church despite being associated with only one church (All Souls, Langham Place) and never moving far from central London throughout his life. This article explores the contributory factors behind his reach and influence. KEYWORDS: Evangelicalism, Anglicanism, Lausanne Movement, International Fellowship of Evangelical Students (IFES), integral mission, preaching

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Dunn, Stuart, Lesley Kadish, and Michael Pasquier. "A Religious Centre with a Civic Circumference: Towards the Concept of a Deep Map of American Religion." International Journal of Humanities and Arts Computing 7, no. 1-2 (October 2013): 190–200. http://dx.doi.org/10.3366/ijhac.2013.0089.

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This methodological paper sets out a definition of, and a vision for, a deep map. A deep map is defined as a platform and a means of expressing historical narratives, and seeks to move beyond the current situation, where time is presented as an attribute of space, and space as an attribute of text. It sets out a conceptual design of a deep map which brings all three together, allowing articulation of a narrative in the history of one denomination of US religion, the Unitarian church in Indianapolis in the nineteenth and twentieth centuries.

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Fedorov, М. А. "Confessional Range of Protestantism." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 38 (2021): 141–51. http://dx.doi.org/10.26516/2073-3380.2021.38.141.

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Diversity and the fragmented nature of Protestantism are the reason of various interpretations of its boundaries and the number of denominations it comprises. The key criterion of affiliation with Protestantism is the acceptance of basic doctrines set forward in the Niceno- Constantinopolitan Creed. The analysis of the beliefs of the religious organizations traditionally connected with Protestantism suggests that Jehovah's Witnesses, the Church of Jesus Christ of Latter-day Saints, Pentecostals-Unitarians are out of the doctrinal field of Christianity in general and out of the range of Protestantism in particular. The other distinct characteristic of Protestantism is the acceptance of the Five Solas – sola scriptura, sola fide, sola gratia, Solus Christus и Soli Deo gloria, which are aimed at the validation of Christian doctrines set forth in the Bible. This thesis was demonstrated via the analysis of the doctrinal sources of Lutheranism, Reformed Church and Anglican Church. The article also reports on the five solas present in the creeds of Baptists, Pentecostals, Methodists, Mennonites, Religious Society of Friends, and Seventh-Day Adventists. Cultural and historical proximity of protestants and religious organizations that do not meet the criteria above calls for a new category – “post reformation religions” – that can embrace them all.

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KAYE, ELAINE. "Heirs of Richard Baxter? The Society of Free Catholics, 1914–1928." Journal of Ecclesiastical History 58, no. 2 (March 28, 2007): 256–72. http://dx.doi.org/10.1017/s0022046906008177.

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The Society of Free Catholics was founded in 1914 by a small group of Unitarian ministers, who, inspired by Richard Baxter, James Martineau, F. D. Maurice and the Catholic Modernists, sought to combine historic Catholic sacramental and devotional practice with theological freedom, and to unite all Christians in a Free Christian Church. The members included Anglicans, Nonconformists and a few Roman Catholics. The two main leaders of the society were J. M. Lloyd Thomas of the old Meeting, Birmingham, and W. E. Orchard of the King's Weigh House, London. Their chief legacy was a series of prayer books for public worship.

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Jenks, Richard James. "A Comparison of Religiosity and Life Satisfaction among Seven Different Religious Groups." Advances in Social Science and Culture 2, no. 2 (May 31, 2020): p1. http://dx.doi.org/10.22158/assc.v2n2p1.

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The purpose of this study is to see if six widely used indicators of religiosity (self-reporting as being religious; importance of their religion to them; church membership, attendance and belonging to church groups; and praying) are related to happiness and life satisfaction. Using an on-line survey (N = 1399) I found that all except the frequency of prayer indicator were positively associated with life satisfaction and happiness. The sample was then broken into seven groups: Protestant, Catholic, Jewish, Buddhist, Unitarian, Unity and no religion. Significant ANOVAs were found among the groups on each of my four questions: Life Satisfaction, Happiness, Not Feeling Lonely, and Group Satisfaction. Overall, Unity members scored high on these questions while the non-religious, Buddhists, and Unitarians scored low. The results for Unity, Unitarianism and Buddhism were discussed in terms of their doctrines accounting for these scores. Finally, recommendations were made for future research.

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Ming, David, Yonathan Purnomo, Maria Titik Windarti, Tonny Andrian, and Ari Suksmono. "Implementation of Church Tasks Based on Acts 2:41-47 among Church Activists at the Synod of the Jakarta Baptist Christian Church." Technium Social Sciences Journal 51 (November 8, 2023): 319–33. http://dx.doi.org/10.47577/tssj.v49i1.9652.

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The early congregation became a pioneer as well as a barometer for today's churches in the Implementation of Church Tasks. The early congregation carried out 4 (four) Church tasks correctly and in a balanced manner; 1. Teaching God's Word, 2. Fellowship, 3. Service of Love and 4. Witnessing. The early congregation did all this sincerely, bravely with a burning and constant spirit, the impact was a very rapid and significant increase in the number of souls. Today's churches must reflect on the early congregation in carrying out church life. The method used in this research is a quantitative method. The results of this conclusion can be seen from the results of calculations using Confidence Interval statistical calculations at a significance level of 5% resulting in Lower Bound and Upper Bound 225.5202 – 231.8353. Which is in the high interval or it can be said that the position of the Level of Implementation of Church Tasks based on Acts 2:41-47 among Church Activists at the Synod of the Jakarta Baptist Christian Church (Y) is in the high category.

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Baskoro, Paulus Kunto. "Prinsip-Prinsip Penginjilan yang Efektif Menurut Kisah Para Rasul 13:1-12 Bagi Pertumbuhan Gereja Masa Kini." Predica Verbum: Jurnal Teologi dan Misi 2, no. 2 (December 31, 2022): 110–22. http://dx.doi.org/10.51591/predicaverbum.v2i2.42.

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The power of an evangelism is an important key to church growth. Evangelism is a step in preaching the gospel of Christ Jesus to every person and all nation. Because when people accept Jesus as their Lord and Savior, their lives change. The church must understand that the most important thing in a ministry is that many souls are saved and discipled. That’s why to understand the principles of effective evangelism the author reliaes on the understanding an Acts 13:1-12 which is a strong reference from the example of the early church. The method used is descriptive literature method. This research will discuss about effective ways of evangelism, so that evangelism is more effective and can be apllied in all ages. The purpose of this writing is First, to explore effective principles in evangelism according Acts 13:1-12. Second, apply or aplly the principles of evangelism that are effective for the growth of the church today. Third, help equip every church leader to continue to be faithful in carrying out evangelism, according to the great commission.

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Shlyakhov, Mikhail Yu, and Nina V. Starikova. "Characteristic features of Reformation in Hungary and the Formation of the Unitarian (Anti-Trinitarian) Church in Transylvania in the Second Half of the 16th Century." Journal of Frontier Studies 9, no. 1 (March 7, 2024): 126–44. http://dx.doi.org/10.46539/jfs.v9i1.524.

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This article examines the peculiarities of the Reformation process in the Hungarian territories, followed by the formation of a Unitarian (Anti-Trinitarian) church in Transylvania in the 16th century. The study aims to identify the specific features and periodization of this process in the said area. The first feature is the complex ethnic composition of the population, which led to political and religious opposition and the strengthening of state power by certain ethnic groups that adopted Protestant religious doctrines. The second feature is related to the complex military-political situation in Central Europe in the 16th century: the disintegration of the Kingdom of Hungary, the annexation of parts of the disintegrated kingdom by the Ottoman Empire, which led to several major Austro-Turkish wars and constant border skirmishes. This resulted in the emergence of various vassal formations and the use of interfaith conflict as a means to achieve success in military-political confrontations. The third feature, closely related to the previous ones, is the strengthening of magnate clans, which, in the context of weak government and a challenging international situation, became independent political forces significantly influencing the religious processes in the country. These characteristics of Reformation in the Hungarian territories led, in the second half of the 16th century, to a substantial expansion of Protestantism supporters and an increase in the number of Protestant denominations. In the small, frontier, vassal state of the Eastern Hungarian kingdom under the Ottoman Empire, the widest religious freedom in Europe was granted. A few years later, a Unitarian (Anti-Trinitarian) Christian church was established, receiving equal rights with all other religious denominations. It continues to exist in Hungary and Romania. This study will be of interest to the researchers of history of Reformation and religion in general.

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Thorpe, Denise E. "Lighting the way: Lithuanian Vėlinės visuality as participation, resistance, rupture, and repair." Journal of Material Culture 22, no. 4 (November 7, 2017): 419–36. http://dx.doi.org/10.1177/1359183517737332.

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During the days of Visų Šventųjų diena (All Saints’ Day) and Vėlinių dieną (All Souls’ Day), Lithuanians traverse the country bearing candles and flowers to lay on the graves of their beloved dead. Although these are Roman Catholic practices, many of the Lithuanians who venture to cemeteries are not Catholic or Catholic identifying. As a church historian described in conversation, ‘ Vėlinės has overflowed the banks of the church’, it carries a distinctive and powerful importance in Lithuania. The pervasiveness of death, suffering, loss, exile and dislocation is a prominent aspect of the Lithuanian experience in the modern era. Exploration of the visual aspects of these bodily practices reveals complex dimensions of memory, identity and hope entwined within these religious practices.

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Galed, Daniel Ortega. "40 tahun Kitab Hukum Kanonik Gereja Katolik Latin (1983-2023). Historisitas – Amandemen – Analisis." Forum 53, no. 1 (April 29, 2024): 01–18. http://dx.doi.org/10.35312/forum.v53i1.600.

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The actual CIC of the Latin Catholic Church is 40 years old this year since it was first promulgated by Pope John Paul II on January 25, 1983. In its journey as universal law of the Latin Catholic Church, during three pontificates, all Popes have made amendments to it. This study intends to canonically analyze any juridical modifications or amendments sought by the Church Legislator regarding certain themes in the Codex. To get a more holistic context, as in the sub-title, the historical panorama of the birth of the ecclesiastical juridical system will first be synthesized. Then, all the modifications to universal law over the past 40 years, whether promulgated through Apostolic Letters in the form of motu proprio or in Apostolic Constitutions, will be presented. The purpose of this paper is to find the spirit and orientation behind the “revitalization” of the canonical norms in question, which must be in line with the ultimate goal of Church Law, namely the realization of the “salvation of the souls”.

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Kristiani, Dina, and Paulus Kunto Baskoro. "Makna Teologis Konsep “Oikumene” Menurut Yohanes 17:1-26 dan Aplikasinya Bagi Gereja Masa Kini." ILLUMINATE: Jurnal Teologi dan Pendidikan Kristiani 4, no. 2 (January 1, 2022): 90–101. http://dx.doi.org/10.54024/illuminate.v4i2.120.

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AbstractThe church has an important role in a movement for the gospel of Jesus Christ. The Great Commission is the center of the church in carrying out the mission of the Kingdom of God in this wolrd. Since the days of the early church, the church has experienced tremendous growth. Many souls believed in Jesus and experienced tremendous spiritual growth. The extraordinary growth of God’s church makes all components of the church must be well integrated into a unified whole. All of this cannot be separated from the Lord Jesus prayer so that His disciples remain united in the project of the great commission. But in reality, the church that should have remained united as the Lord Jesus prayer in John 17:1-26 did not materialize well. The church began to fokus on worldly interests and was no longer a universal church unit. Some of the problem that occurred, the disorganization of the church which is often referred to as ecumenical did not happen well, because of differences in doctrine, there are elements of self-interest, leadership problem and finanacial problems. So that the essence of the church to carry out the mission of the great commsission has shifted. This writing uses a descriptive method of literature by extracting library data ro strengthen understanding as a whole. The goal is that through writing, namely, First, church leaders realize how important a unity is in God’s church. Second, the church becomes a pleasant family as a member of the body of Christ. Third, believers are focused again on thinking about the realization of the Lord Jesus prayer, so that they become one.. Keywords: Ecumenical, Unity, Church, Christian, Jesus Prayer.

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Hart, D. G. "Divided between Heart and Mind: the Critical Period for Protestant Thought in America." Journal of Ecclesiastical History 38, no. 2 (April 1987): 254–70. http://dx.doi.org/10.1017/s0022046900023071.

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In 1854, Philip Schaff, professor of church history at Mercersburg Theological Seminary and minister of the German Reformed Church, reported to his denomination on the state of Christianity in America. Although the American Church had many shortcomings, according to Schaff the United States was ‘by far the most religious and Christian country in the world’. Many Protestant leaders, however, took a dimmer view of Christianity's prospects. In the middle decades of the nineteenth century, a nagging sense prevailed that traditional theology was no longer capable of integrating religion and culture, or piety and intelligence. Bela Bates Edwards, a conservative New England divine, complained of the prevalent opinion ‘that an intellectual clergyman is deficient in piety and that an eminently pious minister is deficient in intellect’. Edwards was not merely lamenting the unpopularity of Calvinism. A Unitarian writer also noted a burgeoning ‘clerical skepticism’. Intelligent and well-trained men who wished to defend and preach the Gospel, he wrote, ‘find themselves struggling within the fetters of a creed by which they have pledged themselves’. An 1853 Memorial to the Bishops of the Protestant Episcopal Church summed up the doubts of Protestant clergymen when it asked whether the Church's traditional theology and ministry were ‘competent to the work of preaching and dispensing the Gospel to all sorts and conditions of men, and so adequate to do the work of the Lord in this land and in this age’.

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Dorn, Jacob H. "“In Spiritual Communion”: Eugene V. Debs and the Socialist Christians." Journal of the Gilded Age and Progressive Era 2, no. 3 (July 2003): 303–25. http://dx.doi.org/10.1017/s1537781400000438.

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He had only seen Debs three times, met him twice, and really talked to him once, but when Debs died in 1926, John Haynes Holmes, pastor of New York City's Community Church (Unitarian), himself a distinguished civil libertarian and social reformer, announced that he loved Debs deeply and “honored him above all other men now alive in America.” Why did many people share that love of Debs, and others hate him, Holmes asked. In both cases the answer was Debs' own outflowing love, which common folks cherished but the rich and powerful saw as a threat to the established order. Exactly the same answer explained reactions to Jesus. Holmes spoke at a mass meeting in Debs' memory at the Madison Square Garden and converted a Sunday service at the Community Church into “a public memorial” to Debs: “I shall take his life as my text,” he wrote Theodore Debs, “use his writings for Scripture reading, and place in the pulpit a full-sized copy of Louis Mayer's bust, draped with the Red flag.” Waxing poetic, Holmes had Christ receive Debs into heaven with these words:

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Stępniak, Ks Marek. "Koncepcja człowieka a pozytywny porządek świata." Annales. Etyka w Życiu Gospodarczym 15 (January 1, 2012): 61–71. http://dx.doi.org/10.18778/1899-2226.15.06.

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Looking at the modern events shouldn't we claim that it is impossible to create the positive order of the world there where the human souls are running wild? This strict but at the same time full of realism statement of the Head of the Catholic Church taken from the encyclical on the Christian hope has often appeared in the social teaching of the Church in the recent years, it is repeated in a different form during the Benedict XVI's meetings with the high and mighty of this world and the faithful. This „decline of the souls” is the first reason for the economic crisis. It is a challenge which must be faced by the goodwill people. The rejection of the natural law and the God's law expressed in the Decalogue does not make a human being happier but it introduces divisions, social conflicts and the exploitation. Therefore, the moral revival of people and societies, the respect for human dignity and people's natural rights must go hand in hand with the wise political and economic activities in order to solve the modern „social issue”. Without the moral revival, all other solutions, which can be expected looking for example, at the Polish political scene after the last election, sooner or later will turn against the human being and will cause the irretrievable social damage.

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CHAPMAN, ALISTER. "Secularisation and the Ministry of John R. W. Stott at All Souls, Langham Place, 1950–1970." Journal of Ecclesiastical History 56, no. 3 (July 2005): 496–513. http://dx.doi.org/10.1017/s0022046905004288.

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This article uses the parish ministry of John R. W. Stott as a case study of the resilience of evangelical churches in England in the postwar period. It situates Stott's experience at All Souls in the context of the debates over the reasons for the resilience of conservative Protestantism in the western world, and argues that closer attention to particular historical facts is necessary in order to understand this phenomenon properly. The article suggests that in England in the 1960s secularisation theory became a part of the story it was trying to tell, as it generated anxiety among Christian leaders, like Stott, who were committed to reversing the decline in church attendance in England.

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Gianturco, Carolyn. "Evidence of Lay Patronage in Sacred Music in a Recently Discovered Document of 1631." Journal of the Royal Musical Association 113, no. 2 (1988): 306–13. http://dx.doi.org/10.1093/jrma/113.2.306.

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It is common practice in the Catholic Church for friends and relatives of the deceased to have religious services held for their souls. That is, a donation is offered to a priest, a church or a monastery so that one or more Masses may be said in their remembrance. This is certainly not a surprising tradition in a religion which believes in life after death, in the value of prayer, and in the possibility that the prayers of the living may lessen the punishment of the sins of the dead. As musicologists we are, of course, all aware that many Requiem Masses were written over the centuries for just this purpose, but recent research suggests that there were yet other important musical consequences of this particular religious belief and practice.

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Weeks, James. "The Architects of Christ Church Library." Architectural History 48 (2005): 107–38. http://dx.doi.org/10.1017/s0066622x00003749.

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Architecture in Oxford between the Civil War and the early Georgian period presents a fascinating picture of great stylistic change and originality, as vernacular building traditions largely inherited from the Gothic of the Middle Ages were superseded by new design philosophies derived from Renaissance interpretations of classical architecture. The new architecture was driven by an increasingly élite and academic taste, largely dependent upon expensive foreign books and even more costly foreign travel, and necessitated fundamental changes to the established building practices of the colleges, which had hitherto relied largely on local master masons for both construction and design. As architecture ‘was something outside the ken of the average Oxford don’, knowledgeable men, especially those who had travelled abroad and seen modern buildings, became important arbiters of taste, and often drifted into architecture as a result. The first and most famous Oxford man to take this path was Christopher Wren of Wadham College in the 1660s, but he was followed a generation later by Henry Aldrich, Dean of Christ Church, after whose death in 1710 the mantle passed to George Clarke of All Souls College. It is with the significance of the latter two men’s activities at Christ Church that we will presently be concerned.

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Keith, Graham. "Patristic Views on Hell-Part 1." Evangelical Quarterly: An International Review of Bible and Theology 71, no. 3 (September 12, 1999): 217–32. http://dx.doi.org/10.1163/27725472-07103004.

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In this period the doctrine of the last things was yet to be worked out in detail. Apart from the resurrection of the dead and the final judgment, no orthodox consensus was established. With such a climate Origen tried to extend the church's teaching. He tied the traditional idea of a final judgment to God's long-term strategy for the restoration of souls (or intelligences) after they had declined from the contemplation of God. In the process he produced a speculative and controversial picture which revolved round the willing subjection of all things to God. All God's judgments were essentially corrective. This meant that Origen at least considered the possible salvation of the devil and his angels. But his treatment did leave several inconsistencies. This was probably of more use to the church than a systematised dogmatic statement, because it focussed the mind of the church on certain key issues on which it had to work out a biblical consensus.

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Verdiani, Giorgio, Alexia Charalambous, and Federica Corsini. "Reconstructing the Past, Enhancing the Traces from Frescos." i-com 21, no. 1 (April 1, 2022): 19–32. http://dx.doi.org/10.1515/icom-2022-0014.

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Abstract Architectures are always subject to transformation in time. When a historical building is seen by a tourist or by an occasional visitor, it appears like a complete and final artefact, showing its main characteristics like a clear example of a style or of an artistic phase. This interpretation may turn out to be mostly a simplification, while the building is often the result of a large set of interventions in time. It is the case of a large number of main and secondary architectures, changed according to the mutation of needs and tastes. In Fabriano, in central-eastern Italy, the St. Venanzio Church (later Cathedral) was subject to a significant transformation of the apse interiors during the XVII century, with the demolition of the original chapels’ asset and their replacement by a larger unitarian space behind the main altar. This intervention has afflicted all the frescos that were the decoration of those chapels, they were partially deleted by the new masonry works, covered by paint, or walled in the new shape of the church. Since its early discovery, this patrimony has received various restorations. The research for a virtual reconstruction was based on a detailed digital survey of the building.

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Bryan, Lindsay. "Periculum animarum: Bishops, Gender, and Scandal." Florilegium 19, no. 1 (January 2002): 49–74. http://dx.doi.org/10.3138/flor.19.003.

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Scandal was defined in the medieval church as the sin of causing another's fall by providing a bad example in word or deed. The theology of scandal was developed particularly by Peter the Chanter (d1197) and his early thirteenth-century followers Robert Courson, Stephen Langten, and Thomas of Chobham, and it was crystallized by Thomas Aquinas into the doctrine which survives in the Catholic Church today. Scandal was a sin against charity, since it endangered the souls of others, and most thirteenth-century writers on the subject agreed that it could be a mortal sin, depending on the kind of sin it provoked in another. It was so serious that it was to be avoided at all costs, except where the truths of life (the Christian way of living to attain eternal life), doctrine (Christian teaching), and justice (Christian law and order, and rectitude) were concerned.

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Smith, Peter. "Engaging with the State for the Common Good: Some Reflections on the Role of the Church." Ecclesiastical Law Journal 11, no. 2 (April 28, 2009): 169–80. http://dx.doi.org/10.1017/s0956618x0900194x.

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The Canon Law of the Roman Catholic Church establishes the right of the Church to proclaim the Gospel and expound it, and to proclaim moral principles especially when this is required by fundamental rights or ‘for the salvation of souls’ (Canon 747). While this was taken for granted for centuries, society and culture have undergone rapid and extensive changes, especially over the last forty years. From what was once a Christian society and culture, we have moved to a multicultural and secular society, and have seen the rise of ‘ideological secularism’. The place of religion and religious values in the public forum is being questioned, and an aggressive secularism seeks to reduce religion and its practice to the private sphere. However, a healthy secularity should recognise both the autonomy of the state from control by the Church and also the right of the Church to proclaim its teaching and comment on social issues for the common good of humanity. This right is recognised in the 1948 Universal Declaration of Human Rights and the 1950 European Convention for the Protection of Human Rights and Fundamental Freedoms. From the Church's point of view, this right was recognised for all religions in the Second Vatican Council's ‘Declaration on Religious Liberty’. We must defend that right because the Church exists not for its own sake but for the sake of humanity.

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Gibson, J. C. L. "The Book of Job and the Cure of Souls." Scottish Journal of Theology 42, no. 3 (August 1989): 303–17. http://dx.doi.org/10.1017/s0036930600032014.

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Though his example is warmly commended in the Epistle of James (5.11), Christian piety has never been altogether comfortable with the Job whose sterling patience in adversity is set forth in the book's first two chapters. The man who is there shown suffering bravely the loss of property and family and the onset of disease of a kind that in these distant days had the sentence of death written over it, yet steadfastly refuses to blame God for such disasters, is certainly admired. But his dauntless sentiments of 1.21, The Lord gave, and the Lord has taken away; blessed be the name of the Lord, and of 2.10, What? Shall we receive good at the hand of God, and shall we not receive evil? — the latter in response to his wife who, unable to put up with his agonies any longer, calls on him to curse God and be done with it all — are just too hard to take. A hymn made out of a similarly passive sounding Old Testament text like My times are in thy hand (Ps. 31.15) is one thing. But Job's insistence on implicating God directly in the tragedies that may befall a good man is quite another thing. I doubt, therefore, whether these texts from Job chapters 1 and 2 figure much in the pastoral care of the sick and the bereaved in the modern Church, though in sturdier ages it seems that they did.

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Gegel, I. Ketut. "Communicatio In Sacris Berbagi Kasanah Rohani Medium Membangun Persaudaraan di Antara Umat Kristiani Analisa Sejarah, Doktrin dan Iuris." Seri Filsafat Teologi 30, no. 29 (December 7, 2020): 294–333. http://dx.doi.org/10.35312/serifilsafat.v30i29.25.

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In this paper, the author studies of Communicatio in Sacris as an act of sharing sacraments among Christians. This study begins with the author's observation regarding of relation among Christians at this time. In the past centuries, many dissensions happened and large communities were separated from full communion with Catholic Church. Each excludes others to take part in its own liturgy. However, it should be kept in mind, that unity which Christ willed, stood at the very heart of the Church’s mission. At every era, there have been figures who do not only defend the Church but also open the Church to other Christians, especially, in her liturgical services. It has begun a long the history of the Church. It is sufficient to simply to mention two of them. In 1244 Innocent IV allowed Dominicans to minister separated Christian communities by sharing the Eucharist with them. In modern age, John XXIII who led the 2nd Vatican Council has brought Catholic Church even more open toward other Churches, giving a wide possibility to share sacraments with non Catholic. The purpose of all these actions is for the goodness of souls. The method used in this article is a qualitative research, by analyzing the Church view of communicatio in sacris. The author analyzed the Church documents: 2nd Vatican Council, Canon Law and other sources, including digital sources to support the analysis. From this study, the author found out that communicatio in sacris in its strict meaning means to share sacraments amongs Christians that becomes an instrument to foster fraternity among Christians.

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Strocchia, Sharon T. "Remembering the Family: Women, Kin, and Commemorative Masses in Renaissance Florence*." Renaissance Quarterly 42, no. 4 (1989): 635–54. http://dx.doi.org/10.2307/2862275.

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In August 1465 Alessandra Macinghi Strozzi, mother of the art patron and builder Filippo Strozzi, arranged for an annual set of masses in the parish church of Santa Maria Ughi. Her purpose, as she said, was to commemorate the souls of “all our dead,” “tutti enostri passati”(sic). In her record of the commission, Alessandra carefully outlined the conditions of the bequest. She noted, for example, the location of the land donation whose proceeds subsidized the masses and the day the ten masses were to be performed, and made alternate arrangements should the priests of Santa Maria Ughi fail to uphold their obligations. Yet within this context of legal specifications and formulae, Alessandra remained curiously vague about one of the program's essential clauses: namely, the precise identity of “all our dead.“

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Missa, Antonius, and Rajiman Andrianus Sirait. "Misi Bagi Pertumbuhan Gereja." Journal of Religious and Socio-Cultural 3, no. 1 (August 22, 2022): 61–80. http://dx.doi.org/10.46362/jrsc.v3i1.106.

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Mission is crucial in determining whether a church will grow or not. Talking about the mission, the church must ask what the real mission is, and why we (the church) have and must have a mission. In answering this, the writer wrote that using a qualitative method, literature study was an option. In addition to looking at the Bible, the author also uses other literature as a supporting object to be considered and additional insight in determining the concepts covered in writing. Christian missions always pay attention to church growth. The type of growth described in this case must be quantitative and qualitative. All of these things can start from within the family, work or business partners, and can also be in certain hobby communities. This function must be maximized in the lives of Christ's disciples (congregations) who are taught by the church so that they can be salt and light. Therefore, it is necessary to carry out missions so that the congregation is also engaged in evangelistic missions. A growing church must be able to reach souls, not move souls from one church to another. The church must be able to innovate with today's challenges, without leaving the essence of God's Word itself. A growing church must be strong on the basis of the truth of God's Word that has been written in the Bible, in order to answer and counteract the influence of heresies that are increasingly rampant and also the frenetic world that is increasingly tempting. Misi menjadi hal krusial dalam menentukan gereja itu berumbuh atau tidak.Misi bukan hanya milik untuk kalangan tertentu saja, melainkan tanggung jawab setiap orang Kristen untuk mengemban misi. Berbicara tentang misi, gereja haruslah bertanya apa misi yang sebenarnya, dan mengapa kita (gereja) memilik dan harus bermisi Dalam menjawab hal tersebut, penulis menuliskan dengan menggunakan metode kualitatif studi pustaka menjadi pilihan. Selain melihat dari Alkitab penulis juga menggunakan literatur lainnya sebagai objek pendukung untuk dapat menjadi bahan pertimbangan dan tambahan wawasan dalam menentukan konsep-konsep yang tercakup dalam penulisan.Misi-misi Kristen selalu memperhatikan pertumbuhan gereja. Jenis pertumbuhan yang digambarkan pada hal ini yaitu harus bersifat kuantitatif dan kualitatif.Semua hal tersebut dapat saja dimulai dari dalam keluarga, pekerjaan maupun rekanan bisnis, dan bisa juga dalam komunitas hobby tertentu. Fungsi tersebut harus dimaksimalkan dalam hidup murid Kristus (jemaat) yang diajarkan oleh gereja agar dapat menjadi garam dan terang. Oleh karena itu perlu melakukan pengutusan agar jemaat juga bergerak dalam misi penginjilan. Gereja yang bertumbuh haruslah dapat menjangkau jiwa-jiwa, bukan memindahkan jiwa-jiwa dari gereja satu menuju gereja yang lainnya. Gereja harus mampu berinovasi dengan tantangan zaman sekarang, tanpa meninggalkan esensi dari Firman Tuhan itu sendiri. Gereja yang bertumbuh haruslah kuat dalam dasar kebenaran Firman Tuhan yang telah di tuliskan pada Alkitab, guna menjawab serta menangkal pengaruh ajaran sesat yang semakin marak dan juga hingar bingar dunia yang semakin menggoda.

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Přibyl, Stanislav. "Fundamental Rights—Comparison of the Approaches in the Canon Law and in the Civil Law." Philosophy and Canon Law, no. 6 (December 18, 2020): 73–95. http://dx.doi.org/10.31261/pacl.2020.06.05.

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The Code of Canon Law of 1983 came up with a list of obligations and duties of the Catholic faithful. This list is analogical to those of the charters of fundamental rights and freedoms found in the documents of international law and in the constitutions of democratic countries. the inspiration of church law by civilian law was a reality from the very beginnings of the development of Canon Law: first by Roman Law, in the modern world by complex codifications of civil law, and after Vatican II also the idea of universal human rights. The specifics of the Catholic Church in relation to a democratic state is the incorporation of the subject of law into the Church through baptism which brings, above all, duties and obligations. Thus the catalogue which may now be seen in the Code contains first and foremost a list of duties, not rights, which are not stressed in the modern state. In fact, the modern state has very few demands; often just the payment of taxes and compulsory school attendance. The article deals with the individual obligations and rights found in the Code of Canon Law and compares them with their analogies in constitutions. The concept of civil and canonical norms tends to get closer primarily in the case of inspiration by natural law, whereas the obligations of the faithful represent a specifically ecclesiastical goals, for which no analogy in civil law can be found. After all, the supreme law of the Church is the salvation of souls, indeed, the state does not have such a supernatural goal.

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Syahdin, Syahdin, Paul Sentot Purwoko, Sri Wahyuni, and Timotius Sukarna. "Stephen's Ministry Concept as a Transformative Deacon Prototype Model Based on Acts 6:5 In Pontianak City." Technium Social Sciences Journal 48 (October 8, 2023): 320–30. http://dx.doi.org/10.47577/tssj.v48i1.9523.

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The Bible in Acts 6 records that Stephen was the prototype of the first deacon in the early history of God's church ministry on this earth. The researcher will describe Stephen as a transformative deacon prototype based on Acts 6:1-7:9-10 among the seven deacons in the early congregation who were chosen by the congregation to carry out the tasks of diaconal (social) service in the early congregation. . This study aims to analyze the concept of Stephen's ministry as a transformative deacon prototype model based on Acts 6:1-7:9-10. The research method used is qualitative implementation of the concept of Stephen's ministry, a transformative deacon prototype model based on Acts 6:1-7:910 as principles and formulas. The results of the research state that the prototype model of transformative deacon applied is charismatic, reformative and transformative diaconia. Therefore, steps must be rethought to make the relevance of reformative and transformative diaconal services in the form of a touch in all fields as a whole and cross-sectoral which causes the transformation of life. This transformation primarily brings souls to enter the Kingdom of God as mandated by the Lord Jesus Christ in Matthew 28:18-20. steps must be rethought to make the relevance of reformative and transformative diaconal services in the form of a touch in all fields as a whole and cross-sectoral which causes the transformation of life. This transformation primarily brings souls to enter the Kingdom of God as mandated by the Lord Jesus Christ in Matthew 28:18-20. steps must be rethought to make the relevance of reformative and transformative diaconal services in the form of a touch in all fields as a whole and cross-sectoral which causes the transformation of life. This transformation primarily brings souls to enter the Kingdom of God as mandated by the Lord Jesus Christ in Matthew 28:18-20.

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Scribner, R. W. "Pastoral Care and the Reformation in Germany." Studies in Church History. Subsidia 8 (1991): 77–97. http://dx.doi.org/10.1017/s0143045900001575.

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Of the numerous criticisms and expressions of grievance directed at the Church in Germany on the eve of the Reformation, the most devastating was the charge of inadequate pastoral care. Reformers of all complexions bewailed the poor state of the parish clergy and the inadequate manner in which they provided for the spiritual needs of their flocks. At the very least, the parish clergy were ill-educated and ill-prepared for their pastoral tasks; at the very worst, they exploited those to whom they should have ministered, charging for their services, treating layfolk as merely a means of increasing their incomes, and, above all, resorting to the tyranny of the spiritual ban to uphold their position. The popular propaganda of the early Reformation fully exploited such deficiencies, exposing the decay in root and branch of a system of pastoral care depicted as no more than an empty shell, a facade of a genuine Christian cure of souls. The attack on the traditional Church was highly successful, successful enough to provoke an ecclesiastical revolution, and almost a socio-political revolution as well. It was, indeed, so successful that generations of historians of the Reformation have seen the condition of the pre-Reformation Church largely through the eyes of its critics and opponents. This negative image was matched by an idealized view of what succeeded it: where the old Church had failed the Christian laity, indeed, so much that they had virtually fallen into the hands of the Devil, the new Church offered solutions, a new way forward, a new standard of pastoral care and concern that created a new ideal, the Lutheran pastor, who cared for his flock as a kindly father, a shepherd who would willingly give up his life for his sheep.

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Gandaputra, Edwin. "Pemahaman Murka dan Kasih Allah dalam Memanfaatkan "Peluang Emas" Pengabaran Injil Pribadi di Masa Pandemi Covid-19." Jurnal EFATA: Jurnal Teologi dan Pelayanan 7, no. 1 (January 5, 2021): 1–15. http://dx.doi.org/10.47543/efata.v7i1.35.

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The problem of the Covid-19 pandemic is experienced by the church in carrying our religious activities, especially personal evangelism. Restrictions on religious activities hinder personal evangelism. The Covid-19 kills thousands of people around people in the church. The fear of death is part of the understanding of God’s wrath in the Old and the New Testaments. God's wrath is shadowed by God's love. God's work of salvation becomes God's work of love. The results of descriptive interpretive research on understanding God's wrath and love are a golden opportunity to overcome personal gospel preaching during the Covid-19 period. The church plans and develops the potential of the church congregation in multiplying the "golden" opportunities of evangelism. Church leaders can use data that is integrated with the service systematics to support evangelism. All elements of the church can reach more souls. Evangelists communicate the understanding of God's wrath and God's love is communicated through online media networks be ‘golden’ opportunity in personal evangelism. AbstrakMasalah pandemi Covid-19 dialami oleh gereja dalam menjalankan kegiatan keagamaan khususnya pengabaran Injil pribadi. Pembatasan kegiatan keagamaan menghambatkan pengabaran Injil pribadi. Virus covid-19 membunuh ribuan orang terjadi di sekitar gereja. Ketakutan kematian menjadi bagian dari pemahaman murka Allah dalam Perjanjian Lama dan Perjanjian Baru. Murka Allah dibayangi kasih Allah. Karya keselamatan Allah menjadi karya kasih Allah. Hasil penelitian deskriptif interpretatif tentang pemahaman murka dan kasih Allah menjadi peluang emas untuk mengatasi pengabaran Injil pribadi di masa covid-19. Gereja merencanakan dan mengembangkan potensi jemaat gereja dalam mengali peluang ‘emas’ pengabaran Injil. Pemimpin gereja dapat menggunakan data yang diintergrasi dengan sistematika pelayanan mendukung pengabaran Injil. Seluruh elemen gereja dapat menjangkau lebih banyak jiwa-jiwa. Pengabar Injil mengkomunikasikan pemahaman murka Allah dan kasih Allah dikomunikasikan melalui jejaring media online menjadi peluang ‘emas’ dalam pengabaran Injil pribadi.

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Widjaja, Fransiskus Irwan, Harls Evan R. Siahaan, and Nathanael Octavianus. "Partisipasi Sosial-Politik sebagai Praktik Hospitalitas Kaum Pentakostal." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 6, no. 1 (October 31, 2021): 378–96. http://dx.doi.org/10.30648/dun.v6i1.633.

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Abstract. The involvement of the church in social life outside the church is something that continues to struggle from time to time; the church, on the one hand, felt compelled to be involved in all aspects of life; on the other, it felt sufficient to focus on the spiritual dimension of life. Meanwhile, participation in the social domain is often articulated with religious mission activities that wish to win souls and increase the number of church members. This article aimed to present a theological reflection framework on hospitality in a Pentecostal perspective, as a spirituality that drives the participatory philosophy of Pentecostals in the public sphere, both socially and politically. The method used is descriptive analysis, with a literature study approach. The result is that the hospitality attitude of the early church in the Acts constructs a Pentecostal reflection of the participation of Pentecostals in the public sphere.Abstrak. Keterlibatan gereja dalam kehidupan sosial di luar gereja merupakan hal yang terus mengalami pergumulan dari waktu ke waktu; gereja di satu sisi merasa harus terlibat dalam seluruh aspek kehidupan, di sisi lain merasa cukup untuk memfokuskan pada dimensi kehidupan rohani. Sementara itu, partisipasi pada domain sosial tidak jarang diartikulasikan dengan kegiatan misi gerejawi yang ingin memenangkan jiwa dan menambahkan jumlah anggota gereja. Artikel ini bertujuan menyajikan sebuah kerangka refleksi teologis tentang hospitalitas dalam perspektif Pentakostal, sebagai spirtualitas yang menggerakkan sikap partisipatif kaum Pentakostal pada ruang publik, baik secara sosial dan politik. Metode yang digunakan adalah analisis deskriptif, dengan pendekatan studi literatur. Hasilnya, sikap hospitalitas jemaat mula-mula pada narasi Kisah Para Rasul mengonstruksi sebuah perenungan Pentakostal mengenai partisipasi kaum Pentakostal pada ruang publik.

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Susanto, Owen. "KAJIAN TEOLOGIS TENTANG PENGINJILAN DALAM METAVERSE SERTA APLIKASINYA DI DUNIA VIRTUAL." Way: Jurnal Teologi dan Kependidikan 9, no. 2 (October 30, 2023): 113–23. http://dx.doi.org/10.54793/teologi-dan-kependidikan.v9i2.111.

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Mission and evangelism is a command given by the Lord Jesus. He sent His disciples to make disciples of all nations, baptizing them in the name of the Father, Son, and Holy Spirit, and teaching them to do everything the Lord Jesus had taught them. Mission and Evangelism need to be done by every believer in this modern age. Since Mark Zuckerberg announced about the metaverse, many people have planned to join and take advantage of the opportunity to do business, and seek profit for their personal life. The church should be able to see the metaverse as an opportunity for mission and evangelism, not reject it. The purpose of this study is to explain why the metaverse is an ideal platform for doing missions and evangelism, along with ways to do mission and evangelism in the metaverse. The method used is descriptive qualitative with content analysis techniques. This research is library research. The results of this study indicate that the metaverse can bring a large number of souls to God by creating an attractive virtual environment and according to the times described in the Bible and every believer can carry out missions and evangelism with the principles of experts. The conclusion of this study is that the metaverse can be used by every believer to carry out missions and evangelism, therefore, the church should not be anti-technology, but the church must use the technology, for the glory of God.

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Joko, Antonius Padua Dwi. "Perkawinan Campur dan Beda Agama: Sikap dan Kebijakan Gereja." Lux et Sal 1, no. 2 (April 18, 2021): 117–30. http://dx.doi.org/10.57079/lux.v1i2.17.

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In marriage, husband and wife together strive to realize the community of life and love in all its aspects and dimensions: personal-human and spiritualreligious dimensions. In order for such a fellowship to be attained more easily, the Church wants the people to choose a partner who is of the same faith, bearing in mind that faith has a very strong influence on the inner and outer unity of husband and wife, the education of children and the welfare of the family. Out of respect for other religions, recognition of the right of every person to marry (cf. Can. 219), and various social realities, it is possible in the Catholic Church to have mixed marriage (mixta religio) or interfaith marriage (disparitas cultus). After all, mixed marriages and interfaith marriages can be a problem that continues to arise, in the midst of a pluralistic society. A lot of young Catholics at some point in their lives have to face this problem and seek information and assistance to determine attitudes and make concrete choices that must be accounted for. Moreover, some mixed marriages and interfaith marriages ofen need assistance in the journey of their married life. Renewal of the Church's position and policy towards these problems is a Church concern that can provide relief to the people. However, with the existing policies and guidelines, personal problems are not automatically resolved. It is the duty of the pastors of souls to continue to develop the ministry of mixed marriage and interfaith marriage, so that Catholics counterparts in such marriages are still able to witness the power of God's word and assist their children to grow in the Catholic faith.

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Yulius, Martinus Irwan. "Reksa Pastoral Care Elaborasi Pendekatan Holistik bagi Pendampingan Lanjut Usia." Forum 52, no. 1 (June 15, 2023): 55–65. http://dx.doi.org/10.35312/forum.v52i1.545.

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One of the church's attention and concern in pastoral work is pastoral care. Pastoral care becomes an integral part of the church's mission in proclaiming God's work of salvation. Pastoral care within the framework of caring for the souls of the faithful is carried out in different contexts based on the age, situation, and needs of the people. One of the works that the church has been engaged in is pastoral care for the elderly people. These elderly people have different and special characters, situations and needs. The purpose of this research is how to pay attention to all dimensions of life (biopsychosociospiritual) in assisting the elderly. The research method used in this research is literature study; This elaboration will be complemented by data and facts taken from existing studies on this area of study. The results of this study show several practical steps that can be taken to provide integral assistance to elderly people.

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Brooks, David. "Disraeli’s Novels: Religion and Identity." Studies in Church History 48 (2012): 337–48. http://dx.doi.org/10.1017/s042420840000142x.

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“Dizzy’s attachment to moderate Oxfordism is something like Bonaparte’s to moderate Mahomedanism’, observed George Smythe in 1842. ‘Could I only satisfy myself, wrote his fellow Young Englander, Lord John Manners, a year later, ‘that d’Israeli believed all that he said, I should be more happy: his historical views are quite mine, but does he believe them?’ As a politician, Disraeli was and remains a man of mystery, an identity which he took some care to cultivate. His protean career in public life found a counterpart in his literary works, in which likewise over the years he appeared to assume a range of different positions. His religious allegiance is similarly elusive. He had attended a Unitarian school, and his theological position, with little sense of the divinity of Jesus, reflected that branch of Christianity most akin to Judaism. On the other hand, he was fascinated by the rituals of Roman Catholicism and the cult of the Virgin Mary, and it was perhaps natural that he should find his spiritual home in the Church of England, that house of many mansions which to his mind reflected the rich diversity of national life. How far there was an underlying principle in Disraeli’s life and art is a question that has intrigued numerous historians, and it will be the chief concern also of this essay in respect of two key issues: religion and national identity.

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Shevchenko, К. V. "“Together, All of Russia Will Unite in One Voice to Glorify God...” The Church Councils of Brest (1596) and Polotsk (1839) and Metropolitan Joseph (Semashko)'s Activities Evaluated by Archpriest John Naumovich (1826–1891), Galician-Russian Educator and Church Figure." Orthodoxia, no. 3 (May 22, 2024): 148–63. http://dx.doi.org/10.53822/2712-9276-2024-3-148-163.

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In the 19th to early 20th century, the ethno-cultural landscape of Eastern Galicia was significantly shaped by the ideological legacy of prominent figures in the local GalicianRussian movement. They advocated for the recognition of the triune Russian people, comprising Great Russians, Little Russians, and Belarusians. One of the foremost representatives and ideologues of the Galician-Russian movement was Ivan Grigorievich Naumovich (1826–1891), who stood as one of the most eminent public and church figures of Ruthenia. Being a Greek Catholic priest who later converted to Orthodoxy and emigrated from Austria-Hungary to Russia for political reasons, John Naumovich served as a staunch advocate for the GalicianRussian peasantry, holding positions as a deputy in the Galician Sejm and the Austrian Reichsrat. He also spearheaded the 'ritual' movement within the Greek Catholic Church, aimed at safeguarding the Eastern rite from Romanization. Additionally, he played a pivotal role as an educator of the Galician-Russian populace. At the initiative of John Naumovich in 1874, the Mykhailo Kachkovsky Cultural and Educational Society was established in Galicia. This society played a significant role in the advancement of education and the elevation of the economic and cultural status of the Galician Rusyns. In his works, John Naumovich analysed the socio-cultural causes and political prerequisites of the Union, as well as the mechanism of its implementation and its subsequent devastating consequences for the indigenous Orthodox population of Western Russia. John Naumovich regarded the Church Council of Polotsk as a triumph of historical justice—an act of rectifying the tragic consequences of the Church Council of Brest by reuniting the Belarusian Uniates with the “ancestral Eastern Orthodox Church”. Naumovich emphasized the primordial Orthodoxy of “our ancestors” from the time of the christianisation of Rus' until 1596, when the connection of the church in Western Russia “with the Eastern Orthodox Church was broken by uninvited newcomers from the West who imposed the Union on our fathers”. However, as argued by John Naumovich, what was imposed by flattery and violence “by strangers not for the sake of the truth of Christ and the salvation of souls, but for the sake of the love of power of the popes and the political expectations of the Polish Republic, began to crumble after the unification of the Lithuanian-Russian regions of Poland with Russia”. According to John Naumovich, the Uniate church was led by fathers “filled with the apostolic spirit, who opened the eyes of the people and called them to reunification”. In John Naumovich's view, Metropolitan Joseph (Semashko) and his associates were precisely such apostolic fathers, whose efforts led to the reunification of all Western Russian regions with the ancient Orthodox Church.

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Ясеницкий, Тимофей. "Proselytising activity of the Greek Catholic Metropolis of Galicia on the canonical territory of the Russian Orthodox Church in the first quarter of the 20th century." Церковный историк, no. 2(2) (August 15, 2019): 8–19. http://dx.doi.org/10.31802/chist.2019.2.2.001.

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В настоящей статье содержится оценка прозелитической активности Галицкой грекокатолической митрополии на канонической территории Российской Православной Церкви в первой четверти XX в. Первоиерарх галицких униатов митрополит Андрей (Шептицкий) на протяжении многих лет участвовал в создании нелегальных грекокатолических структур в Российской империи. Разрушение монархического строя и политический кризис 1917 г. способствовали временному успеху униатов: в это время учреждается Российский экзархат католиков восточного обряда и основываются несколько униатских приходов в Новороссии и Малороссии. Впрочем, в исторической перспективе, начавшиеся советские антирелигиозные кампании полностью нивелировали все результаты униатской активности на территории Российской Социалистической Федеративной Советской Республики и Украинской Социалистической Советской Республики. This article assesses the proselytizing activity of the Greek Catholic Metropolis of Galicia on the canonical territory of the Russian Orthodox Church in the first quarter of the 20th century. Metropolitan Andrey (Sheptytskyi), the first-hierarch of the Galician Uniates, for many years participated in the creation of illegal Greek Catholic structures in the Russian Empire. The collapse of the monarchical system and the political crisis of 1917 contributed to the Unitarians' temporary success: at that time the Russian Exarchate of Catholics of the Eastern rite was established and several Uniate parishes in Novorossia and Little Russia were founded. In the historical perspective, however, the beginning of the Soviet anti-religious campaigns completely negated all the results of the Unitarian activity on the territory of the Russian Socialist Federative Soviet Republic and the Ukrainian Socialist Soviet Republic.

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Saptono, Yohanes Joko. "Pentingnya Penginjilan dalam Pertumbuhan Gereja." DIEGESIS: Jurnal Teologi Kharismatika 2, no. 1 (June 6, 2019): 12–24. http://dx.doi.org/10.53547/diegesis.v2i1.46.

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Evangelism is one of the key factors of church growth. A church’s recognition of the importance of evangelization always brings about an impact on the growth of a church; to its life and works. Accordingly, churches who recognize evangelization as crucial to their growth would consequently transform it into their personal, communal, and institutional priorities: Evangelization would be addressed seriously; all resources would be directed towards it; and all approaches, strategies, methods, and various types and scope of techniques would be employed to draw people to Christ. It was evident that any motivation and even the faintest competence can be used by God to bring many people to Christ, as long as they are directed to glorify the name of God. Furthermore, as a result of evangelization, the biological growth of churches occurs, either through relocation of church members or due to the conversion of souls at all times and places. In the same manner, churches grow in quality, quantity, in its complexities of evangelization, and are continuously renewed by the gospel, as well as experiencing unceasing growth. Evangelism is indeed the key feature of a church’s growth. Likewise, from the historical-theological perspective, evangelism also has a great impact on the growth of the church. The ups and downs of evangelism carried out by the church have therefore been an indicator of the church’s growth. The paper finally argues that without evangelization, the growth of a church will not transpire, and ultimately, churches who grow are churches who evangelize.AbstrakPenginjilan merupakan salah satu faktor penentu pertumbuhan gereja. Kesadaran akan hal ini membuat gereja memahami perlunya penginjilan dalam segala aspek kehidupan dan karyanya. Sehingga penginjilan menjadi prioritasnya baik secara personal, komunal maupun institusional. Penginjilan akan ditangani dengan sangat serius. Segala sumber daya yang dimiliki akan diarahkan untuk penginjilan. Mereka akan menggunakan berbagai macam pendekatan, strategi, metode dan tehnik penginjilan dengan aneka ragam bentuk dan ruang lingkupnya. Motivasi apapun dan kompetensi yang lemah sekalipun, bisa dipakai Tuhan untuk membawa banyak orang kepada Kristus. Pertumbuhan gereja secara biologis atau karena perpindahan anggota gereja atau karena pertobatan jiwa-jiwa baru terjadi pada segala waktu dan tempat. Pertumbuhan gereja secara kualitas, kuantitas maupun kompleksitas organisasinya merupakan hasil dari penginjilan yang dilakukannya. Gereja senantiasa diperbaharui oleh Injil dan oleh karenanya gereja senantiasa mengalami pertumbuhan.Penginjilan adalah kunci pertumbuhan gereja. Dalam perspektif historis-teologis, penginjilan mempunyai pengaruh yang besar bagi pertumbuhan gereja. Oleh karena itu, tinggi rendahnya penginjilan yang dilakukan gereja selalu menjadi indikator bertumbuh tidaknya gereja. Sebab penginjilan akan mendorong pertumbuhan gereja. Sedangkan gereja yang bertumbuh tentu akan melakukan penginjilan.

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Suhartono, Suhartono. "Pemberdayaan Jemaat dan Pertumbuhan Gereja." EUANGGELION: Jurnal Teologi dan Pendidikan Kristen 4, no. 2 (January 25, 2024): 149–56. http://dx.doi.org/10.61390/euanggelion.v4i2.73.

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Abstract: A healthy church is a church that experiences full growth both in quantity (quantity and distribution) and quality (spirituality that reflects the example of Christ). In a world that is currently facing various problems, especially related to the Covid-19 Pandemic, The Church cannot be silent or passive. Although the Church cannot solve every problem, at least the church can be part of the solution of some problems faced by the congregation and the surrounding community. A healthy church presence and its mission to empower communities are needed as solutions to today's global problems. This article uses a qualitative descriptive approach with a literature study approach to answer questions related to healthy churches and church empowerment tasks. From the study of various literature sources, it was found that there are at least 4 aspects that describe the characteristics of a healthy church: the increase in the number of congregations, the mission of evangelizing/pioneering new churches, spiritual growth, and church involvement in serving. This is to be viewed as part of a spiritual formation that shows Christlikeness and a longing to bring souls to Christ. This can be seen in the task of church empowerment which includes all church Citizen Service movements in the midst of churches and communities that are mutually constructive. Church empowerment includes elements of enabling, empowering, and charity. The empowerment of the congregation is comprehensive and included in the three tasks of the church, namely: koinonia, marturia, and diakonia. In conclusion, a healthy church is a church that grows in quantity and quality and leads movements that empower the church as a guide to life for the glory of Christ.Abstrak: Gereja yang sehat adalah gereja yang mengalami pertumbuhan yang utuh baik secara kuantitas (kuantitas dan sebaran) maupun kualitas (spiritualitas yang mencerminkan keteladanan Kristus). Di dunia yang saat ini menghadapi berbagai permasalahan, terutama terkait pandemi Covid-19, Gereja tidak bisa diam atau pasif. Meskipun Gereja tidak bisa menyelesaikan setiap permasalahan, setidaknya Gereja dapat menjadi bagian dari solusi beberapa permasalahan yang dihadapi jemaat dan masyarakat sekitar. Kehadiran Gereja yang sehat dan misinya untuk memberdayakan masyarakat diperlukan sebagai solusi terhadap permasalahan global saat ini. Artikel ini menggunakan pendekatan deskriptif kualitatif dengan pendekatan studi pustaka untuk menjawab pertanyaan terkait gereja sehat dan tugas pemberdayaan gereja. Dari kajian berbagai sumber pustaka, ditemukan minimal ada 4 aspek yang menggambarkan ciri-ciri gereja yang sehat: pertambahan jumlah jemaat, misi pengabaran Injil/perintisan gereja baru, pertumbuhan spiritual, dan keterlibatan jemaat dalam melayani. Hal ini harus dipandang sebagai bagian dari formasi spiritual yang menunjukkan keserupaan dengan Kristus dan kerinduan membawa jiwa kepada Kristus. Hal ini tampak dalam tugas pemberdayaan jemaat yang mencakup seluruh gerak pelayanan warga gereja di tengah-tengah jemaat dan masyarakat yang bersifat saling membangun. Pemberdayaan jemaat mencakup unsur enabling, empowering, dan charity. Pemberdayaan jemaat tersebut bersifat menyeluruh dan termasuk dalam tiga tugas gereja, yaitu: koinonia, marturia, dan diakonia. Kesimpulannya, gereja yang sehat adalah gereja yang bertumbuh secara kuantitas dan kualitas serta memimpin gerakan-gerakan yang memberdayakan gereja sebagai pedoman hidup untuk kemuliaan Kristus.

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Vinogradov, Igor' A. "The Concept of Law in the Works of Nikolay Gogol." Проблемы исторической поэтики 18, no. 2 (May 2020): 64–86. http://dx.doi.org/10.15393/j9.art.2020.7942.

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The article for the first time raises a question about one of the profiles of Gogol’s activity as a “satirist”, a denouncer of morals. In his writings the author inevitably follows the laws of the Russian Empire, more than a hundred of volumes of which were published during his lifetime. It is emphasized that Gogol's desire to devote himself to justice, dated back to his school days, he carried through all his whole life. He considered his writings, as well as the legacy of Homer, Derzhavin, Fonvizin and Griboedov, as educational, “legislative” for contemporaries. The writer created every his writing, by his own admission, as a support for the “truthful laws” of the State and Church, the unity of which was determined by the peculiarities of the legislation of the Orthodox State. The work consistently traces reminiscences of The Complete Collection of Laws of the Russian Empire contained in the first Gogol’s series Evenings on a Farm near Dikanka, the collection Mirgorod, St. Petersburg novels, The Government Inspector, Dead Souls, the comedy The Gamblers, etc. The government decrees were also mentioned in Gogol’s works, for example, Anti-Superstition laws, alcohol laws, wine tax and beverage production laws, tax arrears laws, “souls inspection” decrees and “documents audit”, prohibitive decrees on bribes, moneylending, harlotry, gambling and so forth. The connection of the “legislative” problems with the laws of Gogol’s poetics, their unity in the works of all genres and all periods of Gogol’s creative activity is emphasized.

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Scott, Karen. "St. Catherine of Siena, “Apostola”." Church History 61, no. 1 (March 1992): 34–46. http://dx.doi.org/10.2307/3168001.

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In the spring of 1376, Catherine, the uneducated daughter of a Sienese dyer, a simple lay Tertiary, traveled to Avignon in southern France. She wanted to speak directly with Pope Gregory XI about organizing a crusade, reforming the Catholic church, ending his war with Florence, and moving his court back to Rome. Her reputation for holiness and her orthodoxy gave her a hearing with the pope, and so her words had a measure of influence on him. Gregory did move to Rome in the fall of 1376, and he paid for her trip back to Italy. In 1377 he allowed her to lead a mission in the Sienese countryside: he wanted her presence there to help save souls and perhaps stimulate interest in a crusade. In 1378 he sent her to Florence as a peacemaker for the war between the Tuscan cities and the papacy. In late 1378 Gregory's successor Urban VI asked her to come to Rome to support his claim to the papacy against the schismatic Pope Clement VII. Finally in 1380, Catherine died in Rome, exhausted by all these endeavors.

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Sulmasy, Daniel P. "Terri Schiavo and the Roman Catholic Tradition of Forgoing Extraordinary Means of Care." Journal of Law, Medicine & Ethics 33, no. 2 (2005): 359–62. http://dx.doi.org/10.1111/j.1748-720x.2005.tb00500.x.

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Media coverage and statements by various Catholic spokespersons regarding the case of Terri Schiavo has generated enormous and deeply unfortunate confusion (among Catholics and non-Catholics) regarding Church teaching about the use of life-sustaining treatments. Two weeks ago, for example, I received a letter from the superior of a community of Missionary Sisters of Charity, who operate a hospice here in the United States The Missionary Sisters of Charity are the community founded by Mother Theresa, the 20th Century saint whose primary ministry was to rescue dying Untouch-ables from the streets of Calcutta and bring them into her convent where they were washed, sheltered, fed if they were able to eat, prayed for, and cherished. In other words, the sisters gave these poor souls the gift of a death with dignity. The order Mother Theresa founded has continued this ministry, running hospices in the United States and elsewhere for the homeless, the destitute, those dying of AIDS and poverty and drug addiction, and all those dying alone and otherwise unwanted.

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Dashkevich, Liudmila A. "MISSIONARY AND EDUCATIONAL ACTIVITIES OF THE RUSSIAN ORTHODOX CHURCH IN THE URAL NORTH IN THE LATE 19TH — EARLY 20TH CENTURIES." Ural Historical Journal 79, no. 2 (2023): 178–87. http://dx.doi.org/10.30759/1728-9718-2023-2(79)-178-187.

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The article analyzes the activities of the literacy schools created by the Ekaterinburg Diocesan Committee of the Orthodox Missionary Society in the Verkhotursky uyezd of the Perm province: their financial and material support, methods of educational work, the level of educational training and material support of teachers. For the spread of Orthodoxy among the settled Mansi, the committee created four schools: in 1887 — in the village of Lacha, in 1888 — in Lopaeva, in 1890 — in Mityaeva, in 1891 — Petrova. “Vogul Schools” worked according to the program of parish schools, which included the study of the following subjects: the Law of God, Church Slavonic literacy, the Russian language and reading of civilian press, arithmetic, calligraphy, church singing. The training lasted three years and was conducted in Russian. The main task of church schools was “awakening in children of sincere love for the Church of God and the development of religious feelings in their souls”. The missionaries were confident in the beneficial and attractive power of Christian ideas, capable of turning the gentiles and “infidels” to Orthodoxy. The government, supporting missionary schools, saw in them a means of spreading the Russian language and integration of the empire’s non-Russian peoples into a single economic and cultural space. In 1907, missionary schools were transferred to the jurisdiction of the Ekaterinburg diocesan school council. At that time, there were 20 students (10 boys and 10 girls) in the Lachinsky school, in Mityaevskaya — 10 (6 boys and 4 girls), in Lopaevskaya — 28 (19 boys and 9 girls), in Petrovskaya — 23 (16 boys and 7 girls). During the school reform of the early 20th century all these schools were closed. Only the Petrovsky school was preserved, which was completed by students and transformed into a parish school. Attempts by the Ekaterinburg branch of the Orthodox Missionary Society to organize schools to teach children of the nomad Mansi failed.

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Crăciun, Casian. "Tinerețea patriarhului Nicodim la Dunărea de Jos în contextul anului omagial al satului românesc." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 7–113. http://dx.doi.org/10.35219/teologie.2019.01.

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“The homage Year of the Romanian village, of the priests, teachers and mayors” and “The commemorative Year of the patriarchs Nicodim Munteanu and Iustin Moisescu”, topics decided by the Holy Synod of the Romanian Orthodox Church to be debated in the Romanian Patriarchate in 2019, they have given numerous scientific and cultural events, symposia or conferences within the Archdiocese of the Lower Danube, which have brought to light personalities of the Romanian village within the eparchy, and have shown how much we owe to our ancestors and how much and how much we have. to learn from them. The close connection between the traditional Romanian village and the intellectual, cultural, church life of the great urban centers of the Country was also highlighted, the village being the source from which the men of state, high hierarchies, great cultural people, intellectuals came out at the right time, especially that have contributed to the unification of all Romanians in a single homeland, to the preservation and affirmation of national identity, to the defense of the right faith and of the Romanian soul. This is also the case of the Nicodim Munteanu, a peasant son from Pipirig village, in the Neamț region, who was the Patriarch of the Romanian Orthodox Church between 1939 and 1948. Because an important stage in the becoming of Patriarch Nicodim took place in the Diocese of the Lower Danube, between 1902-1909, the present study sketches the personality and the theological, liturgical, missionary, cultural and administrative activity of Patriarch Nicodim in Galați, as archimandrite of the chair (vicar) and director of the Seminary “Sf. Apostle Andrew” (1908-1909). These issues, briefly presented, will be developed by our young priests, religious teachers, theologians, seminarians and social workers and, no less, by our good young Christians, by all the believers in the Lower Danube Diocese, by far and real useful for the salvation of our souls, for more soul peace, through prayer and the practice of liturgical, cultural and philanthropic life in the real way.

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Machulin, L. "Features of Religious Organizations Activity in Ukraine." Culture of Ukraine, no. 73 (September 23, 2021): 17–27. http://dx.doi.org/10.31516/2410-5325.073.02.

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Over the past hundred years, the secularization thesis has allowed religion to be left aside when analyzing economic development, evolution of political regimes, or, for example, the peculiarities of state structure in any country. But today religion is becoming an increasingly significant force, the church is regaining its lost positions. Scientists have counted four stages of desecularization, the last of which began on September 11, 2001 and has been continuing to this day. The World Wide Web has challenged the Church by creating an otherworldly (surreal or virtual) world. And the church humbly accepted its existence, just as it recognized the presence of a man in space, next to God. And all this follows one goal — to be close to the own flock. The massive fascination of people with computers, gadgets and the virtual world, including believers, led the Church to understand the obvious fact: the virtualization of being is a long process and can become useful. Using the examples of religious organizations activity on the Internet, the question is investigated: what will ultimately result in their presence in the virtual world — in a person’s cognition of a new (digital) formation in order to effectively keep it in his bosom, or will it become a reason for a new wave of desecularization in the postindustrial world? The analysis of the content of the sites of the main confessions in Ukraine showed a more secular nature of the activities of religious organizations in comparison with the time before the emergence of the Internet. Their relations with all spheres — government, business, army, society have become public and stronger. The author came to the conclusion that the Church, as the personification of the main confessions, accepted virtual reality as a fact because believers have loved it. For the first time in the history of the Church, the attitude to a new phenomenon — virtual space — was dictated to her by believers. 2. In preInternet history, the Church fought for the “souls” of people. With the adoption of virtual space, human brains became its target. Using information technologies, computers, gadgets, smartphones and virtual space, the Church is fighting to remain an influential force in our time. 3. The content of the sites of religious organizations in Ukraine reflects a different level of trust (internal resistance, selfcensorship) to the World Wide Web. They can be conditionally divided into three types. The first one — organizations fill websites like personal diaries, inspiring confidence with texts and illustrations of the church life of priests and parishioners. The second one — organizations use websites only for posting sermons, information about holidays, rituals, testimonies of a righteous life and so on. The third type of sites is a business card, which only declares the presence of an organization on the Internet: information about the chapter, about the organization, the schedule of current events and contact information. Accordingly, the first type has the highest traffic (site traffic), the latter has the lowest. 4. Common to all of them (with the exception of the UOCMP) is the attitude towards the armed conflict in the East of the country (support for the institution of chaplaincy, guardianship of family members of military personnel who died in the combat zone, support of civilians that are suffering from hostilities, etc.) and to the unification of Orthodox communities into a single local church — the OCU (with the exception of the UOCMP and the UOCKP).

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Gultom, Joni Manumpak Parulian, Timotius Togatorop, Candra Gunawan Simanjuntak, Alexander Djuang Papay, Daniel Agustin, and Irfan Feriando Simanjuntak. "Pemuridan Warga Gereja dalam Membentuk Penatalayanan Gereja Misi di BCM Ipoh - Perak." REAL COSTER: Jurnal Pengabdian kepada Masyarakat 2, no. 2 (August 4, 2021): 50–54. http://dx.doi.org/10.53547/rcj.v2i2.124.

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The stewardship of mission churches abroad is urgent and cannot be waiting. BCM Perak as a Local Church in Malaysia stands as a form of outreach to the souls of the Indonesian Migrant Workers who work there, requiring servants of God and leaders who can be relied on them. That is related to the limited number of ministers and leaders of the local church who can speak Indonesian. However, the local congregation, mostly Indonesian workers, does not have sufficient capacity and capability to serve and lead. The local mission church lacks ministers in almost all of its existing ministries. Discipleship is a strategic step to give birth to new Christian ministers and leaders with strategies for discipleship and mentoring of local churches. So that the church does not experience service stagnation and can still be a forum for continuous congregational faith development. This research is using the descriptive qualitative method. The purpose of this paper is to provide encouragement and longing for church members to take burdened in taking part in the stewardship of the local church maximally and continuously. The results obtained are an increase in the general number of God's servants as much as 45% of the existing number by looking at the effectiveness and efficiency of stewardship in the local church. AbstrakPenatalayan gereja misi di luar negeri adalah sangat urgen dan tidak dapat ditunda. BCM Perak sebagai Gereja Lokal di Malaysia berdiri sebagai bentuk penjangkauan jiwa jiwa dari Tenaga Kerja Indonesia yang bekerja di sana memerlukan para pelayan Tuhan dan pemimpin pemimpin yang bisa di andalkan. Hal ini berkaitan dengan sangat terbatasnya sekali para pelayan dan pemimpin dari gereja lokal yang memang bisa berbahasa Indonesia. Namun warga gereja yang sebagian besar di isi oleh tenaga kerja Indonesia yang bekerja tidak cukup mempunyai kapasitas dan kapabilitas yang memadai untuk bisa melayani dan juga memimpin. Gereja misi lokal kekurangan pelayan Tuhan hampir diseluruh bagian penatalayan yang ada. Pemuridan adalah menjadi langkah yang strategis untuk dapat melahirkan pelayan dan pemimpin Kristen yang baru strategi pemuridan dan mentoring gereja lokal sehingga gereja tidak mengalami stagnasi pelayanan dan tetap dapat menjadi wadah untuk pembinaan iman jemaat secara kontinyu. Penelitian ini disusun dengan menggunakan metode kualitatif deskriptif. Tujuan dari paper ini adalah untuk memberikan dorongan dan kerinduan bagi warga gereja untuk terbeban dalam mengambil bagian dari penatalayanan gereja lokal secara maksimal dan terus berlangsung secara kontinyu. Hasil yang sudah dapat dilihat adalah terjadi peningkatan secara umum jumlah pelayanan Tuhan sebanyak 45% dari jumlah yang ada dengan melihat efektifitas dan efisiensi penatalayanan yang ada dalam gereja lokal.

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Sárközi, Gabriella. "Magyarországi diákok az angol és skót egyetemeken (1789-1914)." Acta Papensia 7, no. 1-2 (2007): 101–20. http://dx.doi.org/10.55954/ap.2007.1-2.101.

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The topic of my research is the Hungarian students at the universities of England and Scotland in the modem age (1789-1914). In this topic, prof. emer. George Gömöri carried on research-work on Hungarian students in England and Scotland (16—17th century) and there are other researchers and historians who are concerned with making scientific investigations on H ungarian and Transylvanian students abroad like Richard Hörcsik and Agnes Simovits. Moreover, regarding to the Transylvanian Unitarians: Elisabeth Zsakó and Andrew Kovács have to be mentioned. My research includes the studies of students from the Hungarian Kingdom and from Transylvania. I burrowed in sources and I collected references and trying to find all of the H ungarian students who studied in England and Scotland during the long 19th century. First of all I examined the matriculation books of Oxford and Cambridge which contain facts about the students’ birth-places, nationality or their origin, the date of entry, and their fathers' name. I also checked the registers of the colleges in w hich I found the same data. Furthermore, I burrowed in the documents of the H ungarian Protestant church districts, especially the documents of foreign affairs and of the educational administration. I also searched through the annual reports of Universities. After all I completed my data from different encyclopedias, like Pallas, Szinnyei's or Révai's. During the long 19th century 13 English and 4 Scottish universities existed. I found H ungarian and Transylvanian students in 4 English universities and in all the Scottish ones. Altogether there were 226 students. A couple of them studied in more universities. In England: 138. In London: 70, in Cambridge: 32, in Oxford: 30, in Manchester: 1, the target universities of 5 students are unknown. In Scotland: 101. In Edinburgh: 91, in Aberdeen: 5, in Glasgow: 3, in St. Andrew's: 2. (I mention that during my research I found 2 other Hungarian students who studied in Belfast.) Before 1860 we can't talk about the flow of students, according to my research there were only 10 students. 1 have to emphasize that my research has not been finished yet, consequently the num bers may change in the future. Studying in England and in Scotland wouldn't have been possible without the foreign or the home scholarships and foundations. I found that the greater part (more than 50 per cent) of the students who studied in England and in Scotland, traveled and studied with the assistance of English and Scottish foundations. More than 80 of the Hungarian students learnt theology at the Neu> College in Edinburgh, where a foundation was founded in 1863 for H ungarian and Czech reformed theological students; which granted 50 pounds per capital for 2 people from both of the countries in every year. Another foundation existed for Transylvanian Unitarians by the Manchester New College which institute was situated in London, than in 1889 it moved to Oxford. This college welcome 20 Transylvanian Unitarians who studied theology, pedagogy and other arts. For Transylvanian Unitarian women there was another scholarship - so-called the Sharpefoundation - in London at the Charming House School, which made possible for 16 Transylvanian women to study different studies in England between 1892 and 1914. Besides these foreign foundations there were H ungarian ecclesiastical relief funds which helped students who would have liked to study in England and Scotland. I found Szalapfoundation among the documents of the Trans-Danubian Church District. In other church districts there were other aids about 200 korona/crowns per capital and in special cases the church district awarded 400 crowns to a student to cover his travel expenses. In H ungary there were other foundations at the universities to maintain the students who wanted to study in England. After having finished their studies in Hungary, the medical students could gain experiences in England with the Benc-travelling-scholarship and w ith the Schordann-scholarship. In the early years of the 20th century medical students studied at the universities of England and Scotland for 2 years in general. Tor engineers there was the Abraham Ganz scholarship which made the way free to England. Furthermore, I found a Joseph Ferenc jubilee scholarship, it was the foundation of the city of Budapest which made possible for students to study abroad, especially in London. Besides these, other state-foundation existed for students. The religious distribution of the students is the following: Reformed: 100, Unitarian: 38, Catholic: 6, Jew: 8, Evangelical: 4. It can be ascertained that the greater part of the students were reformed and Unitarian who according to my research studied theology at the universities of England and Scotland. Regarding the origin of the students, more than 22% came from Transylvania. The 50% of the Transylvanians chose London as a destination. It is worth examining what kind of jobs they took and what kind of articles and books they wrote in connection with their English and Scottish studies after they had returned from England or from Scotland. The majority became teachers and pastors. First of all they examined the educational system of England and Scotland, secondly they saw the renewal of the Free Church of Scotland so they played an important role in the changes of the Hungarian Reformed Church. For instance the new institution whereas priests are working in prisons came from Scotland too. Owing to the fact that there were H ungarians who studied medical science in England, they acquainted H ungary with new scientific achievements. Those who became the m asters of English language found employment in diplomacy or they became interpreters and translators. As a result of their works, the writings of Darwin, John Stuart Mill and Shakespeare could be read in Hungarian. Those who got job in connection with politics or law, examined the Anglo-Saxon system of law and the English parliamentarism. They wrote books about the comparison of the H ungarian and English system of government, also about the international law ... etc. A m ong the Hungarian engineers Andrew Veress w ho finished his studies in England took part in building the first Romanian railway. What is more, the botanist, paleontologist and mineralogist Elek Pávai Vajna, who originated from Transylvania, studied natural sciencies in England. O n top of all, the famous Asia-scientist Aurel Stein studied in England too. Thanked to other students who were engaged in horticulture the English style of parks became know n in H ungary. As a conclusion I w ould like to summarise my experiences. The revealed data shows that the m ajor part of Hungarian students who studied in England and Scotland, were Reformed theological men students w ho studied with the aid of foreign foundations after 1860. W ithout a scholarship it was hard to get to England and Scotland, because of the distance and the other reason w as that the University of Cambridge and Oxford w ere elite schools and too expensive for Hungarians. In these schools the members of H ungarian aristocratic families could study like Ziehy s, Batthyány's, Esterházy's and Festetics’s. Thanked to their foreign studies the Hungarian students brought back the new scientific achievem ents and knowledge from England/Scotland w hich led to the modernization and scientific renewal of Hungary.

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Khramov, Alexander. "Divine Freedom, The Pre-mundane Fall and The Hiddenness Argument." Philosophy of Religion: Analytic Researches 6, no. 2 (2022): 145–56. http://dx.doi.org/10.21146/2587-683x-2022-6-2-145-156.

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The paper examines the hiddenness argument, originally developed in «Divine Hiddenness and Human Reason» (1993) by John Schellenberg. This argument is based on the notion of perfectly loving God eager to establish a personal relationship with everyone who is not resistant to Him. Since there are many unbelievers left ignorant about God without any fault on their part, God is not perfectly loving. If unsurpassable love is a necessary attribute of theistic God, as Schellenberg maintains, it follows that theistic God does not exist. Two possible objections against this reasoning are highlighted. First, it could be argued that theistic God has absolute freedom rather than unlimited love. In this case He is free to hide or disclose Himself to anyone He deems suitable for this. Second, the hiddenness of God could be linked to the pre-mundane Fall, committed by the souls beyond the realm of visible things. Thus any form of unbelief is stemmed from the original resistance to God, even if some persons seem to be nonresistant in their present earthly lives. This model, inspired by the teachings of Eastern Church Fathers, helps to reconcile hiddenness of God with His unsurpassable love to all the creatures.

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Bylina, Stanisław. "Les Vaudois et l'au-delà au XlVème siècle en Europe centre-orientale." Heresis 6, no. 1 (1986): 35–43. http://dx.doi.org/10.3406/heres.1986.2119.

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Recent scholarship, particularly the fundamental source editions of A. Patschovsky and D. Kurze make apparent the dynamic development of Waldensian community in XIV th century Bohemia, Silesia, Pomerania and Brandenburg. The believers were recruited mainly from the immigrants of German origin. The records of inquisitorial interrogations permit to recreate a set of beliefs and eschatological images of the local Waldensian communities. Not a few Waldensians participated in the Catholic cult and the Catholic popular devotions. It did not remain without influence on their views of the Other World. Despite being deeply rooted in Waldensian beliefs, a dual view of the Other World yielded to a pressure exerted by the Catholic idea of purgatory. Among the followers of heterodoxy there appeared, against their own doctrine, timid hopes for the existence of a place, where a posthumous punishment might be passed. These attitudes were kept alive by the concern expressed for the fates of the souls of relatives and friends. The Waldensian structure of the Other World showed affiliation between particular abodes of human souls. The Paradise was also connected with Earth through the voyages of priest missionaries returning periodically for God's gifts and graces / the renewal of charisma / . It was wide open for the followers of a choser community, but also accessible for the good and the just who belonged to the "aliens" / Catholics /. The images of everlasting punishment refered to the condemned Catholic clergy and all other persecutors of Waldensians. However, among the dwellers of Waldensian hell, one can also find the stereotypes of the damned, known from the didactic teachings of the Church. The dominating motif of Waldensian beliefs - the immediate determination of soul's fate after death - succumbed to the images invoking supplementary eschatological spaces, functioning as "quasi-refrigerium". Possibly, a "fair meadow" present in the images of Silesian Waldensians filled such a part. Mid-European Waldensian movement was becoming a syncretic belief, crumbling under the impact of both the Catholic catechetical instruction and the "popular Christianity".

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50

Суворов, Вадим. "«Disunity or Schism?» — The Main Ideas of S. V. Troitsky’s 1932 Book in the Current Ecclesiastical Context." Праксис, no. 2(11) (July 20, 2023): 40–52. http://dx.doi.org/10.31802/praxis.2023.11.2.003.

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В статье анализируются взгляды проф. С. В. Троицкого на экклезиологические и канонические основы церковного устройства, выраженные им в книге «Размежевание и раскол» (1932 г.). Основные идеи книги рассматриваются как в контексте времени ее написания, так и в современном контексте. По убеждению Троицкого, догматически и канонически необходимым для устройства Церкви является независимый митрополичий округ, объединяющий несколько (не менее трех) епархий с первенствующим епископом во главе. Все остальные формы церковной централизации имеют временное значение, продиктованное исключительно благом Церкви в осуществлении ее главной миссии — спасении человеческих душ. В изменившихся условиях, в которых оказалась Русская Церковь в послереволюционные годы, для единства Русской Церкви и блага ее паствы более полезным стало административное «размежевание», которое не следует отождествлять с расколом. Троицкий видит выход во временном разделении Русской Церкви на несколько независимых митрополичьих округов, не связанных между собой высшей административной властью, но духовно единых. Каноническое основание такого преобразования он видит в определении Московского Собора 1917–1918 гг. о церковных округах и «Постановлении № 362» святого Патриарха Тихона 1920 года. Проводя параллели с современностью, автор статьи приходит к выводу, что некоторые недавние разделения в Русской Церкви могут рассматриваться, следуя логике Троицкого, не как раскол, а как вынужденное политическими обстоятельствами временное «размежевание», которое не разделяет догматически, экклезиологически, молитвенно и духовно части Русской Церкви в отечестве и за рубежом. После перерыва нормальных административных отношений полнота единства Русской Церкви вновь может быть восстановлена. The article analyses Prof. S. V. Troitsky's views on the ecclesiological and canonical foundations of church polity as expressed in his book «Disunity and Schism» (1932). The main ideas of the book are examined both in the context of the time of its writing and in a contemporary context. According to Troitsky's conviction, dogmatically and canonically necessary for the structure of the Church is an independent metropolitan district uniting several (at least three) dioceses with the first-ranking bishop at their head. All other forms of ecclesiastical centralisation have a temporary significance, dictated solely by the good of the Church in the fulfilment of its main mission — the salvation of human souls. In the changed conditions in which the Russian Church found itself in the post-revolutionary years, for the unity of the Russian Church and the good of its flock, administrative "disunity" became more useful, which should not be identified with schism. Troitsky sees a solution in the temporary division of the Russian Church into several independent metropolitan districts, not bound together by higher administrative authority, but spiritually united. He sees the canonical basis for such a transformation in the 1917–1918 Moscow Council's definition of church districts and the "Resolution No. 362" of St. Patriarch Tikhon in 1920. Drawing parallels with modern times, the author of the article concludes that some recent divisions in the Russian Church can be seen, following Troitsky's logic, not as schisms, but as a temporary "separation" forced by political circumstances, which does not divide dogmatically, ecclesiologically, prayerfully and spiritually the parts of the Russian Church at home and abroad. After the interruption of normal administrative relations, the fullness of the unity of the Russian Church can again be restored.

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