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Journal articles on the topic 'Catholic Church and reunion'

Author: Grafiati

Published: 4 June 2021

Last updated: 24 January 2023

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1

Stuart, E. B. "Unjustly Condemned?: Roman Catholic Involvement in the APUC 1857–64." Journal of Ecclesiastical History 41, no. 1 (January 1990): 44–63. http://dx.doi.org/10.1017/s0022046900073401.

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The Association for the Promotion of the Unity of Christendom (APUC), a joint Anglican/Roman Catholic association of prayer, was founded on 8 September 1857. Seven years later it was condemned by the Holy See for encouraging indifferentism by claiming that the Roman, Greek and Anglican Churches had an equal right to the title ‘Catholic’, the distinctive mark of a true Church. The papal rescript in which the condemnation was contained, Ad omnes Angliae episcopos, also offered a precise definition of the nature of the ‘Catholic Church’ which, in effect, excluded all possible schemes for reunion between the Churches except on the basis of unconditional submission to the Holy See.

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2

Wainwright, Geoffrey. "An Ecclesiological Journey: The Way of the Methodist – Roman Catholic International Dialogue." Ecclesiology 7, no. 1 (2011): 50–70. http://dx.doi.org/10.1163/174553110x540905.

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AbstractEcclesiology eventually imposed itself as the main theme of the international Methodist / Catholic dialogue by virtue of what have been from the beginning the differences in the respective self-understanding and ecclesial claims of the partners. Confessing that no ecclesiology shaped in a time of division is likely to be entirely satisfactory, the Joint Commission in its Nairobi Report of 1986 ('Towards a Statement on the Church') began exploring 'ways of being one Church' that might obtain in the case of reunion, and the goal of the Methodist / Catholic dialogue was formulated as 'full communion in faith, mission and sacramental life'; and so it has remained, although 'governance' should probably be added as a fourth element in communion. By the time of the Seoul Report of 2006 ('The Grace Given You in Christ: Catholics and Methodists Reflect Further on the Church'), the Commission decided to face head-on the need for 'a mutual reassessment' in the 'new context' set by the ecumenical movement: each partner would look at the other with the eye of faith for what could be discerned there as 'truly of Christ and of the Gospel and thereby of the Church'. The way was thus opened for an 'exchange of gifts' on the road to 'full communion'. The dialogue continues to confront long-standing questions on what may be called 'the instrumentality of grace' as the Joint Commission prepares a Report for Durban 2011 on 'Encountering Christ the Saviour: Church and Sacraments'. The classic Faith and Order themes of baptism, eucharist and ministry remain in need of full settlement, and an ecumenical confession of 'the faith of the Church' would be welcome. Meanwhile, the Joint Commission has produced – under the title 'Together to Holiness'- a thematic synthesis of the first eight rounds of dialogue (1967-2006).

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3

Littlejohn, Bradford. "Believing in the Church: Why Ecumenism Needs the Invisibility of the Church." Religions 10, no. 2 (February 12, 2019): 104. http://dx.doi.org/10.3390/rel10020104.

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Amidst the plethora of approaches to ecumenical dialogue and church reunion over the last century, a common theme has been the depreciation of the classic Protestant distinction between the “visible” and “invisible” church. Often seen as privileging an abstract predestinarianism over the concrete lives and structures of church communities and underwriting a complacency about division that deprives Christians of any motive to ecumenical endeavor, the concept of the “invisible” church has been widely marginalized in favor of a renewed focus on the “visible” church as the true church. However, I argue that this stress on visible unity creates a pressure toward institutional forms of unity that ultimately privilege Roman Catholic ecclesiologies at the expense of Protestant ones, and thus fails of its ecumenical promise. Renewed attention to Reformational understandings of the relationship between divine grace and human action and the centrality and uniqueness of Christ as the foundation of the church, I argue, dispels some misunderstandings of the church’s “invisibility” and demonstrates the indispensability of the concept. I argue that this Reformational framework, which refuses to accept the empirical divisions of the Church as definitive and summons us to an ecumenism that belongs to the church’s sanctification, provides the best theological ground for ecumenical endeavor.

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4

Rafferty SJ, Oliver P. "Rowan Williams’ Ecumenical Theology: a Response to Dame Mary Tanner." Ecclesiology 8, no. 2 (2012): 184–99. http://dx.doi.org/10.1163/174553112x630453.

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Rowan Williams is among the best and most perceptive contemporary theologians in the English speaking world. Given his position as Archbishop of Canterbury, he is of necessity caught-up in the quest for Christian unity. His ecumenical theology can be discerned, however, not only in his directly ecumenical writings and speeches as Archbishop but also in his general theological approach. He emphasises Eucharist and baptism and whilst these may seem commonplace in ecumenical dialogue, nevertheless his analysis of the implications of baptism for believers offers something genuinely new in ecumenical thinking about the status of the baptised. Despite the difficulties in the present state of relations between the Anglican Communion and the Roman Catholic Church, Dr Williams’ theology does offer a hermeneutical tool that, if followed consistently by both churches, might enable the question of reunion to be placed in a different context, although of itself it cannot resolve the new problems that have been placed as obstacles on the road to corporate reunion.

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5

Markovich, Slobodan. "Activities of Father Nikolai Velimirovich in Great Britain during the Great War." Balcanica, no. 48 (2017): 143–90. http://dx.doi.org/10.2298/balc1748143m.

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Nikolai Velimirovich was one of the most influential bishops of the Serbian Orthodox Church in the twentieth century. His stay in Britain in 1908/9 influenced his theological views and made him a proponent of an Anglican-Orthodox church reunion. As a known proponent of close relations between different Christian churches, he was sent by the Serbian Prime Minister Pasic to the United States (1915) and Britain (1915-1919) to work on promoting Serbia and the cause of Yugoslav unity. His activities in both countries were very successful. In Britain he closely collaborated with the Serbian Relief Fund and ?British friends of Serbia? (R. W. Seton-Watson, Henry Wickham Steed and Sir Arthur Evans). Other Serbian intellectuals in London, particularly the brothers Bogdan and Pavle Popovic, were in occasional collision with the members of the Yugoslav Committee over the nature of the future Yugoslav state. In contrast, Velimirovich remained committed to the cause of Yugoslav unity throughout the war with only rare moments of doubt. Unlike most other Serbs and Yugoslavs in London Father Nikolai never grew unsympathetic to the Serbian Prime Minister Pasic, although he did not share all of his views. In London he befriended the churchmen of the Church of England who propagated ecclesiastical reunion and were active in the Anglican and Eastern Association. These contacts allowed him to preach at St. Margaret?s Church, Westminster and other prominent Anglican churches. He became such a well-known and respected preacher that, in July 1917, he had the honour of being the first Orthodox clergyman to preach at St. Paul?s Cathedral. He was given the same honour in December 1919. By the end of the war he had very close relations with the highest prelates of the Church of England, the Catholic cardinal of Westminster, and with prominent clergymen of the Church of Scotland and other Protestant churches in Britain. Based on Velimirovich?s correspondence preserved in Belgrade and London archives, and on very wide coverage of his activities in The Times, in local British newspapers, and particularly in the Anglican journal The Church Times, this paper describes and analyses his wide-ranging activities in Britain. The Church of England supported him wholeheartedly in most of his activities and made him a celebrity in Britain during the Great War. It was thanks to this Church that some dozen of his pamphlets and booklets were published in London during the Great War. What made his relations with the Church of England so close was his commitment to the question of reunion of Orthodox churches with the Anglican Church. He suggested the reunion for the first time in 1909 and remained committed to it throughout the Great War. Analysing the activities of Father Nikolai, the paper also offers a survey of the very wide-ranging forms of help that the Church of England provided both to the Serbian Orthodox Church and to Serbs in by the end of the Great War he became a symbol of Anglican-Orthodox rapprochement. general during the Great War. Most of these activities were channelled through him. Thus, by the end of the Great War he became a symbol of Anglican-Orthodox rapprochement.

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6

Vasconcelos, Francisco Antonio de. "Notas sobre a liderança de Dom Sebastião Leme no Brasil." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 9, no. 14 (April 12, 2016): 295. http://dx.doi.org/10.20890/reflexus.v9i14.298.

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Este arigo apresenta o papel de Dom Sebastião Leme, de 1916 a 1942, na reaproximação entre Igreja e Estado, no Brasil. Para uma melhor compreensão do problema, parte-se de um levantamento histórico de como esta relação ocorreu no país, desde a chegada dos portugueses, em 1500, até a Constituição de 1891, que confirmou a separação entre Igreja e Estado com o advento da Proclamação da República. Na sequência, reflete-se sobre a Pastoral de 1916, documento em que Dom Leme, recém nomeado Arcebispo de Olinda, desponta como líder católico capaz de lutar em prol dos interesses da Igreja. Finalmente, mostra-se o papel de Dom Leme, de 1916 a 1942, fundamental para reaproximar a Igreja católica e o Estado Brasileiro. This paper presents the role of Dom Sebastião Leme, 1916-1942, in the rapprochement between Church and State, in Brazil. For a better understanding of the problem, it starts with a historical survey of how this relationship happened in the country since the arrival of the Portuguese in 1500 until the Constitution of 1891 which confirmed the separation of Church and State with the advent of the Republic. It also reflects on the Pastoral of 1916, a document in which Dom Leme, newly appointed Archbishop of Olinda, emerges as Catholic leader fighting for the interests of the Church. Finally, it shows the role carried out by Dom Leme, from 1916 to 1942, which was fundamental to reunite the Catholic Church and the Brazilian State.

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LOUTHAN, HOWARD. "Mediating Confessions in Central Europe: The Ecumenical Activity of Valerian Magni, 1586–1661." Journal of Ecclesiastical History 55, no. 4 (October 2004): 681–99. http://dx.doi.org/10.1017/s0022046904001484.

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The Capuchin friar, Valerian Magni, was one of the most influential churchmen of the first half of the seventeenth century. A confidant of Pope Urban VIII, an advisor to the emperor Ferdinand II and an intimate of the Polish king Władysław IV, Magni worked tirelessly as a religious mediator for nearly fifty years. This article investigates his ecumenical activity in two major arenas, Bohemia and the Polish-Lithuanian Commonwealth. In the Czech kingdom Magni collaborated with young Archbishop Harrach to counter the Jesuits' harsher policies of reCatholicisation while in Poland he endeavoured to reunite both Protestant and Orthodox communities with the Catholic Church.

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8

Haliv, Mykola, and Anna Ohar. "SOVIET REPRESSIONS AGAINST THE CLERGE OF THE GREEK CATHOLIC CHURCH IN 1944–1947 (ON THE EXAMPLE OF FR. IVAN KOTIV’S BIOGRAPHY)." Problems of humanities. History, no. 6/48 (April 27, 2021): 319–41. http://dx.doi.org/10.24919/2312-2595.6/48.228500.

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Summary. Based on the prosopographic approach and analysis of the Fr. Ivan Kotiv biography the article studies the forms and methods of Soviet repressions against the Greek Catholic clergy. The purpose of the article is on the example of the relations of the Soviet special bodies with Fr. Ivan Kotiv to analyze and cover the repressive activities against the Greek Catholic Church in 1944–1947. The research methodology is based on prosopographic approach, principles of historicism, scientific, authorial objectivity, application of general scientific (deduction, induction, analysis, synthesis, generalization) and special historical (historical-genetic, historical-systemic, historical-typological) methods. The novelty of the study is that for the first time in Ukrainian historical science an attempt has been made to shed light on the repressive activities of the Soviet authorities against the Greek Catholic clergy through the prism of a prosographic analysis of the activities of Fr. Ivan Kotiv, one of the informal leaders of the Greek Catholic clergy in the liquidation of the GCC. The Conclusions. Thus, on the example of the relations of the Soviet special bodies with Fr. Ivan Kotiv analyzed and covered the repressive activities against the GCC in 1944–1946. In our opinion, the repressive policy of the Soviet authorities towards the clergy of the GCC during the outlined period can be divided into several stages: 1) stage of "soft pressure" (August 1944 – March 1945), which was characterized by careful study and analysis of the internal situation of the GCC, personality traits of leading figures among the Greek Catholic clergy, gradual propaganda and intelligence training of the Union Church to join the ROC, dissemination of rhetoric individually and through the media and study the clergy the idea; 2) the stage of organizational and repressive pressure (April 1945 – March 1946), which was marked by the arrests of the top of the GCC, the creation and operation of the CIG, neutralization of opposition attempts led by K. Sheptytsky and I. Kotiv to conduct special operations to "reunite" churches; 3) the stage of total repressions against the clergy, which did not recognize the decisions of the Lviv Pseudo-Council (March 1946 – May 1947). In fact, all these stages are quite clearly traced in the relationship of Fr. I. Kotiv with the Soviet authorities, and thus his activity in the period under study is quite representative and prosopographically relevant for understanding the complexity of the GCC in the restoration of the Soviet totalitarian regime in the Western Ukraine in the first postwar years.

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9

Carleton, Kenneth W. T. "English Catholic Bishops in the Early Elizabethan Era." Recusant History 23, no. 1 (May 1996): 1–15. http://dx.doi.org/10.1017/s0034193200002120.

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Queen Mary Tudor died on the night of 17 November 1558. A few hours later, across the river at Lambeth, her cousin, Reginald Pole, Cardinal Archbishop of Canterbury, followed her, victim of the ague which he had contracted in the summer. England again had a change of monarch, the third in less than twelve years. What was not clear at the time was whether there would be another change in religion. With hindsight, it is clear that the programme of reform which sought to reunite the English Church with the see of Rome and to revivify it with the Tridentine reforms with which Pole had been so closely involved, had died also on that November night. Parliament was in session when Mary died, and immediately Elizabeth was proclaimed queen by Nicholas Heath, Archbishop of York, in his capacity as Lord Chancellor; there was no dissent such as had accompanied the accession of the new Queen's half-sister. It soon became clear, however, that the daughter of Henry VIII and Anne Boleyn was unlikely to retain the settlement of religion in the precise form in which it had been left by the daughter of Katharine of Aragon. On Christmas Day, the Queen ordered that the elevation of the Blessed Sacrament was not to take place during the Mass to be celebrated in her chapel by the Bishop of Carlisle, Owen Oglethorpe. His refusal to obey this command led the Queen to leave the chapel after the gospel had been read. Two days later, a royal proclamation restored the first liturgical changes of Henry VIII, ordering that the epistle and gospel of the Mass were thenceforward to be read in English, along with the litany which usually preceded the service. The coronation of Elizabeth should have been conducted by the senior surviving churchman, Heath of York; he had resigned the Chancellorship before the end of 1558, and declined to conduct the service. It was Oglethorpe, as bishop of a suffragan see of the Northern Province, who crowned the new Queen, with no other diocesan bishops present. The coronation Mass was sung by one of the Reformers, Dr. George Carewe, who omitted the elevation, and another Reformer preached the sermon.

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10

Rosales Carreño, Raúl. "Los documentos de Medellín." Revista Eclesiástica Brasileira 78, no. 309 (November 13, 2018): 78. http://dx.doi.org/10.29386/reb.v78i309.713.

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Este artículo quiere ser una mirada retrospectiva a uno de los acontecimientos claves de la historia de la iglesia católica del Continente tanto porque adquirió su madurez como iglesia latinoamericana, como porque comenzó a tener una nueva comprensión postcolonial de la realidad del Continente. A los cincuenta años de este magno acontecimiento realizamos un recorrido literario al diagnóstico que hicieron los obispos católicos reunidos en Medellín. Revisitamos la imagen de nueva sociedad que proyectan y nos gozamos de la profunda cercanía que presentan respecto a las grandes transformaciones que se viven en América Latina y el Caribe hacia fines de la décadas de los 60. Podemos palpar así la cuna que da origen a una iglesia profética que más allá de toda cristiandad retoma centralmente su seguimiento de Jesús de Nazaret, tal como lo pide el papa Francisco actualmente. Como dice Medellín: “es el momento de inventar con imaginación creadora la acción que corresponde realizar, que habrá de ser llevada a término con la audacia del Espíritu y el equilibrio de Dios” (Introducción, 3).Abstract: This article hopes to have a retrospective look at one of the key events of the Catholic Church’s history in the Latin-American Continent both because it has reached its maturity as Latin-American Church and because it started to have a new postcolonial understanding of the Continent’s reality. On the fiftieth anniversary of this great event we carry out a literary exam of the diagnosis made by the Catholic bishops gathered in Medellin. We revisit the image of the new society that they project and enjoy the deep understanding they present with regard to the great transformations that people were going through in Latin America and in the Caribbean towards the end of the 1960s. We can thus get to know clearly the cradle that gave origin to a prophetic church, a Church that far more than all Christianity has retaken its following of Jesus of Nazareth, just as Pope Francisco requests at present. As Medellín said: “this is the moment to invent with a creative imagination the action that we must carry out and that will be carried action that we must carry out with the boldness of the Spirit and God’s equilibrium” (Introduction, 3).Keywords: Conference of Medellín; Documents of Medellín; Literary analysis; Social proximity; Following Jesus of Nazareth; Prophetism.

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11

Pilch, Jeremy. "Vladimir Solov’ev and the 19th-Century Pioneers of Catholic-Orthodox Reunion." Downside Review 135, no. 1 (January 2017): 35–54. http://dx.doi.org/10.1177/0012580616684413.

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This article examines the life and work of the Russian thinker Vladimir Solov’ev (1853-1900) and his involvement in a circle of Catholics committed to the work of Catholic-Orthodox re-union in the late-nineteenth century. It analyses the intellectual influences on his thought in the early 1880s when he became an apologist for the Papacy and the work of reunion. Particular attention is given to the Catholic sources which helped shape Solov’ev’s views. Solov’ev’s own position on the reunion is considered, especially in the light of his relationship with Bishop Strossmayer. Other Catholic friendships are also examined, including those with the Jesuit priests Pirling and Martynov, the Russian convert Princess Volkonsky, and the French journalist Eugene Tavernier. In addition, the importance of lesser known figures such as the Barnabite Fr Tondini and the Polish Jesuit Marian Morawski is explored, as is Solov’ev’s reception of communion from the Byzantine-rite Catholic priest, Fr Nikolai Tolstoi. Far from being an isolated pioneer, Solov’ev emerges as one of a closely connected circle of Catholics committed to Catholic-Orthodox reunion.

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12

Griffiths, Bede. "The Church of Rome and Reunion." New Blackfriars 66, no. 783 (September 1985): 389–92. http://dx.doi.org/10.1111/j.1741-2005.1985.tb02728.x.

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13

Brown, Mary Elizabeth, and Vincent A. Yzermans. "American Catholic Seafarer's Church." International Migration Review 31, no. 2 (1997): 483. http://dx.doi.org/10.2307/2547240.

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Nettleton, Nathan. ""Free-Church Bapto-Catholic"." Liturgy 19, no. 4 (September 2004): 57–68. http://dx.doi.org/10.1080/04580630490490530.

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15

Madsen, Richard. "The Chinese Catholic Church." Review of Religion and Chinese Society 6, no. 1 (April 1, 2019): 5–23. http://dx.doi.org/10.1163/22143955-00601002.

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Both the Chinese state and the Vatican have an interest in maintaining more regular control over local Catholic community life. Their interests partially converge in seeking a regularized process for selecting Catholic bishops in the officially recognized part of the Chinese Church. This overlapping of interests is the basis for the “provisional agreement” between the Vatican and China on the selection of bishops signed on September 22, 2018. The agreement fails to address the area where Sino-Vatican interests diverge, i.e., the status of the thirty-six “underground” bishops, recognized by the Vatican but not by the Chinese government. Meanwhile, grassroots Catholic communities in China are deeply embedded in local social structures and their leaders have long exercised a considerable degree of agency in managing local affairs and adapting Catholic practices to local culture. The interaction between local communities and the long-term development of the Chinese Catholic church will depend, on the one hand, on the complex cooperative and competitive arrangements between the Vatican and the Chinese state and, on the other hand, on the interaction between the agency of local communities and the forces of control from above.

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16

Hubisz, John L. "Catholic Church Vs Science?" American Journal of Physics 63, no. 5 (May 1995): 391–92. http://dx.doi.org/10.1119/1.17894.

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17

Hougland, Dana, and Kelly Stumpf. "Saint Mark Catholic Church." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3371. http://dx.doi.org/10.1121/1.4786545.

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18

Williams, James B. "One, Holy, Catholic and Apostolic: The Early Church Was the Catholic Church." History: Reviews of New Books 30, no. 2 (January 2002): 74–75. http://dx.doi.org/10.1080/03612759.2002.10526059.

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Sawa-Czajka, Elżbieta, and Mirosław Michalski. "Polish Catholic Church -Ecumenical Contexts." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 2 (November 1, 2010): 163–69. http://dx.doi.org/10.2478/v10154-010-0014-6.

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Polish Catholic Church -Ecumenical Contexts Polish Catholic Church operates in its parishes as well as ecumenical cooperation with other Catholic Churches. Moreover, there is also an important ecumenical dialogue conducted with the Roman Catholic Church. Polish Catholic Church is also active in the Polish Ecumenical Council.

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20

Sawa, Przemysław. "Synodality, Discernment, Catholic Movements." Ecumeny and Law 7 (December 29, 2019): 115–41. http://dx.doi.org/10.31261/eal.2019.07.06.

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One of the basic categories used to describe the nature of the Church is communion with its spiritual, structural, and legal dimensions. On the basis of their aptism, all the faithful should undertake common responsibility and real care for the life and particular areas of the Church. This also includes discernment within the Church. Synods and synodality are a special case which expresses the communal character of the Church. However, synodality and communal discernment cannot be understood similarl to a parliament where the majority decides. It is about recognising contemporary needs and searching for the place of the Church in the world while preserving the Revelation. In recognising the ways for the Church, her movements are important as they form Catholics who increasingly identify with the mission of the baptised. Deepening their meaning and determining the degree of their influence on discernment in the Church, both universal and local, remains a challenge.

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Petrík, Ľubomír. "Presentation of the Preaching Activity in the Greek-Catholic Church in Slovakia." E-Theologos. Theological revue of Greek Catholic Theological Faculty 2, no. 1 (April 1, 2011): 67–84. http://dx.doi.org/10.2478/v10154-011-0007-0.

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Presentation of the Preaching Activity in the Greek-Catholic Church in Slovakia The author of the article Presentation of the Preaching Activity in the Greek-Catholic Church in Slovakia offers the view on the current preaching activity of the Greek-Catholic clergy in Slovakia. He states, it is in complete union with the Documents of the Catholic Church of which the Greek-Catholic Church is an integral part. The most used form of preaching among the Greek-Catholic priests is the homily. The author also focuses on some specifics of the preaching activity in the Greek-Catholic Church.

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Blake, Eugene Carson. "A Proposal Towards the Reunion of Christ's Church." Ecumenical Review 38, no. 2 (April 1986): 140–48. http://dx.doi.org/10.1111/j.1758-6623.1986.tb03412.x.

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Suárez, Hugo José. "New Forms of the Relationship between Politics and Religion." Latin American Perspectives 43, no. 3 (February 19, 2016): 51–68. http://dx.doi.org/10.1177/0094582x16629643.

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Beginning in the 1960s, new forms of living the faith emerged in Latin America that linked it with a political dimension. The Catholic Church changed its pastoral orientation, and ecclesiastical base communities were established as part of an “option for the poor.” The reflection that accompanied this process was known as liberation theology. By the end of the 1970s these communities were organizing conferences, publications, and theological reflections with strong international links and included hundreds of believers both in the countryside and in the city. During the following two decades, they were active participants in the construction of leftist political alternatives. While a minority pastoral practice today, they continue to hold national gatherings and maintain their international contacts. In-depth interviews with three members of ecclesiastical base communities in a working-class neighborhood in Mexico City show how these individuals have built their socio-religious practice and their religious beliefs. Their experience is part of a global reconstitution of belief systems in Mexico that affects all of the salvation enterprises in their various expressions. A partir de la década de los sesenta, nuevas formas de vivir la fe surgieron en América Latina que las asociaron con una dimensión política. La Iglesia Católica Romana cambió su orientación pastoral, y las comunidades eclesiales de base nacieron como parte de una “opción por los pobres”. Se conocía la reflexión que acompañó a este proceso como teología de liberación. Para finales de los setenta estas comunidades estaban organizando congresos, publicaciones, y reflexiones teológicas con fuertes lazos internacionales, comprendiendo centenares de creyentes tanto en la campiña como en la ciudad. Durante las siguientes dos décadas, fueron participantes activas en la construcción de alternativas políticas de izquierda. Si bien es una práctica pastoral minoritaria hoy en día, continúan convocando reuniones nacionales y mantienen sus contactos internacionales. Entrevistas a fondo con tres miembros de comunidades eclesiales de base en un barrio obrero en la ciudad de México demuestran cómo estos individuos han construido su práctica socio-religiosa y sus creencias religiosas, que implican una comprensión de Dios no como juez sino como aliado. Su experiencia forma parte de una reconstrucción de sistemas de creencias en México que afecta a todas las entidades salvíficas en sus varias expresiones.

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Čitbaj, František. "Greek Catholic Metropolitan Church sui iuris in Slovakia and Greek Catholic Church in Czech Republic within the Current Catholic Canon Law." E-Theologos. Theological revue of Greek Catholic Theological Faculty 2, no. 2 (January 1, 2011): 190–99. http://dx.doi.org/10.2478/v10154-011-0020-3.

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Greek Catholic Metropolitan Church sui iuris in Slovakia and Greek Catholic Church in Czech Republic within the Current Catholic Canon Law This article treats of new situation of Greek Catholic metropolitan church sui iuris in Slovakia, by describing its historical development. It is describing terms of Code of Canons of the Eastern Churches as tradition, ceremony and church sui iuris. It is also about institutes typical for metropolitan churches, which are the following: the institute of metropolitan, council of hierarch and also convention of metropolitan church sui iuris.

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Kyiak, S. "Territorial Realization of the Universe of the Ukrainian Catholic Church of the Byzantine Rite." Ukrainian Religious Studies, no. 25 (December 27, 2002): 97–105. http://dx.doi.org/10.32420/2003.25.1432.

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The Ukrainian Catholic Church of the Byzantine Rite (hereinafter referred to as the OCHRC), as the heir to the Kyiv Church and as the local Eastern Catholic Church, by which history affirmed the name of the Ukrainian Greek Catholic Church, preserving the Eastern Christian Tradition, and developing national church traditions. This dual unity of the OCHS has been and remains a testament to its universal character, which is inherent in the entire Catholic Church.

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FUKUSHIMA, Ayako. "MAINTENANCE OF CATHOLIC MADARAJIMA CHURCH." AIJ Journal of Technology and Design 27, no. 65 (February 20, 2021): 539–44. http://dx.doi.org/10.3130/aijt.27.539.

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27

Burke, Colin. "Chesterton and the Catholic Church." Chesterton Review 22, no. 4 (1996): 565. http://dx.doi.org/10.5840/chesterton1996224144.

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Gingerich, Owen. "Galileo and the Catholic Church." Science 234, no. 4775 (October 24, 1986): 411. http://dx.doi.org/10.1126/science.234.4775.411.c.

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Smedley, Robert. "Checkmate of the Catholic Church." Ethics & Medics 37, no. 6 (2012): 1–2. http://dx.doi.org/10.5840/em20123767.

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Balmes, Cornelio. "Excommunication and the Catholic Church." Incarnate Word 1, no. 4 (2008): 805–8. http://dx.doi.org/10.5840/tiw20081451.

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Percy, Martyn. "'Saving the Roman Catholic Church?'." Conversations in Religion and Theology 1, no. 1 (May 2003): 79–95. http://dx.doi.org/10.1111/1479-2214.00008.

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Redmond, Walter. "Polarization in the Catholic Church." New Blackfriars 79, no. 926 (April 1998): 187–96. http://dx.doi.org/10.1111/j.1741-2005.1998.tb01595.x.

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Kerr, Fergus. "Comment:Humour in the Catholic Church." New Blackfriars 89, no. 1023 (September 2008): 497–98. http://dx.doi.org/10.1111/j.1741-2005.2008.00258.x.

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Spae, Joseph J. "The Catholic Church in China." Religion in Communist Lands 15, no. 1 (March 1987): 4–21. http://dx.doi.org/10.1080/09637498708431290.

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Keston College staff. "The catholic church in Vietnam." Religion in Communist Lands 16, no. 1 (March 1988): 80–83. http://dx.doi.org/10.1080/09637498808431352.

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Keleher, Serge. "The Romanian Greek‐Catholic church." Religion, State and Society 23, no. 1 (March 1995): 97–108. http://dx.doi.org/10.1080/09637499508431685.

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Hehir, J. Bryan. "Pluralism in the Catholic Church." Social Thought 14, no. 2 (March 1988): 13–22. http://dx.doi.org/10.1080/15426432.1988.10383624.

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Hill, Christopher. "Book Review: The Catholic Church." Theology 105, no. 825 (May 2002): 236–38. http://dx.doi.org/10.1177/0040571x0210500327.

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Smith, Brian H. "Catholic Church and Social Change." Americas 49, no. 4 (April 1993): 537–38. http://dx.doi.org/10.1017/s000316150001991x.

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Proniewski, Andrzej. "Reform of the Catholic Church." Studia Teologii Dogmatycznej 5 (2019): 119–27. http://dx.doi.org/10.15290/std.2019.05.10.

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GINGERICH, O. "Galileo and the Catholic Church." Science 234, no. 4775 (October 24, 1986): 411. http://dx.doi.org/10.1126/science.234.4775.411-b.

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Tukiran, Antonius. "Gereja Nasara Nasathirah di Fansur Abad ke-7." Media (Jurnal Filsafat dan Teologi) 2, no. 1 (March 3, 2021): 13–24. http://dx.doi.org/10.53396/media.v2i1.23.

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Shaykh Abu Salih the Armenian reported that in the VII century there was a Nasara Nasathirah (Nestorian) Church in Fansur or Fahsur. According to Y. Bakker, Fansur or Fahsur is the name of a country in North Sumatra and the Nestorian Church is the Catholic Church. Y. Bakker’s interpretation is somewhat weak for two reasons. First, Fansur or Fahsur can also refer to a country in northwest India. Second, in the seventh century of our era there was not yet section of the Nestorian Church which was in full communion with Rome; thus the Nasara Nasathirah Church cannot be called a Catholic Church if the Catholic Church is understood as a Church that is in full communion with the Roman Church. However, the Nasara Nasathirah Church can be called a Catholic Church if the Catholic Church means the Church which based herself on the faith in Jesus Christ

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Lake, Reginaldo Christophori. "SIMBOL DAN ORNAMEN-SIMBOLIS PADA ARSITEKTUR GEREJA KATOLIK REGINA CAELI DI PERUMAHAN PANTAI INDAH KAPUK-JAKARTA." Idealog: Ide dan Dialog Desain Indonesia 4, no. 1 (April 28, 2019): 23. http://dx.doi.org/10.25124/idealog.v4i1.1932.

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The Catholic Church building always displays symbols and ornaments as an expression of religious (sacred) faith and atmosphere. Symbols in the form of two-dimensional and three-dimensional objects arranged and beautified the church as well as religious significance. Symbols and ornaments are placed inside the church (interior) and outside the church (exterior), function to support the atmosphere of the church visually and help appreciate aesthetic, psychological and religious faith. Regina Caeli Catholic Church in Pantai Indah Kapuk Jakarta is a Catholic church that is characterized by modern architecture and features symbols and ornaments on the interior and exterior of the church. This paper describes the existence of symbols and ornaments -symbols in the church associated with obedience to the principles of modern architecture that underlies the design of the church. The research problem is how the existence of symbolic symbols and ornaments in the Regina Caeli Catholic Church, which are modern-minimalist architecture? The study was carried out by analyzing secondary data (photos and texts) and literature studies, then compared with the basic guidelines of Catholic church architecture and the principles of modern architecture. As a result, Regina Caeli's Catholic Church architecture is a modern architecture with a modern-minimalist expression. The existence of a symbol of the cross marks the existence of a Catholic church visually, the interior ornaments strengthen the uniqueness as a sacred (religious) space. The Regina Caeli Catholic Church has a modern architecture and provides a place for symbolic symbols and ornaments; there is a mixture of modern architecture with church symbolism as a relogious building.

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Smuniewski, Cezary. "Church and Pacifism." Politeja 16, no. 4(61) (December 31, 2019): 341–57. http://dx.doi.org/10.12797/politeja.16.2019.61.19.

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The article is a study in the domain of security and aims to answer the following question in the context of contemporary threats: What is the Catholic Church’s attitude towards pacifism? The author presents research concerning the relationship between pacifism and religion, analyzing the question of pacifism with reference to biblical texts and contemporary Catholic thought.

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Čitbaj, František. "Greek Catholic Metropolitan Church sui iuris in Slovakia and Greek Catholic Church in the Czech Republic within the Current Catholic Canon Law." E-Theologos. Theological revue of Greek Catholic Theological Faculty 2, no. 1 (April 1, 2011): 46–55. http://dx.doi.org/10.2478/v10154-011-0005-2.

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Greek Catholic Metropolitan Church sui iuris in Slovakia and Greek Catholic Church in the Czech Republic within the Current Catholic Canon Law This article treats of new situation of Greek Catholic metropolitan church sui iuris in Slovakia, by describing its historical development. It is describing terms of Code of Canons of the Eastern Churches as tradition, ceremony and church sui iuris. It is also about institutes typical for metropolitan churches, which are the following: the institute of metropolitan, council of hierarch and also convention of metropolitan church sui iuris.

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Chrisylla, Meielisa. "SIMBOLISASI PADA RANCANGAN ARSITEKTUR GEREJA KATOLIK SANTO PETRUS DAN GEREJA KATOLIK SANTA PERAWAN MARIA TUJUH KEDUKAAN DI KOTA BANDUNG." ARTEKS, Jurnal Teknik Arsitektur 1, no. 1 (December 5, 2016): 1. http://dx.doi.org/10.30822/artk.v1i1.79.

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Title: Architectural Design Symbolism Catholic Church of Saint Peter and The Virgin Mary Catholic Church Santa Grief Seven in BandungAs a place of holy worship, a Catholic Church should posses a sacred interior and exterior expression. Modernization has caused a good deal of this sacred expression of the Catholic Church to fade. As Catholic Church is a place of worship that supports all liturgical activities, semiotic theory are used toanalyze and decipher its architecture to preserve sacredness. The research methodology that was employed was qualitative methods using Peirce’s semioticprinciples and their implementation in Church architecture. The principle was then used to analyze two case studies in every detail of their draw up. The area of planning encompassed: (1) Scope of the surrounding environment; (2) Scope of the site; (3) Scope of the form. This analysis employed semiotic principles that were elaborated with Catholic Church principles to create a guideline in thearchitectural planning of a Catholic Church. The purpose of this research is to find the most dominant sacral expression between Santo PetrusChurch and the Santa Perawan Maria Tujuh Kedukaan Church by means of the symbols attached to the architectural elements between these two Catholic Churches.The results of this study were that sacral expression in terms of (1) Scope of the surrounding environment; (2) Scope of the site; (3) Scope of the form are more dominant in the Santo Petrus Church compared to the Santa Perawan Maria Tujuh Kedukaan Church.Keywords: Peirce’s semiotics, sacral expression, catholic church

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Coranič, Jaroslav. "Legalization of Greek Catholic Church in Czechoslovakia in 1968." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 2 (November 1, 2010): 192–204. http://dx.doi.org/10.2478/v10154-010-0017-3.

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Legalization of Greek Catholic Church in Czechoslovakia in 1968 This study deals with the fate (history) of the Greek Catholic Church in Czechoslovakia in 1968. Catholic Church in Czechoslovakia was liquidated by communist state power in the period of 1950 - 1968. The Church did not legally existed, its priests and believers were incorporated violently into the Orthodox Church. Improving this situation occurred in 1968, when so Prague Spring took place in Czechoslovakia. The legalization of the Greek Catholic Church was one of its result. This process was stopped by invasion of Warsaw Pact to the Czechoslovakia in August 1968. Full restoration of the Greek Catholic Church in Czechoslovakia thus was occurred after the November revolution in 1989.

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Tjørhom, Ola. "Catholic Faith outside the Catholic Church: An Ecumenical Challenge." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 13, no. 3 (August 2004): 261–74. http://dx.doi.org/10.1177/106385120401300301.

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Harvey, Thomas J. "Catholic charities: A praxis for catholic church social teachings." Social Thought 17, no. 2 (January 1991): 65–71. http://dx.doi.org/10.1080/15426432.1991.10383741.

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Binawan, Andang L. "Indonesian Catholic Bishops’ Attitudes toward Three Controverting Issues during Indonesia’s New Order (1966–1998)." Religions 14, no. 1 (January 10, 2023): 94. http://dx.doi.org/10.3390/rel14010094.

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This article portrays how the Catholic Church in Indonesia in the 1980s faced some legal civil decrees that were contrary to Catholic beliefs, but they nonetheless responded in a wise manner. Since the Second Vatican Council, the Catholic Church has had a new outlook on the relationship between Church and State. As stated in canon 22 of the 1983 Code of Canon Law, the Church is willing to accept and observe civil law, as long as it is “not contrary to divine law and unless canon law provides otherwise”. There were three instances in which the Catholic Church in Indonesia had to deal with such controverting matters. The first was the divorce issue and the second was the enforcement of family planning. In both cases, the Catholic Church strongly opposes them. The third issue was the law on inter-religious marriage, which the State strongly prohibits, although the Catholic Church provides dispensation. The observation of the Indonesian Bishops’ Conference’s opinions shows that the Catholic Church were able to maintain good relations with the State because the bishops could apply the Catholic teachings in the Indonesian context and better distinguish the rights of being Catholic from the rights of being an Indonesian citizen.

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