Journal articles: 'Catholic Church Catholic Church in East Africa'

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Maughan, Steven S. "Sisters and Brothers Abroad: Gender, Race, Empire and Anglican Missionary Reformism in Hawai‘i and the Pacific, 1858–75." Studies in Church History 54 (May 14, 2018): 328–44. http://dx.doi.org/10.1017/stc.2017.18.

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British Anglo-Catholic and high church Anglicans promoted a new set of foreign missionary initiatives in the Pacific and South and East Africa in the 1860s. Theorizing new indigenizing models for mission inspired by Tractarian medievalism, the initiatives envisioned a different and better engagement with ‘native’ cultures. Despite setbacks, the continued use of Anglican sisters in Hawai‘i and brothers in Melanesia, Africa and India created a potent new imaginative space for missionary endeavour, but one problematized by the uneven reach of empire: from contested, as in the Pacific, to normal and pervasive, as in India. Of particular relevance was the Sandwich Islands mission, invited by the Hawaiian crown, where Bishop T. N. Staley arrived in 1862, followed by Anglican missionary sisters in 1864. Immensely controversial in Britain and America, where among evangelicals in particular suspicion of ‘popish’ religious practice ran high, Anglo-Catholic methods and religious communities mobilized discussion, denunciation and reaction. Particularly in the contested imperial space of an independent indigenous monarchy, Anglo-Catholics criticized what they styled the cruel austerities of evangelical American ‘puritanism’ and the ambitions of American imperialists; in the process they catalyzed a reconceptualized imperial reformism with important implications for the shape of the late Victorian British empire.

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Danieluk, Robert. "Maksymilian Ryłło SJ (1802-1848) and the Beginnings of the New Catholic Mission in Africa in Nineteenth Century." Annales Missiologici Posnanienses, no. 23 (January 5, 2019): 7–21. http://dx.doi.org/10.14746/amp.2018.23.1.

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The Polish Jesuit Maksymilian Ryłło (1802-1848) participated in several missionary endeavors undertaken by the Church in nineteenth century and entrusted to the Society of Jesus. Besides his missions in Middle East in 1836-1837 and 1839-1841, he was also one of the protagonists of an exploratory trip to North East Africa started in 1847 from Egypt and directed south. Arrived to Khartum and established there for a few months, Ryłło died in that city, while a few years later other missionaries took over the work of evangelization started by him and his companions. The present article introduces this Jesuit and focuses on the “African chapter” of his life – all as an attempt of filling the historiographical gap consisting in the fact that the English literature about Ryłło is almost inexistent.

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Ignaciuk, Agata, and Laura Kelly. "Contraception and Catholicism in the Twentieth Century: Transnational Perspectives on Expert, Activist and Intimate Practices." Medical History 64, no. 2 (2020): 163–72. http://dx.doi.org/10.1017/mdh.2020.1.

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This special issue uses Catholicism as a thread to bring together five contributions to the transnational history of contraception. The articles, which cover examples from Western and East-Central Europe, East Africa and Latin America, all explore the complex interplay between users and providers of birth control in contexts marked by prevalence of the Catholic religion and/or strong political position of the Catholic Church. In the countries examined here, Brazil, Belgium, Poland, Ireland and Rwanda, Catholicism was the majority religion during the different moments of the long twentieth century the authors of this special issue focus on. Using transnationalism as a perspective to examine the social history of the entanglements between Catholicism and contraception, this special issue seeks to underscore the ways in which individuals and organisations used, adapted and contested local and transnational ideas and debate around family planning. It also examines the role of experts and activist groups in the promotion of family planning, while paying attention to national nuances in Catholic understandings of birth control. The contributions shed light on the motivations behind involvement in birth control activism and expertise, its modus operandi, networking strategies and interactions with men and women demanding contraceptive information and technology. Moreover, through the use of oral history, as well as other print sources such as women’s magazines, this collection of articles seeks to illustrate ‘ordinary’ men and women’s practices in the realm of reproductive health.

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Boćkowski, Daniel. "BETWEEN THE EAST AND THE WEST: THE PENETRATION OF CONTEMPORARY ISLAM INTO POLAND." CREATIVITY STUDIES 2, no. 1 (2009): 39–47. http://dx.doi.org/10.3846/2029-0187.2009.1.39-47.

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The internet is one of the fastest developing media of today. It is through the internet that Islamic ideas spread throughout the world on a level that has never been reported before. Internet portals and web‐sites containing information about Muslim religion and culture can be accessed from the furthest corners of the world. They popularize Islam which for ages seemed to have been attributed exclusively to the Middle East, Northern Africa and South‐East Asia. Poland is located on the Islam's expansion route and takes an extremely important, if not strategic, position. Due to the position of the Catholic religion in our country, the development of Islam in Poland (an increasing number of converts) appears to be a fundamental factor in the growth of the Muslim world. Many believers do not conceal the fact that they dream of the European caliphate, which is an important step in the restoration of the world caliphate. “Religious fundamentalism” of Polish people, according to many Muslim clergymen and political activists, guarantees that Islamic believers obtained in our country as opposed to converts from the “lay West”, will be as active and religiously engaged as the believers of the Roman Catholic Church. Thus, in the following paper on the penetration of contemporary Islam into Poland, I will focus on this most dynamic instrument of the expansion of the Islamic world.

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Vellut, Jean-Luc. "New Publication About the C.I.C.M. Archives." History in Africa 24 (January 1997): 433–36. http://dx.doi.org/10.2307/3172044.

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The Scheut Archive is housed in a remote Roman suburb. Intriguingly enough, it was not mentioned in Lajos Pàsztor's repertory of church archives in Italy, vol. 7 of the UNESCO series, Guide to the Sources of the History of Africa, published in 1983. One explanation for this neglect might be that the archive was not fully operational by then. These circumstances no doubt partly explain why, despite exemplary conservation and classification, this collection has up to now been insufficiently tapped by scholars. Contributing factors may have been the discredit unfortunately thrown on traditional written sources by a number of modern “Africanists,” as well as widespread ignorance among English-speaking scholars of the intricacies of Roman Catholic bureaucracies. In fact, whatever their cultural background, historians wanting to burrow their way into the massive collection of Scheut papers should brace themselves for a period of initiation in the intricacies of two overlapping multinational Church organizations.On the one hand, the Scheut congregation, as a separate institution, was established in 1862. It had its headquarters at Scheut, on the outskirts of Brussels, with a superior general in charge. It also had representation in Rome, but its main activities were carried out in its territorial branches (“provinces”) established first in the Far East and later in the Congo, each under the authority of a provincial. This organization maintained a dense internal and external network of communication within the hierarchy itself, as well as with government administrations, other religious bodies, etc. Like any organization, it knew rules and procedures, but also conflicts among various power blocs.

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Choi, Young Kyun. "East Asian Solidarity and the Catholic Church." Theological Perspective 196 (March 31, 2017): 74. http://dx.doi.org/10.22504/tp.2017.03.196.74.

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Brandao, Pedro Ramos. "The Catholic Church and Portugal in Africa." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 2 (2019): 222–27. http://dx.doi.org/10.33258/birci.v2i2.254.

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The way Catholic Church implanted itself in Africa, and particularly in Portuguese colonial Africa, during the first half of the 20th century. The issue of the Organic Statute of Portuguese Catholic Missions in Africa. The orientation of the missionary policy and its integration in 1933 Constitution. The Foreign Missionaries in the Portuguese Missions and their impact on the criticism to Colonization. The Missionary Statute. The issue of Beira's Bishop.

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Kopiczko, Andrzej. "Old Catholic Church in East Prussia (1871-1944)." Masuro-⁠Warmian Bulletin 302, no. 4 (2019): 642–76. http://dx.doi.org/10.51974/kmw-134860.

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Geneza starokatolicyzmu jest ściśle związana z ogłoszeniem na Soborze Watykańskim I dogmatu o nieomylności papieży w sprawach wiary i moralności. Sprzeciw wobec tych postanowień wyraziło wielu duchownych niemieckich, w tym kilku z diecezji warmińskiej, obejmującej swym zasięgiem terytorium Prus Wschodnich. Początkowo opozycja skupiła się wokół czterech duchownych, wykładowców szkół braniewskich: Andreasa Mentzla, Friedricha Michelisa, Edmunda Treibela i Paula Wollmanna. W krótkim czasie doszło też do utworzenia kil�ku wspólnot starokatolickich, którym sprzyjało państwo pruskie. Pierwsza i największa grupa zorganizowała się w Królewcu, a następnie w Wystruci, gdzie przystąpił do niej ks. Josef Grunert. W obu miejscowościach udało się im także przejąć na cele własnego kultu świątynie katolickie, co doprowadziło do wieloletnich sporów. W artykule – oprócz przedstawienia dziejów tych placówek i powstałych na tym tle sporów – zaprezentowano także kolejnych duszpasterzy starokatolickich, porządek nabożeństw, wizytacje biskupów połączone z bierzmowaniem, postawę rządu pruskiego oraz stopniowe zmniejszanie się liczby wiernych aż prawie całkowity zanik starokatolicyzmu w Prusach Wschodnich w latach trzydziestych XX wieku

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Nhaueleque, Laura António, and Luca Bussotti. "The Conceptualisation of Africa in the Catholic Church." Social Sciences and Missions 32, no. 1-2 (2019): 148–76. http://dx.doi.org/10.1163/18748945-03201004.

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Abstract This article aims to show the evolution of the conceptualisation of Africa according to the Catholic Church, using as its key references Daniele Comboni and Adalberto da Postioma, two Italian missionaries who lived in the 19th century and 20th century respectively. Through them, the article attempts to interpret how the Catholic Church has conceived and implemented its relationships with the African continent in the last two centuries. The article uses history to analyse the thought of the two authors using a qualitative and comparative methodology.

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Stokolos, Nadiya G. "An attempt at the ethno-confessional transformation of Orthodoxy in Poland (1923-1939)." Ukrainian Religious Studies, no. 24 (November 26, 2002): 12–20. http://dx.doi.org/10.32420/2002.24.1369.

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Neounia is one of the common names of the new unified church, which was introduced by the Polish Roman Catholic bishop on the Ukrainian and Byelorussian lands of Poland during the interwar period (1923-1939). This church had a number of other names: Catholicism of the Eastern Rite, Eastern Rite, Biblical (double-rite) union. Officially, it was called the Parishes of the Catholic Church of the Eastern Catholic Rite or of the Roman Catholic Church of the Eastern Rite. The Church, through which the Vatican sought to convert the "united East" into the bosom of Catholicism, was often referred to as a "government union", since it was in some cases facilitated by local government officials. The unofficial name - neounya - contrasted with the "old union" proclaimed in Brest in 1596.

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Kohen, Arnold S. "The catholic church and the independence of East Timor." Bulletin of Concerned Asian Scholars 32, no. 1-2 (2000): 19–22. http://dx.doi.org/10.1080/14672715.2000.10415776.

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Mohr, Adam. "Out of Zion Into Philadelphia and West Africa: Faith Tabernacle Congregation, 1897-1925." Pneuma 32, no. 1 (2010): 56–79. http://dx.doi.org/10.1163/027209610x12628362887631.

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AbstractIn May 1897 Faith Tabernacle Congregation was formally established in North Philadelphia, emerging from an independent mission that shortly thereafter became the Philadelphia branch of John Alexander Dowie’s Christian Catholic Church. Faith Tabernacle probably abstained from merging with Dowie’s organization because, unlike the Christian Catholic Church, it rigorously followed the faith principle for managing church finances. Like the Christian Catholic Church, Faith Tabernacle established many similar institutions, such as a church periodical (called Sword of the Spirit), a faith home, and a missions department. After Assistant Pastor Ambrose Clark became the second presiding elder in 1917, many of these institutions began flourishing in connection with a marked increase in membership, particularly in the American Mid-Atlantic as well as in Nigeria and Ghana. Unfortunately, a schism occurred in late 1925 that resulted in Clark’s leaving Faith Tabernacle to found the First Century Gospel Church. This event halted much of Faith Tabernacle’s growth both domestically and in West Africa. Subsequently, many of the former Faith Tabernacle followers in Nigeria and Ghana founded the oldest and largest Pentecostal churches in both countries.

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Fishman, Laura. "Calude d'Abbeville and the Tupinamba: Problems and Goals of French Missionary Work in Early Seventeenth-Century Brazil." Church History 58, no. 1 (1989): 20–35. http://dx.doi.org/10.2307/3167676.

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The Catholic church during the era of the Catholic Reformation experienced great vitality and vigor. Missionary activity was one of the clearest indications of this renewed spiritual energy. Simultaneously with Catholic revitalization there occurred the expansion of European commerce and colonization. In the wake of the Age of Discovery portions of Africa, Asia, and the New World became more accessible to Europeans. The Catholic church, by means of its religious orders, carried Christianity to the inhabitants of these regions. The drive and dedication which led to reform of the church within Europe also fueled an intense missionary commitment towards the people of other continents. The dedication and zeal of the regular clergy reflected the apostolic tradition within the church, but this older ideal was enhanced by a new spirit of expansionism. The Catholic religious orders shared the urge of many of their secular contemporaries to take advantage of new opportunities for growth overseas.

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Ruff, M. E. "The East German State and the Catholic Church, 1945-1989." German History 30, no. 2 (2012): 316–18. http://dx.doi.org/10.1093/gerhis/ghs003.

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McKenzie, Richard M. "The East German State and the Catholic Church 1945–1989." International History Review 35, no. 3 (2013): 654–55. http://dx.doi.org/10.1080/07075332.2013.781386.

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Duncan, Graham A. "Presbyterian spirituality in southern Africa." Scottish Journal of Theology 56, no. 4 (2003): 387–403. http://dx.doi.org/10.1017/s0036930603211200.

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Presbyterian spirituality in southern Africa has often been treated as non-existent, yet it is a vibrant reality which is at one and the same time catholic, evangelical and contextual. Founded in Christ alone, it holds the authority of scripture as normative and as the source of the unity of God's people, as can be seen in the way it derives from the marks of the church – the Word preached, the sacraments celebrated and discipline rightly exercised. It is relational and involves communing with God, others, oneself and the environment. While conscious of the early church tradition out of which it arises, it is continuous with that tradition and is open to the spiritual insights of other traditions. It demonstrates both catholic and evangelical emphases and is adaptable within the context of African spirituality. As a result, it has a broad church ethos marked by fluidity, tolerance and appreciation of those sources that enrich it.

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Nedavnya, Olga. "Feature of institutionalization processes in Ukrainian Greek Catholicism in modern conditions." Ukrainian Religious Studies, no. 66 (February 26, 2013): 301–8. http://dx.doi.org/10.32420/2013.66.277.

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The development of each Church is denoted by one or another landmark, most of which are well-known to all, although there are also few known or those whose influence on the evolution of the Church is not evident. The Second Vatican Council is an event that, without exaggeration, can be a determinant of the time "before" and "after", not only for the Catholic Church, where it took place. Since this Cathedral was a significant stage of qualitative development, or not the oldest continuously existing institution, the consequences of its decisions, including the consequences of the remote, are interesting to study, in particular, from the point of view of their influence on further institutionalization processes in the Church. This is an interesting field of research for many religious scholars, but in this exploration we are currently focusing on the specifics of the course of institutionalization processes in the modern Ukrainian Greek Catholic Church as a special part of the post-assembly Catholic Church, as one that inherited the advantages and problems of the Christian East , and the Christian West.

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Adamah, Jackson Nii Sabaah. "Food insecurity, Eucharist, and community: Reading Jean-Marc Éla’s “shade-tree” theology in light of Balthasar’s ecclesiology." Review & Expositor 117, no. 4 (2020): 536–46. http://dx.doi.org/10.1177/0034637320974957.

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This article discusses how the African church together with the church catholic can develop a theological response to rising food insecurity in Africa. Considering food insecurity is only a symptom of a much broader set of sociological and political issues that determine the church’s response to the problem, this article explores the ecclesiological formulations of Jean-Marc Éla’s “shade-tree” theology in light of Balthasar’s ecclesiology. The differences in Éla’s and Balthasar’s visions of the nature and purpose of the church elucidate the complementary differences between the church as a prophetic community committed to social justice and a worshipping community committed to the performance of the Eucharist. Consequently, engaging the two Catholic theologians highlights the tensions of the church–world relationship the church must negotiate if it is to offer a robust response to food insecurity.

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Kosicki, Piotr H. "The Catholic 1968: Poland, Social Justice, and the Global Cold War." Slavic Review 77, no. 3 (2018): 638–60. http://dx.doi.org/10.1017/slr.2018.203.

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In the 1960s, the Catholic Church underwent a revolution in the teaching and practice of its faith, known as aggiornamento. Catholics responded by pioneering new forms of agency in world affairs in the Global Sixties. This was a cross-Iron Curtain story, affecting communist and non-communist countries in Europe, as well as developing countries across the world – a story of transfers and encounters unfolding simultaneously along multiple geographical axes: “East-West,” “North-South,” and “East-South.” The narrative anchor for this story is the year 1968. This article explores the seminal role of east European Catholics in this story, focusing on Polish Catholic intellectuals as they wrote and rewrote global narratives of political economy and sexual politics. A global Catholic conversation on international development stalled as sexual politics reinforced Cold War and post-colonial divisions, with the Second and Third Worlds joining forces against First World critics of a new papal teaching on contraception, Humanae Vitae. Paradoxically, the Soviet Bloc became the prism through which the Catholic Church refracted a new vision of international development for the Third World.

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Thomas, Norman E., Garth Abraham, Frank England, and Torquil Paterson. "The Catholic Church and Apartheid: The Response of the Catholic Church in South Africa to the First Decade of Nationalist Rule, 1948-1957." Journal of Religion in Africa 24, no. 3 (1994): 273. http://dx.doi.org/10.2307/1581305.

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Kenny, Gale, and Tisa Wenger. "Church, State, and “Native Liberty” in the Belgian Congo." Comparative Studies in Society and History 62, no. 1 (2020): 156–85. http://dx.doi.org/10.1017/s0010417519000446.

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AbstractThis essay describes a religious freedom controversy that developed between the world wars in the Belgian colony of the Congo, where Protestant missionaries complained that Catholic priests were abusing Congolese Protestants and that the Belgian government favored the Catholics. The history of this campaign demonstrates how humanitarian discourses of religious freedom—and with them competing configurations of church and state—took shape in colonial contexts. From the beginnings of the European scramble for Africa, Protestant and Catholic missionaries had helped formulate the “civilizing” mission and the humanitarian policies—against slavery, for free trade, and for religious freedom—that served to justify the European and U.S. empires of the time. Protestant missionaries in the Congo challenged the privileges granted to Catholic institutions by appealing to religious freedom guarantees in colonial and international law. In response, Belgian authorities and Catholic missionaries elaborated a church-state arrangement that limited “foreign” missions in the name of Belgian national unity. Both groups, however, rejected Native Congolese religious movements—which refused the authority of the colonial church(es) along with the colonial state—as “political” and so beyond the bounds of legitimate “religion.” Our analysis shows how competing configurations of church and state emerged dialogically in this colonial context and how alternative Congolese movements ultimately challenged Belgian colonial rule.

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Mytnik, Irena. "Modlitwa Jezusowa jako dziedzictwo duchowe Polaków i Ukraińców." Studia Ucrainica Varsoviensia 7 (November 27, 2019): 97–108. http://dx.doi.org/10.5604/01.3001.0013.6015.

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The article is an attempt to look at Jesus’ prayer as a common spiritual heritage of all Christians, including the Polish and the Ukrainian, and at the same time a synthesis of the current thoughts on this prayer tradition, which is one of the oldest forms of Christian contemplative prayer. It originates from the Holy Scriptures and meditations of the Word of God, it was practiced and developed by the Desert Fathers, Fathers of the Church, monks, clergy and laity, above all in the Churches of the Christian East. Today, the most widespread is in the Orthodox and Greek Catholic Church, but for many years has been experiencing a kind of revival in the Catholic Church. The article presents the teaching of the Church, its saints and contemporary spiritual masters on this subject.

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Peters, Fabian, Wolfgang Ilg, and David Gutmann. "Demografischer Wandel und nachlassende Kirchenzugehörigkeit: Ergebnisse aus der Mitgliederprojektion der evangelischen und katholischen Kirche in Deutschland und ihre Folgen für die Religionspädagogik." Zeitschrift für Pädagogik und Theologie 71, no. 2 (2019): 196–207. http://dx.doi.org/10.1515/zpt-2019-0023.

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AbstractIn 2020, for the first time in the history of the Federal Republic of Germany, less than half of the 6- to 18-year-old population will be members of the Protestant or Catholic Church. By the year 2060, this percentage will continue to decrease to 25&#x2009;%. These are the results of the first coordinated member projection study for the Evangelical and Catholic Church in Germany.The article depicts the method of the projection model and the developments for the coming four decades. It examines regional peculiarities in West and East Germany by viewing the states of Baden-Württemberg and Saxony as exemplary cases. Questions about the possible consequences for church, school, and society will conclude the article

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Shevchenko, Vitaliy Volodymyrovych. "The Problem of the Unity of Christian Churches in the Works of A.Richinsky." Ukrainian Religious Studies, no. 41 (December 26, 2006): 62–67. http://dx.doi.org/10.32420/2007.41.1854.

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In the history of the Christian Church in general, and Ukraine in particular, Orthodox-Catholic relations occupy an extremely important place. The dramatic, as a fact of church and religious life, they attracted the attention of a large number of scholars of different fields of knowledge and research interests. Arsena Rychynsky, a well-known Ukrainian religious scholar whose views on the problem of unity of the Christian Church, overwhelmingly, are scientifically valid, meaningfully original and prognostically relevant. Under such a review, we would like to update some of the researcher's provisions, which directly or indirectly correlate with the uniqueness in her Ukrainian expression. To this end, we recall that, by the exact definition of I. Lysyak-Rudnytsky, Ukraine is quite rightly considered a classic country of the unified tradition. Located on the border of the two worlds, by which we understand the Orthodox East and the Catholic West, it has become the subject of influence of both the Greek (Orthodox) and Roman (Catholic) Churches, which, after all, has caused acute religious and religious events in Rus-Ukraine. inter-confessional controversy and repeated attempts at Orthodox-Catholic reconciliation, and even unification.

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Bate, Stuart C. "Foreign Funding of Catholic Mission in South Africa: a Case Study." Mission Studies 18, no. 1 (2001): 50–84. http://dx.doi.org/10.1163/157338301x00199.

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AbstractThis article forms part of an ongoing study of money as a cultural signifier in western missionary praxis. The focus here is foreign funding of Catholic mission in Africa. It presents a case study of a particular donor agency, given the pseudonym, "funding the mission," and its role in financing Catholic mission projects in South Africa between 1979 and 1997. This period was one of tremendous social change in South Africa during which the Catholic Church spent a large amount of time and effort in reviewing its own praxis culminating in the launch of a pastoral plan in 1989. The article begins by reviewing "funding the mission's" own vision of its missionary role emphasizing its funding criteria. Then there is an analytical presentation of the funding data. This looks at the amounts donated, the categories of projects funded and the identity of the applicants. Identity is first considered in terms of Catholic criteria: dioceses, religious congregations, lay people and ecumenical groups and then as social criteria: foreign, South African and racial identity. The article then proceeds to a missiological reflection in terms of the meaning of money in ecclesial praxis and then its cultural role in society and the church. In this section the missiological category of inculturation provides the hermeneutic key both from the cultural perspective of the donors and that of the recipients. Finally there is a reflection on the notion of sharing within the church and whether sharing from the richer nations is helping or hindering the process of inculturation within African local churches. It includes some suggestions for a more effective response.

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서명교. "The Timorisation of the Catholic Church in East Timor in 1974‐1983." 동남아연구 21, no. 3 (2012): 309–50. http://dx.doi.org/10.21485/hufsea.2012.21.3.011.

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Menke, Martin. "Bernd Schafer, The East German State and the Catholic Church, 1945–1989." Journal of Contemporary History 48, no. 1 (2013): 223–24. http://dx.doi.org/10.1177/0022009412461777j.

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Žilys, Saulius. "Parishes Registers and Lists of Parishes Residents in the Wróblewski Library of the Lithuanian Academy of Sciences: Genesis and Confessional Singularity." Bibliotheca Lituana 2 (October 25, 2012): 123–54. http://dx.doi.org/10.15388/bibllita.2012.2.15583.

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The article treats baptismal, matrimonial and death parish registers in 17th–20th centuries, also lists of confirmees and lists of converts to Roman Catholic Church or Orthodox Church, lists of parishes and parishes’ residents of territories in Lithuania, Belarus, Poland and East Prussia. Manuscript materials used in article belong to various Christian and non-Christian confessions: Roman Catholic, orthodox, uniate, evangelical reformers, evangelical Lutheran, Karaite, Jew/Hebrew, Tartar. The article treats origin of parishes’ registers chronology, how parishes’ registers were written, and which information was in them also defines confessional singularity. Focus on 17th–18th century parishes registers – mostly Roman Catholic.Church parishes registers at first were started to write in Italy (1396) and in Provence. The Council of Trent of Roman Catholic Church in 1563 obligated fill in baptismal and matrimonial parish registers, ordinary “Rituale romanorum” in 1614 obligated to fill in death registers and lists of parishes residents. Filling of parishes registers in Roman Catholic and Protestant churches became overall in 17th century, in Orthodox and Uniate churches – in 18th century. The first information about parishes’ registers in Lithuania was introduced in visiting-round of Samogitia bishop in 1579, but the oldest known parish register is baptismal register of Joniškis church and it begins in 1599.The article treats evolution of parishes’ registers in Lithuania. Noticeable that death registers were started to fill only in 17th century and involved only part of departed.

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Butler, Matthew. "Keeping the Faith in Revolutionary Mexico: Clerical and Lay Resistance to Religious Persecution, East Michoacán, 1926-1929." Americas 59, no. 1 (2002): 9–32. http://dx.doi.org/10.1353/tam.2002.0067.

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This article analyses the character of local religious practice in the archdiocese of Michoacán during Mexico'scristerorebellion, and explores the relationship between ‘official’ and ‘popular’ religion under persecution. In particular, it shows how the Catholic clergy and laity reconstructed the religious life at parish level in an attempt to mitigate the effects of the revolutionary state's campaigns against the Church. For a variety of reasons, the significance of such passive resistance to the state, and the complexity of the interaction between the ecclesiastical elite and the Catholic laity, tend to be downplayed in many existing accounts. Perhaps unsurprisingly, many historians see cristero violence as the most important response to religious persecution, and therefore study it to the exclusion of alternative, less visible, modes of resistance. As for the Church, the hierarchy's wranglings with the regime similarly tend to overshadow the labours of priests and their parishioners under persecution. But the full range of popular experiences has also been deliberately compressed for ideological reasons. Many Catholic writers, for instance, seek to exalt the Church by describing a persecution of mythical ferocity. While Calles is likened to Herod, Nero, or Diocletian, the clergy and laity comprise a uniform Church of martyrs designate in revolt against a godless state. To achieve this instructive vision, however, a few exemplary martyrs—such as Father Pro and Anacleto González Flores—are allowed to stand for the whole mass of priests and believers, in the same way that Edmund Campion is revered as the protomartyr of the Elizabethan persecution in England. As a result, a stereotypical but politically serviceable image of a monolithic Church is perpetuated, an image which was recently institutionalised by the canonisation of 25 ‘cristero’ martyrs in May 2000.

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Sordyl, Krzysztof. "Próba rekonstrukcji doktryny i struktury Kościoła nowacjańskiego." Vox Patrum 57 (June 15, 2012): 535–50. http://dx.doi.org/10.31743/vp.4151.

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The Novatian vision of the Church appeared in the moment which was favourable for its further development. Not only did the Church suffer persecution, but also some Christians protested against the possibility of reconciliation lapsi. What is more, the doctrine concerning the impossibility to forgive certain sins had a significant role in spreading of Novatian Church. Merging the congregation belonging to Novatian Church and Montanists in the East contributed to specifying the doctrine of the sect. With reference to a repeat marriage, the testimonies from III century do not allow to state explicitly if the pope himself treated them as illegal. Novatian allowed for penance and reconciliation of those who were guilty of certain carnal sins. It seems that later such violations were treated more severely. Montanism surely had an influence on it. Such rigorism in penitential discipline assumed a definite concept of Church and the power of the keys, which differed significantly from the one Catholicism set down. Apart from this, however, dogmatic divergences between Novatianism and Catholicism are not to be observed. But, the question of determining the date of Easter led to the separation between a lot of Novatian communities and the Church. Socrates’ accounts of Novatian Church internal disputes let us discern a few features of its inner structure. It does not seem to differ from that of Catholic Church. There are bishops, priests, deacons, synods. Furthermore, episcopal appointments to more important cities are considered to be superior. The sacraments in Novatian Church were the same as in Catholic Church, however, according to Teodoret, Novatian Church did not practice anointing a person with holy oils after baptism. A similar opinion can be found in Pacian’s texts. It was accepted among Catholics, at least in the East, that those who converted from Novatian Church should be anointed. In Novatian communities, from the outset, Catholics, who joined this sect, were baptized for the second time. According to Eulogius, Novatians in Alexandria rejected the cult of relics. The council in Nice tried to restore Novatians to the unity with Catholic Church, adopting a restrained attitude towards them. The council in cannon 8 presents the “pure” returning to Church with the conditions of grace. The Trident Council, however, saw in condemning Novatians proof of true Fathers’ teaching about penance.

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Yoder, Laura S. Meitzner. "Book Review: “The Heaviest Blow”—The Catholic Church and the East Timor Issue." International Bulletin of Missionary Research 29, no. 3 (2005): 162–63. http://dx.doi.org/10.1177/239693930502900324.

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Jebadu, Alexander. "Ancestral Veneration and the Possiblity of its Incorporation into the Christian Faith." Exchange 36, no. 3 (2007): 246–80. http://dx.doi.org/10.1163/157254307x205757.

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AbstractIn Nostra Aetate – one of the 16 documents of the Second Vatican Council – the Catholic Church firmly declares: 'The Catholic Church rejects nothing of what is true and holy in other religions⃜ The Church, therefore, urges all her sons and daughters to enter with prudence and charity into discussions and collaboration with members of other religious faith traditions…; (cf. NA. 2). The so-called 'other religions' as stated by Nostra Aetate includes traditional religion in the form of ancestral veneration. It is still widely and popularly practiced by Christians of various ethnic groups in Asia and Africa as well as in other parts of the world – Latin America, Melanesia and Australia (the Aborigines). Despite the suppression and expulsion done in the past, this religious tradition is still able to survive and continue to demonstrate its vital force in the lives of many Asians and Africans, including those who have embraced the Christian faith. In this article we argue that ancestral veneration does not contradict the Christian faith. It has a place in the Christian faith and should be incorporated into, at least, in Catholic Christian devotion.

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Chabi, Kolawole. "Saint Augustine as a Reforming Voice for the Catholic Church in Roman Africa." Augustinianum 58, no. 2 (2018): 469–91. http://dx.doi.org/10.5840/agstm201858228.

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Hodge, Joel. "Church, State and Secularism in Asia: The Public Nature of the Church in Timor-Leste." International Journal of Practical Theology 16, no. 2 (2013): 323–48. http://dx.doi.org/10.1515/ijpt-2012-0020.

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Abstract The Western discourse and norms around secularism, particularly Church-state relations, are foreign in many ways to the majority world, especially Asia. However, as the modern nation-state has taken root in Asia, different models of secularism have developed with interesting relationships to the particular cultural and religious context of each country. In the difficult course of forming a secular nation-state, Asian nations have had to address the dominant religious traditions and institutions of each nation, including Christian churches. This process has occasionally provoked conflict and has presented a particular dilemma to Christian churches in how to respond and relate to the developing nation-state. In order for theology to adequately address this situation (particular the context of modern secular discourses) and conceptualise the public shape and role of the church, a practical examination of the church’s relationship to and formation of culture and politics is required. To explore this process, this essay examines the case of Timor-Leste (or East Timor) and its relationship with the Roman Catholic Church, particularly in regards to the state-building process that has occurred after independence. The Church’s influence, which grew rapidly during the Indonesian occupation (1975–1999), has been contested since independence by some in the political sphere, such as in the 2005 dispute with the Government. By examining the 2005 dispute, the essay analyses the nature of the Catholic Church’s influence on Timorese cultural and political identity and her relationship with the new Timorese nation-state. The essay identifies the different models of secularism operative in Timor as they have relevance to the Asian context more generally.

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Madey, N. M. "Oriental Catholic Churches: The History of Origins and the Current State." Ukrainian Religious Studies, no. 15 (October 10, 2000): 35–42. http://dx.doi.org/10.32420/2000.15.1090.

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The study of the historical path of the development of Christianity from the time of its occurrence and to this day makes it possible to conclude that at all stages of the existence of this religion for her was characterized by the division into separate directions and branches, which led to a struggle between them. The whole history of Christianity is a multitude of divisions, conflicts and heresies. But there is no doubt that the evolutionary process of the development of Christianity is followed by the reverse flow - the desire to unite into a single Christ's church. Representative of this trend was the Roman Catholic Church. In the XI-XIII centuries. it reached the peak of its power (in the West) and began its unifying activity in the East.

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Sadeghian, Saghar. "Tabriz New Catholic Church: A Construction of Urban Constitutional Crisis (1908-1912)." Iran and the Caucasus 21, no. 1 (2017): 55–72. http://dx.doi.org/10.1163/1573384x-90000006.

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In 1910, parts of Iran were under Russian occupation. In the occupied northwestern city of Tabriz, the French Catholic mission began to build a new church, which today is one of the largest churches in the Middle East. Previous scholarship has not explored the history of this edifice. This article locates the establishment of this church in the urban history of Tabriz. It elucidates the geopolitical context of the city during a period of widespread social turmoil. Using an array of French and Persian archival documents, the paper narrates a story with crucial details about strangers becoming friends and friends collaborating with one another to build an urban construction in the midst of protest, revolution, and war.

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Merdinger, Jane. "Desafiando la sutileza de los donatistas: los cánones litúrgicos de Agustín y Aurelio en el Concilio de Hipona." Augustinus 64, no. 3 (2019): 359–75. http://dx.doi.org/10.5840/augustinus201964254/25519.

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My article investigates Catholic councils of the North African Church during the 390s, when it was struggling against its formidable rival, Donatism. I shall demonstrate that the delegates’ concern over the Donatist Church’s strength played a larger role in the formulation of canons during that decade than scholars have previously suspected. I shall argue that despite Augustine ‘s rudimentary grasp of Donatist theology ca. 391- 395, he recognized the significant threat posed by the dissident church and successfully maneuvered behind the scenes (together with Aurelius, primate of Carthage), crafting several canons that are not overtly anti-Donatist but in essence are directed against Donatist encroachment upon Catholic hearts and minds. My article will commence with a brief overview of the Council of 390, presided over by Genethlius, primate of Carthage. Historians have dismissed Genethlius as ineffective against the Donatists, but I shall argue that several canons enacted in 390 paved the way for Augustine’s and Aurelius’ reforms. I shall then examine canons from the Council of Hippo (393 CE), Augustine’s and Aurelíus’ inaugural conclave that ushered in their ambitious programme to rejuvenate the Catholic Church in Africa. Liturgical canons will receive special attention. I believe that they provide clues to heterodox behavior by Donatists during their celebration of the Lord’s Supper. Though the council fathers targeted Arianism as well in 393, Donatist practices spurred them lo promulgate canons forfending against questionable rites that might be adopted unwittingly by Catholic congregations.

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Okoye, James Chukwuma. "“Mutual Exchange of Energies” Mission in Cross-Cultural Perspective An African Point of View." Missiology: An International Review 25, no. 4 (1997): 467–79. http://dx.doi.org/10.1177/009182969702500406.

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In the new context of mission, all have bread to give and to receive. Mission becomes a “mutual exchange of energies” ( AG:19) among churches and groups. The growth of missionary consciousness in the “Third Church” is outlined, and the possible contribution of this church, particularly the church of Africa, is detailed. For the first time in centuries, the gospel is being transmitted without its Western cultural embodiment, making more urgent the demand that the church become truly catholic, identified with no particular culture. The heart of mission is shown to be a humble and transforming dialogue of experiences of God and the Christ.

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Bethke, Andrew-John. "A Historical Survey of Southern African Liturgy: Liturgical Revision from 1908 to 2010." Journal of Anglican Studies 15, no. 1 (2017): 58–87. http://dx.doi.org/10.1017/s1740355316000280.

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AbstractThe article surveys liturgical developments in the Anglican Church of Southern Africa from 1908 to 2010. The author uses numerous source documents from several Anglican archives to analyse the experimental and fully authorized liturgies, detailing the theological and sociological shifts which underpinned any significant changes. The author includes several sources which, until this point, have not been considered; particularly in relation to the reception of newer liturgies. These include letters, interviews and newspaper articles. Influences from the Roman Catholic Church, the Church of South India, the Church of England, the Episcopal Church in the USA and the Church of New Zealand all contributed to the authorized rites in the local church. Furthermore, the article shows that local, traditionally disenfranchised voices are now beginning to be included with liturgical transformation.

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Bielicki, Alexander. "Inconvenient National Discourse and the People Who Walk to Hear It: the Case of the Slovak National Pilgrimage." Journal of Religion, Media and Digital Culture 8, no. 1 (2019): 35–54. http://dx.doi.org/10.1163/21659214-00801003.

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The presence of nationalism in the Catholic Church, ostensibly global in its mission and outlook, has been a contentious issue especially in the post-communist countries of East-Central Europe. Events like the Slovak national pilgrimage to Šaštín, broadcast across the country on television, radio and internet, offer Catholic elite in Slovakia a rare chance to freely weave national history and national devotion into religious practice and discourse, but what does elite discourse actually tell us about the production and reproduction of nationhood in the Church? This article calls for increased exploration of reception of elite discourse in the media, not only to gauge audience reaction, but to better understand how the would-be recipients of these messages play a role in producing, reproducing or contesting these media constructions of national identity.

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WHELAN, ROBIN. "African Controversy: The Inheritance of the Donatist Schism in Vandal Africa." Journal of Ecclesiastical History 65, no. 3 (2014): 504–21. http://dx.doi.org/10.1017/s0022046914000645.

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A sense of an ending dominates accounts of African Christianity after the Vandal conquest of the 430s, not least as a result of the apparent disappearance of the Donatists in an Africa now ruled by Homoian Christians. In fact, the transfer from Donatist schism to new ‘Arian controversy’ more closely resembles the broader picture of Vandal Africa which has emerged from recent scholarship: significant continuity amid dynamic transformation. The cultural and rhetorical legacies of the Donatist schism were used by both parties (Catholic and Homoian) in Africa's new church conflict to present themselves as the true African Church.

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van der Krogt, Christopher. "The Catholic Church in the contemporary Middle East: studies for the Synod for the Middle East." Islam and Christian–Muslim Relations 23, no. 4 (2012): 552–53. http://dx.doi.org/10.1080/09596410.2012.712446.

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Kgatle, Mookgo Solomon. "SOCIOLOGICAL AND THEOLOGICAL FACTORS THAT CAUSED SCHISMS IN THE APOSTOLIC FAITH MISSION OF SOUTH AFRICA." Studia Historiae Ecclesiasticae 42, no. 1 (2016): 47–61. http://dx.doi.org/10.25159/2412-4265/1216.

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The Apostolic Faith Mission (AFM) of South Africa has experienced schisms from the year 1910 to 1958. The schisms were caused by sociological and theological factors. These are schisms by the Zionist churches (Zion Apostolic Church, Christian Catholic Apostolic Holy Spirit Church in Zion, Zion Apostolic Faith Mission); Latter Rain; Saint John Apostolic Faith Mission and Protestant Pentecostal Church. The sociological factors that led to the schisms by the Zionist churches and the Protestant Pentecostal Church are identified as racial segregation and involvement in politics respectively. The theological factors that caused these schisms by Latter Rain and Saint John Apostolic Faith Mission are manifestations of the Holy Spirit and divine healing respectively. After comparison of the factors, it is concluded that racial segregation is the main factor that caused schisms in the AFM.

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Salamone, Frank A., and Michael C. Mbabuike. "The Plight of the Indigenous Catholic Priest in Africa: An Igbo Example." Missiology: An International Review 23, no. 2 (1995): 165–77. http://dx.doi.org/10.1177/009182969502300204.

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The issue is not whether Christianity will survive in Africa but in what manner it will do so. This paper seeks to discover the extent of genuine indigenization in African Christianity. It explores various reasons for the retardation of and resistance to changes within the Catholic Church by indigenous clergy. The authors discern no fundamental incompatibility between essential Christianity and indigenous African beliefs and practices. They address several non-religious reasons for resistance to indigenization.

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Gallagher, Brigid. "Father Victor Braun and the Catholic Church in England and Wales, 1870–1882." Recusant History 28, no. 4 (2007): 547–74. http://dx.doi.org/10.1017/s0034193200011663.

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Nineteenth century London, like many towns and cities in Britain, experienced phenomenal population growth. At the centre of the British Empire, and driven by free trade and industry, it achieved extraordinary wealth, but this wealth was confined to the City and to the West End. East London, however, consisted of ‘an expanse of poverty and wretchedness as appalling as, and in many ways worse than the horrors of the industrial North’. There was clear evidence of the lack of urban planning, as factories were established close to the immense dock buildings constructed near Stratford. Toxic materials such as paint and varnish were produced in large chemical works owned by the German chemist, Rudolf Hersel, as were matches by the firm Bryant and May, and rubber, tar and iron for the building trade by various industrialists. Social historians have viewed the poverty of mid-nineteenth century London's East End as a symbol of urban disintegration in which skilled artisans were reduced to sweated, lowly-paid, labourers. Their homes, built close to the industrial sectors, were erected hastily and cheaply, and lacked proper hygienic and sanitary facilities, so that slum conditions prevailed. Moreover, this housing had to be demolished frequently to make way for new roads and railways, thus creating great hardship for an already destitute people.

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Whooley, John. "The Armenian Catholic Church in the Middle East – Modern History, Ecclesiology and Future Challenges." Downside Review 134, no. 4 (2016): 119–46. http://dx.doi.org/10.1177/0012580616671061.

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Carey, Peter. "The Catholic Church, religious Revival, and the nationalist movement in East Timor, 1975–98." Indonesia and the Malay World 27, no. 78 (1999): 77–95. http://dx.doi.org/10.1080/13639819908729935.

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Behrend, Heike. "The Rise of Occult Powers, AIDS and the Roman Catholic Church in Western Uganda." Journal of Religion in Africa 37, no. 1 (2007): 41–58. http://dx.doi.org/10.1163/157006607x166582.

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AbstractTaking as my example a lay organisation of the Roman Catholic Church, the Uganda Martyrs Guild, which entered the public domain in western Uganda in the 1990s and started to organise witch and cannibal hunts, I offer two arguments to the ongoing debate on the rise of occult forces in Africa. First, against the tendency to find the origin of the rise of occult forces in the invisible hand of capital, I relate the dramatic activation and rise of occult forces in Africa to the large increase in death rates caused by the AIDS epidemic (and to a lesser extent local wars). Although various scholars have shown in detail that in Africa contemporary Christianity has not put an end to witchcraft and the occult, but instead provided a new context in which they make perfect sense, they missed the point that precisely the fight against the occult reproduces and strengthens the 'enemy'. As I try to show, Christian anti-witchcraft movements are instrumental in reinstating the occult powers they fight against.

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Lopes Pereira, Jairzinho. "The Catholic Church and the Early Stages of King Leopold II’s Colonial Projects in the Congo (1876–1886)." Social Sciences and Missions 32, no. 1-2 (2019): 82–104. http://dx.doi.org/10.1163/18748945-03201003.

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Abstract In what follows I analyse the involvement of the Catholic Church in the early stages of King Leopold’s colonial projects in the Congo. I argue that in a moment of particular political frailty and seduced by the unique missionary opportunities that the King’s projects presented, the Holy See viewed the support for the Leopoldian projects in Africa as the only prudent decision. I demonstrate that, in Belgium, leading Catholic authorities promoted the King’s projects in the Congo under the premises of nationalism and patriotism.

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Robinson, Geoffrey. "East Timor Ten Years On: Legacies of Violence." Journal of Asian Studies 70, no. 4 (2011): 1007–21. http://dx.doi.org/10.1017/s0021911811001586.

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On August 30, 2009, East Timor's Prime Minister, the former resistance leader Xanana Gusmão, quietly authorized the release of a man directly implicated in one of the country's most notorious massacres. Maternus Bere, a commander of the pro-Indonesian Laksaur militia group, had been indicted for his role in the September 1999 killing of as many as 200 unarmed supporters of independence who had taken refuge in the Catholic Church in Suai. Of the 40 victims whose identities could be determined, three were priests, ten were under the age of 18, and more than a dozen were women. The Suai Church massacre was part of a shocking campaign of violence that followed a United Nations-organized referendum in which Timorese had voted overwhelmingly for independence from Indonesia.

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Journal articles on the topic 'Catholic Church Catholic Church in East Africa'

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