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Journal articles on the topic 'Catholic Church - El Salvador'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Vasconcelos, Pedro. "THE CATHOLIC CHURCH AS A STRUCTURING AGENT FOR THE CITY OF SALVADOR IN THE COLONIAL PERIOD." Revista Geografares 1, no. 31 (December 8, 2020): 30–64. http://dx.doi.org/10.7147/geo.v1i31.31791.

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Salvador was the capital of the Portuguese America from 1549 until 1763. It was also the second city of the Portuguese Empire up to the 19th century. The Catholic Church together with the State was the main agents that structured the city of Salvador during the whole colonial period. The Secular Church related to the State through the Padroado was responsible for the implementation and maintenance of the Cathedral, churches and parishes; the religious orders with their convents were important structural elements of the urban space while the laic orders owned churches and many urban properties and corresponded to the structuring of a slave society.

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2

Blanke, Svenja. "Civic Foreign Policy: Human Rights, Faith-Based Groups and U.S.-Salvadoran Relations in the 1970S." Americas 61, no. 2 (October 2004): 217–44. http://dx.doi.org/10.1353/tam.2004.0129.

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El Salvador, the smallest but most densely populated country of Central America, experienced one of Latin America's bloodiest civil wars, accompanied by widespread human rights violations. State repression was especially brutal against opposition groups such as peasant associations, unions, students, and religious people. Twenty-five church people were murdered and many religious workers were persecuted, expelled, or tortured. Several U.S. missionaries were among those murdered or expelled victims. Although the number of religious victims is relatively small in comparison to the tens of thousands of people who were killed in the three civil wars of El Salvador, Nicaragua, and Guatemala, the murders of religious personnel had a profound impact on the religious community in Central America, and particularly in El Salvador. This impact also reached religious groups in the United States. Given the traditional alliance between the Catholic Church and the political and economic elites throughout most of Salvadoran history, the murders of religious leaders by government or government-linked forces symbolized a remarkable shift.

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3

Chacon, R. D. "Salvador Alvarado and the Roman Catholic Church: Church-State Relations in Revolutionary Yucatan, 1914-1918." Journal of Church and State 27, no. 2 (March 1, 1985): 245–66. http://dx.doi.org/10.1093/jcs/27.2.245.

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4

Tezcür, Güneş Murat. "Catholic and Muslim Human Rights Activism in Violent Internal Conflicts." Politics and Religion 8, no. 1 (December 19, 2014): 111–34. http://dx.doi.org/10.1017/s1755048314000790.

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AbstractWhen do religious organizations develop human rights platforms during violent internal conflicts? This article offers the first comparative study to address this question and focuses on religious organizations in El Salvador, Peru, Turkey, and Indonesia. It identifies two causal factors to explain variation in religious human rights activism in these four countries: (1) transnational religious ideas and linkages, and (2) the nature of the state-religion relationship. First, Vatican II and Liberation theology significantly contributed to the rise of religious human rights activism in El Salvador and Peru. Similar transitional linkages were absent in Turkey and Indonesia. Next, the more conflictual nature of the state-religion relationship in El Salvador explains why the Salvadorian Church pursued a more determined human rights agenda than its Peruvian counterpart. A similarly conflictual state-religion relationship contributed to the presence of Islamic human rights activism in Turkey, and a less conflictual relationship prevented its emergence in Indonesia.

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5

Beirne, Charles. "Jesuit Education for Justice: The Colegio in El Salvador, 1968-1984." Harvard Educational Review 55, no. 1 (April 1, 1985): 1–20. http://dx.doi.org/10.17763/haer.55.1.76450q13568187h6.

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In the years since the Second Vatican Council, the Catholic church has become an agent of social change in many Third World nations. Charles Beirne, S.J., describes the transformation of a Jesuit colegio in El Salvador from a school for sons of wealthy landowners into a school open to all people. Despite threats of violence from political opponents and an internal struggle within the order, the Jesuits made the social and economic conditions of El Salvador a central part of the school's curriculum.

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6

SANCHEZ, PETER M. "Ideas and Leaders in Contentious Politics: One Parish Priest in El Salvador's Popular Movement." Journal of Latin American Studies 46, no. 4 (July 9, 2014): 637–62. http://dx.doi.org/10.1017/s0022216x14000704.

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AbstractThis paper examines the actions of one Salvadorean priest – Padre David Rodríguez – in one parish – Tecoluca – to underscore the importance of religious leadership in the rise of El Salvador's contentious political movement that began in the early 1970s, when the guerrilla organisations were only just beginning to develop. Catholic leaders became engaged in promoting contentious politics, however, only after the Church had experienced an ideological conversion, commonly referred to as liberation theology. A focus on one priest, in one parish, allows for generalisation, since scores of priests, nuns and lay workers in El Salvador followed the same injustice frame and tactics that generated extensive political mobilisation throughout the country. While structural conditions, collective action and resource mobilisation are undoubtedly necessary, the case of religious leaders in El Salvador suggests that ideas and leadership are of vital importance for the rise of contentious politics at a particular historical moment.

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7

SANCHEZ, PETER M. "Ideas and Leaders in Contentious Politics: One Parish Priest in El Salvador's Popular Movement." Behavioral and Brain Sciences 38, no. 01 (December 2014): 76–101. http://dx.doi.org/10.1017/s0140525x13009862.

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AbstractThis paper examines the actions of one Salvadorean priest – Padre David Rodríguez – in one parish – Tecoluca – to underscore the importance of religious leadership in the rise of El Salvador's contentious political movement that began in the early 1970s, when the guerrilla organisations were only just beginning to develop. Catholic leaders became engaged in promoting contentious politics, however, only after the Church had experienced an ideological conversion, commonly referred to as liberation theology. A focus on one priest, in one parish, allows for generalisation, since scores of priests, nuns and lay workers in El Salvador followed the same injustice frame and tactics that generated extensive political mobilisation throughout the country. While structural conditions, collective action and resource mobilisation are undoubtedly necessary, the case of religious leaders in El Salvador suggests that ideas and leadership are of vital importance for the rise of contentious politics at a particular historical moment.

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8

Guimarães, Eduardo Alfredo Morais. "A devoção do Senhor Bom Jesus do Bom Fim." Revista Eclesiástica Brasileira 58, no. 231 (September 30, 1998): 565–96. http://dx.doi.org/10.29386/reb.v58i231.2360.

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O presente artigo tem por objetivo o estudo das relações da Irmandade Religiosa “Devoção do Senhor Bom Jesus do Bom Fim” com os clérigos que atuam no Santuário do Bonfim, localizado na cidade de Salvador, e com a hierarquia da Igreja Católica. O artigo coloca em evidência as relações entre homens através de símbolos religiosos. Os dados levantados apontam para o caráter ecumênico do catolicismo, religião de todos, ou quase todos, em Salvador. Salientamos, ainda, o prestígio, outorgado pela participação na Mesa Administrativa da Devoção, acompanhada de uma retribuição à Devoção. Abstract: The present article has as an objective the study of the relationship between the Religious Community “Devoção do Senhor Bom Jesus do Bom Fim” with the clergy who work in the Sanctuary of Bonfim, located in the city of Salvador, and with the hierarchy of the Catholic Church. The article makes evident the relationships among men through religious symbols. The facts raised point to the ecumenical character of Catholicism, the religion of all, or almost all, in Salvador. We still further stress the prestige warranted by the participation in the administrative body of the Devoção, accom- panied by a retribution to the Devoção.

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9

Dodson, Michael. "Tradition and change in the Latin American catholic church: A comparison of el Salvador and Nicaragua." Renaissance and Modern Studies 36, no. 1 (January 1993): 122–41. http://dx.doi.org/10.1080/14735789309366569.

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10

Schubeck, Thomas L. "Salvadoran Martyrs: A Love That Does Justice." Horizons 28, no. 1 (2001): 7–29. http://dx.doi.org/10.1017/s0360966900008902.

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ABSTRACTWho are today's martyrs? Many Salvadorans call Archbishop Romero and the Jesuits and the two women killed at Central American University martyrs. Should they be numbered among the martyrs of the church? The author contends that it would be fitting for the Catholic Church to do so, based on the contemporary church teaching on martyrdom. Tracing the origin and development of the notion of Christian martyrdom from the New Testament to the present day, the author shows how Thomas Aquinas, the Second Vatican Council, Karl Rahner, and Pope John Paul II have contributed to the enlargement of the concept of the Christian martyr that fittingly describes the Salvadoran witnesses. Moved by love of God and neighbor, the martyr courageously endures death for bearing witness to the Christian faith that includes speaking the truth and doing justice.

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11

Phan, Peter C. "Ignacio Ellacuría, S.J. in Dialogue with Asian Theologians: What Can They Learn from each Other?" Horizons 32, no. 1 (2005): 53–71. http://dx.doi.org/10.1017/s036096690000219x.

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AbstractAs liberation theology spread across the globe in the seventh and eighth decades of the twentieth century, the need was felt for mutual learning and teaching among its proponents in various continents. The Ecumenical Association of Third World Theologians (EATWOT) was founded at Dar Es Salaam, Tanzania, in 1976 to facilitate such a dialogue. This article explores the ways in which the thought of Ignacio Ellacuría, S.J., (a Spanish philosopher and theologian who was murdered in El Salvador in 1989) and Asian liberation theology can enrich each other.After situating Ellacuría, especially his activities as rector of the Jesuit University of Central America, in the context of political and military conflicts of El Salvador, the essay expounds Ellacuría's philosophy of realidad historica, his theology of the People of God as el pueblo crucificado, and his understanding of a Catholic university as a “social force,” and shows how these three ideas can enrich Asian liberation theology. The essay then presents Asian liberation theology in the socio-political and religious contexts of Asia and explains how it can enrich Ellacuría's thought and by extension Latin American liberation theology in three areas: theological method, through the use of non-Christian religious sources, especially popular religion; theology of liberation, by attending to the efforts of non-Christian activists for justice and peace; and a new way of being church, through a triple dialogue: dialogue with the Asian people, especially their poor; dialogue with Asian cultures; and dialogue with Asian religions.

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12

Vasquez, Manuel A., and Anna L. Peterson. "Óscar Romero and the Politics of Sainthood." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 3 (December 22, 2011): 265–91. http://dx.doi.org/10.1558/post.v5i3.265.

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In this article, we explore the debates surrounding the proposed canonization of Archbishop Oscar Romero, an outspoken defender of human rights and the poor during the civil war in El Salvador, who was assassinated in March 1980 by paramilitary death squads while saying Mass. More specifically, we examine the tension between, on the one hand, local and popular understandings of Romero’s life and legacy and, on the other hand, transnational and institutional interpretations. We argue that the reluctance of the Vatican to advance Romero’s canonization process has to do with the need to domesticate and “privatize” his image. This depoliticization of Romero’s work and teachings is a part of a larger agenda of neo-Romanization, an attempt by the Holy See to redeploy a post-colonial and transnational Catholic regime in the face of the crisis of modernity and the advent of postmodern relativism. This redeployment is based on the control of local religious expressions, particularly those that advocate for a more participatory church, which have proliferated with contemporary globalization

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13

Rainwater, Conan. "Christian Base Communities in Peru: Lessons for North America." Quest: A Journal of Undergraduate Research 5 (February 19, 2016): 81. http://dx.doi.org/10.17062/qjur.v5.i1.p81.

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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>This research hopes to bridge the gap between the churches of North and South America by advocating for Christian base communities (CEBs) in North America. It is necessary to look at Catholic Action in conjunction with Catholic social thought, as well as the Second Vatican Council. Finally, personal interviews with those involved with CEBs in two districts of Lima, Peru – Villa El Salvador and El Agustino, revealed there is a failure of CEBs to develop in those two respective areas. Despite the failure of CEBs to develop in those areas, CEBs are relevant to North America as they can contribute lessons for parishes in the U.S. The Catholicism in CEBs in Peru is not prevalent in North America because the standard is to focus on individual spirituality and there is a lack of emphasis on social Catholicism. </span></p></div></div></div>

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14

Chávez, Joaquín M. "Priest Under Fire: Padre David Rodríguez, the Catholic Church, and El Salvador's Revolutionary Movement by Peter M. Sánchez." Catholic Historical Review 105, no. 2 (2019): 398–400. http://dx.doi.org/10.1353/cat.2019.0090.

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15

Gould, Jeffrey. "Priest Under Fire: Padre David Rodríguez, the Catholic Church, and El Salvador’s Revolutionary Movement, written by Peter M. Sánchez." Journal of Jesuit Studies 4, no. 2 (March 10, 2017): 361–64. http://dx.doi.org/10.1163/22141332-00402008-22.

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16

Salamah Eka Susanti. "Konsep Keselamatan Dalam Al-Qur'an." HUMANISTIKA : Jurnal Keislaman 4, no. 2 (June 15, 2018): 185–97. http://dx.doi.org/10.36835/humanistika.v4i2.39.

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The doctrine of salvation is an important concept that is common to every religion. Therefore, each religion claims to be the savior (Salvator) for each of its followers. In Protestant Christianity for example, there is a doctrine known as "No Salvation Outside Christianity", beyond Christianity there is no salvation. Likewise in Catholic Christianity, adhering to, a doctrine that mentions "Extra Ecclesiam Nulla Salus", outside the church there is no salvation. For Judaizers, the doctrine of "The Chosen People" becomes their theological foundation that only Jews will gain salvation. Whereas in Islam itself, the theological argument of salvation as their own is based on the doctrine of ultimate cessionism (ie, Christianity and Judaism) remains valid before the coming of the new (Islamic) rule that replaces the old rule, the new rule by itself cancel the previous rule. This argument is based primarily on the verse (إن الد ين عند الله الاء سلام) .If historically examined, all religions without exception, both tertiary and non-theistic are born and have a claim to the truth about the assurance of salvation, whether expressed explicitly or implicitly. In other words, no religion does not have a doctrine of salvation because the claim of salvation is something that is already inherent in every religion.

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17

ÁLVAREZ, ALBERTO MARTÍN. "Peter M. Sánchez , Priest under Fire: Padre David Rodríguez, the Catholic Church, and El Salvador's Revolutionary Movement (Gainesville, FL: University Press of Florida, 2015), pp. xvi + 308, $44.95, hb." Journal of Latin American Studies 49, no. 4 (October 10, 2017): 986–88. http://dx.doi.org/10.1017/s0022216x17001018.

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18

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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19

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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20

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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21

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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22

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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23

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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24

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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25

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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26

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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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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28

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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29

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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30

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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31

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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32

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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33

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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34

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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35

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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36

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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37

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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38

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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39

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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40

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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41

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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42

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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43

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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44

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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45

Behr, John. "From Apostolic Church to Church Catholic, And Back Again." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 16, no. 1 (February 2007): 14–17. http://dx.doi.org/10.1177/106385120701600102.

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46

Rowell, Geoffrey. "Newman, the Church of England and the Catholic Church." New Blackfriars 92, no. 1038 (February 10, 2011): 130–43. http://dx.doi.org/10.1111/j.1741-2005.2010.01406.x.

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47

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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48

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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49

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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Abstract:

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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Abstract:

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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