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Journal articles on the topic 'Catholic Church in Zimbabwe'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

Creary, Nicholas M. "African Inculturation of the Catholic Church in Zimbabwe, 1958–1977." Historian 61, no. 4 (1999): 765–82. http://dx.doi.org/10.1111/j.1540-6563.1999.tb01044.x.

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2

Machingura, Francis. "The Significance of Glossolalia in the Apostolic Faith Mission, Zimbabwe." Studies in World Christianity 17, no. 1 (2011): 12–29. http://dx.doi.org/10.3366/swc.2011.0003.

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This study seeks to look at the meaning and significance of Glossolalia 1 in the Apostolic Faith Mission in Zimbabwe. 2 This paper has also been influenced by debates surrounding speaking in tongues in most of the Pentecostal churches in general and the Apostolic Faith Mission in Zimbabwe in particular. It was the Apostolic Faith Mission (AFM) that brought Pentecostalism to Zimbabwe. 3 The paper situates the phenomenon of glossolalia in the Zimbabwean socio-economic, spiritual, and cultural understanding. The Pentecostal teachings on the meaning and significance of speaking in tongues have cau

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3

Mudyiwa, Misheck. "Light of Life Christian Group as a New Religious Movement in Zimbabwe." Exchange 44, no. 2 (2015): 144–76. http://dx.doi.org/10.1163/1572543x-12341356.

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The birth and rapid growth of new religious movements in Zimbabwe is a marked phenomenon in the history of Christianity in Africa. Ever since the Reformation that split the Western Church in the 16th century, a number of efforts have since been made by various new religious movements to try and foster ecumenism amongst the deeply divided ecclesiastical communities. Whilst great strides have since been made in critical areas such as common witnessing, inter-religious dialogue, common prayers, mixed marriages, ecumenism in faculties of theology, among other areas, one key element of ecumenism, n

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4

Gittins, Anthony J. "Book Review: Domesticating a Religious Import: The Jesuits and the Inculturation of the Catholic Church in Zimbabwe, 1879–1980." Missiology: An International Review 40, no. 2 (2012): 209. http://dx.doi.org/10.1177/009182961204000211.

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5

Burrows, William R. "Book Review: Domesticating a Religious Import: The Jesuits and the Inculturation of the Catholic Church in Zimbabwe, 1879–1980." International Bulletin of Missionary Research 37, no. 2 (2013): 125. http://dx.doi.org/10.1177/239693931303700232.

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6

Klaits, Frederick. "Domesticating a Religious Import: The Jesuits and the Inculturation of the Catholic Church in Zimbabwe, 1879–1980 (review)." Catholic Historical Review 98, no. 3 (2012): 618–19. http://dx.doi.org/10.1353/cat.2012.0166.

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7

Kollman, Paul. "Classifying African Christianities, Part Two: The Anthropology of Christianity and Generations of African Christians." Journal of Religion in Africa 40, no. 2 (2010): 118–48. http://dx.doi.org/10.1163/157006610x498724.

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AbstractCurrent approaches to classifying African Christianities include generalizing approaches like Ogbu Kalu’s assertion of ongoing revival and particular studies associated with the anthropology of Christianity. Here I argue for a generational approach to African Christian communities, noting what has been achieved and what remains to be done.Two recent ethnographies show the promise in the anthropology of Christianity for fruitful comparative approaches to African Christianity. Dorothy Hodgson’s study of Catholic evangelization of the Maasai and Matthew Engelke’s examination of a Zimbabwe

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8

Linden, Ian. "Nicholas M. Creary, Domesticating a Religious Import : The Jesuits and the Inculturation of the Catholic Church in Zimbabwe, 1879-1980, 2nd edition. New York: Fordham University Press, 2011, xv + 339 pp., ISBN 9780823233342." Social Sciences and Missions 25, no. 1-2 (2012): 193–94. http://dx.doi.org/10.1163/187489412x628091.

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9

PETERSON, DEREK R. "THE INSTITUTION OF INCULTURATION - Domesticating a Religious Import: The Jesuits and the Inculturation of the Catholic Church in Zimbabwe, 1879–1980. By Nicholas M. Creary. New York: Fordham University Press, 2011. Pp. xv+339. $45, hardback (ISBN 978-0-8232-3334-3)." Journal of African History 53, no. 2 (2012): 263–65. http://dx.doi.org/10.1017/s002185371200028x.

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10

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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11

Madsen, Richard. "The Chinese Catholic Church." Review of Religion and Chinese Society 6, no. 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

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12

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

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13

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

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14

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

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15

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

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16

Thomas, N. E. "Church and State in Zimbabwe." Journal of Church and State 27, no. 1 (1985): 113–33. http://dx.doi.org/10.1093/jcs/27.1.113.

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17

Hastings, Adrian, Carl Hallencreutz, and Ambrose Moyo. "Church and State in Zimbabwe." Journal of Religion in Africa 21, no. 2 (1991): 189. http://dx.doi.org/10.2307/1580815.

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18

Sawa-Czajka, Elżbieta, and Mirosław Michalski. "Polish Catholic Church -Ecumenical Contexts." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 2 (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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19

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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20

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

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21

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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22

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

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23

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

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24

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

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25

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

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26

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

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27

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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28

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

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29

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

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30

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

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31

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

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32

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

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33

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 sea

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34

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

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35

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

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36

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 (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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37

Smuniewski, Cezary. "Church and Pacifism." Politeja 16, no. 4(61) (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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38

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 (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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39

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

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40

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

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41

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 (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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42

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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43

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

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

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44

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 (2019): 23. http://dx.doi.org/10.25124/idealog.v4i1.1932.

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The Catholic Church building always displays symbols and ornaments as an expression of religious (sacred) faith and atmosphere. Symbols in the form of two-dimensional and three-dimensional objects arranged and beautified the church as well as religious significance. Symbols and ornaments are placed inside the church (interior) and outside the church (exterior), function to support the atmosphere of the church visually and help appreciate aesthetic, psychological and religious faith. Regina Caeli Catholic Church in Pantai Indah Kapuk Jakarta is a Catholic church that is characterized by modern

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45

Curran, Charles E. "Being Catholic and Being American." Horizons 14, no. 1 (1987): 49–63. http://dx.doi.org/10.1017/s0360966900037063.

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The story of Catholicism in the United States can best be understood in light of the struggle to be both Catholic and American. This question of being both Catholic and American is currently raised with great urgency in these days because of recent tensions between the Vatican and the Catholic Church in the United States.History shows that Rome has always been suspicious and fearful that the American Catholic Church would become too American and in the process lose what is essential to its Roman Catholicism. Jay Dolan points out two historical periods in which attempts were made to incorporate

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46

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

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Title: Architectural Design Symbolism Catholic Church of Saint Peter and The Virgin Mary Catholic Church Santa Grief Seven in BandungAs a place of holy worship, a Catholic Church should posses a sacred interior and exterior expression. Modernization has caused a good deal of this sacred expression of the Catholic Church to fade. As Catholic Church is a place of worship that supports all liturgical activities, semiotic theory are used toanalyze and decipher its architecture to preserve sacredness. The research methodology that was employed was qualitative methods using Peirce’s semioticprincipl

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47

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

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

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48

Lane, Anthony. "John Calvin: Catholic Theologian." Ecclesiology 6, no. 3 (2010): 290–314. http://dx.doi.org/10.1163/174553110x518577.

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AbstractCalvin began by affirming the Catholicity of the Church, but such positive affirmations become rarer as he grew older. By contrast, he more and more frequently rejects the claims of the Roman Church to Catholicity. The change is provoked by the barrage of claims to Catholicity that Calvin faced from his opponents, together with the claim that the Reformers had abandoned it. This made Calvin less enthusiastic about using the word for himself, thus pointing the way towards the eventual development where Catholic came to mean Roman Catholic. Calvin accepted the Catholic canon of the New T

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49

Wood, Susan. "Continuity and Development in Roman Catholic Ecclesiology." Ecclesiology 7, no. 2 (2011): 147–72. http://dx.doi.org/10.1163/174553111x559517.

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AbstractAn overview of the conceptualizations of the Catholic Church from the theology of Bellarmine to contemporary understanding of the church as communion shows both continuity and development from one concept to the next rather than an abrupt change to a new model that discards the model preceding it. This essay examines the church as perfect society, church as mystical body, church as sacrament, church as people of God, and church as communion, demonstrating that the various conceptualizations represent development, balance, correction, and a deeper penetration in the understanding and ar

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50

Pfeifer, Michael J. "The Catholic Church in Southwest Iowa." Annals of Iowa 78, no. 1 (2019): 105–7. http://dx.doi.org/10.17077/0003-4827.12560.

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