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Journal articles on the topic 'Christian Council of Mozambique'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Da Silva, Fernando Caldeira. "THE ROLE OF THE CHRISTIAN COUNCIL OF MOZAMBIQUE IN THE COLONIAL WAR (1964-1974) AND IN CIVIL WARS (1977-2014): CHRISTIANS IN COLONIAL WARS." Studia Historiae Ecclesiasticae 41, no. 1 (August 4, 2015): 105–21. http://dx.doi.org/10.25159/2412-4265/105.

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Founded in 1948, the Christian Council of Mozambique (Conselho Cristão de Moçambique - CCM) is an institution which contributed to the Colonial War (1964-1974) and to ending the Civil Wars (1977-1992) (2012-2014). the Berkley Center for Religion, Peace and World Affairs informed the CCM ideals on ‘sustainable development’.2 By the latter’s evangelisation and teaching, leaders such as Eduardo C. Mondlane were produced for the independence of Mozambique.3 After independence the CCM embarked on facilitated dialogue, bringing peace to a nation torn apart by two belligerent parties, REnAMO4 and fReLIMo.5 In 1984 it created the Commission for Justice, Peace and Reconciliation which attended to the victims of war. This article explores the role of the CCM, its President Bishop Dinis Salomão Sengulane, and other religious leaders in ending the Civil Wars and implementing peace,6 including within recent history.

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2

Afram, Alex. "AFRICAN CHRISTIAN COUNCIL, HAMBURG, GERMANY." International Review of Mission 89, no. 354 (July 2000): 434–35. http://dx.doi.org/10.1111/j.1758-6631.2000.tb00224.x.

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3

Taege, Marlys. "The Christian Council on Persons with Disabilities." Journal of Religion, Disability & Health 10, no. 1-2 (May 31, 2006): 141–62. http://dx.doi.org/10.1300/j095v10n01_10.

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4

Minnich, Nelson H. "Lateran V and Peace among Christian Princes." Annuarium Historiae Conciliorum 48, no. 2 (September 14, 2019): 309–36. http://dx.doi.org/10.30965/25890433-04802002.

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The establishment of peace among Christian princes was a task assigned to the Fifth Lateran Council (1512–17) by the election capitularies of Julius ii (1503–13) and Leo X (1513–21), formally adopted in the bull of convocation, and repeated in the conciliar speeches of the popes and orators. The popes intervened to settle squabbles among conciliar participants and had the council issue bulls calling for peace and mandating prayers for it and the sending of letters, nuncios, and legates to promote it. Outside the council chamber, Leo X worked tirelessly to negotiate peace terms that would unite the Christian princes in a joint crusade against the infidels. He ended the council with peace agreements in place that would be broken by the French and then by others.

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5

Igreja, Victor, and Béatrice Dias Lambranca. "The Thursdays as They Live: Christian Religious Transformation and Gender Relations in Postwar Gorongosa, Central Mozambique." Journal of Religion in Africa 39, no. 3 (2009): 262–94. http://dx.doi.org/10.1163/157006609x449946.

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AbstractThis paper focuses on gendered processes of socialization experienced by Christian religious groups in different Christian churches in post-civil war Gorongosa, a district in the centre of Mozambique. Discourses of radical social transformation through Christian interventions and experiences are prominent among Christians, both men and women. Yet a comprehensive and longitudinal analysis of the social world in which the Christian groups are embedded and the performances of Christian men and women demonstrates the emergence of complex processes of transformation and continuities with local cultural beliefs and practices that many non-Christians have partially or thoroughly reformed or abandoned. These changes and continuities also encompass the manifestation of fluid forms of submission and creativity, and masculinities and femininities against the ideological notion of thoroughly new and closed Christian identities. The overall analysis suggests that the tension between the practices of change and continuity are necessary in order to create and sustain the legitimacy of the various Christian groups in Gorongosa.

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6

Dinerman, Alice. "In search of Mozambique: the imaginings of Christian Geffray inLa Cause des armes au Mozambique. Anthropologie d'une guerre civile." Journal of Southern African Studies 20, no. 4 (December 1994): 569–86. http://dx.doi.org/10.1080/03057079408708422.

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7

Adler, Karen. "French council of Christian churches condemns racism and antisemitism." Patterns of Prejudice 23, no. 4 (December 1989): 49–50. http://dx.doi.org/10.1080/0031322x.1989.9970032.

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8

Van Butselaar, G. Jan. "The Gospel and Culture in Nineteenth-Century Mozambique." Missiology: An International Review 16, no. 1 (January 1988): 45–56. http://dx.doi.org/10.1177/009182968801600103.

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In this article the interaction between gospel and African culture, as reported in the writings of Swiss missionaries at work in nineteenth-century Mozambique, is studied. A small booklet written by the famous missionary and anthropologist H. A. Junod, Causeries sur l'Afrique serves as a guide. Several conclusions are reached: 1. The unity and equality of humankind were fully recognized. 2. Proclaiming the Gospel in a culture that is not familiar to the preacher carries the dangers of paternalism, superiority, and even hidden racism. 3. These missionaries did not consider European culture to be Christian. 4. African culture had a strong impact on the foreign missionaries. 5. Foreign missionaries were completely dependent on their African colleagues to gain a true understanding of African culture and of the interaction between gospel and culture.

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9

Petrosyan, Nelli. "Saint Gregory The Illuminator and Canons of Nicene Ecumenical Council." WISDOM 1, no. 6 (July 1, 2016): 131. http://dx.doi.org/10.24234/wisdom.v1i6.73.

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The Nicene Creed in the Armenian Apostolic Church is a stricter version of the Christian faith. Christian recites it as a confession of his faith. The article attempts to identify formulation origins of creed partly related with apostolic times. Next is presented, how in year 325 during the first ecumenical meeting convened in Nicaea the high-ranking fathers collected the items of Christian faith and gave the name of Nicene Creed or Creed. Gregory the Illuminator accepted the decisions of the Nicene creed and canonize that Creed in the Armenian Apostolic Church, however, unlike other Christian churches, add his own confession. In addition to that Creed, two more Creeds are canonized and stored in the Armenian Church. All of them express the nature and essence of God and Holy Trinity, which is the foundation and major axis of Christianity.

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10

Borchardt, C. F. A. "Die Nederduitse Gereformeerde Kerk en die Suid-Afrikaanse Raad van Kerke." Verbum et Ecclesia 8, no. 1 (July 17, 1987): 1–19. http://dx.doi.org/10.4102/ve.v8i1.960.

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The Dutch Reformed Church and the South African Council of Churches The General Missionary Conference which was founded in 1904 became the Christian Council of South Africa in 1936. In 1940 a founder member, viz. the Transvaal Synod of the Dutch Reformed Church withdrew from the council. In 1968 a change of name to the South African Council of Churches reflected a deeper involvement in social and political matters and it gradually also became more representative of the black Christian point of view. Despite various invitations, the Dutch Reformed Church has not rejoined the Council and relations have been very strained, but at its last synod in 1986 the Dutch Reformed Church decided that informal discussions could be held.

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11

Bencke, Romi Márcia. "Christian Witness in a Multi-Religious World: Brazil and its Pulsating Plurality." Transformation: An International Journal of Holistic Mission Studies 36, no. 1 (January 2019): 29–35. http://dx.doi.org/10.1177/0265378819831849.

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This article traces the efforts of the National Council of Churches in Brazil to endorse the document ‘Christian witness in a multi-religious world’ and to implement its recommendations in the practice of churches in Brazil. The reception of the document is placed into the historical development of the ecumenical movement in Brazil since an important conference in 1962 in Recife, Brazil, and the impact the Second Vatican Council had in the Latin American country. The focus is then on how the religious plurality in the country started to be perceived. Three examples follow showing how fundamentalist Christian groups oppose other religious expressions in the country and how the churches united in the council are challenged by the spirit of witnessing in respect to embrace pluralism.

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CAU, BOAVENTURA M., ARUSYAK SEVOYAN, and VICTOR AGADJANIAN. "RELIGIOUS AFFILIATION AND UNDER-FIVE MORTALITY IN MOZAMBIQUE." Journal of Biosocial Science 45, no. 3 (August 3, 2012): 415–29. http://dx.doi.org/10.1017/s0021932012000454.

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SummaryThe influence of religion on health remains a subject of considerable debate both in developed and developing settings. This study examines the connection between the religious affiliation of the mother and under-five mortality in Mozambique. It uses unique retrospective survey data collected in a predominantly Christian area in Mozambique to compare under-five mortality between children of women affiliated to organized religion and children of non-affiliated women. It finds that mother's affiliation to any religious organization, as compared with non-affiliation, has a significant positive effect on child survival net of education and other socio-demographic factors. When the effects of affiliation to specific denominational groups are examined, only affiliation to the Catholic or mainstream Protestant churches and affiliation to Apostolic churches are significantly associated with improved child survival. It is argued that the advantages of these groups may be achieved through different mechanisms: the favourable effect on child survival of having mothers affiliated to the Catholic or mainstream Protestant churches is probably due to these churches' stronger connections to the health sector, while the beneficial effect of having an Apostolic mother is probably related to strong social ties and mutual support in Apostolic congregations. The findings thus shed light on multiple pathways through which organized religion can affect child health and survival in sub-Saharan Africa and similar developing settings.

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Yarotskiy, Petro. ""Holy and Great Cathedral" of the Orthodox Church." Ukrainian Religious Studies, no. 79 (August 30, 2016): 18–22. http://dx.doi.org/10.32420/2016.79.671.

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An important event of the Orthodox world of the last year was the Cathedral, which took place on June 19-28 on. Mole. The extraordinary nature of this council is that it was convened 1229 years after the last (seventh) Ecumenical Council in 787, which was not yet split into Orthodoxy and Catholicism (which occurred in 1054) of a single Christian Church. The Catholic Church then independently held its 22 councils, the last of which - the Second Vatican Council was held in 1962-1965. In Orthodoxy, extraterrestrial silence prevailed, since its hierarchs believed that for the "fullness and maturity" of the Christian Church there was enough canonical work of the seven Ecumenical Councils that took place during 325-787 years.

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14

Ruokanen, Miikka. "Catholic Teaching on Non-Christian Religions at the Second Vatican Council." International Bulletin of Missionary Research 14, no. 2 (April 1990): 56–61. http://dx.doi.org/10.1177/239693939001400202.

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15

Suhachov, Stanislav. "Attitude to work as a Christian phenomenon in the documents of the Second Vatican Council." Ukrainian Religious Studies, no. 66 (February 26, 2013): 440–48. http://dx.doi.org/10.32420/2013.66.294.

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The materials and spirit of the Second Vatican Council have largely outstripped the comprehension of the extremely important religious, social, economic, and spiritual problems faced by the modern globalized world. This concerns in many respects the problems of labor, the understanding of the value-motivational factors of attitude towards it. Moreover, the attitude to work has its own social, economic, spiritual and, of course, religious studies. All this can not but correct the problem of attitude to work as a Christian phenomenon in the documents of the Second Vatican Council. In this regard, the very fact that in our time the socio-philosophical science is not sufficiently adapted to the Ukrainian needs and realities of the idea of the II Vatican Council of the Catholic Church (1962-1965) and the council documents of this Church

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16

Patterson, James A. "BOUNDARY MAINTENANCE IN EVANGELICAL CHRISTIAN HIGHER EDUCATION: A CASE STUDY OF THE COUNCIL FOR CHRISTIAN COLLEGES & UNIVERSITIES." Christian Higher Education 4, no. 1 (January 2005): 41–56. http://dx.doi.org/10.1080/153637590507414.

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17

Drake, Janine Giordano. "War for the Soul of the Christian Nation: Christian Socialists versus the Federal Council of Churches, 1901–1912." Labor 14, no. 3 (August 7, 2017): 55–80. http://dx.doi.org/10.1215/15476715-3921330.

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18

Broughton, Geoff. "Restorative Justice: Opportunities for Christian Engagement." International Journal of Public Theology 3, no. 3 (2009): 299–318. http://dx.doi.org/10.1163/156973209x438265.

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AbstractThe restorative justice movement incorporates a growing body of academic theory and diversity of practice. 'Basic Principles' on the use of restorative justice were endorsed by the Eleventh Session of the United Nations Economic and Social Council (ECOSOC) in 2002. This article begins with a preliminary critique of contemporary restorative justice, arguing that a preoccupation with technique and process has subverted the theological vision of some foundational theorists. The discussion continues with a brief overview of key Christian contributions to restorative justice theory, focusing on the work of Howard Zehr, Christopher D. Marshall and Daniel W. Van Ness, and concludes by asserting that a more holistic Christology is required from future theological contributions to restorative justice practices.

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19

Duncan, Graham A., and Anthony Egan. "The Ecumenical Struggle in South Africa: The Role of Ecumenical Movements and Organisations in Liberation Movements to 1965." Ecclesiastical Law Journal 17, no. 3 (September 2015): 269–82. http://dx.doi.org/10.1017/s0956618x15000423.

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When we contemplate ecumenism in South Africa in the twentieth century, we often automatically think of the outstanding work of the South African Council of Churches during the years of apartheid. However, it had two precursors in the General Missionary Conference of South Africa (1904–36) and the Christian Council of South Africa (1936–68). Parallel yet integral to these developments we note the significant contribution of the South African Catholic Bishops’ Conference. These did not originate or exist in a vacuum but responded to the needs and currents in society and were active in the midst of para-movements such as the Christian Institute.

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20

Colua de Oliveira, Esperança Rui, Kei Otsuki, and Marlino Eugenio Mubai. "Tackling challenges for co-management of natural resources: the community council in Limpopo National Park, Mozambique." Development in Practice 31, no. 5 (May 7, 2021): 707–13. http://dx.doi.org/10.1080/09614524.2021.1898547.

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21

Davis, Leo Donald. "Book Review: Christian Unity: The Council of Ferrara—Florence 1438/39–1989." Theological Studies 54, no. 2 (June 1993): 351–54. http://dx.doi.org/10.1177/004056399305400214.

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22

Fastiggi, Robert L. "E. Christian Brugger, The Indissolubility of Marriage & The Council of Trent." Catholic Social Science Review 23 (2018): 327–30. http://dx.doi.org/10.5840/cssr20182322.

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23

Marshall, David. "The World Council of Churches and the Theology of Christian‐Jewish Relations." Ecumenical Review 72, no. 5 (December 2020): 861–94. http://dx.doi.org/10.1111/erev.12566.

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24

Sawyer, Mary R. "The Fraternal Council of Negro Churches, 1934–1964." Church History 59, no. 1 (March 1990): 51–64. http://dx.doi.org/10.2307/3169085.

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In the years since the civil rights and black power movements cooperative black religious organizations have become a familiar feature of the religious landscape in America. Among these interdenominational bodies, in addition to the Southern Christian Leadership Conference, may be noted the now defunct National Conference of Black Churchmen, the Black Theology Project, Partners in Ecumenism, and the Congress of National Black Churches. Little noted, however, is a precursor of these organizations which functioned for two decades prior to the beginning of the modern civil rights movement.

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25

Wright, A. D. "The Venetian Mediterranean Empire after the Council of Trent." Studies in Church History. Subsidia 9 (1987): 467–77. http://dx.doi.org/10.1017/s0143045900002118.

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In the period from the conclusion of the Tridentine Council in 1563 to the Turkish conquest of Crete in 1669 the Venetian Republic feared for its sovereignty over its Mediterranean possessions. These stretched from Istria, along the Dalmatian littoral, to the islands of Corfu and Zante. Cyprus was lost to the Turks from 1570, despite the Christian maritime victory at Lepanto subsequently. Venetian relations with the papacy were also strained after the Council of Trent, not only in the exceptional and dramatic circumstances of the Interdict of 1606-7. Defence of both Crete and the other remaining Mediterranean possessions was thus complicated by Venetian anxiety over Ottoman power on the one hand and concern at papal policy on the other. From the end of the Tridentine Council to the Interdict, and indeed beyond, Venice insisted on its role as a devoutly Catholic state, claiming from the papacy the concession of decime, paid by the clergy of the Republic, to sustain its defence of Christendom against militant Islam. But the Republic also resisted Roman suggestions that Catholic belief and practice were insecure or in need of reform within its territories. In the Mediterranean possessions, however, the presence of a Greek Christian population represented a particular problem.

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26

Barnes, Samuel H. "Christian Trade Unions and European Integration." Relations industrielles 17, no. 1 (January 29, 2014): 15–33. http://dx.doi.org/10.7202/1021649ar.

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Summary Christian trade unions of the countries of « Little Europe » have established organizations to coordinate their European activities and to represent their interests before the agencies concerned with European economic integration. They have been forced to seek allies in order to increase their influence. In this search they have two major alternatives: they can work closely with the International Confederation of Free Trade Unions, or they can try to increase their influence within the Christian Democratic political milieu. This article describes the supranational structure of the International Federation of Christian Trade Unions and analyses the problems of orientation with which its supranational activities has confronted it. The present article was suggested by a broader study of Christian trade unionism in the world. A grant from the Social Science Research Council enabled the author to visit several European countries during the summer of 1959, and this assistance is gratefully acknowledged. Additional research was accomplished in Europe in the summer of 1961.

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27

Reynolds, Justin. "From Christian anti-imperialism to postcolonial Christianity: M. M. Thomas and the ecumenical theology of communism in the 1940s and 1950s." Journal of Global History 13, no. 2 (June 21, 2018): 230–51. http://dx.doi.org/10.1017/s1740022818000062.

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AbstractThis article uses the early thought and career of the Indian Mar Thoma Christian and Marxian theologian M. M. Thomas to investigate the connections between ecumenism’s theology of communism and its engagements with anti-colonial politics and decolonization in the 1940s and 1950s. The article situates Thomas’ efforts to reconcile Marxian doctrine with Christian faith within the movement’s institutional practices for combating the entropic effects of modern secular civilization and Cold War polarization. Tracing Thomas’ ascent from Christian Marxist youth circles in south India to leadership positions in the World Student Christian Federation and the World Council of Churches, the article highlights the central role of his theology in establishing ‘revolutionary’ postcolonial social transformation as the object of Christian global governance in the post-war era.

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Yurush, Andriy. "The Second Vatican Council as a challenge and motivation for development of theological-ecclesiological tradition of the Christian East." Ukrainian Religious Studies, no. 73 (January 13, 2015): 336–45. http://dx.doi.org/10.32420/2015.73.544.

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The article deals with long-term process and measures to intensify the all orthodox efforts during the twentieth century for the preparation of the Ecumenical Orthodox council, which acquired the special dynamics after the Second Vatican Council (1962–1965).

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Thompson, Andrew S., and Stephanie Bangarth. "Transnational Christian Charity: The Canadian Council of Churches, the World Council of Churches, and the Hungarian Refugee Crisis, 1956–1957." American Review of Canadian Studies 38, no. 3 (October 2008): 295–316. http://dx.doi.org/10.1080/02722010809481716.

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30

Toelen, Danny. "De provincieraadsverkiezingen van 13 december 1987." Res Publica 30, no. 1 (March 31, 1988): 99–118. http://dx.doi.org/10.21825/rp.v30i1.18911.

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At the provincial council elections of the 13th of december 1987 only one of the three traditional political families made a general progress, namely the socialists. Mainly in Wallonia the socialists improved their position seriously. In this part of the country they are the only and absolute winners of these provincial elections. The christian-democrats and the liberals were subject of a severe decline. Por the christian-democrats this decline was mainly situated in Flanders. The liberals had a serious decline in W allonia, that couldn't be counterbalanced by the small progress they made in Flanders. The ecologists made progress, mostly in the Flemish part of the country and in Brussels. By the federalist parties the Volksunie had a loss of three provincial council seats in Flanders, but the seperatistic and extreme right party Vlaams Blok won two seats. The communists disappeared totally from the provincial councils in Belgium. The results of the provincial council elections had a similar profile as these of the House of Representatives and the Senate which where held at the same day.

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31

Dadosky, John. "The Church and the Other: Mediation and Friendship in Post-Vatican II Roman Catholic Ecclesiology." Pacifica: Australasian Theological Studies 18, no. 3 (October 2005): 302–22. http://dx.doi.org/10.1177/1030570x0501800303.

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This essay proposes a development in Roman Catholic ecclesiology following the paradigmatic shift in its self-understanding that occurred at the Second Vatican Council (1962–1965). The Council represented a major shift in the Roman Catholic Church's attitudes towards other religions, Christian traditions, and cultures (including secular culture) from a previous defensive stance to a more positive one. In an unprecedented manner, the Council officials acknowledged that its Church's own self-understanding is enriched by its interactions with these various faith traditions and cultures. Forty years after the Council, however, there remains a need to account for this shift theologically in terms of what was going forward in the Roman Catholic Church's self-understanding.

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32

Rausch, Thomas. "A New Ecumenism? Christian Unity in a Global Church." Theological Studies 78, no. 3 (August 21, 2017): 596–613. http://dx.doi.org/10.1177/0040563917714731.

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The author asks if a new ecumenism might be emerging, one that can bring the burgeoning new Pentecostal-charismatic-independent churches of the Global South, most of them non-liturgical or sacramental, together with the traditional churches of Europe and North America that continue to lose members. The article assesses the recent statement of the World Council of Churches, The Church: Toward a Common Vision, seen by many of the new churches as too Western and Eurocentric, and asks if we need a new way of envisioning the ecumenical future.

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Evans, Joshua. "The Indissolubility of Marriage and the Council of Trent by E. Christian Brugger." National Catholic Bioethics Quarterly 19, no. 4 (2019): 663–64. http://dx.doi.org/10.5840/ncbq201919455.

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FIGIEL, DOMINIK. "Integrism towards contemporary Christian religious education and teaching of the Second Vatican Council." Journal of Education Culture and Society 4, no. 2 (January 7, 2020): 16–28. http://dx.doi.org/10.15503/jecs20132.16.28.

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Intercultural education as a result of social changes has allowed expansion of dialogue boundaries. As a result, a new approach to religious education has been formed. First of all, it was the emergence of streams and processes affecting the perception, meaning and place of Christian religion in the contemporary world. This was connected with the Second Vatican Council and the effects of the decisions concerning religion. The new slogans propagated by a modernist environment such as religious freedom or ecumenism, led to the opposition in traditionalist circles. The most radical attitude was presented by The Saint Pius X Fraternity and its founder Marcel Lefebvre. All views, attitudes and actions directed towards the objec-tion to modernist changes are called integrism, and its representatives are integrists.

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Zarri, Gabriella. "The Indissolubility of Marriage at the Council of Trent by E. Christian Brugger." Catholic Historical Review 104, no. 4 (2019): 717–18. http://dx.doi.org/10.1353/cat.2019.0024.

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Washburn, Christian D. "The Indissolubility of Marriage & the Council of Trent by E. Christian Brugger." Nova et vetera 18, no. 2 (2020): 731–40. http://dx.doi.org/10.1353/nov.2020.0026.

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37

Ryan, Peter F. "The Indissolubility of Marriage and the Council of Trent by E. Christian Brugger." Thomist: A Speculative Quarterly Review 83, no. 1 (2019): 136–41. http://dx.doi.org/10.1353/tho.2019.0009.

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Payton, James R., and Richard Greydanus. "Non-Western Courses in Institutions in the Council of Christian Colleges and Universities." Christian Higher Education 7, no. 5 (October 10, 2008): 371–87. http://dx.doi.org/10.1080/15363750802134899.

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Joeckel, Samuel, and Thomas Chesnes. "The Challenge of Gender Equity Within the Council for Christian Colleges and Universities." Christian Higher Education 8, no. 2 (March 16, 2009): 115–31. http://dx.doi.org/10.1080/15363750802505510.

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40

Jeffery, Robert. "Graeme Smith, Oxford 1937: The Universal Christian Council for Life and Work Conference." Political Theology 7, no. 2 (February 10, 2006): 251–52. http://dx.doi.org/10.1179/pol.7.2.60l52r4664472061.

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Lawson, Kevin E., and Laurie A. Schreiner. "The Status of Doctoral Education in the Council for Christian Colleges & Universities." Christian Higher Education 20, no. 1-2 (January 1, 2021): 4–14. http://dx.doi.org/10.1080/15363759.2020.1848665.

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Graafland, Johan J. "CHRISTIAN FAITH, ECONOMY AND THE ECONOMIC CRISIS." Philosophia Reformata 78, no. 2 (November 17, 2013): 108–14. http://dx.doi.org/10.1163/22116117-90000546.

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"We live in an uncertain world. The politics of the United States affects our lives more often than what is decided in the Hague or Brussels. Many people experience in their daily work a kind of powerlessness when they have to face the consequences of decisions that are taken far away, for example because they work with the daughter company of a multinational. More than ever we are depending on the “global economy”. We are — whether we like it or not — part of a worldwide political and economic entity." This text occurred in a 2002 publication of the Dutch Council of Churches, entitled ‘Economy in the service of life’, and has proved to be prophetic. Because since then, and especially after 2008, the awareness of global dependence and associated impotence has only become stronger. Rarely in history have we observed how quickly economic changes materialize worldwide.

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Bornstein, Daniel. "Dominican Friar, Lay Saint: The Case of Marcolino of Forlì." Church History 66, no. 2 (June 1997): 252–67. http://dx.doi.org/10.2307/3170657.

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The years surrounding the Second Vatican Council (1962–1965) witnessed a historiographical revolution that transformed the study of medieval Christianity. One might say that both a new Vatican ecclesiology and the new religious history sprang from the same conceptual root. Even as the Council articulated a definition of the Catholic Church as the people of God rather than simply a hierarchical institution, a number of important scholars were rediscovering the religious history of the Christian people. Shifting their focus away from the traditional monastic treatises on the contemplative life, scholars argued that all believers, and not just clerical specialists in the sacred, had a spiritual life that constituted a proper object for historical study. This new understanding of the history of Christian spirituality rapidly proved enormously fecund, opening as it did novel and exciting prospects for the study of popular religion.

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Veselago, N., and P. Mart’yanov. "Problems of teaching the course of Christian ethics in educational institutions of Odessa region." Ukrainian Religious Studies, no. 36 (October 25, 2005): 235–42. http://dx.doi.org/10.32420/2005.36.1682.

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It seems that the choice for the subject "Christian Ethics in Ukrainian Culture" was made by everyone: the so-called "traditional Churches" and the authorities. The move, however, leaves much room for thought. First, who will teach this subject in educational institutions? We propose to use the experience not only of the western regions of Ukraine, including Lviv, Ivano-Frankivsk, etc., but also of the Ostroh Academy National University. When on March 24, 2000, the Rivne Regional Council decided to introduce the subject of Christian ethics in Rivne schools, the National University "Ostroh Academy" became one of the basic training centers for teachers of Christian ethics. The creation of a faculty for the training of teachers of Christian ethics caused, accordingly, the recruitment of students.

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Edscorn, Steven R. "Book Review: The Crusades to the Holy Land: The Essential Reference Guide." Reference & User Services Quarterly 55, no. 2 (December 16, 2015): 177. http://dx.doi.org/10.5860/rusq.55n2.177b.

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Murray has pulled together an accessible and informative reference guide to the crusades from the Council of Clermont in 1095 until the final surrender of Christian-held territories in Palestine and Syria at the end of the thirteenth century.

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De Crom, Dries. "Alfonso de Castro on Vernacular Bible Translation and Christian Education." Journal of Early Modern Christianity 7, no. 1 (May 27, 2020): 61–84. http://dx.doi.org/10.1515/jemc-2020-2018.

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AbstractAlfonso de Castro (1495–1558) is known as a staunch opponent of vernacular Bible translation, who intervened on the matter at the Council of Trent. This article offers a fresh appreciation of Castro’s polemics against vernacular bibles, in light of a less well-known treatise in which Castro defends the right of the indigenous Spanish colonial population to be educated in the liberal arts and theology. It is argued that at the root of Castro’s misgivings about Bible translation is a concern for preserving traditional education as a necessary prerequisite for biblical interpretation.

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Gusarova, Ekaterina V. "The Fixed Easter Cycle in the Ethiopian Church." Scrinium 14, no. 1 (September 20, 2018): 463–66. http://dx.doi.org/10.1163/18177565-00141p30.

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Abstract This article deals with the fixed Christian Easter and the feasts, which depend on it. Both moveable and fixed feasts are recorded in Christian calendars and synaxaria. Following the decisions of the First Oecumenical Council of Nicaea (AD 325) the Ethiopians celebrated mostly the moveable Easter and its cycle. At the same time in the Ethiopian Royal Chronicles is also recorded that the Ethiopian Kings and their armies celebrated the fixed Easter and its festivals, especially the Good Friday.

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Yarotskiy, Petro. "Ukrainian Greek Catholic Church as an Object of the Eastern Policy of the Vatican in the Context of Catholic-Orthodox Relations." Religious Freedom 1, no. 19 (August 30, 2016): 147–57. http://dx.doi.org/10.32420/rs.2016.19.1.955.

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Until the mid-twentieth century, the Catholic Church did not recognize the principle of religious freedom, and hence the freedom of conscience. That is why her attitude to other religions, especially Christian churches, was based on the ecclesial and soteriological exclusivism "Extra Ecclesiam Romanam nulla salus" - "Out of the Roman Church there is no salvation." The Second Vatican Council (1962-1965) approved the "Decree on Religious Freedom", which opened the way for dialogue with other religions and ecumenism with Christian churches, especially the Orthodox.

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Jukko, Risto. "The Theological Foundations of the Pontifical Council for Interreligious Dialogue in Christian-Muslim Relations." International Review of Mission 96, no. 380-381 (January 4, 2007): 72–95. http://dx.doi.org/10.1111/j.1758-6631.2007.tb00593.x.

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Dahlvig, Jolyn E. "A Narrative Study of Women Leading Within the Council for Christian Colleges & Universities." Christian Higher Education 12, no. 1-2 (January 2013): 93–109. http://dx.doi.org/10.1080/15363759.2013.739435.

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