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Journal articles on the topic 'Church and social order'
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1
More, Ellen S. "Congregationalism and the Social Order: John Goodwin's Gathered Church, 1640–60." Journal of Ecclesiastical History 38, no. 2 (April 1987): 210–35. http://dx.doi.org/10.1017/s0022046900023058.
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In 1644 the Puritan lawyer and parliamentary pamphleteer, William Prynne, voiced a question much on the minds of moderate Puritans: Would not Congregationalism ‘by inevitable necessary consequence subvert…all settled…forms of civil government…and make every small congregation, family (yea person if possible), an independent church and republic exempt from all other public laws’? What made Congregationalism seem so threatening? The calling of the Long Parliament encouraged an efflorescence of Congregational churches throughout England. While differing in many other respects, their members were united in the belief that the true Church consisted of individually gathered, self-governing congregations of the godly. Such a Church was answerable to no other earthly authority. The roots of English Congregationalism extended back to Elizabethan times and beyond. Some Congregationalists, in the tradition of Robert Browne, believed in total separation from the Established Church; others, following the later ideas of Henry Jacob, subscribed to semi-separatism, believing that a godly remnant remained within the Established Church. For semi-separatists some contact with the latter was permissible, as was a loose confederation of gathered churches. During the English civil wars and Interregnum, the Church polity of most leading religious Independents actually was semi-separatist.
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Espinosa, David. "“Restoring Christian Social Order”: The Mexican Catholic Youth Association (1913-1932)." Americas 59, no. 4 (April 2003): 451–74. http://dx.doi.org/10.1353/tam.2003.0037.
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[our goal] is nothing less that the coordination of the living forces of Mexican Catholic youth for the purpose of restoring Christian social order in Mexico …(A.C.J.M.’s “General Statutes”)The Mexican Catholic Youth Association emerged during the Mexican Revolution dedicated to the goal of creating lay activists with a Catholic vision for society. The history of this Jesuit organization provides insights into Church-State relations from the military phase of the Mexican Revolution to its consolidation in the 1920s and 1930s. The Church-State conflict is a basic issue in Mexico's political struggles of the nineteenth and twentieth centuries, with the Church mobilizing forces wherever it could during these years dominated by anticlericalism. During the 1920s, the Mexican Catholic Youth Association (A.C.J.M.) was in the forefront of the Church's efforts to respond to the government's anticlerical policies. The A.C.J.M.’s subsequent estrangement from the top Church leadership also serves to highlight the complex relationship that existed between the Mexican bishops and the Catholic laity and the ideological divisions that existed within Mexico's Catholic community as a whole.
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Szutenbach, Stephen P. "Urban and Social Design." Actas de Arquitectura Religiosa Contemporánea 3 (October 2, 2015): 128–31. http://dx.doi.org/10.17979/aarc.2013.3.0.5094.
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As first described by Gaudium et Spes, we know the Church's relationship with society should and must evolve. Our moment in history, perhaps, is not as simple as past eras when the Church (the physical edifice and the institution) acted as the axis of both life and culture; churches anchored towns and their public spaces; church bells tolled the order of the day, calling all to toil and prayer alike; the liturgical calendar established the very rhythms of the seasons, and thus life itself. For most modern Westerners, it is no longer so; the Church is far removed from the daily routine. It is the sanctuary where we attend Mass on Sunday, but not much more. For those who have fallen away or have yet to be evangelized, the church building is often nothing more than part of the homogenous fabric that constitutes most urban, suburban and rural cores.
The Church no longer dominates culture and society in the way it once did, and it is forced to compete with virtual connectedness for the attentions, affections and devotion of the masses. How often have you seen a person in a beautifully constructed sacred space entirely consumed by the world encapsulated in their smart phone? Have we become so virtually connected that we are paradoxically disconnected from physical drama of the human condition happening all around us?
The church does not require more grand architectural gestures, but rather new, more networked and nuanced ways to exist and connect to each other and God in the built world; in other words, new ways to manifest to contemporary women and men “the mystery of God, who is their final destiny.” (Gaudiem et Spes)
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Pătcaș, Sorinel. "The Social Mission of the Church." Kairos 13, no. 2 (December 6, 2019): 245–52. http://dx.doi.org/10.32862/k.13.2.5.
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Many theologians and sociologists claim that in order to restore the social and postmodern man’s original image and resemblance to God, turning him into a “complete person,” with spiritual, religious, or cultural needs, a complex theological approach is needed. This approach, known as Social Theology, includes both a social dimension and a theological one in a Chalcedonian unity and morally regulates the relationship between man and society, between Church and modern and postmodern secular society. By means of this term, the Orthodox Church and Theology want to recover the social, just as “secularized culture experiences the recovery of religion, which it has transferred to the private sphere of people’s life;” it summons the social to dialogue, collaboration and mutual responsibility, in order to recover the “contemporary individual.”
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Long, D. Stephen. "The Goodness of God: Theology, The Church, and Social Order." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 13, no. 3 (August 2004): 370–72. http://dx.doi.org/10.1177/106385120401300314.
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Pogorelc, Anthony J. "Social Construction of the Sacrament of Orders." Religions 12, no. 5 (April 21, 2021): 290. http://dx.doi.org/10.3390/rel12050290.
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All institutions are the product of human activity. This article will consider how the development of the Sacrament of Orders is embedded in the social construction of the church as an institution, with a leadership structure and a system of symbols and rituals. Drawing on the perspectives of sociologists, theologians and social constructionists, it will focus on churches of the West with more highly developed liturgical traditions, examining the history of how this sacrament, and the clergy roles and lifestyle it initiates, has been constructed and reconstructed in response to the social forces that have influenced the church from its origins to the current day.
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Harinck, George. "A Shot in the Foot." Church History and Religious Culture 94, no. 1 (2014): 50–71. http://dx.doi.org/10.1163/18712428-09401003.
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Historiography of the Netherlands 1945–1970 leaves one with the impression that the church as an actor in society had already acknowledged that it was obsolete. The role of the church in these decades is above all a passive one: at first the church does not do anything of importance within society, and subsequently it is abandoned by it. This impression overlooks the fact that the church—Catholic as well as Protestant, but this article is focused on the two largest Dutch Protestant denominations—changed its attitude towards society in these decades immensely. From institutions that sustained the societal order they became its major critic, calling for justice in a welfare state that blurred moral boundaries. This change is most clear in the new role the diaconie [the social welfare work of the church] assumed. Now the welfare state took care of the material needs of the destitute, the diaconie focused on social and also counter-cultural church social welfare work. The churches’ criticism of especially Protestant civil society ultimately achieved the opposite of what it was aiming for: in the hope that they could change the character of society and under their influence bring about salvation, their criticism led externally to a further weakening and a greater invisibility of the church in society. The churches’ new role engendered much debate in the 1960s in and outside the churches, but the result was increasing isolation. This became visible when members started to leave the church en masse in the 1960s and 1970s. The abandonment of the churches in favour of society that occurred during the 1960s and 1970s was preceded by the churches’ rejection of that very same society. In other words, the churches were not overcome by this reversal of fortune, but had themselves provoked it.
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Swatos, William H. "The function of ‘Church’ in the sociology of religion in America." Social Compass 59, no. 4 (December 2012): 515–24. http://dx.doi.org/10.1177/0037768612460803.
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In large part, Max Weber’s essay ‘Church and sect in America’ was intended as a contrast between European and American societies at the turn of the 20th century. This could be pushed so far as to say that in fact the essay was not about religions at all but rather about the relationship between an old-order class system and a new-order class system in which sectarian religion provided a conduit to validate worldly success (i.e. the Protestant ethic), which directly contrasted with the institutional ‘style’ of the established churches of Europe, into whose membership one was born and through whose structures (e.g. church schools, including the universities) one’s social position was established. ‘Church,’ then, is in some respects a residual category for Weber, more of a background that would enable him to foreground what he saw as a new basis for ordering class/status within the new world. Over time, denominationalism in America hybridized churchly and sectarian elements to create a new socio-religious dynamic by which a central core of ‘nonsectarian’ religious affirmations created a variant mode of religious participation in which multiple religious options served functions historically associated with national churches in Europe. Postmodern globalization, however, has created new opportunities and challenges as institutionalized religions reach beyond historic geopolitical borders.
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Aspden, Kester. "The English Roman Catholic Bishops and The Social Order, 1918–26." Recusant History 25, no. 3 (May 2001): 543–64. http://dx.doi.org/10.1017/s0034193200030351.
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It is ironic that it should have been the leader of the church with the greatest proportion of working-class members who took up the most hostile stance to the General Strike of 1926. While Francis Bourne (1862–1935), Cardinal Archbishop of Westminster, won the plaudits of the Establishment for his unambiguous denunciation of the strike, that cautious septuagenarian Randall Davidson, Archbishop of Canterbury, found himself cast in the unlikely role of the workers’ friend after his illstarred attempt to conciliate the two sides. Sheridan Gilley has highlighted another contrast: while in 1926 Bourne found himself sharply opposed to labour, in a 1918 pastoral letter he had been insistent that the Church should reach an accommodation with the ‘modern labour unrest’. While Gilley implies that his General Strike condemnation was uncharacteristic, Buchanan suggests that this was closer to expressing his ‘real political views’ than his 1918 statement. This article aims to provide a closer examination of the shift in Bourne’s attitude, and to consider the broader episcopal response to social and political questions during these fraught years.
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I, Aram. "The Armenian Genocide: From Recognition to Reparations." International Criminal Law Review 14, no. 2 (March 13, 2014): 233–41. http://dx.doi.org/10.1163/15718123-01401001.
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For centuries prior to the Armenian Genocide the Armenian Church was the spiritual, cultural, and social center of Armenian life in the Ottoman Empire. The genocide attacked the Church in order to destroy the broader community. The Church suffered greatly in the Genocide. Still of major concern today, is the expropriation and neglect of the Church’s extensive property in modern-day Turkey. The churches, other buildings and the lands on which they sit have tremendous importance to Armenians around the world. They are necessary to the functioning and recovery of the Armenian Church that is central to Armenian life and identity. As part of a reparations process for Armenians, the return of Church properties is crucial and is justified.
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Aigbe, Sunday A. "Church and State in Nigeria." Journal of Interdisciplinary Studies 2, no. 1 (1990): 175–90. http://dx.doi.org/10.5840/jis199021/211.
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This article examines the Christian factor as it relates to the socio-political responsibility and development in Nigeria, and postulates that the Churches in Nigeria fall into two major categories in relation to the state: Identificationism and Isolationism. The study contends that in order to adequately assess the specific roles the Churches play in nation-building, an institutional and functional definition of the Church is necessary. It concludes that the Churches do have a role to play in shaping the future of a nation, including prophetic referee, historico-cultural integrator, moral role model, social mobilizer, and spiritual and vocational mentor.
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Donnelly, Christopher M., and Bradley R. E. Wright. "Goffman Goes to Church: Face-Saving and the Maintenance of Collective Order in Religious Services." Sociological Research Online 18, no. 1 (February 2013): 143–55. http://dx.doi.org/10.5153/sro.2869.
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This article explores behavioural norms and consequences of their transgression during Mainline Protestant and Catholic church services in the Northeastern United States. We utilize Erving Goffman's essay “On Face-Work” as our primary theoretical orientation. Based on fieldwork conducted at twelve different churches in two Northeastern states, we found multiple types of social disruptions, sanctions, and attempted repairs occurring in services. Our findings highlight the normative complexity of religious services and have implications for a variety of collective endeavours.
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Mellquist Lehto, Heather. "Designing Secularity at Sarang Church." Journal of Korean Studies 25, no. 2 (October 1, 2020): 429–54. http://dx.doi.org/10.1215/07311613-8552071.
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Abstract The Sarang Global Ministry Center (SGMC) in Seoul, South Korea, is well known for its architectural design and for several controversies surrounding its construction. The SGMC does not have conventional Christian architectural features, such as a steeple or stone facade; instead, the church resembles a luxury department store. Reactions to this building have been mixed, reflecting differing opinions about Christianity in South Korea. Some value the fact that the building’s aesthetics blend Christian activities with everyday life outside the church. Others criticize the building’s corporate appearance, citing it as evidence that Sarang Church is “just a business.” While the way religion is permitted to operate in South Korean secular society is partially defined by legal principles, such as the separation of church and state and state neutrality toward religion, secularism also entails an active configuration of the social order through lived experience. Secularity both constitutes and is constituted by the materiality of religious space, which disputes over the SGMC design make clear. Considering varied responses to the SGMC building project, this article highlights how church architecture, city planning, and consumer capitalism participate in the shaping of Korean Protestant Christianity and how it manifests within South Korea’s secular social and political order.
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Brown, Stewart J. "‘A Solemn Purification by Fire’: Responses to the Great War in the Scottish Presbyterian Churches, 1914–19." Journal of Ecclesiastical History 45, no. 1 (January 1994): 82–104. http://dx.doi.org/10.1017/s0022046900016444.
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During the Great War, leaders in the two major Presbyterian Churches in Scotland – the established Church of Scotland and the United Free Church – struggled to provide moral and spiritual leadership to the Scottish people. As National Churches which together claimed the adherence of the large majority of the Scottish people, the two Churches were seen as responsible for interpreting the meaning of the war and defining war aims, as well as for offering consolation to the suffering and the bereaved. At the beginning of the war, leaders of the two Churches had been confident of their ability to fulfil these national responsibilities. Both Churches had experienced a flowering of theological and intellectual creativity during the forty years before the war, and their colleges and theologians had exercised profound influence on the Reformed tradition throughout the world. Both had been active in the ‘social gospel’ movement, with their leaders advancing bold criticisms of the social order. The two Churches, moreover, had been moving toward ecclesiastical union when the war began, a union which their leaders hoped would restore the spiritual and moral authority of the Church in a covenanted nation.
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STRANGE, THOMAS. "Alexander Crummell and the Anti-Slavery Dilemma of the Episcopal Church." Journal of Ecclesiastical History 70, no. 4 (May 8, 2019): 767–84. http://dx.doi.org/10.1017/s0022046919000551.
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Alexander Crummell's application to enter the General Theological Seminary in 1839 was problematic for the Episcopal Church. Admitting the African American abolitionist would have exacerbated divisions over slavery within a denomination still recovering from the American Revolution and the Second Great Awakening. The Church's increasing financial dependence on its upper-class members was a further complication. In Northern states the social elite supported anti-abolitionist violence, whilst in the South support for the Church came predominantly from slaveholders, who opposed any form of abolitionism. In order to safeguard the Episcopal Church's future, the denomination had to reject Crummell's application.
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Tsyplakov, Dmitry. "The Russian Church in Modern Society (On the Example of the Russian Religious Situation)." Ideas and Ideals 13, no. 1-2 (March 19, 2021): 327–41. http://dx.doi.org/10.17212/2075-0862-2021-13.1.2-327-341.
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The subject of this article is the concept of the Church in the context of the contemporary Russian religious situation and the understanding of the concept by the Russian philosophical ecclesiology. The current religious situation could be described as post-secular. The Church, which survived two waves of secularization in Russia, retained its social subjectivity. The description of the Church as a conglomerate of believers does not correspond with the self-understanding of the Church in Christian thought. The article reveals the ontological self-understanding of the Church in the works of S.L. Frank, A.S. Homjakov, Russian theologians. The mystical reality of the Church could be combined with the empirical expression of it as a social institution. V.S. Soloviev considered the Church as a part of his theocratic utopia. In it he reduced the Church to a simple political social force. And at present, communities of Christians are expected to be embedded in a certain social functional. Meanwhile, arch-presbyter Nicolas Afanasiev pointed to eschatological reality: to the Church as an eschatological subject, as to the City of God (according to St. Augustine) only dwelling in the city of the earth. It forms the social Church ontology on the basis of the Church and society interaction. The social subjectivity of the Church is implicitly present in the framework of social activity in interaction with secular society. The concept of social subjectivity helps to reveal in the social analysis the essence of the dualistic nature of the Church. As an eschatological subject, it is the Body of Christ and at the head of it is the Christ. Therefore, the Church is a divine-human unity. But in the temporal order of things, in the secular aspect, the Church appears as an organization that performs certain social functions, or as one of the parts of the social institution of religion. The article points out the risk of institutionalization for the Church in which it may lose the social dimension of its subjectivity, which does not correspond to the mystical self-consciousness. The risk is that the Church will fulfill the requests of society but will not be able to reveal its main function of being the “the pillar and ground of the truth” (1 Tim. 3:15). The article summarizes that in modern Russian society the Church must have its own social subjectivity in order to pass this point of choice and create a working model of interaction with society, including secular society. The subjectivity of the Church is one of the conditions for its sustainable existence in modern Russia.
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Petrică, Ion. "Inter-Institutional Social Partnerships Between The State And The Church In Romania (With Reference To The Child Protection)." European Review Of Applied Sociology 8, no. 10 (June 1, 2015): 11–22. http://dx.doi.org/10.1515/eras-2015-0002.
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AbstractCompared to the European countries, the sociologic research related to religiousness and religious affiliation ranks Romania among the most religious countries, this aspect being proved also by the active positioning of the Church in society, especially in the public space. The verification of the phenomenon may be done also through our research theme, which has a content focused on social work, whose result may be used accordingly. There are publications in the field of social work also containing chapters about the Church as an institution, describing the specific activities with social character (either of philanthropy, or of empirical assistance, or even professionalised social work). Nevertheless, most papers mention the Church only in the description of some historical aspects of social work in Romania. Our topic is new because a research similar to ours has not been conducted in Romania yet, in our opinion, as in all bibliographic sources used in the writing of our paper he have found no research approaching such topics. The entire scientific endeavour starts from the formal systematic and non-systematic collaboration already existing between Churches and DGASPCs, but in order to scientifically validate this hypothesis we chose to conduct also a quantitative analysis of the data collected through a questionnaire with closed questions. The main purpose of our paper is the highlighting of the specificity of the interaction between the Church and the social work practice in Romania, through the existing partnership links between the State and the Church.
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Turcotte, Paul-André. "The national Church as a historical form of Church-type. Elements of a configurative theorization." Social Compass 59, no. 4 (December 2012): 525–38. http://dx.doi.org/10.1177/0037768612460804.
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The national Church is characterized by a concentric synthesis of religion, nation, culture and society, in alliance with other social authorities. The socio-religious body it constitutes presents features similar to those of a system’s organic whole. Its composition may be described as plural and animated by an esprit de corps. The regulatory social codes structuring its varied social relations contribute to establishing the bond of reciprocity in the distinction. The various mediations implemented in this sense are aimed at periodically revitalizing a tradition in order to maintain an ecclesial body that is at the same time social; all the more so as the national Church is at odds with the conditions of organized religion in contemporary society, its historical characteristics notwithstanding.
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Moroz, Volodymyr. "Church and people's power: UGCC approach to defining democracy criteria." Ukrainian Religious Studies, no. 66 (February 26, 2013): 327–36. http://dx.doi.org/10.32420/2013.66.280.
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By sanctifying the rights and responsibilities of man as authorized by God, emphasizing the ontological justification for ensuring freedom of choice, the value of each person and its social character, the Catholic Church, including the UGCC, could not but express its position on specific forms of social order. The Second Vatican Council gave a significant incentive for the development of theological thought in this direction and for the implementation of its constructions into public practice. Since the Church is an institution to which, according to the results of sociological research, Ukrainians have been most trusted for many years, and the UGCC is one of the most active Churches in Ukraine, the study of its attitude towards democracy is one of the topical scientific topics.
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Belzunegui-Eraso, Angel, David Duenas-Cid, and Inma Pastor-Gosálbez. "Religious social action and its organizational profiles." Journal of Organizational Ethnography 8, no. 1 (April 1, 2019): 95–108. http://dx.doi.org/10.1108/joe-04-2018-0025.
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Purpose Social action implemented by the Church via its affiliated entities, foundations and associations may be viewed as a uniform activity. In reality, however, several organizational profiles exist that depend on the origin of these organizations (lay or religious), the scope of their activities (local or general) and their dependence on resources (whether from public administration or civil society). The paper aims to discuss these issues. Design/methodology/approach In this paper, the authors examine this diversity based on a 2015 study of every Catholic Church social organization with headquarters in Catalonia. For the study, the authors conducted a detailed analysis of these organizations in order to determine their nature, scope and structure. The methodology combined questionnaire, interviews and non-participant observation. Findings The social actions of these organizations lead to interesting debates, such as those on: charity/assistentialism vs social justice; professionalization vs voluntarism; and personal autonomy vs functional dependence resulting from the action. This study also highlights how important it is that Church organizations carry out social actions to generate social welfare in the welfare states of southern European countries. Originality/value It is the first time that a study of the social impact of the church and its organizational implications in Spain has been made.
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Stewart-Sykes, Alistair. "ORDINATION RITES AND PATRONAGE SYSTEMS IN THIRD-CENTURY AFRICA." Vigiliae Christianae 56, no. 2 (2002): 115–30. http://dx.doi.org/10.1163/15700720260190767.
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AbstractThe principal purpose of this paper is to describe the ordination rites of third century Africa. Beside describing these rites, we shall seek to understand their historical growth through observing the manner in which their social context both represents a wider social reality and constructs a new social world within the church. This social world may be described as "contra-cultural", in that it depends on the norms of the wider society for its existence, whilst inverting the values of that society. The social world of the African church has already been recognized as discrete and separate, and church order has already been understood within contra-cultural categories. This article explores one facet of this phenomenon within the society of the African church, namely the manner in which patronage both supplies a social norm and is inverted within the church, and explores the manner in which ritual may contribute to the construction of this society.
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Getek Soltis, Kathryn, and Katie Walker Grimes. "Order, Reform, and Abolition: Changes in Catholic Theological Imagination on Prisons and Punishment." Theological Studies 82, no. 1 (March 2021): 95–115. http://dx.doi.org/10.1177/0040563921996050.
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Catholic thinking on prisons and punishment is in a state of flux. For most of its history, the church promoted a theology of order and obedience. Yet, a humanitarian revolution appears underway as the church now opposes punishments it once prescribed, namely torture, slavery, and the death penalty. Crafted largely in response to the prison system in the United States, recent alternatives to the moral-order approach appeal to human dignity, restorative justice, conversion, and social justice. Even so, the trajectory of Catholic moral imagination on punishment bears a particular compatibility with prison abolition.
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Van Engen, John. "The Future of Medieval Church History." Church History 71, no. 3 (September 2002): 492–522. http://dx.doi.org/10.1017/s0009640700130240.
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For centuries, from its Roman endorsement as imperial cult around the year 400 to its revolutionary disestablishment in the 1790s, the Christian religion laid claim to the allegiance of Europe's peoples, even a right to set policies about Jews. This fateful historical conjunction between the making of Europe and the spread of Christian allegiance rested upon an ever-changing mix of custom, law, and conviction, religious in coloration but political, social, and cultural in expression. Diverse practices and patterns, worked out over centuries, became so tightly interwoven that to pull on one was to stretch or unravel another. To call for religious purity or poverty was to upset social and legal custom; to round up heretics was to secure political order, and the reverse; to see into the end-state of things presaged, for some, the overthrow of Roman prelacy as the reign of Babylon, whence its reverse: to manage time and chronology was to stabilize the standing order.
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Morel, Anne-Françoise, and Stephanie van de Voorde. "Rethinking the Twentieth-Century Catholic Church in Belgium: the Inter-Relationship Between Liturgy and Architecture." Architectural History 55 (2012): 269–97. http://dx.doi.org/10.1017/s0066622x00000125.
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When considering the evolution of twentieth-century church-building, two topics are inescapable — the Liturgical Movement and developments in Modern architecture — and this article therefore argues that in order to appreciate the evolution of the twentieth-century Catholic parish church it is essential to take both liturgical and architectural developments into account. It focuses on such churches in Belgium because that country played a particularly important role in developing relevant theory, Belgian clergy having been founding members of the Liturgical Movement. However, the movement took more than half a century to develop fully there, during which time other initiatives also appeared, such as Domus Dei (the Belgian Diocesan organization for church-building, set up in 1952) and Pro Arte Christiana. Moreover, other factors — ecclesiastical, social, economic, political and cultural — also prove to be crucial in reaching a full appreciation of twentieth-century church-building, for instance, the impact of diocesan guidelines for church-building, and of bodies such as Catholic Action (Katholieke Actie) and Parish Action (Parochiale Actie). This article demonstrates that, despite few apparent formal similarities (if any) between churches built in Belgium before and after World War II, the developments of the inter-war period were fundamental to post-war developments in Belgian church-building.
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Fraser, Brian. "Christianizing the Social Order: T.B. Kilpatrick's Theological Vision of the United Church of Canada." Toronto Journal of Theology 12, no. 2 (September 1996): 189–200. http://dx.doi.org/10.3138/tjt.12.2.189.
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Radzimiński, Andrzej. "The Contribution of the Teutonic Order to the Evangelisation of Prussia." Lithuanian Historical Studies 11, no. 1 (November 30, 2006): 67–88. http://dx.doi.org/10.30965/25386565-01101004.
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This article analyses archdiocesan and diocesan synod legislation in the four bishoprics of the Teutonic Ordensstaat in Prussia (Culm, Pomesania, Ermland and Samland) to reveal evangelisation processes in Prussia. Given the sparse nature of the sources available for studying local church history, synod legislation provides useful evidence of pastoral practice in the area. The author surveys methodological problems arising from this situation. On the basis of Rigan archdiocesan statutes and diocesan legislation from the fifteenth century for the most part the author examines the evangelisation process and the problems facing the Church in Prussia. The author examines obligations to attend Mass on Sundays and holy days. He deals with the teaching of basic prayers (the Lord’s Prayer, the Apostles’ and Nicene Creed) in Latin and the vernacular. Rules for making confession and the advice of penitentials by the parish clergy are studied. The author asks how far the requirements of synod legislation were transmitted to the laity. Bishops recommended statutes be published in the chancel of churches but it is hard to know how illiterate Prussian laymen could use them. The author asks what negative aspects of Prussian religious and social life were not eradicated during almost two centuries of Catholic instruction; how effective were the efforts of German bishops and priests at proselytising the Prussian laity? The statutes examined here suggest that even in the fifteenth century Prussians lacked proper understanding of the sacraments of baptism, marriage or the Mass. Even though ‘pagan’ practices survived in Prussia we must not underestimate the achievements of the local Church. There must be serious reconsideration of outdated scholarly claims that in the Late Middle Ages Prussia was Christian only in name and that evangelisation among the Prussian masses was out of the question.
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Bryson, Matthias. "The Shrine of St. Winefride and Social Control in Early Modern England and Wales." Undergraduate Research Journal for the Humanities 2, no. 1 (September 20, 2019): 3–19. http://dx.doi.org/10.17161/1808.23865.
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In 1534, Henry VIII declared himself the supreme head of the Church of England. In the years that followed, his advisors carried out an agenda to reform the Church. In 1536, the Crown condemned pilgrimages and the veneration of saints’ shrines and relics. By the end of the seventeenth century, nearly every shrine in England and Wales had been destroyed or fell into disuse except for St. Winefride’s shrine in Holywell, Wales. The shrine has continued to be a pilgrimage destination to the present day without disruption. Contemporary scholars have credited the shrine’s survival to its connections with the Tudor and Stuart regimes, to the successful negotiation for its shared use as both a sacred and secular space, and to the missionary efforts of the Jesuits. Historians have yet to conduct a detailed study of St. Winefride’s role in maintaining social order in recusant communities. This article argues that the Jesuits and pilgrims at St. Winefride’s shrine cooperated to create an alternative concept of social order to the legal and customary orders of Protestant society.
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Limb, Gordon, David Hodge, and Richard Alboroto. "Utilizing Brief Spiritual Assessments with Clients who belong to the Church of Jesus Christ of Latter-day Saints:." Social Work & Christianity 47, no. 4 (November 1, 2020): 30–44. http://dx.doi.org/10.34043/swc.v47i3.145.
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In recent years social work has increasingly focused on spirituality and religion as key elements of cultural competency. The Joint Commission—the nation's largest health care accrediting organization—as well as many other accrediting bodies require spiritual assessments in hospitals and many other mental health settings. Consequently, specific intervention strategies have been fostered in order to provide the most appropriate interventions for religious clients. The Church of Jesus Christ of Latter-day Saints is the fourth largest and one of the faster growing churches in the United States. In an effort to facilitate cultural competence with clients who are members of the Church of Jesus Christ, a brief spiritual assessment instrument was developed. This mixed-method study asked experts in Church culture (N = 100) to identify the degree of cultural consistency, strengths, and limitations of the brief spiritual assessment instrument. Results indicate that the framework is consistent with Church culture and a number of practice-oriented implications are offered.
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Hunter, Danny. "Radical ecclesiology: The church as an arena for reconciliation through cultivating alternative community." Missiology: An International Review 48, no. 1 (December 25, 2019): 75–82. http://dx.doi.org/10.1177/0091829619887391.
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Rising tensions in communities around the world have created contexts of conflict to which the church has been challenged to respond with a theology of reconciliation. This, however, raises the question: What kind of communities do we need in order to create such a theology amid so much conflict? Drawing on an Anabaptist vision of the church as an “alternative community,” this article demonstrates how dislocation amid conflict allows the church to become an arena for reconciliation by creating neutral social space, crafting new social narratives, and exercising creative freedom.
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MARSH, CHRISTOPHER. "Sacred Space in England, 1560–1640: The View from the Pew." Journal of Ecclesiastical History 53, no. 2 (April 2002): 286–311. http://dx.doi.org/10.1017/s0022046901001531.
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This article employs evidence relating to church seating between 1560 and 1640 in order to argue that English people experienced the interior of their parish church as a setting of profound significance. It seeks to augment the rather secular interpretative framework within which social and economic historians have tended to consider the importance of church seating. Such seating mattered to people not only because of their preoccupation with social precedence during a period of economic strain, but because of its stirring and symbolic location. Church seating also deserves to be interpreted as evidence of popular attachment to the church, rather than almost exclusively as an instrument of social control deployed by parochial leaders. Much of the surviving documentation relates to the misdemeanours of a conspicuous minority, but it is also possible to examine the sources for what they reveal of the arguably more positive attitudes of the ever elusive majority.
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Ostheimer, Jochen, and Julia Blanc. "Challenging the Levels: The Catholic Church as a Multi-Level Actor in the Transition to a Climate-Compatible Society." Sustainability 13, no. 7 (March 29, 2021): 3770. http://dx.doi.org/10.3390/su13073770.
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Climate compatibility is a cornerstone in the ecological transformation of modern society. In order to achieve sustainable development in all areas of society, numerous social actors must participate. This article examines the potential for the Catholic Church in German-speaking countries to contribute to such change. To this end, in contrast to most current studies, the Church is conceptualized as a multi-level actor instead of focusing only on the top of the hierarchy. Case studies are used to explore how various Church actors in different fields of social action evoke ecological awareness among members and non-members alike or participate in changing social structures.
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Arnautova, Ju Eu. "Models of Perceiving Social Reality in the Middle Ages." Prepodavatel XXI vek, no. 4, 2019 (2019): 241–52. http://dx.doi.org/10.31862/2073-9613-2019-4-241-252.
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The article considers the views of contemporaries about the social structure of the Western European Middle Ages. Social knowledge has represented these ideas in interpretative schemes (models), operating with the ancient concept of ordo. Medieval authors understood ordo metaphysically — as the „order“ of the world order and as an „estate“, i.e. the part of the world created by God, which has its place and purpose. In public consciousness, there were two parallel models of perception of the social order, which can be arbitrarily described as “hierarchical” and “functional”. The earliest interpretation scheme was based on the New Testament (2 Tim. 2:4 and 1 Cor. 9:14; 1 Tim. 5: 1) and divided society into “two estates of the Church” (duo ordines ecclesiae), i.e. to „clerics“ (clerici) and „laity“ (laici), which vary in their way of life and occupation. In the year 400 monasticism appeared, also having a specific “life form”. Therefore concept of social order formulated by Augustine and then by Gregory the Great, had noted the existence of “the three estates of the Church” (tres ordines ecclesiae) — clerics, monks and laity. Both models were hierarchical, because they justified the priority nature of service to God. At the turn of the X–XI centuries in the process of differentiation of new professional groups (knights, peasants), the model of the “three estates of the Church” has been rethought. “Estates” are defined in it in accordance with their functions: “oratores (praying)”, “bellatores (fighting)” and “laboratores (working)”, each of them working as a part of the whole for the rest, which meant the equivalence of their functions. The scheme of the tres ordines ecclesiae existed until the beginning of the New Time, constantly adding new social realities. The highest point of its socio-historical impact is the consolidation of peasants and townspeople into one “estate”, later called in France the “third estate” (tiers état, tiers membre), whose social and economic existence was predetermined by work and lack of privileges.
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Stein, Rachel E., Katie E. Corcoran, Brittany M. Kowalski, and Corey J. Colyer. "Congregational Cohesion, Retention, and the Consequences of Size Reduction: A Longitudinal Network Analysis of an Old Order Amish Church." Sociology of Religion 81, no. 2 (2020): 206–29. http://dx.doi.org/10.1093/socrel/srz036.
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Abstract Congregations depend on their members for their success and survival. Yet there is a lack of research examining congregational retention or exit. Social networks are key to understanding religious group dynamics including retention; however, research on religious communities using network analysis is limited. We use Amish directories to compile longitudinal census data on intracongregational familial ties in our case study. We theorize and find that cohesion is inversely related to congregational size and positively related to retention. We find that splitting congregations reduces cohesion when members central to the network are removed even when congregational size is reduced. The findings may be particularly relevant for understanding retention and group dynamics in small congregations and ethnic congregations in which extended family ties more commonly form the membership base. The results demonstrate the utility of using social network analysis methods to test theoretical predictions drawn from the sociology of religion literature.
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Umubyeyi, Beatrice, Oliver Mtapuri, and Maheshvari Naidu. "The Role of Religion and Religious Leaders in Marital Conflict Resolution: A Perspective of Congolese Migrants’ Families Living in Durban, South Africa." Family Journal 28, no. 4 (April 15, 2020): 413–19. http://dx.doi.org/10.1177/1066480720904023.
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The central aim of this study is to explore and examine the role of religion and religious leaders in marital conflict resolution through perspective of Congolese migrants’ families living in Durban, South Africa. In order to achieve the objectives qualitative study, employing an interpretive approach was used in data collection. The finding from this study revealed that religion and religious leaders play a very critical role in marital conflict resolution among Congolese migrant families living in Durban. While marital conflict resolution is settled through extended family structures headed by the head of the family in the country of origin, church leadership has replaced this in the host country. It was apparent that when people are in a foreign country they try to find people whom they can rely on, trust, and seek advice during difficult times such as in times of economic difficulties and family conflicts. The findings shown that church leaders and church counselors were seen as most trusted persons who can give lasting solution to marital conflict. Not only are they able to provide advice, but according to these participants, they also offer counseling and follow-up on progress of marital and relationship. The study has also shown that mediation and communication was identified as the major approaches used by these church leaders and church counselors to resolve marital conflict.
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Denisov, Sergey. "Pomezanian Feoffees in the State of the Teutonic Order in the 1260–1370s." Izvestia of Smolensk State University, no. 2 (54) (September 4, 2021): 225–43. http://dx.doi.org/10.35785/2072-9464-2021-54-2-225-243.
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The article deals with the problem of incorporation of the Pomezanians who settled in western Prussian lands in the social system of the Order State in the 1260–1370s. To research this problem, the article discusses composition and functions of 227 feoffees entered the service of brethern and bishops. These aspects have not been thoroughly studied in historiography; they are fixed in 147 acts, such as Pomezanian Law and the Chronicles of Peter of Dusburg and Wigand of Marburg. The given aspects have been researched with prosopographical, historical-
comparative, typological, and diachron-synchronous methods, that allowed us to make the following conclusions. The majority of feoffees (165 of 227 persons) kept the military service for their estates and additionally paid natural, natural-money or cash taxes (Group 1) or were free from taxes (Group 2). These groups were constantly increased in number in the 1260–1370s. It was caused by the Order need for warriors for military campaigns against the Grand Duchy of Lithuania and the Kingdom of Poland. In contrast to them, Group 3 was rarely replenished and paid the brethern and church additional taxes from distinct lands. These groups had social-propriety differentiation, negative consequences
of the latter were neutralized by the Order and church due to the heirs’ increasing numver, permission to change land estates, exemption from military service and taxes for a certain period of time and other actions. These measures were based on the local law and combined with regulations of military service and taxes fixed in Culm Charter. This situation the flexible policy conducted by the brethern and church in Pomezania. It became the basis for successful incorporation of local inhabitants in the social system of the Order State.
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Awad, Najeeb. "Where is the Gospel, What Happened to Culture? The Reformed Church in Syria and Lebanon." Journal of Reformed Theology 3, no. 3 (2009): 288–306. http://dx.doi.org/10.1163/187251609x12559402787074.
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AbstractThis paper is an attempt to address the question of gospel culture relationship from a Near Eastern perspective. Given the identity crisis challenge that the Reformed church of Syria and Lebanon is facing today, this paper discusses the following questions: is the gospel message, which is being enunciated by the Near Eastern Reformed ancestors of the American missionaries, applicable or not to the region's cultural and societal identity? Why are there features of conflict between the Reformed Near Eastern church's beliefs and values and the surrounding Christian cultural setting? Is this the responsibility of the missionaries or of the local, Arabic speaking Reformed church? These questions are answered by exposing two contemporary challenges that burden the Reformed church in the Near East. The first one is the relationship of the Reformed church to the theological and spiritual heritage of Eastern Christianity. And the second one is the relation of the Reformed ecclesial order, which is congregational and democratic in nature, to the Eastern ecclesial and social structure, which is hierarchical and autocratic in nature.
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Kent, Eliza F., and Izabela Orlowska. "Accidental Environmentalists." Worldviews 22, no. 2 (May 30, 2018): 113–42. http://dx.doi.org/10.1163/15685357-02201101.
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Abstract In the highlands of Ethiopia, the only remaining stands of native forest are around churches of the Ethiopian Orthodox Tewahido Church. Though hailed as community-conserved areas by environmentalists, we argue that the conservation of such forest is not intentional, but rather an indirect result of the religious norms, beliefs and practices surrounding the sites. In actuality, the religiosity surrounding church forests maintains the purity of the most holy space in the center of the shrine, the tabot, a replica of the Ark of the Covenant, which ensures that the church is a legitimate and effective portal to the divine. An underlying cultural logic of purity and pollution structures the spatial organization of the site outward into a series of concentric circles of diminishing purity and shapes the social order into an elegant hierarchy. This article seeks to understand the norms, beliefs and practices of this sacred geography in its social and religious context, arguing that ignorance of or inattention to these can undermine the conservation goals that have brought these forests, along with so many other sacred natural sites, to the attention of environmentalists around the world.
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Rossinow, Doug. "The Radicalization of the Social Gospel: Harry F. Ward and the Search for a New Social Order, 1898–1936." Religion and American Culture: A Journal of Interpretation 15, no. 1 (2005): 63–106. http://dx.doi.org/10.1525/rac.2005.15.1.63.
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AbstractA vigorous Protestant left existed throughout the first half of the twentieth-century in the United States. That Protestant left was the left wing of the social gospel movement, which many historians restrict to the pre-1920 period and whose radical content is often underestimated. This article examines the career of one representative figure from this Protestant left, the Reverend Harry F. Ward, as a means of describing the evolving nature and limits of social gospel radicalism during the first four decades of the twentieth century. Ward, the main author of the 1908 Social Creed of the Churches, a longtime professor at Union Theological Seminary (UTS) in New York, and a dogged activist on behalf of labor and political prisoners through his leadership of the Methodist Federation for Social Service, sought a new social order from the early years of the century through the Great Depression of the 1930s. This new order would be the Kingdom of God on earth, and, in Ward's view, it would transcend the competitive and exploitative capitalism that dominated American society in his time. Before World War I, Ward worked to bring together labor activists and church people, and, after the war, he shifted his work toward less expressly religious efforts, while continuing to mentor clerical protégés through his teaching. Ward's leftward trajectory and ever-stronger Communist associations would eventually bring about his political downfall, but, in the mid- 1930s, he remained a respected figure, if one more radical than most, among American Protestant clergy. Organic links tied him and his politics to the broader terrain of social gospel reform, despite the politically driven historical amnesia that later would all but erase Ward from historical memory.
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Wild-Wood, Emma. "An Introduction to an Oral History and Archive Project by the Anglican Church of Congo." History in Africa 28 (2001): 445–62. http://dx.doi.org/10.2307/3172229.
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Congo has for decades faced sustained neglect of all its institutions and now suffers a protracted conflict. Most Congolese attempt to survive hunger, sickness, and war. In this context the preservation of historical information is fraught with difficulties. Nevertheless, the oral history and archive project detailed in this paper set out to collect historical sources from one Christian denomination in Congo. It is but a small part of a huge depository of historical data held by churches in the country.Mission and Church bodies have significantly contributed to nation-building and the establishment of social structures throughout the twentieth century. In Congo the churches continue to run many of the schools, hospitals, and community development programs in the country and provide a conduit for relief aid. They are involved in the daily negotiations for survival on which life depends. While there is significant overlapping of religious adherence between ‘traditional’ beliefs, Christianity, and Islam, over 90% of the population acknowledge allegiance to a Christian denomination. For this reason church bodies provide invaluable resources to the historian. This project sought not only to protect the bureaucratic documents produced by one particular denomination, but to gather oral testimonies from a wide range of individuals connected with that church in order to begin a process of historical reflection. When finally collated and cataloged, it will be of use to Africanists and social anthropologists interested in the eastern half of Congo, as well as those with a particular interest in church history in Africa.
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Czeglédy, André. "A New Christianity for a New South Africa: Charismatic Christians and the Post-Apartheid Order." Journal of Religion in Africa 38, no. 3 (2008): 284–311. http://dx.doi.org/10.1163/157006608x323504.
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AbstractThe international growth of Pentecostalism has seen a rush of congregations in Africa, many of which have tapped into a range of both local and global trends ranging from neo-liberal capitalism to tele-evangelism to youth music. Based on ethnographic fieldwork, this discussion focuses on the main Johannesburg congregation of a grouping of churches that have successfully engaged with aspects of socio-economic transformation in post-apartheid South Africa. Such engagement has involved conspicuous alignment with aspects of contemporary South African society, including an acceptance of broader policy projects of the nation state. I argue that the use of a variety of symbolic and thematic elements of a secular nature in the Sunday services of this church reminds and inspires congregants to consider wider social perspectives without challenging the sacred realm of faith.
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Darmawan, I. Putu Ayub, Nasokhili Giawa, Katarina Katarina, and Sabda Budiman. "COVID-19 Impact on Church Society Ministry." International Journal of Humanities and Innovation (IJHI) 4, no. 3 (September 16, 2021): 93–98. http://dx.doi.org/10.33750/ijhi.v4i3.122.
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The ongoing COVID-19 pandemic has caused countless impacts and influences on human life. It disturbs the order of life and macro and micro-economics, drastically and radically changes human cultural and behavioral patterns, and greatly impacts the concepts of church theology, pastoring, and ministry. This study is a descriptive qualitative study on the COVID-19 and normal & abnormal reactions & responses to it. Through this article, the authors observed that the COVID-19 existence has transformed and recorrected the Christian paradigm on 1) ecclesiology, which to date exclusively based on building to the real Church, namely God’s people in the form of house/“tent” churches; 2) digital media utilization in this Society 5.0 era as God’s grace to all humanity. Findings and changes in society through renewable technology are an inseparable part of the pandemic. A dichotomic gap of understanding between science and technology for centuries should be reformulated. New technological inventions and social media created by humans are media in the hands of God that should be utilized by the Church to minister in various categories to improve the quality of ministry and service; and 3) creative and innovative interpretation of threefold responsibilities of the Church: koinonia, diakonia, and martyria.
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Vassiliadis, Petros. "The Social Dimension of the Orthodox Liturgy: From Biblical Dynamism to a Doxological Liturgism." Review of Ecumenical Studies Sibiu 9, no. 2 (August 1, 2017): 132–53. http://dx.doi.org/10.1515/ress-2017-0011.
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Abstract A historical and theological journey in 12 steps, from the early Biblical origin to later Patristic and contemporary expression of the Orthodox liturgy, in order to uncover the social dimension of Christian liturgy. Some of the causes are analyzed in brief: the marginalization of the Antiochene tradition, an overdose eschatology, the “modern” understanding of the Bible, the gradual loss of the prophetic character of the Church, which is more evident in the Bible, and the marginalization – until the Holy and Great Council of the Orthodox Church – of its witnessing responsibility, have resulted in a significant legacy that hinders any real Biblical and liturgical renewal. The experiment of the Church of Greece that launched nearly 20 years ago an official, albeit unsuccessful, liturgical renewal project. The final proposal is a combination of both this neglected prophetic character and the prevailing eschatological dimension of the Orthodox faith, with all that these imply for an authentic and genuine Orthodox liturgical practice.
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Buttelli, Felipe Gustavo Koch, and Clint Le Bruyns. "Theology in Public Space and Social Movements: Notes from Alain Badiou’s Concept of Event." Open Theology 4, no. 1 (October 1, 2018): 395–406. http://dx.doi.org/10.1515/opth-2018-0030.
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Abstract The debate over the public role of religion and of theology has become quite urgent. Not only by the evident religious presence in the party politics sphere, nor by its influence in the Brazilian social culture and life, but by the role that theology and, in this case, the churches can have to transform the social order. The present work reinforces the emancipatory potential of theology and the action of the church in the public space, pointing to a priority locus, from which both reflection and practice can be emancipatedly formulated, namely, social movements. Social movements, it will be argued, are the space in which the spark that gives rise to social and political change emerges in reality. In this sense, some notes will be made from the notion of Event of Alain Badiou, which recognizes, so to speak, the unique epiphanic character of the Events that can divide history between before and after, which effectively have a radically transforming character. In this sense, the heuristic potential for the church and theology will be emphasized to engage in the struggles of movements in the experience of the Badiousian Events that we could characterize as based on the paradigm of revelation.
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Samanez, Cecilia Tovar. "Being a Church in a Time of Violence: Peruvian Church during the Armed Internal Conflict 1980 to 2000." Religions 11, no. 11 (October 30, 2020): 564. http://dx.doi.org/10.3390/rel11110564.
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During the war with Shining Path (1980–2000) violence in Peru was brutal and extensive. Massive violations of human rights were common, with victims from all regions and social classes, but were particularly intense in rural areas like Ayacucho where the insurgency began. The churches supported and defended rights by providing organizational space, legal defense, publicity (through their radio networks) and by remaining among populations in danger, working with them and often sharing their fate. Important elements in the churches including leaders, priests, members of religious orders, sisters catechists, and ordinary people working through church organizations, were prominent among the victims. They were attacked both by Shining Path (who saw them as competitors) and by army and police forces, who saw their commitment to social justice and collective action as subversive. The choice to defend human rights in theory and action is rooted in a long term process of transformation in the church which drew strength and inspiration from the “option for the poor” articulated at the Catholic bishops meetings in Medellin (1968) and Puebla (1979), and in numerous statements and organizational efforts since then. The process of violence in Peru and the role of the churches is documented in the reports of the Peruvian Commission for Truth and Reconciliation and others from the Peruvian church as well from as regional and local groups.
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Jay, C. Douglas. "Missiological Implications of Christianizing the Social Order with Special Reference to the United Church of Canada." Toronto Journal of Theology 12, no. 2 (September 1996): 275–84. http://dx.doi.org/10.3138/tjt.12.2.275.
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Tampake, Tony, and Setyo Budi Utomo. "IDENTITAS GEREJA SUKU: Konstruksi Identitas Gereja Kristen Jawa (GKJ) Margoyudan dalam Pelayanan Sosial Gereja di Surakarta." KRITIS 28, no. 1 (June 24, 2019): 53–72. http://dx.doi.org/10.24246/kritis.v28i1p53-72.
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This article discusses the identity of the church Pasamuwan Kristen (community members) of Gereja Kristen Jawa/Java Christian Church (GKJ) Margoyudan, Surakarta, Central Java. Pasamuan Kristen GKJ Margoyudan’s identity construction is based on two factors: internal identity and external identity. By employing documents/literature review and in-depth interviews, this research found that the construction of internal identities of Pasamuan Kristen GKJ Margoyudan was built from the long history of Zending Missionary’s role from the Netherlands. The Zending Missionary had delivered the first identity of GKJ Margoyudan as a church which has characteristic of Javanese fellowship but still following many agreements of European social identity, Javanese culture domination as the main identity, and the church building as community solidarity identity. From the external side, the support came from synod of GKJ as the center of evangelism and the government, especially Central Java government. Synod of GKJ and the government support the church community to preserve Javanese culture through Javanese songs, Javanese language, and other related culture activities. They also transformed the church building into a cultural heritage in order to assimilate it with the social identity. The research found a conclusion that stronger acceptance from others to GKJ Margoyudan is partly because of the social role of the church in education and health since long ago. GKJ Margoyudan is accepted in the wider community as an assimilationist identity.
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Kubasiak, Piotr. "Von der Trennung zur Communio." Disputatio philosophica 19, no. 1 (January 11, 2018): 87–99. http://dx.doi.org/10.32701/dp.19.1.7.
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In view of current political and social challenges, the border between church and state, which was defined in the 19th century, should be reflected in a critical way. As a proposal, one could attempt to re–define this relationship by using the concept of civil society. The political sciences see the church as a part of civil society. The magisterium of the Catholic church and big parts of theology, however, never use this term. In order to better serve its mission, the church with its material and immaterial resources should begin to understand itself as a part of civil society. This requires the church to be transformed into a «public church” and theology into «public theology”, a transformation which will not only help to build a more just society, but will also help the church to fulfil its own mission.
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Tocheva, Detelina. "The Economy of the Temples of God in the Turmoil of Changing Russia." European Journal of Sociology 55, no. 1 (April 2014): 1–24. http://dx.doi.org/10.1017/s0003975614000010.
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AbstractThe liberalisation of religious practice after the fall of the Soviet regime and the support by the Russian state to the Russian Orthodox Church have contributed to the enormous growth of the church economy. Controversies within and without the Church interrogate commercial and gifting practices. The relationship between the expansion of church commerce and the operation of moral boundaries, underlined by critical stances, has been determined by culture and history, with the post-Soviet transformation having played a key role in shaping popular notions of selflessness and profit-seeking. Moreover, as people participate in the church economy they mobilise perceptions of the differential moral valence of gift and commerce in order to communicate concerning the power of the Church, its controversial image, Russia’s social stratification, and to deploy ethics of equity and honesty.
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Prysukhin, Sergiy. "The Principle of Subsidiarity: Lessons from the Social Teaching of the Catholic Church." Ukrainian Religious Studies, no. 86 (July 3, 2018): 42–48. http://dx.doi.org/10.32420/2018.86.705.
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The article by S. Prysukhin “The Principle of Subsidiarity: Lessons from the Social Teaching of the Catholic Church” analyzes the achievements of the Social Teaching of the Catholic Church, represented by the works of Leo XIII, Pius XI, Pius XII, John Paul II, revealing the meaningful characteristics of the concept of “the principle of subsidiarity”, its role and meaning in the system of Christian values. The principle of subsidiarity makes possible such relationships in social life, when the community of higher order does not interfere in the internal life of the community of the lower order, taking over the proper functions of that function; for the common good it gives it when necessary support and assistance, thereby coordinating its interaction with other social structures. The principle of subsidiarity guides social practice to the promotion of the common good in the human community. The spread and application of the principle of subsidiarity opposes the danger of "nationalization" of society and the most terrible manifestations of collectivism, restricts the absoluteization of power, bureaucratization of state and socio-cultural structures, becoming one of the guarantors of respect for the rights and freedoms of citizens of their country.
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Brekhunets, Nina. "UNIVERSAL CONDITIONS FOR DECONFLICTING OF SOCIAL SPACE: THE ETHICAL ABSOLUTISM’ POTENTIAL." Almanac of Ukrainian Studies, no. 25 (2018): 13–18. http://dx.doi.org/10.17721/2520-2626/2019.25.2.
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The article analyzes the conflict between the Ukrainian Autocephalous Orthodox Church (UAOC) and the totalitarian government and its projection on the contemporary ethno-religious processes in Ukraine. It is shown that the UAOC as a kind of modern ecclesiastical structure created under the heavy influence of the stormy events of the Ukrainian Revolution of 1917-1921, was Ukrainian in spirit and form, and brought up respect for national history and culture among Ukrainians and became an object of prosecution during the the Great Terror. It was revealed that the UAOC continued to be a Ukrainian religious organization and professed love for Ukraine, and its hierarchs and priests in their sermons called on believers to be Ukrainians, to respect their mother tongue, cultural history, customs and traditions also during the second half of the 1920th half of the 1930es. The UAOC was consistently persecuted and exterminated by the repressive structures of the USSR. It is shown that the Soviet authorities decided to destroy the UAOC finally, and ordered the repressive authorities to end the so-called «Ukrainian bourgeois nationalists» in the ranks once and for all, so that the «Clergy» case concerning the activities of the Ukrainian counter-revolutionary national organization was fabricated. It has been revealed that the totalitarian regime accused the arrested believing Ukrainians of counter-revolutionary actions, the revival of church and religious life in Ukraine, the promotion of their own candidates in the upcoming elections to the Local Councils in order to incorporate their people into important state bodies in order to use foreign powers in the case of foreign intervention. It is established that as a result of the complex and purposeful repression of the totalitarian regime in Ukraine, the UAOC ceased its Ukrainian-centric activity and its remnants were finally destroyed. It is proved that only from the late 1980es, when the decline of communist ideology began, the Christians of Ukraine were able to restore Ukrainian church organizations, including the UAOC. It is revealed that the heavy post-colonial and post-totalitarian legacy and the subversive anti-Ukrainian activities of the Russian Orthodox Church and the former KGB agents have contributed to the escalation of conflicts in Ukraine.