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Journal articles on the topic 'Church of Canada'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Perry, Alan T. "Joint Assembly of the Anglican Church of Canada and the Evangelical Lutheran Church in Canada." Ecclesiastical Law Journal 16, no. 1 (2013): 93–95. http://dx.doi.org/10.1017/s0956618x13000902.

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In 2001 the Anglican Church of Canada's General Synod and the Evangelical Lutheran Church in Canada's National Convention, meeting concurrently in Waterloo, Ontario, agreed to a relationship of Full Communion. Readers will be familiar with the Porvoo Communion and the associated Declaration. The Waterloo Declaration is similar in effect and borrows some wording from the Porvoo Declaration, the key difference being that, in the Canadian context, Anglican and Lutheran churches share the same territory, which provides greater opportunity for day-to-day collaboration.

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2

Haskell, David Millard, Stephanie Burgoyne, and Kevin N. Flatt. "Mainline Denominational Switching in Canada: Comparing the Religious Trajectories of Growing and Declining Church Attendees." Canadian Journal of Sociology 41, no. 4 (2016): 493–524. http://dx.doi.org/10.29173/cjs25450.

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Based on the survey responses of over 1000 attendees of growing and 1000 attendees of declining Mainline Protestant churches in Canada, this research examines patterns of denominational switching and the characteristics of switchers from both groups. Based on previous Canadian research we hypothesized, among other predictions, that the majority of our Mainline Protestant congregants would never have switched denominations and, of those who had, a plurality would indicate that their previous church was part of another Mainline Protestant denomination. These hypotheses were supported when the responses of growing and declining church attendees were combined but when the responses of the growing church congregants were tabulated separately they were not supported. We show how the switching patterns of the growing Mainline Protestant church congregants are more akin to those of Canadian Conservative Protestant church congregants and we offer explanations as to why this may be the case.  Keywords: Religious Switching; Reaffiliation; Church Growth; Mainline Protestant; Conservative Protestant; Canada

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3

Chan, Alan, Bruce G. Fawcett, and Shu-Kam Lee. "Increasing revenue and attendance in Canadian Baptist churches." International Journal of Social Economics 42, no. 12 (2015): 1071–89. http://dx.doi.org/10.1108/ijse-02-2014-0030.

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Purpose – Church giving and attendance are two important indicators of church health and performance. In the literature, they are usually understood to be simultaneously determined. The purpose of this paper is to estimate if there a sustainable church congregation size using Wintrobe’s (1998) dictatorship model. The authors want to examine the impact of youth and adult ministry as well. Design/methodology/approach – Using the data collected from among Canadian Baptist churches in Eastern Canada, this study investigates the factors affecting the level of the two indicators by the panel-instrumental variable technique. Applying Wintrobe’s (1998) political economy model on dictatorship, the equilibrium level of worship attendance and giving is predicted. Findings – Through various simulation exercises, the actual church congregation sizes is approximately 50 percent of the predicted value, implying inefficiency and misallocation of church resources. The paper concludes with insights on effective ways church leaders can allocate scarce resources to promote growth within churches. Originality/value – The authors are the only researchers getting the permission from the Atlantic Canada Baptist Convention to use their mega data set on church giving and congregation sizes as per the authors’ knowledge. The authors are also applying a theoretical model on dictatorship to religious/not for profits organizations.

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4

Airhart, Phyllis D. "The Accidental Modernists: American Fundamentalism and the Canadian Controversy over Church Union." Church History 86, no. 1 (2017): 120–44. http://dx.doi.org/10.1017/s0009640717000026.

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This article looks at confessional family resemblances between the fundamentalist controversy in the Presbyterian Church in the United States of America and the church union controversy in Canada. These resemblances have been obscured by focusing on the doctrinal dimensions of the former and the socio-institutional features of the latter. The role of the prominent American fundamentalist J. Gresham Machen in the transformation of Canadian unionists into modernists sheds light on the underlying tensions that sparked the two controversies, as well as the distinctive dynamics of the resistance to church union that shaped the confessional identity of both the Presbyterian Church in Canada and the United Church of Canada after 1925.

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5

Bush, Peter G. "The Presbyterian Church in Canada and the Pope: One denomination's struggle with its confessional history." Studies in Religion/Sciences Religieuses 33, no. 1 (2004): 105–15. http://dx.doi.org/10.1177/000842980403300106.

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The Westminster Confession of Faith (1647), a subordinate standard of The Presbyterian Church in Canada, makes harsh, even offensive, statements about the Pope and the Roman Catholic Church. This paper explores how The Presbyterian Church in Canada has sought to balance the confessional nature of the church with its changing views of the Roman Catholic Church. Choosing not to amend the Westminster Confession of Faith, the church has adopted explanatory notes and declaratory acts to help Presbyterians understand the Confession in a new time.

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6

Volik, Nadiia. "Nykyta Budka the first bishop of the Ruthenian Greek Catholic Church in Canada: the election process." Ukrainian Religious Studies, no. 83 (September 1, 2017): 139–47. http://dx.doi.org/10.32420/2017.83.779.

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Nadiia Volik. «Nykyta Budka the first bishop of the Ruthenian Greek Catholic Church in Canada: the election process». The circumstances and process of appointment a bishop for Greek Catholic communities in Canada are outline. Proved that the election and approval of the bishop were necessary to preserve the identity of the Rusyns, their culture and language, and also contributed of Greek Catholic Church formation in Canada and its further development.

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7

Ryan, S.J., William. "Economic Development and the Church in French Canada." Relations industrielles 21, no. 3 (2005): 381–405. http://dx.doi.org/10.7202/027699ar.

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The author has chosen to dwell at some length of the methodology, limitations and general conclusions of his research project — his doctoral thesis presented at Harvard University. Among the more interesting findings of this research is the following : there appears to be little hard evidence that the Catholic Church exercised a significantly negative influence on the economic spurt that took place in Québec in the period 1896-1914.

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8

Perry, Alan T. "General Synod of the Anglican Church of Canada." Ecclesiastical Law Journal 19, no. 01 (2016): 85–86. http://dx.doi.org/10.1017/s0956618x16001587.

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The General Synod of the Anglican Church of Canada normally meets every three years for a session lasting several days. It held its 41st session from 7 to 12 July 2016 in Richmond Hill, Ontario. Although much media attention focused on one particular motion, a lot of other work was accomplished during the session.

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9

Perry, Alan T. "General Synod of the Anglican Church of Canada." Ecclesiastical Law Journal 22, no. 1 (2019): 94–97. http://dx.doi.org/10.1017/s0956618x19001868.

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The General Synod normally meets every three years for a session lasting several days. It held its 42nd session from 10 to 16 July 2019 in Vancouver. There were three items of business that particularly attracted the attention of the media, though a number of other important issues were also addressed during the session.

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10

Barthel, Alan. "The United Church of Canada Celebrates God's Presence." Studia Liturgica 31, no. 1 (2001): 70–82. http://dx.doi.org/10.1177/003932070103100108.

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11

Fair, Ross D. "“Fraught With All Sorts of Dangers:” Church, State, Politics, and the United Church of Canada Act, 1924." Journal of the Canadian Historical Association 14, no. 1 (2005): 193–230. http://dx.doi.org/10.7202/010325ar.

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Abstract “Fraught With All Sorts of Dangers” examines how the uniquely fragmented Dominion Parliament of 1924 handled Bill 47, An Act incorporating the United Church of Canada. It offers fresh insight into the issue of Church Union in Canada by exploring how a religiously and politically charged private member's bill forced federal politicians to consider the relationship between church and state in Canada, dredged up old divisions between English-speaking Protestants and French-speaking Roman Catholics, raised questions about the limits of federal and provincial jurisdictions and, at times, challenged parliamentary procedure. The paper explores the ways in which the Liberal government of William Lyon Mackenzie King attempted to avoid many of the controversies of the issue, ones which would later inflict political consequences upon Arthur Meighen and his opposition Conservative Party. Following public protests on Parliament Hill, the scale of which had never been witnessed, and following several lengthy, religiously infused debates in the House of Commons, Bill 47 was passed into law. Although the Church Union issue had raised many uncomfortable questions regarding the interaction of church and state, in the end, the interests of political expediency left most questions unresolved.

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12

Kramarenko, Grigoriy. "Development of the UAOC (Sobornopravna) flows in the free world and their destiny." Ukrainian Religious Studies, no. 6 (December 5, 1997): 16–19. http://dx.doi.org/10.32420/1997.6.111.

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In Ukraine, in October 1921, Metropolitan Vasyl Lipkivsky was quipped by the UAOC, which in the 1930s was completely liquidated in Ukraine. In 1924, Metropolitan Vasyl Lipkovsky sent to the United States Archbishop I. Theodorovich, who organized the UPA of the parish in the USA and Canada, and thus created the UAOC on the American continent. In his letter to Archbishop Ioan Teodorovich on March 27, 1946, Bishop Mstislav wrote: "... solemnly declare that I recognize the grace of the hierarchy of the Ukrainian Autocephalous Orthodox Church in the United States of America and in Canada, the hierarchy that has renewed the function of the episcopal serving as the act of the First All-Ukrainian Orthodox Church Council in Kyiv, in the month of October 1921, as well as the sanctity of all the mysteries of the Church by that hierarchy of completed and completed in the past Church. "Unfortunately, it must be said that Archbishop Mstislav very much Ro broke his solemn affirmation of "the observance of the Autocephaly of the Ukrainian Orthodox Church in the United States of America and in Canada, and the church and people's sovereignty of its system."

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13

Chapman, Mark D., and James W. Watson. "Common Actions: Participatory Action Research as a Practice for Promoting Positive Social Action among and between New Canadian Church Planters and Denominational Leaders." Ecclesial Practices 4, no. 1 (2017): 63–86. http://dx.doi.org/10.1163/22144471-00401003.

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The Greater Toronto Area remains the major immigrant destination centre in Canada. New Canadians are welcomed but not necessarily well integrated into the lives of churches. Our experience and research has shown that this lack of integration can extend to new Canadians who start churches yet are not integrated with denominations or church planting organizations. The New Canadian Church Planter project is an ongoing participatory action research project that brings together new Canadian church planters and denominational leaders as equals. It engages these groups in conversation to identify issues of concern, facilitate shared learning, and promote positive social action. This paper uses data from that project to explore the effectiveness of participatory action research in facilitating those objectives. The project was effective at breaking down isolation, encouraging limited collaboration, developing localized resource sharing, and in disseminating learning but not at developing positive social action external to the meetings themselves.

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14

Dzyra, Olesya. "THE UKRAINIAN GREEK-ORTHODOX CHURCH OF CANADA (1918-1939): PROBLEMS OF BUILDING." Almanac of Ukrainian Studies, no. 23 (2018): 92–98. http://dx.doi.org/10.17721/2520-2626/2018.23.15.

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In the article it is done historiographical and sources study analysis of the material concerning to the activity of the Ukrainian Greek Orthodox Church of Canada (hereinafter referred to as UGOCC). The reasons influenced on its creation are shown. The main of them was the desire of the public activists to give possibility to the immigrants to attend their native church with Ukrainian divine service, deprived the influence of Rome and Moscow. The conditions in which Ukrainians consolidated on the basis of Orthodox religion were analyzed. Orthodox were mainly those who moved from Bukovina and Galicians, that past from Greek Catholic faith to Orthodox. The history of origin and further activity of UGOCC in the interwar period, according to valid norms of the Canadian legislation, is described in the research. The most important problems of the building of UGOCC, such as the lack of priests, searching for a bishop by Ukrainian origin, and the struggle for the recognition of the canonization by the Constantinople Patriarchate are defined. Specific peculiarities of functioning the UGOC on Canadian territory, its ties with the same church in Ukraine are characterized. So, UGOC of Canada gave great significance to the spiritual union with the Ukrainian Autocephalous Orthodox Church (hereinafter referred to as UAOC), on it repeatedly stressed in its councils. UGOCC recognized itself as a part of the UAOC, headed by the Metropolitan Vasyl Lypkivsky. Particular attention is paid to internal conflicts in the interior of the Orthodox church. During the interwar period the discussion question of the canonicity of UGOC of Canada is remained, which Ivan Teodorovych and most of the members of the church`s council aspired to, but a part of the public activists led by V. Svystun was against the connection with the Constantinople Patriarchate and resanctifying the Archbishop, because it would mean «treason» of UAOC in Ukraine and the Kyivan canons of 1921. Therefore, the article analyzes the main problems of the building of the Ukrainian Orthodox church in Canada in the interwar period as well as the ways to solve them.

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15

Smith, Gary Scott, and N. Keith Clifford. "The Resistance to Church Union in Canada, 1904-1939." Journal of American History 72, no. 4 (1986): 973. http://dx.doi.org/10.2307/1908945.

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16

Rawlyk, G. A., and N. Keith Clifford. "The Resistance to Church Union in Canada, 1904-1939." American Historical Review 91, no. 2 (1986): 492. http://dx.doi.org/10.2307/1858326.

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17

D'Auria, Eithne. "Sacramental Sharing in Roman Catholic Canon Law: A Comparison of Approaches in Great Britain, Ireland and Canada." Ecclesiastical Law Journal 9, no. 3 (2007): 264–87. http://dx.doi.org/10.1017/s0956618x07000361.

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Faced with difficulties of communication between separated churches, the Roman Catholic Church has attempted to provide a framework for sacramental sharing between Christians genuinely prevented from receiving the sacraments in their respective churches and ecclesial communities. This paper first considers the Roman Catholic canonical requirements for sacramental sharing. It then addresses the approach taken in the ecclesiastical jurisdictions in Great Britain and Ireland, and compares it with that of Canada. Finally, suggestions for reform are considered.

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18

Gaudin, Gary A. "Protestant Church/Jewish State: The United Church of Canada, Israel and the Palestinian refugees revisited." Studies in Religion/Sciences Religieuses 24, no. 2 (1995): 179–91. http://dx.doi.org/10.1177/000842989502400205.

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19

Laugrand, Frédéric, and Pascale Laneuville. "Armand Tagoona and the Arctic Christian Fellowship: The first Inuit church in Canada." Polar Record 55, no. 2 (2019): 72–81. http://dx.doi.org/10.1017/s0032247419000226.

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AbstractArmand Tagoona (1926–1991) was born in Naujaat (Repulse Bay, Northwest Territories) in 1926, from an Inuk mother and a German father. Born as a Roman Catholic, he converted to Anglicanism. In 1969, he founded a new independent religious group affiliated to the Anglican Church in Qamani’tuaq (Baker Lake, Northwest Territories): the Arctic Christian Fellowship (ACF). In this paper, we examine his life briefly as well as this very first “Inuit church” he created. We argue that Tagoona played the role of a mediator encompassing various religious traditions and various cultures at a time when solid boundaries separated all these institutions. In bridging them, Tagoona’s church turned to be very innovative and aimed at more religious autonomy, while being fundamentally guided by the words of God. Tagoona’s church carries conversionist, reformist and utopian aspects at the same time.

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20

Fontalvo, Luis C. "Hispanic Pentecostals in a Canadian Anglo-Franco Environment." Pneuma 14, no. 1 (1992): 73–79. http://dx.doi.org/10.1163/157007492x00069.

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AbstractEDITOR'S NOTE: Luis C. Fontalvo, a Colombian, began to preach in his home-land, but several years ago he moved with his family to Canada, and there he found himself in an altogether different cultural, climatological and economic world, to which he had to adapt. Fontalvo, however, in contrast to most preachers who come from the Third to the First World, did not migrate to Canada in the company of fellow Colombian believers nor with the intention of establishing a Spanish-speaking church, but to preach in French to the people of the province of Quebec and in response to what he interpreted as a specific call. His work crystalized into what is now known as the Eglise des Apôtres de Jesus-Christ, with very different and farther-reaching results than he expected. His work and presence in Canada became an experiment that may, or may not, be repeated in another country or under different circumstances. It leaves open the question as to what will happen if and when the church he founded is totally integrated or if migration to Canada ceases in the future. Fontalvo's experience is simply one instance of the many things that are happening in countries like the United States and Canada, and even on European soil, to which Latin American Pentecostals arrive silently, learn to live many times surreptitiously or anonymously in the country of their choice, and do what is most natural to them: Share the gospel. The results may not be exactly what the preacher expected, they may be as new as a "hybrid" church, as it happened to Montalvo. These hybrid churches may well become the trend of the future in some of the First World cities. Although Montalvo does not say so, the implicit lesson is that the preacher is the key to success and has to begin by becoming a polyglot and not simply the monolingual head of the operation who thinks that one language is enough either for the preacher or for a situation as that described in this article.

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21

Stackhouse, John G. "What Has Happened to Post-Christian Canada?" Church History 87, no. 4 (2018): 1152–70. http://dx.doi.org/10.1017/s000964071800241x.

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A dozen years ago, I was sitting in a suburban Vancouver church on a Saturday afternoon, waiting for my young sons’ piano recital to start. I looked around the rented facility, new to me, and noticed an impressionistic painting of the crucifixion toward the front of the sanctuary.

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22

Zion, William P. "Gift, Dilemma, and Promise: A Report and Affirmation on Human Sexuality United Church of Canada Toronto: United Church of Canada, 1984. Pp. 100." Studies in Religion/Sciences Religieuses 14, no. 3 (1985): 403. http://dx.doi.org/10.1177/000842988501400330.

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23

Althouse, Peter. "The Influence of Dr. J. E. Purdie's Reformed Anglican Theology on the Formation and Development of the Pentecostal Assemblies of Canada." Pneuma 19, no. 1 (1997): 3–28. http://dx.doi.org/10.1163/157007497x00028.

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AbstractThe Pentecostal Assemblies of Canada (PAOC) has had many similarities with its United States counterpart, the Assemblies of God. In fact, in its early years the PAOC was affiliated with the Assemblies of God.1 Yet the PAOC was unique in that it had a friendly relationship with the Anglican Church of Canada2 vis-à-vis the Toronto low-church Anglican theological school, Wycliffe College.3 This relationship centered on one man, a Wycliffe College graduate and Anglican priest, who was asked to be principal of the first Canadian Pentecostal Bible school in 1925, a position he held until 1950. This man was James Eustace Purdie, arguably the most influential person in the formation and development of PAOC doctrine through the theological education of Pentecostal ministers.4

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24

Haan, Michael D. "Studying the Impact of Religion on Fertility in Nineteenth-Century Canada." Social Science History 29, no. 3 (2005): 373–411. http://dx.doi.org/10.1017/s0145553200012992.

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A beta version of the machine-readable 1881 census of Canada is used to assess the efficacy of two proxy variables used to predict fertility: (1) the share of church seats held by various church denominations in an areal unit and (2) the proportion of children with biblical names. Weak evidence is found for both measures, although the article questions whether these relationships can be interpreted as evidence for the importance of religious liberalization as a factor in reducing fertility.

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25

Verbytskyi, Volodymyr. "Main Vectors of International Activity of the Ukrainian Greek Catholic Church." Roczniki Kulturoznawcze 12, no. 2 (2021): 71–84. http://dx.doi.org/10.18290/rkult21122-4.

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During the 1950s and 1980s, the Eastern Catholic Church (sharing the Byzantine tradition) was maintained in countries with a Ukrainian migrant diaspora. In the 1960s, this branched and organized church was formed in the Ukrainian diaspora. It was named the Ukrainian Catholic Church (UCC). The Galician Metropolitan Department was headed by Andriy Sheptytskyi until 1944, and after that Sheptytskyi was preceded by Yosyp Slipiy, who headed it until 1984. In addition to the Major Archbishop and Metropolitan Yosyp, this church included two dioceses (in the United States and Canada), a total of 18 bishops. It had about 1 million believers and 900 priests. The largest groups of followers of the union lived in France, Yugoslavia, Great Britain, Brazil, Argentina, and Australia. Today, the number of Greek Catholics in the world is more than 7 million. The international cooperation of denominations in the field of resolving historical traumas of the past seems to be quite productive. An illustrative example was shared on June 28, 2013. Preliminary commemorations of the victims of the 70th anniversary of the Volyn massacres, representatives of the UGCC and the Roman Catholic Church of Poland signed a joint declaration. The documents condemned the violence and called on Poles and Ukrainians to apologize and spread information about the violence. This is certainly a significant step towards reconciliation between the nations. The most obvious fact is that the churches of the Kyiv tradition—ОCU and UGCC, as well as Protestant churches (All-Ukrainian Union of Evangelical Churches—Pentecostals, Ukrainian Lutheran Church, German People’s Church)—are in favor of deepening the relations between Ukraine and the European Union. A transformation of Ukrainian community to a united Europe, namely in the European Union, which, in their view, is a guarantee of strengthening state sovereignty and ensuring the democratic development of countries and Ukrainian society.

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26

Lacombe, Sylvie. "French Canada: The Rise and Decline of a "Church-Nation"." Quebec Studies 48 (October 2009): 135–58. http://dx.doi.org/10.3828/qs.48.1.135.

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Cote, Pauline, David Lyon, and Marguerite Van Die. "Rethinking Church, State, and Modernity: Canada between Europe and America." Sociology of Religion 63, no. 4 (2002): 541. http://dx.doi.org/10.2307/3712308.

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28

Beaman, Lori G. "Church, State and the Legal Interpretation of Polygamy in Canada." Nova Religio 8, no. 1 (2004): 20–38. http://dx.doi.org/10.1525/nr.2004.8.1.20.

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Using the Church of Jesus Christ of Latter-day Saints in Canada as an example, I argue that religious minorities who are deemed to be harmful to society are controlled through law, either directly by legislation, through judicial application of legislation, or, more insidiously, through the discursive practices of government agents such as immigration officials. Both the legal controls imposed and the types of resistance or compliance offered by religious minorities shift and change over time. Definitions of religious freedom also shift and change over time. While the primary focus of this article is a case study of the Latter-day Saints and polygamy, it is prescient of other contemporary issues of social control of religious minorities. In these post-September 11 times, there has been a shift in rhetoric from nation-building to nation-preservation. Polygamy still plays a role in the construction of citizenship in Canada through the filtering of immigrants, but current social, political and economic circumstances differ from those the Latter-day Saints faced in the 1800s.

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29

Williams Omotoye, Rotimi. "Pentecostalism and African diaspora : a case study of the Redeemed Christian Church of God (RCCG), in North America." African Journal of Religion, Philosophy and Culture 1, no. 2 (2020): 77–92. http://dx.doi.org/10.31920/2634-7644/2020/1n2a5.

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Pentecostalism as a new wave of Christianity became more pronounced in 1970's and beyond in Nigeria. Since then scholars of Religion, History, Sociology and Political Science have shown keen interest in the study of the Churches known as Pentecostals because of the impact they have made on the society. The Redeemed Christian Church of God (RCCG) was established by Pastor Josiah Akindayomi in Lagos,Nigeria in 1952. After his demise, he was succeeded by Pastor Adeboye Adejare Enock. The problem of study of this research was an examination of the expansion of the Redeemed Christian Church of God to North America, Caribbean and Canada. The missionary activities of the church could be regarded as a reversed mission in the propagation of Christianity by Africans in the Diaspora. The methodology adopted was historical. The primary and secondary sources of information were also germane in the research. The findings of the research indicated that the Redeemed Christian Church of God was founded in North America by Immigrants from Nigeria. Pastor Adeboye Enock Adejare had much influence on the Church within and outside the country because of his charisma. The Church has become a place of refuge for many immigrants. They are also contributing to the economy of the United States of America. However, the members of the Church were faced with some challenges, such as security scrutiny by the security agencies. In conclusion, the RCCGNA was a denomination that had been accepted and embraced by Nigerians and African immigrants in the United States of America.

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30

Robertson, James Tyler. "The United Church of Canada: A History By Don Schweitzer (editor)." Ontario History 104, no. 2 (2012): 165. http://dx.doi.org/10.7202/1065447ar.

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31

Beardsall, Sandra. "A Brief History of the Church/Theological School Relationship in Canada." Toronto Journal of Theology 25, Supplement 1 (2009): 19–39. http://dx.doi.org/10.3138/tjt.25.suppl_1.19.

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32

Stevenson, Hugh A. "Review of Church politics and education in Canada: The P.E.I, experience." Canadian Journal of Higher Education 25, no. 3 (1995): 112–14. http://dx.doi.org/10.47678/cjhe.v25i3.183227.

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33

Christianson, Paul. "The Second St. George’s Anglican Church, Kingston, Upper Canada, 1822-1828." Journal of the Society for the Study of Architecture in Canada 45, no. 1 (2020): 42. http://dx.doi.org/10.7202/1075075ar.

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34

Yeo, Geoffrey. "A Case Without Parallel: The Bishops of London and the Anglican Church Overseas, 1660–1748." Journal of Ecclesiastical History 44, no. 3 (1993): 450–75. http://dx.doi.org/10.1017/s0022046900014184.

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‘For a bishop to live at one end of the world, and his Church at the other, must make the office very uncomfortable to the bishop, and in a great measure useless to the people.’ This was the verdict of Thomas Sherlock, bishop of London from 1748 to 1761, on the provision which had been made by the Church of England for the care of its congregations overseas. No Anglican bishopric existed outside the British Isles, but a limited form of responsibility for the Church overseas was exercised by the see of London. In the time of Henry Compton, bishop from 1675 to 1713, Anglican churches in the American colonies, in India and in European countrieshad all sought guidance from the bishop of London. By the 1740s the European connection had been severed; the bishop still accepted some colonial responsibilities but the arrangement was seen as anomalous by churchmen on both sides of the Atlantic. A three-thousand-mile voyage separated the colonists from their bishop, and those wishing to seek ordination could not do so unless they were prepared to cross the ocean. Although the English Church claimed that the episcopate was an essential part of church order, no Anglican bishop had ever visited America, confirmation had never been administered, and no church building in the colonies had been validly consecrated. While a Roman Catholic bishopric was established in French Canada at an early date, the Anglican Church overseas had no resident bishops until the end of the eighteenth century. In the words of Archbishop Thomas Seeker, this was ‘a case which never had its parallel before in the Christian world’.

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35

Volik, Nadiia. "The Five decrees of the Congregation for the Doctrine of the Faith which impacted on the processes of Greek Catholic Church formation in Canada (1890–1902s)." Ukrainian Religious Studies, no. 80 (December 13, 2016): 62–67. http://dx.doi.org/10.32420/2016.80.723.

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In the Nadiia Volik article «The Five decrees of the Congregation for the Doctrine of the Faith which impacted on the processes of Greek Catholic Church formation in Canada (1890–1902s)» the main documents of the Congregation for the Doctrine of the Faith which were aimed to the regulating the activities of the Greek Catholic clergy in emigration, specifically in Canada have been analyzed by the author.

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36

Csinos, David M. "Speaking Back: Reading a Christian Denomination’s Vision for Diversity through the Eyes of its Children and Congregations." Ecclesial Practices 7, no. 2 (2020): 187–202. http://dx.doi.org/10.1163/22144471-bja10018.

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Abstract This article analyzes the United Church of Canada’s vision for becoming intercultural through data generated by qualitative research into the theological meaning-making of children within United Church congregations. The author provides an overview of the broader research project through which this data was generated and background information about Canadian multiculturalism and the United Church’s response to the challenges of multiculturalism, particularly its 2006 document, ‘A Transformative Vision for the United Church of Canada.’ The author presents three points of critique of this document that come into focus when analyzed through the lens of children within United Church congregations. These points include the important step of intentionally listening to voices on the margins, the document’s neglect of individuals and contexts that hold hybrid cultural identities, and its tendency to overlook congregations that are intercultural.

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Dzyra, Olesia. "UKRAINIAN PUBLIC ORGANIZATIONS OF CANADA AS SUPPORTERS OF THE GREEK CATHOLIC CHURCH IN THE 1930es." Almanac of Ukrainian Studies, no. 27 (2020): 83–87. http://dx.doi.org/10.17721/2520-2626/2020.27.12.

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In the interwar period of the twentieth century, the Ukrainian Greek Catholic Church in Canada tried to expand its influence on the public life in the diaspora. To accomplish this task, it enlisted the support of the conservative Canadian Sitch association (reorganized into the United hetman organization in 1934). In its turn, it helped the Sitch in every possible way and provided the permission for the legal functioning of their organization from the Canadian authorities. The monarchists published the articles about their activities and tasks of the society in the pages of Greek Catholic newspapers, such as "Canadian Ukrainian", "Ukrainian News". However, in the 30s of the twentieth century Greek Catholics and monarchists have broken off their relations. Coming of the new bishop, Vasyl Ladyka, instead of Nikita Budka, who began to distance himself from the society in the 1930s, resulted in the creation of the Greek Catholic own organization, the Ukrainian Catholic brotherhood, in 1932. Now UCB had to defend their views before the public. In the religious sphere, the society spread the Catholic faith in the Ukrainian rite, together with priests created parishes, built churches, supported church institutions, organizations, and so on. In the cultural sphere, it founded and financed Ukrainian schools, evening courses and lectures on Ukrainian studies, held concerts, sports competitions, drama performances, built people`s homes, and so on. In the public field it organized orphanages, shelters, hospitals, summer camps for young people, youth centers and so on. Not so actively, but still the fraternity reacted on the political events in Ukraine and joined the general actions of the national patriotic bloc of the Ukrainian public associations in Canada in support of compatriots. As a result, Greek Catholics became more actively involved in the social and political life of the diaspora on equally with Orthodox and communists.

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Newman, David. "Ordination in The United Church of Canada: An Essay in Liturgical Theology." Toronto Journal of Theology 2, no. 1 (1986): 94–104. http://dx.doi.org/10.3138/tjt.2.1.94.

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Tataryn, Myroslaw. "Creating a Canadian Religious Tradition: Conceiving the Ukrainian Orthodox Church in Canada." Toronto Journal of Theology 20, no. 1 (2004): 7–22. http://dx.doi.org/10.3138/tjt.20.1.7.

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Foster, Deborah. "A Theology of Religions in the United Church of Canada: A Journey." Toronto Journal of Theology 35, no. 2 (2019): 208–16. http://dx.doi.org/10.3138/tjt.2019-0130.

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Brenner, Philip S. "Identity as a Determinant of the Overreporting of Church Attendance in Canada." Journal for the Scientific Study of Religion 51, no. 2 (2012): 377–85. http://dx.doi.org/10.1111/j.1468-5906.2012.01640.x.

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Titley, Brian. "A Troubled Legacy: The Catholic Church and Indian Residential Schooling in Canada." Paedagogica Historica 31, sup1 (1995): 335–49. http://dx.doi.org/10.1080/00309230.1995.11434852.

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Thiessen, Joel. "Marginal Religious Affiliates in Canada: Little Reason to Expect Increased Church Involvement." Canadian Review of Sociology/Revue canadienne de sociologie 49, no. 1 (2012): 69–90. http://dx.doi.org/10.1111/j.1755-618x.2011.01281.x.

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Pugliese, Olga Zorzi. "Beautifying the City: 1960s Artistic Mosaics by Italian Canadians in Toronto." Quaderni d'italianistica 28, no. 1 (2007): 93–113. http://dx.doi.org/10.33137/q.i..v28i1.8551.

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Italian Canadian craftsmen deserve recognition for their contribution to the aesthetics of Toronto's architectural environment through their role in the production of mosaic artworks. After an early period in the 1930s (which witnessed the ROM and Foster Memorial projects) there was a second phase of activity in the 1960s, in part as a result of the efforts of the entrepreneur Remo De Carli. Major works in churches (e.g. Our Lady of Sorrows Church), business establishments, banquet halls, and private homes were designed by Italian-trained artists in Canada, especially Vittorio Corsaletti, Luigi Nasato, and Vincenzo Vanin.

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Sheehan, Nancy M. "History of Higher Education in Canada." Canadian Journal of Higher Education 15, no. 1 (1985): 25–38. http://dx.doi.org/10.47678/cjhe.v15i1.182953.

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This paper relates the changes that have occurred in historiography over the last couple of decades to the present state of writing on the history of higher education in Canada. The existing bibliography has laid the groundwork and the 'new' history offers the means by which the complex relationships between society and institutions of higher learning can be synthesized. A few examples of the kinds of questions that need to be asked and of some assumptions that need analysis are given. By looking at all phases of universities - professors, students, women, administrative and academic matters; by using quantitative as well as qualitative research techniques; by consulting government, church, local and business sources as well as university material; and by analyzing and critiquing the newer historians of higher education can help Canadians understand the traditions and mores of individual institutions as well as the collective impact of higher education on the society.

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Bryce, Benjamin. "Entangled Communities: Religion and Ethnicity in Ontario and North America, 1880–1930." Journal of the Canadian Historical Association 23, no. 1 (2013): 179–214. http://dx.doi.org/10.7202/1015732ar.

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This article examines the relationship between religion, ethnicity, and space in Ontario between 1880 and 1930. It tracks the spread of organized Lutheranism across Ontario as well as the connections that bound German-language Lutheran congregations to the United States and Germany. In so doing, this article seeks to push the study of religion in Canada beyond national boundaries. Building on a number of studies of the international influences on other denominations in Canada, this article charts out an entangled history that does not line up with the evolution of other churches. It offers new insights about the relationship between language and denomination in Ontario society, the rise of a theologically-mainstream Protestant church, and the role of institutional networks that connected people across a large space. The author argues that regional, national, and transnational connections shaped the development of many local German-language Lutheran communities in Ontario.

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Krishnan, Vijaya. "Religious Homogamy and Voluntary Childlessness in Canada." Sociological Perspectives 36, no. 1 (1993): 83–93. http://dx.doi.org/10.2307/1389443.

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Given the greater propensity of married women to choose a childless lifestyle in recent decades, it is important to understand what contributes to or deters this decision. This paper focuses on religious homogamy as a possible predictor. Data from the Canadian Fertility Survey (CFS) are used to examine the relationship between religious homogamy and voluntary childlessness in the context of several sociodemographic and economic controls. The results indicate that non-Catholic wives in homogamous marriages who attend church services frequently are less motivated to control fertility, regardless of their sociodemographic background. It may be argued that, unless more attention is devoted in the literature to various dimensions of religion, little consensus on the effect of religious factors on childlessness can be expected.

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Baumel Joseph, Norma. "Civil Jurisdiction and Religious Accord: Bruker v. Marcovitz in the Supreme Court of Canada." Studies in Religion/Sciences Religieuses 40, no. 3 (2011): 318–36. http://dx.doi.org/10.1177/0008429811408213.

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In 2007 the Supreme Court of Canada ruled on the case of Bruker v. Marcovitz with the majority position being delivered by Justice Abella. Although on one hand the case might appear simply as one of contract law in Quebec, this particular ruling had many ramifications in terms of freedom of religion and state—church interaction. The article addresses the particularities of Jewish divorce laws and the complexities entered into within a civil society. Questions of the separation of church and state and the interaction of two legal systems continue to cause conflict and debate in both Canada and the United States of America. The couple involved had many years of litigation, and had already been both civilly divorced and Jewishly divorced. The issue at hand was whether one party could sue the other party for breach of contract if the said contract involved a religious obligation. The debate intrigues scholars and community participants alike.

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Reeve, Ted. "Advocating for the Welfare State in Canada: Institutional Responses of the United Church of Canada in the Late 1930s." Toronto Journal of Theology 12, no. 2 (1996): 237–50. http://dx.doi.org/10.3138/tjt.12.2.237.

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Beardsall, Sandra. "A Church with the Soul of a Nation: Making and Remaking the United Church of Canada by Phyllis D. Airhart." Catholic Historical Review 101, no. 4 (2015): 956–57. http://dx.doi.org/10.1353/cat.2015.0260.

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