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1
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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Hofmeyr, J. W. "Carl Borchardt en die Suid-Afrikaanse kerkgeskiedenis." Verbum et Ecclesia 16, no. 2 (1995): 350–60. http://dx.doi.org/10.4102/ve.v16i2.456.
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Carl Borchardt and South African church historyCarl Borchardt was in the first instance a general church historian who specialised in the field of the Early Church. However, born as a South African, he did not only do some research in the field of South African church history but he even partook in some crucial events in modem South African church history. This article attempts to describe and explain his interest and involvement in South African church history.
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Platt, Warren C. "The African Orthodox Church: An Analysis of Its First Decade." Church History 58, no. 4 (1989): 474–88. http://dx.doi.org/10.2307/3168210.
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The African Orthodox church, an expression of religious autonomy among black Americans, had its genesis in the work and thought of George Alexander McGuire, a native of Antigua, whose religious journey and changing ecclesiastical affiliation paralleled his deepening interest in and commitment to the cause of Afro-American nationalism and racial consciousness. Born in 1866 to an Anglican father and a Moravian mother, George Alexander McGuire was educated at Mico College for Teachers in Antigua and the Nisky Theological Seminary, a Moravian institution in St. Thomas, Virgin Islands (then the Danish West Indies). In 1893 McGuire, having served a pastorate at a Moravian church in the Virgin Islands, migrated to the United States, where he became an Episcopalian. In 1897 he was ordained a priest in that church and, in the succeeding decade, served several parishes, including St. Thomas Church in Philadelphia, which was founded by Absalom Jones. His abilities and skills were recognized, and in 1905 he became the archdeacon for Colored Work in the Episcopal Diocese of Arkansas. Here he became involved with various plans—none of which bore fruit—which would have provided for the introduction of black bishops in the Episcopal church to assist in that church's work of evangelization among black Americans. It is believed, however, that McGuire was influenced by the different schemes which were advanced, and that he “almost certainly carried away from Arkansas the notion of a separate, autonomous black church, and one that was episcopal in character and structure, as one option for black religious self-determination and one avenue for achieving black independence.”
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Calvert, Robert. "Why Become a Rainbow Church?" Exchange 34, no. 3 (2005): 269–76. http://dx.doi.org/10.1163/157254305774258690.
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AbstractAcross the cities of Europe, there are new and growing Christian communities with leadership originating from Asia, Africa and Latin America. In recent years, the formation of SKIN (Samen Kerk in Nederland — Together Church in the Netherlands) and the publication of a book entitled Geboren in Sion (Born in Sion) have contributed to our understanding. However, it remains a major challenge for the indigenous churches to relate to their life and spirituality. Can we learn from Biblical models of heterogeneous and multicultural Christian communities in the New Testament? Different aspects of the identity and contrasting types of so-called migrant churches are explored in this paper which was first presented to the migrant study group at the Landelijke Diensten Centrum (National Service Centre) of the Protestantse Kerken in Nederland (Protestant Churches in the Netherlands) in Utrecht on November 15, 2004. Some examples have been cited from the city of Rotterdam and questions raised in order to how to recognize and receive their spiritual gift in the Netherlands.
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Frijhoff, Willem. "A Misunderstood Calvinist: The Religious Choices of Bastiaen Jansz Krol, New Netherland's First Church Servant." Journal of Early American History 1, no. 1 (2011): 62–95. http://dx.doi.org/10.1163/187707011x552736.
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AbstractIn the history of New Netherland the comforter of the sick Bastiaen Jansz Krol (1595-1674) is known as the first servant of the Reformed Church, before the establishment of a formal congregation with an ordained minister. Until recently, his reputation as such was quite mediocre, and the quality of his faith was questioned by the historians of the Reformed Church. In this article, the author revises this negative image thoroughly. Completing the biographical data he interprets them in the context of the early ambitions of the WIC. Arguing, moreover, that Krol was born in a Mennonite family and converted to Calvinism after his first marriage, he presents (with a full translation) the pamphlet which shows his new commitment to orthodox Calvinism. Krol's pamphlet was published previously to his appointment as comforter of the sick and may have motivated his choice by the Amsterdam consistory.
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Rüfner, Thomas. "Rüfner, Thomas, Recht und Religion in der europäischen Rechtstradition I: Sedes iustitiae und zweiter Dom im Rheinland. Die Konstantin-Basilika als Kristallisationspunkt von Recht und Religion in Trier." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 105, no. 1 (2019): 153–58. http://dx.doi.org/10.1515/zrgk-2019-0005.
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Abstract Seat of Justice and Second Cathedral of the Rhineland. The Basilica of Constantine as a point of encounter of law and religion in Trier. The Aula Palatina in Trier was part of the residence of the Roman Emperors and as such a place of legislation and jurisdiction. Notably, the trial of Priscillian of Avila, often labelled the first heresy trial in church history, was likely conducted in the Aula Palatina. Centuries later, the Roman building was converted into Trier's first protestant church. Caspar Olevianus, the Trier-born jurist and Calvinist reformer, is remembered nearby. The so-called Basilica of Constantine provides thus a peculiarly apt venue for exploring the mutual influences and entanglements of law and Christian religion in European history.
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Czyżewski, Bogdan. "Wypowiedzi Ojców Kościoła na temat wiary w interpretacji papieża Franciszka w encyklice "Lumen fidei"." Vox Patrum 61 (January 5, 2014): 493–502. http://dx.doi.org/10.31743/vp.3641.
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The first Encyclical Letter of Pope Francis, commencing with the word “Lumen fidei”, contains valuable statements of the Church Fathers on the topic of faith. The Holy Father examines and interprets them in the context of his own reflections. He quotes St. Augustine (11 times), St. Irenaeus of Lyons (3 times), St. Justin and Origen (each 2 times) and the Epistle of Barnabas, Clement of Alexandria, Tertullian, St. Cyril of Jerusalem, St. Leo the Great and St. Gregory the Great. The texts of the Church Fathers, cited by the Pope, are focused on four main themes. The first is related to the way, that leads a man to faith, which is born through love looking for truth. Therefore, there is a deep relationship between two realities – fides et ratio. Faith finally demands to be shared with others, and is transmitted in the community of the Church. She is strengthened by the fact, that it bears fruit, and will change the lives of those, who believe.
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Laing, Annette. "“Heathens and Infidels”? African Christianization and Anglicanism in the South Carolina Low Country, 1700–1750." Religion and American Culture: A Journal of Interpretation 12, no. 2 (2002): 197–228. http://dx.doi.org/10.1525/rac.2002.12.2.197.
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In early 1710, a small group of parishioners approached Francis Le Jau, the Anglican missionary to St. James Parish in South Carolina. He recognized them all as regular churchgoers, and he was pleased when they asked him to admit them to Holy Communion. Yet he hesitated, because the men admitted that, having been “born and baptized among the Portuguese,” they were Roman Catholics. Le Jau was always cautious in such cases, he assured church authorities in London. He told the men that he would need them first to renounce “the errors of the Popish Church” before he would allow them the sacrament. He then suggested that they give the matter some thought over the next few months.
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Loue, Sana. "Parentally Mandated Religious Healing for Children: A Therapeutic Justice Approach." Journal of Law and Religion 27, no. 2 (2012): 397–422. http://dx.doi.org/10.1017/s0748081400000436.
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Significant controversy surrounds individuals' reliance on religious healing approaches to the treatment of illness, particularly when such efforts focus on the provision of care for children. These approaches, rooted in organized religions and their theologies, encompass a wide range of practices, ranging from prayer, meditation, and the laying on of hands, to exorcism, speaking in tongues, Spiritism, shamanic intervention, and various rituals of Santería. Numerous faith communities espouse one or more forms of religious healing while discouraging reliance on conventional medical treatments: These communities include the Christian Science Church, the Church of the First Born, End Time Ministries, Faith Tabernacle, Followers of Christ Church, Bible Believers' Fellowship, Christ Assembly, Christ Miracle Healing Center, Church of God Chapel, Church of God of the Union Assembly, Holiness Church, Jesus Through Jon and Judy, “No Name” Fellowship, Northeast Kingdom Community Church, and The Source.Others, such as the Assemblies of God, have moved away from an exclusive reliance on religious healing practices to a more holistic approach that combines religious-healing with at least some aspects of biomedicine. For many of these listed groups, health and illness represent the physical manifestation of moral concerns relating to salvation, which can only be addressed through religious healing.
10
Morrissey, Thomas J. "A Man of the Universal Church: Peter James Kenney, S.J., 1779–1841." Recusant History 24, no. 3 (1999): 320–34. http://dx.doi.org/10.1017/s0034193200002545.
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Kenney, Peter James (1779–1841), was born in Dublin, probably at 28 Drogheda Street, on 7 July, 1779. His father, Peter, and his mother, formerly Ellen Molloy, ran a small business. Apart from Peter, the other known children were Anne Mary, who joined the convent of the Sisters of St. Clare, and an older brother, or half-brother, Michael, who set up an apothecary’s shop in Waterford.Peter was born, therefore, in the decade which saw the American Revolution, the Suppression of the Jesuits and, in Ireland, the birth of Daniel O’Connell—destined to become ‘The Liberator’. The need to keep Ireland quiet during the American conflict, led to concessions to the Catholic population. The first of these was in 1778. Others followed when the French Revolution raised possibilities of unrest. In 1792 the establishment of Catholic colleges was allowed, and entry to the legal profession. These led to the founding of Carlow College and to Daniel O’Connell’s emergence as a lawyer. The following year the Irish parliament was obliged by the government to extend the parliamentary franchise to Catholics. Increased freedom, however, and the government’s connivance at the non-application of the penal laws, led to increased resentment against the laws themselves and, among middle-class Catholics, to a relishing of Edmund Burke’s celebrated reminder to the House of Commons in 1780, that ‘connivance is the relaxation of slavery, not the definition of liberty’.
11
SNAPE, MICHAEL. "Anglicanism and Interventionism: Bishop Brent, The United States, and the British Empire in the First World War." Journal of Ecclesiastical History 69, no. 2 (2017): 300–325. http://dx.doi.org/10.1017/s0022046917000616.
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Although largely overlooked by historians, the worldwide Anglican Communion proved to be a major force in mobilising support for the Allied cause throughout the First World War. This article examines the wartime career of Bishop Charles Henry Brent, a Canadian-born bishop of America's Protestant Episcopal Church, who is usually remembered as a missionary, an ecumenist, and as a campaigner against the international opium trade. This article revisits Brent's wartime career, illustrating his three-fold significance as a contemporary symbol of Episcopalian power and influence in the United States, as an epitome of Episcopalian Anglophilia, and as a morale-boosting presence in wartime Britain.
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Bryan, E. R. "Michael Rex Horne, O.B.E. 29 December 1921 — 6 January 2000." Biographical Memoirs of Fellows of the Royal Society 47 (January 2001): 279–92. http://dx.doi.org/10.1098/rsbm.2001.0016.
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Michael Rex Horne was born in Leicester on 29 December 1921, the first child of the Reverend Ernest Horne and Katie Horne ( née Smeeton). Ernest, his father (1882—1959), was born and brought up in Rotherham into a disciplined family of three boys and one girl, and left school at quite an early age (as was usual at that time) to work in a steelworks in Sheffield. He had an ambition to enter the ministry but assumed that his lack of formal education would make this impossible. Encouraged by the minister of a Congregational church in Rotherham, Ernest applied to Paton Theological College in Nottingham, which admitted mature students without traditional qualifications. He was admitted in 1910 and became an accredited Congregational minister in 1914.
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Supriyadi, Agustinus. "KELUARGA KRISTIANI DAN PENDIDIKAN ANAK DALAM TERANG GRAVISSIMUM EDUCATIONIS ARTIKEL 3." JPAK: Jurnal Pendidikan Agama Katolik 16, no. 8 (2018): 32–43. http://dx.doi.org/10.34150/jpak.v16i8.76.
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Family is a community first formed by husband and wife, then evolved towards communion parents with children. Christian families are called to take part actively and responsibly in the Church’s mission in a way that is original and distinctive through his presence and, as a community of life and affection to serve the Church and society. Children’s education is born from the goal of a marriage which is happiness conjugal and family in all aspects of life as well as the birth of a child and the child's faith education. The main task of parents as educator lies in the love between children and parents themselves. Parents are the first and primary educators. As the first and primary educators, parents reveal a fundamental authority to educate their children. Education is basically focused on personal development as complete physical-spiritual man, both as personal and social beings, within the framework of his last life goals. Community and Church help parents to remain in their position and role as the primary educator and the first for their children.
14
Haydon, Colin. "Rural Religion and the Politeness of Parsons: The Church of England in South Warwickshire, C.1689–C.1820." Studies in Church History 42 (2006): 282–93. http://dx.doi.org/10.1017/s0424208400004010.
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Joseph Arch, the agricultural trade unionist, was born in 1826 at Barford in south Warwickshire. In his autobiography, he recalled, as a boy, witnessing the Eucharist in the village church: First, up walked the squire to the communion rails; the farmers went up next; then up went the tradesmen, the shopkeepers, the wheelwright, and the blacksmith; and then, the very last of all, went the poor agricultural labourers … [N]obody else knelt with them … ‘[N]ever for me!‘,vowed Arch.
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Schulte, Michael. "Runology and historical sociolinguistics: On runic writing and its social history in the first millennium." Journal of Historical Sociolinguistics 1, no. 1 (2015): 87–110. http://dx.doi.org/10.1515/jhsl-2015-0004.
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AbstractThis paper argues that the rise and the transmission of the runes is largely determined by sociolinguistic factors. First, the older fuþark is identified as a unique Germanic design, adapted from Latin or Greek sources by one or more well-born Germani to mark group identity and status. Hence it is rather unlikely that the search for an exact source alphabet of the older fuþark will make a major breakthrough in future research. Second, the present author argues that the extension of the fuþark in the Anglo-Frisian setting is due to high-scale contact with the Christian Church, including Latin manuscript culture and Classical grammatical schooling, whereas these factors were almost entirely absent in pre-Viking-Age Scandinavia. The clerical influence is shown not least by “Christian inscriptions” in Anglo-Saxon England such as the Ruthwell Cross. Learned Christians recycled the obsolete runes to reestablish the phonological type of perfect fit – a situation which is diametrically opposed to the Scandinavian scenario. Typologically, therefore, the First Grammatical Treatise in Iceland is directly in line with the Anglo-Frisian extension of the runic alphabet, whereas the Viking-Age fuþark represents a counter-development with no clear influence of the Christian Church until the early 900s.
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Kollar, René. "The Reluctant Prior: Bishop Wulstan Pearson of Lancaster." Recusant History 20, no. 3 (1991): 403–13. http://dx.doi.org/10.1017/s0034193200005501.
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Although the Irish accounted for a large proportion of the English Roman Catholic Church during the opening decades of the twentieth century, the Church ‘was led by Englishmen too and mostly pretty local ones.’ Bourne, McIntyre, Leighton Williams, Henshaw, Thorman, and Singleton represent a few of the native sons who eventually became prelates of their local sees. Likewise, Thomas Wulstan Pearson (1870–1938), born in Preston, was appointed the first bishop of the Diocese of Lancaster in 1925. Dom Wulstan had previously served in the Benedictine parish in Liverpool, an assignment which he cherished. Asked to leave this northern post to become the first prior of Downside Abbey’S foundation at Ealing, he unsuccessfully tried to resist. Reluctantly and with serious reservations he followed his abbot’s wishes and moved south. His years as the superior of this young priory, however, represent a traumatic break with the sense of personal fulfulment he experienced in Liverpool, but the barren and trying years also served to strengthen his longing and commitment to the pastoral ministry.
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Fishburn, Janet F. "Gilbert Tennent, Established “Dissenter”." Church History 63, no. 1 (1994): 31–49. http://dx.doi.org/10.2307/3167831.
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Gilbert Tennent (1703–1764), an “Ulster Scot” born the same year as John Wesley, is usually remembered as a leader of revivals during the “Great Awakening” in the middle-colonies. John Witherspoon (1723–1794), a “champion of orthodoxy” from Edinburgh called to be the President of the College of New Jersey, is usually treated as a “founding father” of the Presbyterian Church in the United States. However, many events leading up to the first General Assembly in 1788 reflect the influence of Gilbert Tennet, the moderator of the newly re-united Synods of Philadelphia and New York in 1758.
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Budiselić, Ervin. "Lessons from the Early Church for Today’s Evangelical Christianity." Kairos 11, no. 1 (2017): 67–90. http://dx.doi.org/10.32862/k.11.1.3.
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Presuming that within Evangelical Christianity there is a crisis of biblical interpretation, this article seeks to address the issue, especially since Evangelicals view the existence of the church as closely connected to the proclamation of the Truth. Starting with a position that Evangelical hermeneutics is not born in a vacuum, but is the result of a historical process, the first part of the article introduces the problem of sola and solo scriptura, pointing out some problematic issues that need to be addressed. In the second part, the article discusses patristic hermeneutics, especially: a) the relationship between Scripture and tradition embodied in regula fidei and; b) theological presuppositions which gave birth to allegorical and literal interpretations of Scripture in Alexandria and Antioch. In the last part of the article, based on lessons from the patristic era, certain revisions of the Evangelical practice of the interpretation of Scripture are suggested. Particularly, Evangelicals may continue to hold the Bible as the single infallible source for Christian doctrine, continue to develop the historical-grammatical method particularly in respect to the issue of the analogy of faith in exegetical process, but also must recognize that the Bible cannot in toto play the role of the rule of faith or the analogy of faith. Something else must also come into play, and that “something” would definitely be the recovery of the patristic period “as a kind of doctrinal canon.”
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Tinambunan, Edison R. L. "Awal Moral Kristiani." Studia Philosophica et Theologica 19, no. 1 (2019): 98–114. http://dx.doi.org/10.35312/spet.v19i1.90.
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The development of Christian morality takes a long journey which was started when the Church was born. There were many typical moral cases faced by the Church at each period of time. From one period to another one, moralists came out to solve the cases by giving the right assessment according to the Church’s way of life. A period which was well-known in the journey of Christian morality is the period of the Fathers of the Church. The principle of Christian morality is love which is based on the Gospel and the commandment of Jesus Christ. This was documented in Didache which was used by the Christians at that time. It was the principal moral document of early Christianity. In the development, it was then added by other principals: freedom and justice which were applied in the Christian life. The three principals (love, freedom and justice) formed Christian attitude in respecting other Christians and all people which is applied perfectly by Augustine. The following development of Christian morality was the development of the practice and the profound of what had been laid down before by the Fathers of the Church, with addition of the figure which is excelling in the life as Job, who had been interpreted by Gregory the Great. This writing is ended at this point, because the research is limited from the beginning up to the first development of Christian morality during the period of the Fathers of the Church.
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Perry, Michael J. "Liberal Democracy and the Right to Religious Freedom." Review of Politics 71, no. 4 (2009): 621–35. http://dx.doi.org/10.1017/s0034670509990714.
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AbstractThe Roman Catholic Church was famously late to embrace the right to religious freedom. Some have plausibly maintained that when, in 1965, the cardinals and bishops at the Second Vatican Council overwhelmingly adopted the Declaration on Religious Freedom—known by the first two words of its official Latin version: Dignitatis Humanae—the church betrayed one of its most traditional and established theological teachings. The right to religious freedom, according to international law, rests in part on respect for human dignity. Thus there is a prima facie link between the liberal democratic justification and the church's 1965 justification. But, as I will argue, the appeal to human dignity is not a preserve of modern liberal democracy. Indeed, we can imagine a government that limits religious freedom because it wishes to save souls, and this precisely out of a respect for human dignity. A similar view was held by the pre-Vatican II church. Thus the appeal to human dignity is not evidence of a fundamental shift by the church. What then does account for the church's undeniable change of direction? Human dignity by itself cannot provide the fundamental justification for the right to religious freedom. Another ingredient is needed: distrust, born of long historical experience, of government authority to adjudicate questions of religious truth. The church in Dignitatis Humanae accepted this lesson of history, a lesson available to believers of a variety of stripes as well as nonbelievers.
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Nugroho, Widhi Arief. "Peranan Pendidikan Keluarga Tentang Kekudusan Hidup Menurut Roma 12:1-2." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 2 (2018): 185–98. http://dx.doi.org/10.34081/fidei.v1i2.16.
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The active role of family and parents is a effort that directly provides socialization to children and also creates a home and church environment as the first social environment for children. Children become the most important thing that must be considered by the family, in their lives the child needs special attention from parents, both father and mother, because family is the first place to receive children born in the world. Not only is the family a place where children learn to live, namely from the beginning of the way to eat until the child learns to live in the community. In reality researchers observe a lot of free sex among teenagers. They assume that sex is not a taboo and holy thing.Keywords: Family education, life holiness, Romans
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Siahaan, Yosef Yunandow. "Yesus Sebagai Yang Sulung Lebih Utama Dari Yang Diciptakan." Journal Kerusso 6, no. 2 (2021): 62–85. http://dx.doi.org/10.33856/kerusso.v6i2.201.
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Throughout the history of the church, from the early Church to the present, Christology has become the main topic of discussion, and it has often led to debates and even polemics for both the Church and those outside the church. The point of a long debate in the field of Christology is about Jesus as a creator or only as a creation. This study investigates this by using theological research, this study uses the exegesis method. The text that will be executed to provide evidence that Jesus was the Creator or creation is Colossians 1:15-20. Jehovah's Witnesses say that this text shows that Jesus was God's First creation. Whereas true Christians actually view this text as saying that Jesus is the Creator. The research used the exegesis method. The results show that Christ is the agent of creation. In building the understanding of the eldest word (Prototokos), it is not allowed to use the isolated text method. There are at least 2 meanings of this word, the first literal meaning is as the first born according to the order of time, and the second, the figurative meaning The eldest means the main, superior. Of course when looking at the context in Colossians 1:16-17, then Christ is not the first born according to chronological order, and comes from creation. Rather, He is the Creator, so it is not surprising that He is supreme or superior to all creation.
 Abstrak Indonesia
 Sepanjang sejarah gereja mulai dari Gereja mula-mula hingga kini Kristologi menjadi topik utama diskusi bahkan tak jarang menimbulkan perdebatan bahkan polemik baik bagi Gereja maupun kalangan di luar gereja. Yang menjadi titik perdebatan panjang dalam bidang Kristologi adalah Mengenai Yesus sebagai pencipta ataukah hanya sebagai ciptaan. Penelitian ini menyelidiki hal tersebut dengan menggunakan penelitian Teologi, penelitian ini menggunakan metode eksegesis. Teks yang akan dieksegesa guna untuk memberikan bukti Yesus adalah Pencipa atau ciptaan adalah Kolose 1:15-20. Saksi-saksi Yehuwa mengatakan bahwa teks ini menunjukkan bahwa Yesus adalah ciptaan Pertama dari Allah. Sedangkan Kristen sejati justru memandang teks ini mengatakan bahwa Yesus adalah Pencipta. Penelitian menggunakan metode eksegesis. Hasil penelitian menunjukkan Kristus adalah pelaku penciptaan. Dalam membangun pemahaman kata yang Sulung (Prototokos), tidak boleh menggunakan metode teks terisolasi. Paling tidak ada 2 makna dari kata ini, yang pertama makna literal adalah sebagai yang lahir pertama menurut urutan waktu, dan yang kedua, makna figuratif Yang sulung berarti yang utama, unggul. Tentu ketika melihat konteks dalam Kolose 1:16-17, maka Kristus bukanlah sang pertama lahir menurut urutan waktu, dan berasal dari ciptaan. Melainkan Ia adalah Pencipta, sehingga tidak mengherankan bahwa Ia adalah yang utama atau paling unggul di atas segala ciptaan.
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Pruskus, Valdas. "THE FEATURES OF THE RESUMPTION AND SET OF LITHUANIAN CATHOLIC CHURCH IN THE FIRST DECADE OF THE RE‐ESTABLISHMENT OF INDEPENDENCE." CREATIVITY STUDIES 3, no. 2 (2010): 110–23. http://dx.doi.org/10.3846/limes.2010.12.
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In the article the singularity chances of Catholic Church as the institute after the re‐establishment of Independence are analyzed. Two influences of the Church, inside and outside growing, conditioned by the present economic, social and cultural transformations are researched. The topics of public globalization processes, born out of religious pluralism, to which we have to react, considering having concrete Churchy heritage of acting that was formed by historical experience and concrete circumstances are also analyzed. It is also spoken about the Catholic Church in terms of government and political life. Katalikų bažnyčios atnaujinimo ypatumai ir būklė pirmuoju nepriklausomybės dešimtmečiu Lietuvoje (atkūrus Lietuvos nepriklausomybę) Santrauka Straipsnyje analizuojami Kataliku Bažnyčios atnaujinimo ypatumai ir augimo itampos šaltiniai (atkūrus Lietuvos nepriklausomybe) pirmuoju nepriklausomybes dešimtmečiu Lietuvoje (1990–2001). Nagrinejamos Bažnyčios vidaus ir išores permainos, nulemtos visuomenes ekonominiu, socialiniu ir kultūriniu pokyčiu, visuotines globalizacijos procesu pagimdyto religinio pliuralizmo, i kuri tenka reaguoti atsižvelgiant i turima bažnytines veiklos pavelda, suformuota istorines patirties ir konkrečiu aplinkybiu. Aptariama Kataliku Bažnyčios būkle valstybes ir politinio gyvenimo atžvilgiu. Parodoma, kad šia padeti ženklino trys esmines nuostatos. Pirma, Kataliku Bažnyčia išreiške principine pozicija už demokratine politine tvarka, nors tai toli gražu neturi reikšti, kad šis kone deklaratyvus demokratijos priemimas nusako tikinčiuju suvokiamus demokratijos principus, ypač laisves ir tolerancijos. Antra, Bažnyčia ieškojo būdu ir priemoniu atskleisti savo santykius su politinemis partijomis, pirmiausia LKDP, turinčia šimtamete tradicija (ikurta 1904 m.). Tačiau nesutarimai tarp ivairiu interesu grupiu partijos viduje ir galiausiai skaidymasis ‐ “moderniuju krikdemu” (gerokai nutolusiu nuo Bažnyčios) sparno atsiskyrimas nuo LKDP ‐priverte Bažnyčia užimti nuosaikesne pozicija ir atsargiau vertinti krikščioniška demokratine orientacija deklaruojančias partijas, tuo labiau išskirti vienintele, prioritetine. Trečia, Bažnyčia Lietuvoje nebuvo linkusi sieti saves su nacionaline ideja ir nacionalizmu. Tokia pozicija prisidejo mažinant itampa tarp lietuviu ir šalyje gyvenančiu tautiniu mažumu, stiprinant ryšius su protestantu, ortodoksu ir sentikiu bendruomenemis. Nors, atrodo, Kataliku Bažnyčios santykiai su valstybe gereja, tačiau tebelieka ir sprestinu dalyku.
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van Houwelingen, Pepijn, and Joep de Hart. "Is er leven na de babyboomers? : Kerk en geloof in de afgelopen decennia." Mens en maatschappij 94, no. 4 (2019): 399–428. http://dx.doi.org/10.5117/mem2019.4.003.vanh.
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Abstract In this article, we study trends in secularization and spiritualization in the Netherlands in the period 1981-2017. Using data from the European Values Study, we first show that traditional religiosity is on the decline: the level of church membership, church visits, and trust in the church decreased as well as traditional religious beliefs such as belief in a personal god. The cohorts born between 1940 and 1960 (the babyboom generation) triggered this change, which seems to come to a stop in the most recent cohorts. With respect to less traditional religiosity, we find that belief in some sort of spirit or life force and belief in re-incarnation increased in the last decades. This mainly is a (temporary) cohort effect, which we only observe in the Netherlands, and not in Germany, Denmark, France and Great Britain: the Dutch babyboom generation seemed to be attracted to New Age beliefs around the turn of the century. The youngest cohorts (the Millenials) on the other hand do not show high levels of spiritual beliefs. This implies that the youngest cohorts are more similar to their ‘grandparents’ than to their ‘parents’ when it comes to religion and spirituality. Future research will have to show whether the exceptional position of the youngest cohorts marks a rebound in religiosity.
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McKee, Gary. "Benjamin Bailey and the Call for the Conversion of an Ancient Christian Church in India." Studies in World Christianity 24, no. 2 (2018): 114–34. http://dx.doi.org/10.3366/swc.2018.0216.
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Benjamin Bailey (1791–1871) was one of the first English-born Church Missionary Society missionaries to go to India. Along with Joseph Fenn and Henry Baker, Sr, he was part of what has been called the Travancore Trio. Their objective was to reform the ancient community of Syrian Christians in Travancore so that they in turn might be a great native missionary force in India. Their mission was known as the ‘Mission of Help’ to the ancient Syrian Church. The mission was distinctive from others in India at that time which sought more directly to call for the conversion of the country's massive Hindu and Muslim populations. This article will show that Bailey seriously underestimated doctrinal differences between the CMS and the Syrians. Moreover, the place of the Syrians in the complex social fabric of Travancore was not adequately understood. Unlike other missions, this one may almost be said to have as its aim the conversion of an existing church. That call for conversion, however, arose from fundamentally divergent understandings of Christian belief and practice. The article concludes by considering further some of the sources of these divergences and engaging with some of the critique that the Mission of Help has received.
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Busciglio-Ritter, Thomas. "‘Covetable pictures’." Journal of the History of Collections 32, no. 1 (2018): 73–90. http://dx.doi.org/10.1093/jhc/fhy059.
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Abstract Born in 1820, John Taylor Johnston is a pivotal figure in the history of American collecting. A pioneer in transatlantic art collecting, his numerous visits to Europe helped him develop his taste, enrich his possessions, and build a reliable network of artists and dealers. He then re-injected this experience into a rising New York art market, becoming the first collector to enjoy success through the weekly public opening of a domestic art gallery. Here he displayed his highly-praised collection of European and American paintings, comprising works by Vernet, Gérôme, Meissonier, Homer and Church. Along with his brother James, Johnston also founded the very first edifice in the United States devoted entirely to housing artists – the Tenth Street Studio Building, designed by architect Richard Morris Hunt. His reputation as a collector eventually led to his appointment as first president of the newly formed Metropolitan Museum in 1871.
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Perfecto García, Miguel Ángel. "EL NACIONALISMO FRANQUISTA. Catolicismo, antiliberalismo, fascismo." Cliocanarias, no. 3 (2021): 1–43. http://dx.doi.org/10.53335/cliocanarias.2021.3.09.
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The regime of general Francisco Franco imposed a nationalist model from two ideological sources: the nationalcatholicism, an antiliberal proposal of the Catholic Church that identified Spain with catholicism; and the anti-liberal and fascist alternatives born in the heat of the European political-social crisis and Spanish of the First World War. The political model was strongly centralist, authoritarian and interventionist around Castile and the Castilian language, rejecting the other nationalist models. At the social level, the corporate proposal stood out by means of the compulsory framing of workers and businessmen in the Spanish Organización Sindical, the unique trade union of Francoism led by the unique party Falange Española Tradicionalista y de las JONS
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Rukhlin, Alexey N. "Sects and Religious Movements in the Russian Empire in the Second Half of the XIX – First Quarter of the XX Century оn the Pages of the Simbirsk and Samara Diocesan News". Humanitarian: actual problems of the humanities and education 21, № 1 (2021): 48–62. http://dx.doi.org/10.15507/2078-9823.053.021.202101.048-062.
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Introduction. The presented article touches upon one of the serious religious problems of Russian history, the phenomenon of “sects”. The author, with the help of the provincial periodical press of the Russian Orthodox Church, tried to highlight the activities of sectarians in the second half of the 19th century until the end of the First World War. The significance of the material presented is undoubtedly, especially in the context of the emergence of new radical sects. To these days, too much depends on the experience of solving this issue, which is acute in our country. The successful resolution of religious problems is the foundation of Russia’s peaceful existence. The purpose of the article is to determine the historical place of sects and sectarianism in the religious life of provinces Middle Volga region, based on the characteristics of their condition and activities, to highlight the policy of the Russian Orthodox Church in relation to sectarians in the period under review, to reveal the special role of the church periodicals aimed at forming environment of negative perception of sects, heretics and all those who broke away from the “true Orthodox teaching”. Materials and Methods. The most important in the study, based on the provisions formulated by the above authors, is the historical method, or, as it is also formulated, the principle of historicism. In carrying out this scientific research, the author relied, first of all, on special historical or general historical methods. Research Results. The study showed that the church media, controlled by local bishops and supported by the secular authorities, carried out an anti-sectarian policy on the pages of their magazines. The Russian Church in Russia had the status of a “state religion” and a monopoly on religious consciousness, therefore it suppressed any deviations from its dogmas. The anti-sectarian tone did not change until 1917. Discussion and Conclusion. We can conclude that the topic of sectarianism is still relevant, moreover, sects continue to arise and develop throughout the world. As long as there are official religions, new sects will be born and spun off. The image of a heretic-sectarian, when necessary, is actively used in propaganda in the media today. The proposed provisions and conclusions create prerequisites for further study of this problem.
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SALVADORE, MATTEO. "AFRICAN COSMOPOLITANISM IN THE EARLY MODERN MEDITERRANEAN: THE DIASPORIC LIFE OF YOHANNES, THE ETHIOPIAN PILGRIM WHO BECAME A COUNTER-REFORMATION BISHOP." Journal of African History 58, no. 1 (2017): 61–83. http://dx.doi.org/10.1017/s002185371600058x.
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AbstractThe article chronicles the diasporic life of the Cyprus-born Ethiopian priest Yoḥannǝs (1509–65), who, after traveling far and wide across Europe and to Portuguese India, eventually settled in Rome and served the papacy for over two decades. Rare language skills and a cosmopolitan coming of age enabled his remarkable ecclesiastical career as an agent of the Counter-Reformation. Shortly before an untimely death, Yoḥannǝs became the second black bishop and the first black nuncio in the history of the Roman Church, rare appointments that would not be accessible to black Africans again until the 20th century. His unique experience represents a significant addition to the available historiography on blacks in early modern Europe and calls into question some commonly held assumptions in African diaspora studies.
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Togarasei, Lovemore. "HISTORICISING PENTECOSTAL CHRISTIANITY IN ZIMBABWE." Studia Historiae Ecclesiasticae 42, no. 2 (2016): 1–13. http://dx.doi.org/10.25159/2412-4265/103.
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This paper is a first attempt to systematically present a history of Pentecostal Christianity in Zimbabwe. The paper first discusses the introduction of the Apostolic Faith Mission (AFM) in Zimbabwe before moving on to discuss some of the Pentecostal churches born out of the AFM. This is followed by a discussion of the 1980s and 1990s explosion of American type Pentecostal churches and the current Pentecostal charismatic churches that seem to be sweeping the Christian landscape in the country. The paper acknowledges the difficulty of writing a history of Pentecostalism in the country due to a lack of sources. It identifies AFM as the mother church of Pentecostal movements in Zimbabwe, but also acknowledges the existence and influence of other earlier movements. It has shown that the current picture of Zimbabwean Christianity is heavily influenced by Pentecostalism in mainline churches, African Initiated Churches (AICs) and the various Pentecostal movements.
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Blake, E. O., and C. Morris. "A Hermit Goes to War: Peter and the Origins of the First Crusade." Studies in Church History 22 (1985): 79–107. http://dx.doi.org/10.1017/s0424208400007890.
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Just over a century ago Heinrich Hagenmeyer published his definitive book on Peter the Hermit. It has shaped most subsequent discussions of Peter’s career, and it must be said at once that no completely new material has come to light since then. There is, however, a problem of perpetual interest posed by the divergences among twelfth-century accounts of the origins of the First Crusade. Until the advent of modern historiography, it was accepted that the expedition was provoked by an appeal from the church of Jerusalem, brought to the west by Peter the Hermit, who had visited it as a pilgrim, had seen a vision of Christ and had been entrusted by the patriarch with a letter asking for help against the oppression of the Christians there. The crusade was on this view born in the atmosphere of pilgrimage, visions and popular preaching which continued to mark its course, and is so evident in, for example, the discovery of the Holy Lance and the visions and messages which accompanied it. Peter is in some sense the embodiment of these charismatic elements, and there is no controversy about his prominence in the history of the movement. He appears as a sensationally successful preacher, who recruited and led a large contingent which left in advance of the main armies, and was cut to pieces in Asia Minor. Thereafter, he appears in the chronicles in a variety of capacities: as a runaway, and an ambassador to the Moslems, as an adviser, as an associate with the popular element among the crusaders, and finally as a guide to the sacred sites at Jerusalem. It is, however, not with these wider aspects of his career that we wish to deal in this paper, but with his special role in the summoning of the expedition. The older view was that he was its first author. Every student of the early church is familiar with militant monks and hermits. It was once believed that Peter, their spiritual descendant, was the most supremely successful of all the ascetic warmongers.
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Richardson, Anne. "William Tyndale at 500 Years...and After." Moreana 37 (Number 142), no. 2 (2000): 13–44. http://dx.doi.org/10.3366/more.2000.37.2.4.
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The author, who in one of the editors of The Obedience of a Christian Man for the Tyndale Project, recalls first of all the begiiming of her own career at Yale, with Richard Sylvester as mentor, and Sister Anne O’Donnell as fellow student. The Tyndale Project was born in a sense from the More Project. Next she examines each of the twenty essays collected in the volume under review, using the words of its title as divisions in her text. She subdivides word into translation, hermeneutics, and pastoral applications. Church furnishes “old and new” and concerns, not the two testaments, but beliefs and the Church, and “Tyndale and More.” State is the domain where Tyndale reveals himself the most myoptic, particularly in his vision of a calculating Wolsey. Not content to extract the marrow of substance from these bones, the author engages in much close examination, enriching the work with many additions or suggestions. She does the same with communications posterior to the book she is reviewing. The approval she accords to the authors thus has ali the weight of her own expertise in the field.
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Van Engen, John. "Multiple Options: The World of the Fifteenth-Century Church." Church History 77, no. 2 (2008): 257–84. http://dx.doi.org/10.1017/s0009640708000541.
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Any historical period called “late” is headed for interpretive trouble, and one called “late medieval” is probably doomed. Periodization is an artifice, as we know, yet also an art. Historians have entirely reconceived “late antiquity” over the past generation, transforming Roman decadence into an imperial and Christian culture three centuries long embracing the whole Mediterranean world, creative in its culture and foundational for societies that followed. But what of “late medieval”? In most textbooks the term comes paired still with “decline.” Humanists and Reformers first created the artifice of a “middle time,” a dismissive gesture toward the thousand years that separated them from the golden ages of antiquity and/or the early church. Nineteenth-century scientific historians introduced art into this artifice by dividing that amorphous millennium into semi-coherent sub-periods: “early” (400–1000), “high” (1000–1300), and a rump called “late” (1300–1500). Church history entered importantly into the characterizations, with the “late” period traditionally told as a series of catastrophes beginning with destructive confrontations between Pope Boniface VIII (d. 1303) and King Philip the Fair. The storyline for the two centuries that followed, whether treated as deepening darkness (traditional) or as an overripe autumn (Huizinga), depended on what came before and after. Early in the twentieth century, church historians introduced ecumenical and even ironic reversals: Catholic scholars, looking to their own reforms, conceded late medieval deviance and the need sometimes for reform; Protestant scholars, looking to a reform born of strength rather than decline, found a late Middle Ages full of flourishing religiosity and even modernizing initiatives. Others, skeptical of the Reformation as marking any decisive turn toward modernity (vs. Hegel), delighted in finding all manner of cults, relics, prophecies, and zealots still among these new Protestants. Oberman and McGinn by contrast have reconceived the fields of theology and mysticism, Huizinga's autumnal evanescence becoming a golden harvest. All the same—and this only a bit overstated—many Reformation histories still essentially start the world anew in the 1520s, now speaking German, and too many medieval histories still close their story with fourteenth-century “decline,” an apocalyptic onslaught of plague, revolt, schism, and war.
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Campbell, Debra. "The Rise of the Lay Catholic Evangelist in England and America." Harvard Theological Review 79, no. 4 (1986): 413–37. http://dx.doi.org/10.1017/s0017816000020186.
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In December 1916 David Goldstein, Catholic convert and former Jewish socialist cigarmaker, approached Boston's Cardinal William Henry O'Connell with a novel plan. Goldstein wanted to deliver lectures on Catholicism from a custom-built Model-T Ford on Boston Common. A little over a year later, across the Atlantic, Vernon Redwood, a transplanted tenor from New Zealand, asked Francis Cardinal Bourne of Westminster for permission to speak on behalf of the church in Hyde Park. Both Goldstein and Redwood received episcopal approval and Boston's Catholic Truth Guild and London's Catholic Evidence Guild were born. The emergence of these two movements marked a new epoch in the history of the Roman Catholic laity in the English-speaking world. The fact that the lay evangelist appeared on the scene during the First World War and in the aftermath of the Vatican condemnations of Americanism (1899) and Modernism (1907), actions generally assumed to have dampened the spirit of individual initiative in the church, renders them all the more illuminating to scholars of modern Catholicism. Goldstein and Redwood both exemplified and encouraged the new assertiveness which began to characterize a growing number of the American and English laity by the First World War. They call our attention to a significant shift in the self-identity of the lay population which came to fruition during the period between the World Wars, a shift which prompted even tenors and cigarmakers to mount the public pulpit.
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Otterstrom, Samuel M., Brian E. Bunker, and Michael A. Farnsworth. "Development of the Genealogical FamilySearch Database and Expanding Its Use to Map and Measure Multiple Generations of American Migration." Genealogy 5, no. 1 (2021): 16. http://dx.doi.org/10.3390/genealogy5010016.
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Genealogical research is full of opportunities for connecting generations. Millions of people pursue that purpose as they put together family trees that span hundreds of years. These data are valuable in linking people to the people of their past and in developing personal identities, and they can also be used in other ways. The purposes of this paper are to first give a short history of the development and practice of family history and genealogical research in the Church of Jesus Christ of Latter-day Saints, which has developed the FamilySearch website, and second, to show how genealogical data can illustrate forward generation migration flows across the United States by analyzing resulting patterns and statistics. For example, descendants of people born in several large cities exhibited distinct geographies of migration away from the cities of their forebears.
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Bond, Jennifer. "‘The One for the Many’: Zeng Baosun, Louise Barnes and the Yifang School for Girls at Changsha, 1893–1927." Studies in Church History 55 (June 2019): 441–62. http://dx.doi.org/10.1017/stc.2018.9.
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This article explores the role of Chinese Christian women in the internationalization of Chinese education in the early twentieth Century. In particular, it examines the changing relationship between Church Missionary Society (CMS) missionary Louise Barnes, and Zeng Baosun, the great granddaughter of Zeng Guofan. Zeng Baosun was born in 1893 in Changsha, educated at the CMS's Mary Vaughan School in Hangzhou, and became the first Chinese woman to graduate from the University of London, before returning to China to establish a Christian school for girls in Changsha (Yifang) in 1918. Although an extraordinary example because of her elite family background, Zeng's story highlights how Chinese women used the networks to which their Christian education exposed them on a local, national and international scale to play an important role in the exchange of educational ideas between China and the West during the early twentieth century. The story of the relationship between Zeng and Barnes also reveals the changing power dynamics between foreign missionaries and Chinese Christians in the process of indigenizing the church in China: the roles of teacher and pupil were reversed upon their return to Changsha, with Zeng serving as headmistress of her own school and Barnes as a teacher.
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Láleva, Tania Dimitrova. "Saint Methodius: Life and Canonization." Studia Ceranea 9 (December 30, 2019): 27–37. http://dx.doi.org/10.18778/2084-140x.09.02.
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The article discussed the time and place of the canonization of Methodius and the difference in the treatment he received in the Roman Catholic Church and in the Bulgarian Church. The study highlights the overall distinct treatment of the two brothers while tracing the changes in the attitude to Methodius as opposed to that to Cyril in the first texts written in the Slavonic alphabet, in Bulgaria. Two canons and anonymous stichera from the service on the feast day of Methodius indicate that his disciples played a significant role for establishing the cult of Methodius. In the earlier years, there was a difference – the cult of Methodius was in the process of establishment, while Cyril had already been recognized as a saint whose cult was supported by an established tradition and whose figure had been used to support the holiness of his elder brother, later born to eternal life. The study also determines the time of the beginning of the cult of Methodius in Bulgaria at the end of the 9th and the beginning of the 10th century, after the treatise On the Letters and after the translation of the Nebesa (“Heaven”) by John the Exarch in Old Bulgarian, most likely at the time of Constantine of Preslav and Clement of Ochrid.
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Rozin, Claudemir. "Comunidade apostólica primitiva: fundamento e modelo para a Igreja. Raízes bíblicas e teológicas da “Igreja de Comunhão”." Revista Eclesiástica Brasileira 76, no. 301 (2018): 110–40. http://dx.doi.org/10.29386/reb.v76i301.237.
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Síntese: A primeira comunidade cristã, mais especificamente a comunidade de Jerusalém, é o rosto da Igreja nascente. Ela traz em si as principais características da experiência daqueles que assumem o seguimento de Jesus, impulsionados pela força do Espírito do Ressuscitado e convocados por sua Palavra para continuar sua missão. Formam comunidade, reúnem-se por um motivo único, fazem memória dos fatos e da vida de Jesus, praticam o amor fraterno, partilham os bens com os mais necessitados: nasce a Igreja. Esta experiência originária traz os valores básicos que formam a comunidade cristã, narrada nos Atos dos Apóstolos. Tais valores são os pilares que estruturam a vida eclesial, fundamento e modelo para toda a Igreja. A experiência inicial de profunda comunhão (Koinonia) será a base segura para a Igreja sempre se renovar, retomando constantemente sua identidade e sua missão diante dos novos desafios que vão surgindo em sua história.Palavras-chave: Igreja. Comunidade primitiva. Comunhão/Koinonia. Partilha. Modelo. Perseverança.Abstract: The first Christian community, or more specifically, the community of Jerusalem, is the face of the early Church. It possessed the principal characteristics of the people who accepted to follow Jesus, driven by the power of the Spirit of the One who was risen and brought together by his Word in order to continue his mission. They form a community, they come together for a single purpose, they recall the deeds and the life of Jesus, they exercise a fraternal love, and they share their goods with those who are most in need: the Church is born. This original experience possesses the values that form the Christian community, in line with the account given in the Acts of the Apostles, providing the pillars around which the life of the Church would be built, a foundation and the model for the whole Church. This initial experience of deep communion (Koinonia) would offer a sure foundation to a Church that would always seek renewal, by returning to its identity and mission in the face of the new challenges that emerge in the course of time.Keywords: Church. Early community. Communion/Koinonia. Sharing.Model. Perseverance.
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Russell-Wood, A. J. R. "Ambivalent Authorities: The African and Afro-Brazilian Contribution to Local Governance in Colonial Brazil." Americas 57, no. 1 (2000): 13–36. http://dx.doi.org/10.1017/s0003161500030194.
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A theme common to all regions of the Portuguese seaborne empire was dependency on non-Europeans for the creation, consolidation and survival of empire: for defense, labor, construction of towns and forts, transportation, production of raw materials, sexual gratification and, in the case of the Estado da India (Portuguese forts, towns, cities and factories from the Swahili coast to Japan and Timor), on merchants, brokers and interpreters to provide access to suppliers, distributors, commercial networks, and even vessels and capital. Through conversion, peoples from Japan to Africa and America, contributed to the flock of the church militant and, in some more limited cases, as missionaries, catechists, and secular priests. One exception was Brazil where Amerindians were not admitted into the regular or secular clergy. The one area in which the Portuguese crown was not willing to countenance indigenous participation was appointment to public office, be this in the imperial bureaucracy, or election to city or town councils other than in Cape Verde and São Tomé. In Asia and Angola persons other than of exclusively European parentage on both sides and even New Christians may have served on town councils, and some non-Europeans held clerical positions, but the policy forbidding persons of African descent to hold office in church or state was adhered to in practice. Brazil was unique in at least two regards. First, perhaps in no other European colony was dispossession (from an indigenous perspective) so complete. The Portuguese assumed sovereignty over indigenous peoples and their territories and saw Brazil as a tabula rasa where the Portuguese were free to establish cities, institutions, governance, commercial practices, and to implant their religious beliefs, writing and numeracy systems, values, and mores. Secondly, among European overseas colonies in the early modern period, Brazil was unique in that by the end of the colonial period (1822), a transplanted population of African-born and their American-born descendants comprised a demographic majority which exceeded the indigenous population and persons of European origin or descent.
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Kovács, Lóránt. "Joint overview of the Rhédey Castle and Park in Sângeorgiu de Pădure based on maps resulting from military measurements." Acta Universitatis Sapientiae, Agriculture and Environment 8, no. 1 (2016): 126–30. http://dx.doi.org/10.1515/ausae-2016-0011.
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Abstract Sângeorgiu de Pădure (in Hungarian: Erdőszentgyörgy) is situated 37 km south-east of Târgu-Mureș, in the Târnava Mică valley, at an altitude of 340 m above see level. It was first mentioned in 1333 as ‘Sancto Georgio's’ in contemporary documents. In the middle of the 16th century, the most important holder was the Göncruszkai Kornis family [1]. Councillor John Rhédey became the owner in 1627, when the settlement’s name was already the actual name ‘Sangherghiu de Padure’. On January 16, 1629, it was donated by Gábor Bethlen to John Rhédey and his wife, Margit Kornis. According to tradition, a reinforced abbey, church, and monastery were placed where the actual castle and its garden were settled. In 1569, the new building named Kornis Castle was built on the ruins of the former monastery. Here was born on September 1, 1812 Klaudia Rhédey, her later name being Countess of Hohenstein, known as the founder of the well-known British Windsor house dynasty.
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Dempsey, G. T. "Aldhelm of Malmesbury and High Ecclesiasticism in a Barbarian Kingdom." Traditio 63 (2008): 47–88. http://dx.doi.org/10.1017/s0362152900002117.
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In 634, the freshly consecrated bishop Birinus, having promised Pope Honorius that he would spread the faith in “the remotest. regions of England,” arrived in the territory of the West Saxons (or theGewisse, as they were then still known). He found them so thoroughly pagan (“paganissimas”) that he opted to remain there to preach the gospel. The following year he baptized Cynegils, the first of the West Saxon kings to accept Christianity. TheBrytenwalda, Oswald of Northumbria, stood sponsor. Together, the two kings endowed Birinus with thecivitasof Dorchester-on-Thames as his see. Over the next few years, both Cynegils's son Cwichelm and his grandson Cuthred were baptized, the latter in 639 by Birinus in Dorchester. It would have been in or near this year that Aldhelm was born,” though his native area was said by William of Malmesbury to have been Sherborne, in the southwest of Wessex, on the border with the British kingdom ofDumnonia(Devon and Cornwall) and, thus, far from Birinus's episcopal seat in the upper Thames valley. Would this be an indication of the rapid spread of Christianity in the West Saxon kingdom? Notably, well within a generation a West Saxon became the first native-born archbishop of Canterbury when Deusdedit was consecrated in 655 (his Anglo-Saxon name was remembered as Friduwine).” But where Deusdedit received his ecclesiastical training is unknown; Bede can tell us only that he was a “West Saxon by race” (“de gente Occidentalium Saxonum”).” Or was Aldhelm's being Christian due to his royal status? It may be that another of Cynegils's sons, Centwine, who became king in Wessex in 676, was Aldhelm's father.” By this time, Aldhelm was a senior cleric in the West Saxon church.
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Abromaitis, Carol N. "Catholicism in Maryland in the Seventeenth Century." Recusant History 29, no. 3 (2009): 355–66. http://dx.doi.org/10.1017/s003419320001219x.
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One can reasonably argue that the founding of Maryland, one of the original thirteen colonies in the New World, was the result of the close relationship between the Calvert family and the Stuarts. George Calvert (c. 1580–1632) was the son of Leonard, a prosperous but obscure cattle farmer, and his wife Alicia (née Crossland), ‘living in the little Yorkshire village of Kiplin in the valley of the Swale’. Whether he was born Catholic is a matter of some dispute. He matriculated, however, as a commoner at Trinity College, Oxford when he was thirteen or fourteen, and all who matriculated had to accept the thirty-nine articles of the Established Church. He received his bachelor’s degree in 1597, following which he travelled to Europe as part of ‘the grand tour’ typical of English educated gentlemen. The MA Oxford degree was granted in 1605 ‘on the occasion of the first visit of the new king… The master’s degree was conferred upon forty-three candidates, including many members of the nobility.’
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Korzo, Margaritа A. "Josafat Kuntsevych and “Marvelous Conversion” of the Patriarch Nikon: The Story of one Legend." Slavic Almanac, no. 1-2 (2021): 12–25. http://dx.doi.org/10.31168/2073-5731.2021.1-2.1.01.
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The hagiographic works of the late 17th — first half of the 18th century related to the figure of the first martyr of the Uniate Church in the Polish-Lithuanian Commonwealth, Josaphat Kuntsevych (1580–1623), describe the “miraculous conversion” of the Patriarch of Moscow Nikon (1605–1681) to Catholicism. This event is associated with Nikon’s profanation of the image of Josaphat, and the subsequent repentance of the Patriarch and his appeal to the intercession of Kuntsevych. The conversion of Nikon, according to the Uniate hagiographers, became the main reason for the subsequent disgrace and detronization of the Patriarch. The description of this “miracle” created around 1672 (Korona złota nad głową zranioną b.m. Iozaphata Kuncewicza, Wilno 1673) is overgrown later with various details and circumstances that are born of rumors and speculations, but also reflect a certain historical reality, albeit in a somewhat distorted form. The article analyzes the latest known version of the “miracle” (S. P. Ważyński, Kazanie na uroczystość Bł. Jozafata Kuncewicza, Wilno 1762) and discusses the stages of different plot lines formation. Assumptions are made about which real events could influenced the folding of the legend, and why this legend is especially actualized in the Uniate hagiography of Kuntsevych in the middle of the eighteenth century.
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Newcomb, Sally. "Richard Kirwan (1733-1812)." Earth Sciences History 31, no. 2 (2012): 287–314. http://dx.doi.org/10.17704/eshi.31.2.7151vv24h27u5494.
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Kirwan's life can be seen as a succession of phases whose boundaries were flexible. Born to a Catholic, land-owning family in Ireland, his youth and education were very much a product of those conditions, which in his case included higher education in France. After his return to Ireland and marriage, he spent time in Ireland, England, and on the Continent. During that period he studied law, the practice of which required his conforming to the Irish Anglican Church, now better known as the (Protestant) Established Church of Ireland. After a first (to his mind) unsuccessful effort at chemistry, but finding law practice unrewarding, he returned to chemistry, which included mineralogy. His stellar decade in London from 1777 to 1787 followed, during which time his chemistry earned him the Copley Medal of the Royal Society and he emerged as one of the leading advocates of phlogiston, backed by reasoning that many found compelling. He returned to Ireland in 1787 and lived in Dublin until his death. His interest in chemistry continued, but geology became his focus as he challenged James Hutton's (1796-1797) theory of the Earth, basing his arguments in part on his laboratory experience with rocks and minerals. A position as Irish Inspector of Mines revealed his experience with practical geology and fieldwork. Although he continued with technical publications fairly regularly until 1803, and sporadically thereafter, he became more philosophical and published on languages, space, and time. He was elected President of the Royal Irish Academy, a position that he held from 1799 until his death in 1812.
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Avdeev, A. G. "ON THE DATE OF BIRTH OF PATRIARCH HADRIAN OF MOSCOW AND ALL RUSSIA." Bulletin of Nizhnevartovsk State University, no. 3 (December 15, 2019): 88–93. http://dx.doi.org/10.36906/2311-4444/19-3/12.
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The Russian historiographic sources recognize three probable birth dates of Hadrian, the last Patriarch of Moscow and all Russia in 17th century, i.e.1627, 1637 and 1639. The fourth date, 1636, is not widely recognized. Two epitaphs to the Patriarch Hadrian, both written by Karion Istomin, a major court poet of that time, serve as the main source of information about the life of the head of the Russian Church. The first epitaph is prosaic, mounted on his tomb in the shrine of the heads of the Russian Church in the Assumption Cathedral in the Moscow Kremlin, and the second is poetic, preserved in the papers of the poet. . This paper establishes that the cause of chronological differences were errors in reading and interpreting the date of the Patriarch's death in the prosaic epitaph, which were made in historical studies of the 19th - early 20th century and without cross-checking with the gravestone inscription were reproduced in various publications. A visual study of the prosaic epitaph, conducted by the author in March 2014, indicates that Patriarch Hadrian died on October 2, 1700 at the age of 62 . The same date is written in the poetic epitaph. The “birthday” of Patriarch Hadrian (October 2), also raises doubts; most likely this date originated in the 19th century on the basis of the day of his baptism. The conducted research on the base of combination of archival sources and critical analysis of the writings of historians of the 19th - early 20th centuries established that Patriarch Hadrian was born in 1638.
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Maver, Igor. "Slovene poetry in the U.S.A.: the case of Ivan Zorman." Acta Neophilologica 32 (December 1, 1999): 77–84. http://dx.doi.org/10.4312/an.32.0.77-84.
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Ivan Zorman was both a musician and a poet, born in 1889 in Šmarje near Grosuplje and died in 1957 in Cleveland (Ohio). In 1893 his family emigrated to the United States of America, first to Ely, Calumet, Cleveland and then to some other American towns. After a brief return to Slovenia in 1898/9, where Zorman attended elementary school in Velesovo near Kranj, they finally settled down in 1904 in Cleveland. In 1907 Zorman took up the study of modern languages (English, French and Italian), history and music at Western Reserve University and graduated only in music in 1912. For a number of years, during 1908 and 1956, he was chief organist and choir leader (like his father) at the parish church of Sv. Lovrenc in Newburgh near Cleveland. During 1920 and 1925 he was professional director of the "Zorman Philharmonic". Not only was he known as a musician, he was very much present in the public life of the Slovene community living in Cleveland, as the enthusiastic teacher of Slovene literature in the Slovene school of the "Slovenski narodni dom", as a poet, translator and public speaker.
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Maver, Igor. "Slovene poetry in the U.S.A.: the case of Ivan Zorman." Acta Neophilologica 32 (December 1, 1999): 77–84. http://dx.doi.org/10.4312/an.32.1.77-84.
Full textAbstract:
Ivan Zorman was both a musician and a poet, born in 1889 in Šmarje near Grosuplje and died in 1957 in Cleveland (Ohio). In 1893 his family emigrated to the United States of America, first to Ely, Calumet, Cleveland and then to some other American towns. After a brief return to Slovenia in 1898/9, where Zorman attended elementary school in Velesovo near Kranj, they finally settled down in 1904 in Cleveland. In 1907 Zorman took up the study of modern languages (English, French and Italian), history and music at Western Reserve University and graduated only in music in 1912. For a number of years, during 1908 and 1956, he was chief organist and choir leader (like his father) at the parish church of Sv. Lovrenc in Newburgh near Cleveland. During 1920 and 1925 he was professional director of the "Zorman Philharmonic". Not only was he known as a musician, he was very much present in the public life of the Slovene community living in Cleveland, as the enthusiastic teacher of Slovene literature in the Slovene school of the "Slovenski narodni dom", as a poet, translator and public speaker.
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Fletcher, John. "TASTELESS AS HELL: COMMUNITY PERFORMANCE, DISTINCTION, AND COUNTERTASTE IN HELL HOUSE." Theatre Survey 48, no. 2 (2007): 313–30. http://dx.doi.org/10.1017/s0040557407000701.
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It's 10∶30 at night, the day after Halloween 2003. I'm standing in line outside of the Freedom Assembly of God Church in Tallahassee, Florida, to watch their first annual Hell House. Every October, hundreds of congregations across America mount religious dramas conceived as Christian Halloween alternatives. Such productions typically invoke and alter haunted-house conventions, replacing ghosts and monsters with demons and sin—all designed to confront unsaved audience members with the reality of spiritual warfare and the necessity of being born again. Whereas the Tallahassee version promised to be relatively modest, many other Hell House events boast huge production budgets and attract thousands of visitors annually. In recent years, these shows have garnered considerable media attention for their shocking, graphically staged scenes of “sin” and its consequences. Infamous images include gay people dying of AIDS and burning in hell, black-clad, Columbine-style gunmen mowing down Christians in schools, and blood-soaked abortions featuring vacuum-cleaner noises and bowls of raw meat meant to resemble fetuses. Criticism pours in from both left-wing advocacy groups and other evangelical Christians. It's “pornography for the soul,” it's “simplistic theology,” it's “spiritual violence.”
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Campbell, Ian, and Aonghus Mackechnie. "The ‘Great Temple of Solomon’ at Stirling Castle." Architectural History 54 (2011): 91–118. http://dx.doi.org/10.1017/s0066622x00004019.
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In 1594, a new Chapel Royal was erected at Stirling Castle, for the baptism, on 30 August of that year, of Prince Henry, first-born son and heir to James VI King of Scots and his wife, Queen Anna, sister of Denmark’s Christian IV. James saw the baptism as a major opportunity to emphasize, to an international — and, above all, English — audience, both his own and Henry’s suitability as heirs to England’s childless and elderly Queen Elizabeth. To commemorate the baptism and associated festivities, a detailed written account was produced, entitledA True Reportarieand attributed to William Fowler. It provided a remarkable piece of Stuart propaganda, as testified by many subsequent reprints, including during the 1745 Jacobite Rebellion. James no doubt had in mind the example of the celebrations at his own baptism in December 1566, which ‘took the form of a triumphant Renaissance festival, the first that Scotland — and indeed Great Britain — had ever seen’. Despite apparently being constructed within a mere seven months, the new chapel achieved its aim of being both impressive and symbolic of the aspirations of the Scottish king (Fig. 1). It can claim to be the earliest Renaissance church in Britain, with its main entrance framed by a triumphal arch, flanked by Italianate windows. However, even more significant is the evidence that the chapel was deliberately modelled on the Temple of Solomon in Jerusalem.
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Kuzma, Cesar. "Uma Igreja a partir do pobre. Interpelações teológicas e pastorais." Revista Eclesiástica Brasileira 76, no. 304 (2018): 844–60. http://dx.doi.org/10.29386/reb.v76i304.141.
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Síntese: O trabalho de pesquisa que aqui apresentamos busca oferecer interpelações teológicas e pastorais daquilo que se pode definir e compreender de uma Igreja que se configura a partir do pobre. Temos por base que esta argumentação não se dá por um viés sociológico, mas teológico, pois vai ao encontro do princípio maior da fé cristã, que é a encarnação: Deus que se faz humano o faz na totalidade e se revela em magnitude na vulnerabilidade de toda a existência, assumindo e vivendo a nossa pobreza. Ele assume toda a nossa condição e esperança, caminhando aos limites da vida e da história. De frente a este fato é que se pode contemplar a amplitude do mistério que em Cristo se revela e de onde nasce a Igreja, de sua pessoa e de sua missão. Este trabalho está dividido em quatro partes, sendo que as duas primeiras têm a intenção de fundamentar a nossa intenção, e as duas últimas num caráter mais conclusivo: na primeira traremos algumas perguntas que nos interpelam na fé, é onde aparecerão as inquietações e as fundamentações do tema que estamos apresentando. Na segunda parte, destacaremos os apontamentos que estão sendo realizados pelo Papa Francisco que, em seus discursos e atitudes tem conclamado a Igreja a ser a casa dos pobres. Já na terceira e na última parte, traremos algumas teses que nos conduzem a refletir sobre o tema proposto e uma breve conclusão, declarando bem-aventurados os que têm fome e sede de justiça.Palavras-chave: Igreja. Pobres. Igreja dos Pobres. Papa Francisco.Abstract: The research which we present here intends to provide theological and pastoral interpellations of what may be defined and understood from a Church that configures itself out of the poor. We believe this argumentation does not take place through a sociological bias, but through a theological one. For it corresponds to the major principle of the Christian faith, which is the incarnation: God who became human performs it in its fullness, and reveals himself mightily in the vulnerability of the entire existence. He lives our poverty and assumes our poverty. He assumes our condition and our hope completely, walking until the limits of life and history. It is through this vision that we can contemplate the breadth of the mystery which in Christ reveals itself and from where the Church was born, from his person and mission. This work is divided into four parts: the first two intend to support our goal, and the last two have a more conclusive character. At the first part, we are going to bring some questions that challenge us in faith; it is where the uneasinesses and the groundings of the issue that we present are going to appear. In the second part, we are going to highlight the indications which Pope Francis has been doing. Through his speeches and attitudes, he has been calling the Church to be the house of the poor. In the third and last part, we are going to bring some arguments that lead us to reflect on the proposed theme and a brief conclusion, declaring blessed those who are hunger and thirst for justice.Keywords: Church. Poor. Church of the Poor. Pope Francis.