To see the other types of publications on this topic, follow the link: Church with the sick.
Journal articles on the topic 'Church with the sick'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Church with the sick.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
&NA;. "Care of the Sick Is Really Church Work." Journal of Christian Nursing 6, no. 3 (1989): 3. http://dx.doi.org/10.1097/00005217-198906030-00001.
Full text
2
Rante, Yakob Sampe. "Telaah Kritis terhadap Fungsionalitas Gereja Toraja Berdasarkan Kritik Sosio-Religi Karl Marx." Journal of Education, Humaniora and Social Sciences (JEHSS) 4, no. 1 (June 24, 2021): 1–9. http://dx.doi.org/10.34007/jehss.v4i1.556.
Full textAbstract:
This study aims to critique and evaluate the church's functionality, namely the church in its social function. The Toraja Church is still not here to carry out its real social function. As a result, various kinds of social injustice that are produced from culture settle right within the sphere of the church. The church exists only as a producer of the imagination: directing the imagination, without fixing problems on earth. This study uses a qualitative method with a literature observation approach. As a basis, the theory used in this research is Karl Marx's socio-religious criticism theory. The essence of this criticism is not rejection of religion, but rejection of religious practices which merely produce illusions, so as not to solve the problems experienced by society, especially Christians, as a result, society becomes alienated. The Toraja Church is required not to solve problems through imagined solutions, but instead to bring concrete liberating solutions in society. The church should be a real medicine where there is a sick soul due to the chaos of the world. With the revival of church functionality, the church has become a strong fortress for the community towards peace.
3
Merrick, Janna C. "Spiritual Healing, Sick Kids and the Law: Inequities in the American Healthcare System." American Journal of Law & Medicine 29, no. 2-3 (2003): 269–99. http://dx.doi.org/10.1017/s0098858800002847.
Full textAbstract:
Main Street in Sarasota, Florida. A high-tech medical arts building rises from the east end, the county's historic three-story courthouse is two blocks to the west and sandwiched in between is the First Church of Christ, Scientist. A verse inscribed on the wall behind the pulpit of the church reads: “Divine Love Always Has Met and Always Will Meet Every Human Need.” This is the church where William and Christine Hermanson worshipped. It is just a few steps away from the courthouse where they were convicted of child abuse and third-degree murder for failing to provide conventional medical care for their seven-year-old daughter.This Article is about the intersection of “divine love” and “the best interests of the child.” It is about a pluralistic society where the dominant culture reveres medical science, but where a religious minority shuns and perhaps fears that same medical science. It is also about the struggle among different religious interests to define the legal rights of the citizenry.
4
김정. "Sarapion’s Sacramentary and Prayers for the Sick in the Early Church." Korea Presbyterian Journal of Theology 48, no. 2 (June 2016): 151–74. http://dx.doi.org/10.15757/kpjt.2016.48.2.006.
Full text
5
Harris, Angelique. "AIDS Promotion within the Black Church: Social Marketing in Action." Social Marketing Quarterly 16, no. 4 (November 24, 2010): 71–91. http://dx.doi.org/10.1080/15245004.2010.522762.
Full textAbstract:
This study examines how a community-based organization, the Balm in Gilead, has created social marketing campaigns targeted at the Black Church to promote AIDS awareness and education. This research examines how these social marketing campaigns were carefully framed within a religious and moral narrative so that it resonated with the values of the Black Church. Data consist of participant observation, in-depth interviews, and content analysis. Findings reveal that the Balm in Gilead marketed AIDS awareness to the Black Church's Christian obligation and duty to care for the sick and suffering. The Balm in Gilead created social marketing campaigns targeted at four key themes found within the tenets of the Black Church: responsibility to care for others, love, acceptance, and forgiveness. Discussions on possible policy implications along with the limitations of this study are also provided.
6
Surozhskij, A. "Pastoral Care for the Sick and the Dying." Консультативная психология и психотерапия 24, no. 5 (2016): 5–10. http://dx.doi.org/10.17759/cpp.2016240501.
Full textAbstract:
Metropolitan Anthony of Sourozh (nee Andrey Borisovich Bloom, 19.06.1914— 04.08.2003) was the Head of the Russian Orthodox Church in Great Britain and Ire- land from 1957 till 2003, from 1966 till 1974 he also served as the Patriarchal Exarch in Western Europe. Honoris Causa Doctor of Divinity of Aberdeen and Cambridge Universities, Hon. DD of Moscow and Kiev Spiritual Academies for theological and missionary work. His word, broadcast by the BBC and spread by means of Samizdat was greatly valued by the believers in the USSR. His books on prayer and spirituality have been translated in many languages worldwide. From 1991 his texts are being widely published in Russia.
7
Brown, E. "Kerk en genesing - ’n historiese oorsig." Verbum et Ecclesia 11, no. 1 (July 18, 1990): 1–16. http://dx.doi.org/10.4102/ve.v11i1.1008.
Full textAbstract:
The church and healing - an historical survey The church is concerned with healing. This is evident in Scripture and church history. The problem is that differing practices and assumptions to heal the sick were developed in the course of time by Christians. The church historian realizes how necessary it is to scrutinize the concepts of "the church" and "healing" in a Scriptural sense. The church is God’s concern for man as a corporalitas animae. Healing is part of its calling and ministry. It is no special ministry endowed to particular individuals. The church and healing is God's doing promised in his Word and realized by his Spirit. In doing so He uses the elder within the congregation, the minister and the medical doctor.
8
Taylor, Brian. "A William IV Chalice." Antiquaries Journal 79 (September 1999): 406–8. http://dx.doi.org/10.1017/s0003581500044620.
Full textAbstract:
One of the pastoral consequences of the English Reformation was a change in the way that the viaticum was administered. For many centuries the sacrament had been reserved in churches, and this had been compulsory since the Fourth Lateran Council of 1215. Holy communion was taken to the sick and dying, often accompanied with much ceremonial, but now this was brought to an end. Every edition of the Book of Common Prayer had contained a form for ‘the communion of the sick’, a celebration of the eucharist in ‘a convenient place in the sick man's house’. The 1549 book also had provision for what we should now call ‘communion by extension’, taking the consecrated elements to the sick after a celebration in church, but that disappeared in 1552, and is disallowed by a strict following of the rubric in 1662. William Kennedy long ago argued that communion by extension had probably been legal after 1552, but that he had found no mention of it in the visitation papers of the period. ‘With infrequent communions provided in the year – three or four, or twelve at the most – the opportunities for ‘carrying the communion’ to the sick were very few, and communion by means of a private celebration became the regular method.’
9
Janczewski, Zbigniew. "Prawodawstwo Konferencji Episkopatu Polski i Prymasa w zakresie sakramentów uzdrowienia." Prawo Kanoniczne 41, no. 3-4 (December 20, 1998): 107–31. http://dx.doi.org/10.21697/pk.1998.41.3-4.05.
Full textAbstract:
Two sacraments Restoration - the Penance and the Anointing of the Sick are very difficult for the life of the Church. This article shows the legislation of the Conference Episcopate o f Poland and polish primate cardinal Stefan Wyszyński in the scope of those sacraments. The Conference Episcopate is legislator in the particular Church from Council Vatican II, the primate of our country cardinal Wyszyński on the base extraordinary licenses form the pope Pius XII.
10
Nelson, Andrew L. "Issues of Medical Ethics in the Catechism of the Catholic Church." Linacre Quarterly 63, no. 2 (May 1996): 47–57. http://dx.doi.org/10.1080/20508549.1999.11878348.
Full textAbstract:
Christ's preferential love for the sick has not ceased through the centuries to draw the very special attention of Christians toward those who suffer in body and soul It is the source of [their] tireless efforts to comfort them. (#1503)
11
Warzeszak, Józef. "Benedict XVI’s Ecumenical Dialogue with the Eastern Orthodox Church." Rocznik Teologii Katolickiej 19 (2020): 187–210. http://dx.doi.org/10.15290/rtk.2020.19.12.
Full textAbstract:
The author of this article presents Benedict XVI’s ecumenical dialogue with the Eastern Orthodox Church as a whole through the speeches, declarations, and homilies that he delivered to representatives of the Eastern Church. This dialogue is undoubtedly significant. As a pope, Benedict XVI fostered and authoritatively promoted this interchange by initiating meetings, participating in communal prayer, teaching, treating those who he encountered with fraternal friendship and charity, and overcoming various obstacles. The Holy Father emphasized the theological studies that the two Churches share in common, because complete and visible communion cannot exist without unity of faith. As always – and particularly as the theologian and as the Prefect of the Congregation for the Doctrine of the Faith – he taught that both Churches could celebrate the Eucharist together only when they are fully united. When would this happen? According to Benedict XVI, such union is a gift from God for which the faithful must pray and toward which they must work by: evangelizing together, mutually resisting ideologies hostile to Christianity and humanity, ensuring peace and justice among Christians and those who follow other religions, and cooperating in charitable care of the poor, the sick, and the needy.
12
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.
Full textAbstract:
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.
13
Jegalus, Norbertus. "TANGGUNG JAWAB AWAM DALAM PERUTUSAN DIAKONIA GEREJA." Lumen Veritatis: Jurnal Filsafat dan Teologi 10, no. 1 (October 1, 2019): 97–122. http://dx.doi.org/10.30822/lumenveritatis.v10i1.218.
Full textAbstract:
Laymen in the Church have an unique mission in the world. They are sent by Christ the Lord to transform the world with the christian values. They have a great responsability in spreaching the Gospel to all people. In cooperation with the clergy, they should realize Jesus' teaching of love in the act of loving to each other, especially the sick, the poor, the suffer. They should promote human rights, justice, peace and common wealth in the society where they live. This is their mission based on the faith, Gospel and The Social Teaching of the Church. This mission is a form of diaconia of the laymen in the Church
14
Jegalus, Norbertus. "TANGGUNG JAWAB AWAM DALAM PERUTUSAN DIAKONIA GEREJA." Lumen Veritatis: Jurnal Filsafat dan Teologi 10, no. 2 (April 1, 2020): 139–64. http://dx.doi.org/10.30822/lumenveritatis.v10i2.475.
Full textAbstract:
Laymen in the Church have an unique mission in the world. They are sent by Christ the Lord to transform the world with the christian values. They have a great responsability in spreaching the Gospel to all people. In cooperation with the clergy, they should realize Jesus' teaching of love in the act of loving to each other, especially the sick, the poor, the suffer. They should promote human rights, justice, peace and common wealth in the society where they live. This is their mission based on the faith, Gospel and The Social Teaching of the Church. This mission is a form of diaconia of the laymen in the Church.
15
Hosie, Annmarie, Michael Vacca, and Ashley Fernandes. "Why Family Is Critical to the Care of the Sick." Ethics & Medics 45, no. 8 (2020): 1–3. http://dx.doi.org/10.5840/em20204583.
Full textAbstract:
The effects of the novel coronavirus have raised questions about the extent to which social shutdowns are appropriate. We have a responsibility to protect the lives of others and an obligation to maintain our lives and health when possible, but there are circumstances when it is just to decline certain measures that are considered extraordinary to the situation. Measures taken to protect life must be proportionate. That is, they must offer a reasonable hope of benefit and not impose excessive burdens on individuals, families, or the community. The measures enacted during the COVID-19 pandemic are not proportionate. Restrictions on family and religious activities are disproportionate to the benefit they provide, particularly to the extent that they obstruct the Church in its duty to tend to the health of souls and salvation of its members.
16
Benitez, Siobhan. "Richness, Fatness, and Salvation: The Movement of the Holy Spirit in the Blessings of the Holy Oils and Consecration of the Chrism during the Chrism Mass." Horizons 46, no. 1 (April 17, 2019): 1–23. http://dx.doi.org/10.1017/hor.2019.1.
Full textAbstract:
During the Chrism Mass of Holy Thursday, when the oils of the sick and of the catechumens are blessed and the chrism is consecrated, the whole church assembles to celebrate these symbols of the human journey to God. That the oils and balsam used in the rite are derived from creation signifies the role of creation (specifically nonhuman creatures) in salvation. Indeed, the holy oils, fashioned from creation and blessed and consecrated before the whole church, are destined to mark and enable the journey of human beings toward union with God through the church. The consecration of the chrism is considered the foundation of all other blessings in the church, making it an appropriate lens to consider the relationship among creation, the church, and salvation. These prayers of blessing and consecration during the Chrism Mass indicate the movement of the Holy Spirit in creation, drawing human beings into heaven.
17
Supady, Jerzy. "Nursing care organizations in Western Europe from the 16th to 18th centuries." Health Promotion & Physical Activity 6, no. 1 (April 4, 2019): 8–10. http://dx.doi.org/10.5604/01.3001.0013.1520.
Full textAbstract:
From the 16th to 18th centuries in Western Europe care and nursing institutions for the sick were created by the faithful of the Catholic Church. The greatest successes in that field were achieved by three persons: Juan de Dios, Camillo de Lellis and Vincent de Paul. They established charity, care and nursing congregations, orders and convents which conducted wide charity activities in Europe before the French Revolution.
18
Sibarani, Rumantoh. "Pendampingan Pastoral Kepada Lanjut Usia di HKBP Letare Ciledug." Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (April 5, 2021): 97–119. http://dx.doi.org/10.46974/ms.v1i2.10.
Full textAbstract:
ABSTRACT
Pastoral Care For Elderly at The Church of HKBP Letare Ciledug.
This research is intended to give attention to elderly members of the church at the HKBP Letare Ciledug. HKBP Letare Ciledug is only 11 years old, but many of it’s members are elderly. Seen from an increasingly old age, physical and mental conditions that are declining, experiencing many crises and problems. The elderly crave ther ettention of those closest to them, especially from the church.
The authors conducted research and want to provide servis through pastoral assistance that is sustaining and nurturing. The function of sustaining is to help elderly people who are sick or injured in order to survive overcoming the conditions experienced. Function of nurturing is to help the elderly develop the potential given by God to overcome the problems.
Sampling was carried out for five elderly members of the church at the HKBP Letare Ciledug. The five members of the congregation interviewed represented the elderly congregation, having different struggles and problems, but had the same problem: limited mobility and activity due to illness and an aging body. This struggle has not been touched by Church service.
With pastoral care services, through sustaining and nurturing, whic is done in the form of Group Counseling, by : Ministry of Word and Sacrament, Sermons, Prayer and Whorship, able to help elderly to mature and accept their life problems. In the future, church services to the elderly will develop and advance in the church of HKBP Letare Ciledug.
19
Supady, Jerzy. "The development of nursing care of the sick in Western Europe in the 18th and the first half of the 19th centuries." Health Promotion & Physical Activity 6, no. 1 (April 5, 2019): 24–28. http://dx.doi.org/10.5604/01.3001.0013.1552.
Full textAbstract:
The Enlightenment ideology and the French Revolution had a very negative impact on the activities of religious congregations in respect of nursing care of the sick in hospitals in the 18th century. Emperor Napoleon I attempted to improve the existing situation by restoring the right for nursing care to nuns. In the first half of the 19th century, in Germany catholic religious orders had the obligation to provide nursing care and in the 30’s of the 19th century the Evangelical Church also joined charity work in hospitals by employing laywomen, i.e. deaconesses.
20
Sihombing, Roma. "PASTORAL KONSELING BAGI ORANG SAKIT." Jurnal Teologi Cultivation 3, no. 2 (December 18, 2019): 89–98. http://dx.doi.org/10.46965/jtc.v3i2.270.
Full textAbstract:
AbstractHuman life which is very complex with all its activities adds to the problems that must be faced which tend to plunge into pain and stress. The servants and administrators of the church today are not only required to be able to deliver the word of God, but also must be able to provide pastoralcounseling services. This study aims to examine and understand howpastoral counseling is for the sick. The method used is a qualitative methodor library research, with the research strategy analyzing various literatures related to the title of this paper. This research found, how pastoral counseling for sick people, so they can be helped and recovered from the disease they experienced. Services can be done in various ways such as, door-to-door visits, face-to-face meetings, which are carried out by thecounselor by: understanding (understanding attitude of the counselor), andResponding (giving constructive responses). Pastoral counseling for the sickwill be better if we remember that counselors take part in the work of Godand his body in this world to penetrate the isolation and alienation of thesick. Therefore, pastoral counseling will be better if we remember that thefocus of pastoral care is the person we are accompanying.Keywords: Pastoral Counseling, the Sick
21
Aftyka, Leszek. "CHARITY OF THE CATHOLIC CHURCH IN MEDIEVAL POLAND." Mountain School of Ukrainian Carpaty, no. 19 (November 27, 2018): 23–25. http://dx.doi.org/10.15330/msuc.2018.19.23-25.
Full textAbstract:
Charity in the Christian tradition is a voluntary form of care and help, which consists in material support provided by wealthy people to the weak, poor and helpless.
The article discusses the most important form so institutional assistant ce provided by clergy, religious or dears, confraternities and corporations - guilds. In the Middle Ages, the greatest social problems were poverty, begging and vagrancy. The actual guardian of the poor was the bishop, where he was obliged to collect funds "provided by the faithful members during the monthly services, from the Sunday collection and imposed penitential penalties. All lay people who performed this task by giving alms to the needy were obliged to provide basic help to their neighbours.
Very important institutions that helped the needy were monasteries, especially those that had their own agricultural economy. Their duties included providing a one-off accommodation and a modest meal for travelers. The monks regularly supported local poor people, often playing the role of seasonal employers, e.g. during the harvest season.
Various fraternities and corporations – guilds were created in medieval cities. From their members they required observance of moral principles and the provision of Christian love to their fellow men. From the collected contributions, as well as from fines for breaking corporate rules or privileges, a fund for charity was created.These organizations were created primarily by craftsmen. One of the most important goals was to care for old and sick members, as well as their decent burial. Some corporations had their own hospitals and shelters.
22
Warzeszak, Józef. "Benedict XVI’s Participation in the Ecumenical Dialogue with the Orthodox Church." Teologia w Polsce 14, no. 1 (September 25, 2020): 68–88. http://dx.doi.org/10.31743/twp.2020.14.1.04.
Full textAbstract:
The author of this article presents the involvement of Benedict XVI in the ecumenical dialogue with the Eastern Orthodox Church as a whole based on speeches, declarations and homilies delivered to representatives of this Church. Undoubtedly, it is significant. As a pope, he encouraged this dialogue by his authority, fraternal treatment filled with friendship and love, meetings, communal prayer and teaching. He overcame various difficulties and contributing to the progress of this dialogue. He emphasized joint theological research, because without the unity of faith there is no complete and visible unity. As always – as the theologian and as the Prefect of the Congregation for the Doctrine of the Faith – he taught that common celebration of the Eucharist could take place only in full unity: when will it happen? It is God’s gift for which we have to pray and work at the same time: to evangelize together, to resist ideologies hostile to Christianity and humanity, to care for peace and justice among Christians and followers of other religions, and to cooperate in charitable work for the poor, the sick and the needy.
23
Rybachok, Oksana Aleksandrovna. "August 9 — the day of the Great Martyr Panteleimon, the holy healer." Spravočnik vrača obŝej praktiki (Journal of Family Medicine), no. 9 (July 12, 2021): 78–80. http://dx.doi.org/10.33920/med-10-2109-10.
Full textAbstract:
On August 9, Orthodox Christian churches celebrate the day of remembrance of one of the most revered saints - the Great Martyr Panteleimon. Panteleimon the healer - under this name we know the saint who provides all kinds of support to doctors and contributes to the recovery of the sick. His veneration in the Russian Orthodox Church dates back to the twelfth century, when Prince Izyaslav placed the image of Panteleimon on his battle helmet. Born into the family of a noble pagan, the young man lost his mother early and was raised by his father, who decided to teach his son the art of healing. Having met the Christian Ermolai, who was in exile and guarded the secret of his religion, the young doctor was baptized. This happened after seeing the body of a dead boy bitten by a snake on the street of the city, whom Panteleimon was able to bring back to life by the power of prayer.
24
Dwi Kristantyo, Apolos. "Healing Ministry Pada Masa Pandemi Covid 19 Sebagai Salah Satu Bentuk Pelayanan Pastoral Gereja Yang Mendesak di Indonesia Pada Masa Kini." Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 2, no. 1 (August 17, 2021): 20–35. http://dx.doi.org/10.46974/ms.v2i1.7.
Full textAbstract:
Abstract: This article aims to describe the healing ministry as a form of urgent pastoral care during the Covid 19 pandemic. This search aims to find concepts or forms of healing ministry in the Bible and the thoughts of the scholars about church healing services. That since the beginning of 2020 until now, many people have been exposed to the covid 19 virus, making them sick, difficult and suffering. This situation calls the church to perform healing ministries. Abstrak: Artikel ini bertujuan untuk menggambarkan tentang healing ministry atau pelayanan kesembuhan sebagai salah satu bentuk pelayanan pastoral yang mendesak pada masa pandemi Covid 19. Penelusuran ini bertujuan untuk menemukan konsep atau bentuk-bentuk pelayanan kesembuhan dalam Alkitab dan pemikiran-pemikiran para ahli tentang pelayanan kesembuhan gereja. Bahwa sejak awal tahun 2020 hingga kini, banyak masyarat yang telah terpapar viruis covid 19, sehingga sakit, susah dan menderita. Keadaan yang demikian ini memanggil gereja untuk melakukan pelayanan kesembuhan.
25
Sirait, Pdt Paulina Herlina Norayanti. "Sampai Maut Memisahkan kita ? (Tafsir Matius 19:3-12 Diperhadapkan dengan Keberpihakan Gereja Terhadap Istri Korban KDRT)." Jurnal Teologi Cultivation 4, no. 2 (January 22, 2021): 132–51. http://dx.doi.org/10.46965/jtc.v4i2.320.
Full textAbstract:
Till Death do us part?(Interpretation of Matthew 19:3-12 Faced with the Partisanship of the Church Against the Wife of the Victim of domestic violence)ABSTRACT Actually, the happy marriage of the coveted all pairs when beginning a commitment to bind themselves in marriage, accompanied by a promise to be loyal to live together in all situations: hard – fun, sick – healthy, poor – rich, until the end of life. But in fact, problems in the marriage are increasingly complex. The problems of the household that is increasingly complicated solved, contribute to the cause of the high divorce rate.HKBP as a protestant church in Southeast Asia uphold the integrity of the marriage of the citizens of his congregation, and impose strict regulations against the case of divorce, founded on the Word of God in the Bible: What God has joined together, let not man put asunder, except for sexual immorality (Matthew 19:6, 9). The problem is, there are certain cases in marriage not because of adultery, but has led to the loss of the existence of the marriage, such as acts of domestic violence that occur repeatedly and chronically, but not applicable as an excuse to allow the occurrence of divorce.This Paper assesses the return of Matthew 19:3-12 for the divorce, which faced up to the alignments of the church against victims of domestic VIOLENCE. With the interpretation of the more comprehensive, the church will bring news of liberation for women oppressed in a marital situation which is difficult.TAGS: Marriage, Divorce, domestic Violence, HKBP
26
Prior, John Mansford. "IMIGRAN DAN PERANTAU YANG “GAGAL” DAN PULANG KAMPUNG: Sebuah Firman yang Membangkitkan dari Kitab Rut." Jurnal Ledalero 14, no. 2 (November 5, 2015): 287. http://dx.doi.org/10.31385/jl.v14i2.19.287-305.
Full textAbstract:
This essay details how an “intuitive reading” of the Book of Ruth by a group of HIV carriers from Flores island, Indonesia, renewed their faith. The men caught the virus as economic migrants and then proceeded to give it to their wives on returning home sick. Rejected by family and by many members of the clergy, they have formed their own support group. Coming from the interior, most were not regular church goers before contacting the virus. Some years ago they began reading the Scriptures regularly once a month. They easily identified with Naomi and Ruth, with their failed migration, and with the tactics they were forced to use in order to survive on returning to Bethlehem. Members of the HIV support group, largely unsupported by the institutional Church or by their extended families, have discovered in reading the Bible together a liberating Word that has rekindled a deep personal faith in the God of compassion.
Kata-kata kunci: HIV, perantau, migran, ODHA, Support Group, Syering, Kitab Suci, Rut.
27
Antoshchenko, Aleksandr V. "‘Living in Sick Europe is Spiritually More Interesting than in Healthy and Well-fed America’: A.V. Kartashev’s Letters to E.I. Novitskii, 1948–1951." Historia provinciae – the journal of regional history 4, no. 4 (2020): 1257–301. http://dx.doi.org/10.23859/2587-8344-2020-4-4-5.
Full textAbstract:
This publication includes letters from Anton V. Kartashev, a renowned historian, a professor at St. Sergius Orthodox Theological Institute (Institut de théologie orthodoxe Saint-Serge) in Paris, sent to his friend Evgenii I. Novitskii, who had moved from France to the USA not long before. In the introduction, the publisher describes the context, in which the letters were written, which makes it possible to better understand their meaning and value as a historical source. The letters characterize Anton Kartashev’s attitude of towards the idea of reuniting Russian Orthodox parishes in emigration, which were under the jurisdiction of different church organizations. The historian considered it possible to unite them under the seniority of Metropolitan Anastasii (Gribanovskii) and under the jurisdiction of the Patriarchate of Constantinople but doubted the fulfilment of this possibility due to the accumulated canonical contradictions. Particular attention is paid to the relations between the Russian Exarchate in Western Europe and the Russian Orthodox Greek Catholic Church in the United States, as well as the possibility of educating graduates of St. Tikhon’s Theological Seminary (Pennsylvania) at the institute. In addition to the information about the persons and events mentioned in the correspondence, the commentary includes fragments from letters of the historian’s wife, Pavla P. Kartasheva, which reveal the nuances of what was sometimes only briefly reported by her husband. Among the latter there are the demarcation between the generations of “fathers” and “sons” at the institute, which led to the departure of young professors to America, and the trip of the Kartashevs to Italy.
28
Kim, Myung Yong. "Ohn Theology (Holistic Theology)." Evangelische Theologie 75, no. 5 (October 1, 2015): 366–85. http://dx.doi.org/10.14315/evth-2015-0507.
Full textAbstract:
AbstractThe theology that had the broadest and strongest influence in Korea was the fundamentalist theology, with HyungRyong Park being the representative figure. Yet Korean theology did not remain in fundamentalism. Cho developed a theology of life different from that of soul-focused fundamentalist theology, and this is seen clearly in his theology of three-fold blessing. He spread a theology that gave hope to the sick and poor in Korea and planted the Yeoido Church that eventually became the largest in the world. However, Cho’s theology has not developed into the theology of the kingdom of God that saves society and history. Minjung Theology, which appeared in the mid-1970, was a theology that fought for justice and democracy. It finally drove out dictatorship and left a major historical achievement of establishing democracy in Korea. A considerable number of Minjung theologians were actively involved in the center of the politics during President Daejung Kim’s administration. However, lacking the doctrines of trinity and atonement and teaching self-salvation, it failed to take root in Korean Churches. Ohn Theology derives from 130 years of Korean theology: it merged out of Park’s soul- and church-centered theology, Cho’s theology of life, and the Korean Minjung Theology’s historical responsible theology, and it blossomed at what is currently Presbyterian University and Theological Seminary. It was based on Luther and on Calvin's Reformed theology and strongly influenced by European theologians like Karl Barth and Jürgen Moltmann as well as the prominent Korean theologian, JongSung Rhee.
29
Simatupang, Jaka Pranata. "TEKNIK PERMAINAN IMPROVISASI KEYBOARD PADA LAGU KIDUNG JEMAAT NO. 375 “SAYA MAU IKUT YESUS” DI GEREJA HKI HUTAGURGUR." Areopagus : Jurnal Pendidikan Dan Teologi Kristen 18, no. 1 (March 1, 2020): 39–47. http://dx.doi.org/10.46965/ja.v18i1.103.
Full textAbstract:
The purpose of this research is to add insight into the playing of keyboard instruments and what techniques can be used in playing the keyboard one of them improvised music playing techniques by playing music in whorship in the Church. The benefits of the research to explain the technique of improvised keyboard music playing in the accompaniment of processional worship at the HKI Curch Hutagurgur. Applied to this improvisation technique using the song of the Curch numbre 375 “I Want To Follow Jesus” during the procession worship at the HKI Curch Hutagurgur. The study uses qualitative research that makes direct observations and gets information from several related source. The author lifts the song “I Want To Follow Jesus”and apply it through a keyboard instrument using an improvised playing music to add some melodies that are not in the original song sheet so that the atmosphere of entering the Church is more enjoying the music. The method used for this improvised music playing yechnique through melodi scale and chord transfer called chord bridges to go to the next chord on the song I Want To Follow Jesus. In improvised playing dont have to match the writen scores, because improvisation is a spontaneous idea that is created directly unconciously and without planed.The information contained in this thesis is the method using and appliying improvised playing techniques through stages wich is explained in playing music especially in the field of instruments keyboard in the use of improvisation first know the song that will be played to in the playing of improvisation more broadly in playing the melodies wich increase through the idea appear alone on the chord song moves. Perferably inside the Church player is sick of having to practice more in music playing techniques espesially on keyboard instruments because in aChurch instrument the most importaint keyboard in accompanying Church worship.
30
Kupidonov, V. "TO QUESTIONS OF MODERN GYNECOLOGY." Journal of obstetrics and women's diseases 5, no. 9 (August 27, 2020): 772–94. http://dx.doi.org/10.17816/jowd59772-794.
Full textAbstract:
Terrillon's clinic is located in one of the huge buildings of the Salpetrire hospital, located parallel to each other and enclosed in a quadrangle by one high wall. In the intervals between them (in the courtyards) there are parks and smaller buildings, for example: a church, an auditorium, an electrotherapy room, a reception room for patients, etc. In parallel large buildings, wide passages are arranged, through which the courtyards communicate with each other. Old buildings and, probably, as a result of rare renovations, appear from the outside smoky and gloomy. In general, all the old hospitals in Paris in their gloom and isolation are more like prisons than hospitals. However, the inside of the ward for the sick is kept very clean.
31
McTavish, James. "The Pediatrician as Prophet." Linacre Quarterly 87, no. 1 (November 13, 2019): 43–52. http://dx.doi.org/10.1177/0024363919885805.
Full textAbstract:
In the gospels, Jesus got angry with his disciples because they were hindering the children from coming to him. When the disciples tried to turn them away, Jesus said “Let the children come to me” (Matt 19:14). Our Lord spoke out on behalf of the little ones at a time when they were generally despised and ignored by society. The gospels also record specific instances of Jesus healing very sick children (see Mk 5: 22-44, 35-42). In continuing the healing ministry of Jesus today, pediatricians continue to work for the welfare of many neglected children and continue to be the voice of the voiceless. Collectively as a profession, pediatric doctors have a voice that people will listen to, and they can have an important say in some problematic issues regarding children in our world of today. Summary: Our Lord healed sick children, and pediatricians carry on his same mission today. From their very baptism, Catholic pediatricians are asked to share in the prophetic mission of the Church. Pope Francis stated that all the baptized are “agents of evangelization.” There are various areas where pediatricians can advocate on behalf of suffering children. The individual and collective voices of pediatricians can be a powerful force for change in society.
32
Motušić, Eugen. "Porušena crkva Rođenja Blažene Djevice Marije u Silbi." Ars Adriatica, no. 4 (January 1, 2014): 347. http://dx.doi.org/10.15291/ars.508.
Full textAbstract:
It is known that the Church of the Nativity of the Blessed Virgin Mary at Silba was demolished in 1828 so as to provide the necessary building material for the completion of the new parish church which inherited the dedication from the old one. As we learn from the archival records, the demolition was authorized by the Archbishop of Zadar Josip Nowak who stipulated that the Franciscan Church of Our Lady of Carmel would function as the local parish church while the new one was being built. All that remains from the old church today is the bell tower which continued to be used by the new parish church. It is obvious from the schematic ground plan and the dimensions of the demolished church, recorded in the now lost document from the parish church archive, that it was a single-nave longitudinal structure with a rectangular sacristy to the east, two shallow chapels extending from the lateral walls and a porch of the lopica type (resembling a loggia) at the front which abutted onto the corner of the bell tower with its own south corner. Apart from the high altar, placed against the back wall, the church had three pairs of side altars. The analysis of the canonical visitations carried out during the second quarter of the seventeenth century demonstrates that the church, recorded for the first time in 1579, was a modest building in which the oil for the anointment of the sick was being kept because the local parish church of that time, dedicated to St Mark, was too far from the village. The church was provided with five side altars put up by the more distinguished individuals and members of the lay fraternities the most prominent of which was that of Our Lady of the Rosary after which the church was called by eighteenth-century locals. Based on the analysis of the 1670 visitation of Archbishop Evangelisto Parzaghi who described the renovation during which certain altars changed their places, the article argues that the church was completed just before this visit. The bell tower was mentioned as a campanile for the first time in 1678.By means of comparative analysis, it can be established that the Church of the Nativity of the Virgin at Silba belonged to the same architectural type as a large group of simple yet spacious churches which were built in rural communities along the east Adriatic coast by local masters during the seventeenth and eighteenth centuries. The activity of such masters on the island of Silba is corroborated by contemporary birth, marriage and death records as well as a number of monuments such as a tombstone in the Church of St Mark and the door lintel in the house of master builder Franić Lorencin (1660), both of which depict building and carving tools. The analysis of the land registry maps and topographical drawings of 1824 and 1833 shows that the church’s south wall, to the east of the chapel of Our Lady of the Rosary, was laid in a different direction compared to that of the rest of the wall, indicating that this portion belonged to an earlier layer of the building which, judging from everything, seems to have been medieval. Therefore, the wall was widened and extended towards the west during the rebuilding documented in the visitation of 1670. This possibility, which a future excavation of the site ought to be confirm, is strengthened by the frequency of such alterations as can be seen on the seventeenth- and eighteenth-century churches on the island of Ugljan and in particular on the Church of St Lawrence at Lukoran, built in 1632, which is the best example of that architectural type.Another feature of these churches is the lopica-type porch which stands out as an architectural element typical of Istria and the Quarnero gulf to which, geographically speaking, the island of Silba gravitates. The lopica porch of the Church of the Nativity at Silba had a particularly elongated plan and featured two symmetrical sets of three supports and an axial main entrance into the porch, that is, the church. It is unlikely that the porch was added prior to the late seventeenth century because during that time, Silba was exposed to the raids of the Turkish pirates who threatened it directly. It is certain that the bell tower was used for defensive purposes and the addition of a porch would have diminished its importance as a fortification structure and hampered the visual communication with the entrance to the church.The examination of the architecture of the bell tower revealed two different building phases: an earlier one which included the body of the bell tower and a later one which saw the addition of the pyramidal structure together with a shallow square drum. In its original form, the bell tower had a compact body featuring a round-headed opening at the centre of each side of the two topmost storeys. Their stylistically undefined morphology corresponds to modest bell towers which were built in this area from the late sixteenth to the eighteenth century. The original pyramidal top had to be dismantled in 1858 due to wear and tear and it was replaced by the present one which has oval openings at the bottom of each side of the drum. This structure is almost identical to the top of the bell tower of the Church of Our Lady of the Rosary at Preko on the island of Ugljan which was built in 1844.Based on the archival records, the article also establishes that the substantially repainted image of the Virgin and Child with SS Mark and Matthew, today at the high altar of the parish church, was originally larger. It was the object of ex-voto veneration and numerous offerings had been placed in its glass case. The painting was cropped so that it could be inserted into the niche of the marble altar piece designed by Ćiril M. Iveković (1898) which meant the loss of the two evangelists. According to the preserved contract and drawing, the lower part of the altar was set up in 1860 by Giovanni dalla Zonca, an altar maker from Vodnjan, and it featured the still preserved wooden statues of SS Peter and Paul which are dated to the mid-seventeenth century on the basis of their stylistic features. Therefore, it can be concluded that painting and the statues were taken from the high altar of the demolished church.
33
Frøysaker, Tine. "Seventeenth-Century church paintings of Gottfried Hendtzschel: technical examination and church records." Studies in Conservation 43, sup1 (January 1, 1998): 180–84. http://dx.doi.org/10.1179/sic.1998.43.supplement-1.180.
Full text
34
Banos Sanchez-Matamoros, Juan, and Warwick Funnell. "War or the business of God." Accounting, Auditing & Accountability Journal 28, no. 3 (March 16, 2015): 434–59. http://dx.doi.org/10.1108/aaaj-01-2014-1588.
Full textAbstract:
Purpose – The purpose of this paper is to establish the importance of accounting in the management of Spanish military hospitals by the St John’s Order (SJO) of the Roman Catholic Church in the eighteenth century, a time of crisis between the Church and the State. The sacred mission of the Order required that they had a significant role outside the Roman Catholic Church in the care and treatment of the sick and infirm which required them to establish hospitals throughout Spain and across the lands that it had conquered. The study establishes that accounting played a key role in ensuring the success of the unconventional commercial relationship between the SJO and the government and the military. Design/methodology/approach – Niebuhr’s typology is used to help understand how accounting practices were consistent, indeed essential, expectations of the sacred mission of the SJO and not something which represented a denial of the Order’s religious beliefs. The paper relies primarily on documents and other material located in Spanish archives. Findings – The SJO accepted that secular accounting and accountability processes were relevant to their search for God’s love and to showing this love to others. The need for the Order to be accountable to the State was not regarded as profane and antithetical to their religious beliefs. Adopting Niebuhr’s typology of religion and society, this study concludes that the Order was an extraordinary example of Christ the transformer of the culture. Originality/value – This study recognises the need to deepen the understanding of the way in which accounting practices have often played a critical role in the activities of religious organisations by examining an extraordinary example of one organisation which was engaged in an unusual, ongoing, highly complex commercial relationship with the Spanish State.
35
Hilliard, Marie. "The Gift of the Apostolic Pardon." Ethics & Medics 45, no. 8 (2020): 3–6. http://dx.doi.org/10.5840/em20204584.
Full textAbstract:
Meeting the right of the faithful to receive the sacraments can be difficult, especially during the COVID-19 pandemic. The Church needs opportunities to minister to the faithful, especial when there is a danger of death. Remission of sins is of vital importance in these cases. To gain a plenary indulgence, three specific conditions must be met: sacramental confession, Eucharistic communion, and prayer according to the Holy Father’s intentions. A special kind of plenary indulgence, the apostolic pardon, is administered to someone who is in danger of death. It is advantageous because it can be done without making physical contact with the sick or impaired, but also because in times of great need, an apostolic pardon can be prayed for in absence of a priest. Family members and health care professionals can help a patient pray for the apostolic pardon even if he or she is not fully conscious.
36
Mitchell, Louise A. "A Brief History of Catholic Bioethics." Ethics & Medics 41, no. 7 (2016): 3–4. http://dx.doi.org/10.5840/em201641714.
Full textAbstract:
The foundations of modern Catholic bioethics were laid with the teachings of Christ, especially in the example He set as the Divine Physician and through the parable of the Good Samaritan. The Church thus cared for the sick and built hospitals for two thousand years before adopting a definite bioethical focus. Equally important for Catholic bioethics, especially in clinical practice, was the development of the Ethical and Religious Directives for Catholic Health Care Services. They are based on the Ethical and Religious Directives for Catholic Hospitals, which were first published by the Catholic Hospital Association in 1948, revised in 1955, and revised and adopted by the United States Catholic Conference in 1971. Secular bioethics split from theology and metaphysics in favor of the rationalism and humanism which developed out of Enlightenment thought, whereas Catholic bioethics continued its own development, keeping both its theological and its metaphysical roots.
37
Kirby, Torrance. "“The Charge of Religion Belongeth unto Princes”: Peter Martyr Vermigli on the Unity of Civil and Ecclesiastical Jurisdiction." Archiv für Reformationsgeschichte - Archive for Reformation History 94, no. 1 (December 1, 2003): 161–93. http://dx.doi.org/10.14315/arg-2003-0104.
Full textAbstract:
ZUSAMMENFASSUNG Untersucht wird eine Kontroverse um das Fasten, die in England im Herbst 1562 ausgetragen wurde und die den Klerikern der englischen Staatskirche deutlich werden ließ, wie stark das elisabethanische „church settlement“ Elemente katholischer Frömmigkeit aufrechterhielt. Daher bemühten sich die calvinistisch Denkenden unter den Kleriker der Church of England in der Kontroverse mit John Sanderson einerseits, die Wichtigkeit des Fastens hervorzuheben, andererseits, sich von der katholischen Praxis mit ihren Vorschriften und Verboten zu distanzieren.
38
Tinambunan, Edison R. L. "Formasi Berkelanjutan: Membermaknakan Kekinian Imamat." Studia Philosophica et Theologica 21, no. 1 (May 4, 2021): 24–44. http://dx.doi.org/10.35312/spet.v21i1.295.
Full textAbstract:
To be a priest, a candidate should study philosophy and theology for more or less seven years of duration which is called Initial Formation, which emphasize four dimensions, which are human being, spiritual, intellectual and pastoral. These dimensions are built up at formation house and college. If Initial Formation is passed through, the candidate is anointed to be a priest and he is ready as in persona Christi for pastoral service who has responsibility and duty in the church and the world. For this service, the priest needs a formation for long his priesthood which is called Ongoing Formation. The dimension which is emphasized at Initial Formation is also given in his priesthood with contents combined by pastoral service and stages of priest, which are junior, middle ages, advanced years and retired or sick. The intention of Ongoing Formation is to support the priesthood for the long life of a priest in order to always embody him with the Great Pastor in life and pastoral service.
39
Barentsen, Jack. "Introducing Practical Theology: Mission, Ministry, and the Life of the Church; Liquid Ecclesiology: The Gospel and The Church." European Journal of Theology 29, no. 1 (December 1, 2020): 99–101. http://dx.doi.org/10.5117/ejt2020.1.025.bare.
Full textAbstract:
ZUSAMMENFASSUNGPete Ward präsentiert seine Vision für praktische Theologie als flüssige Ekklesiologie, die in der flüssigen Art verwurzelt ist, in der die Trinität in der Kirche und der Welt lebt und sich bewegt. Ihre Bewegungen lassen sich nur durch die Kombination von textueller und empirischer Forschung erkennen. In der Introduction bespricht Ward Hauptbereiche der praktischen Theologie in leicht verständlicher Sprache. Seine Liquid Ecclesiology präsentiert eine detaillierte theologische Darstellung sowie eine faszinierende Fallstudie der evangelischen Bewegung.SUMMARYPete Ward offers his vision for practical theology as liquid ecclesiology, rooted in the liquid ways in which the Trinity lives and moves within the Church and the world. Its movements can be discerned only by combing textual and empirical research. Ward’s Introduction reviews major areas of practical theological debate in accessible language; his Liquid Ecclesiology offers an in-depth theological account along with a fascinating case study of the evangelical movement.RÉSUMÉPete Ward présente sa vision de la théologie pratique comme une « ecclésiologie liquide », enracinée dans la manière liquide dont la Trinité vit et se meut au sein de l’Église et du monde. Ses mouvements ne peuvent être discernés qu’en combinant des recherches textuelles et empiriques. L’Introduction considère les principaux débats de théologie pratique dans un langage accessible. Son ouvrage intitulé Liquid Ecclesiology offre un récit théologique approfondi ainsi qu’une étude de cas fascinante du mouvement évangélique.
40
Barentsen, Jack. "Introducing Practical Theology: Mission, Ministry, and the Life of the Church; Liquid Ecclesiology: The Gospel and The Church." European Journal of Theology 29, no. 1 (December 1, 2020): 99–101. http://dx.doi.org/10.5117/ejt2020.1.025.bare.
Full textAbstract:
ZUSAMMENFASSUNG Pete Ward präsentiert seine Vision für praktische Theologie als flüssige Ekklesiologie, die in der flüssigen Art verwurzelt ist, in der die Trinität in der Kirche und der Welt lebt und sich bewegt. Ihre Bewegungen lassen sich nur durch die Kombination von textueller und empirischer Forschung erkennen. In der Introduction bespricht Ward Hauptbereiche der praktischen Theologie in leicht verständlicher Sprache. Seine Liquid Ecclesiology präsentiert eine detaillierte theologische Darstellung sowie eine faszinierende Fallstudie der evangelischen Bewegung. SUMMARY Pete Ward offers his vision for practical theology as liquid ecclesiology, rooted in the liquid ways in which the Trinity lives and moves within the Church and the world. Its movements can be discerned only by combing textual and empirical research. Ward’s Introduction reviews major areas of practical theological debate in accessible language; his Liquid Ecclesiology offers an in-depth theological account along with a fascinating case study of the evangelical movement. RÉSUMÉ Pete Ward présente sa vision de la théologie pratique comme une « ecclésiologie liquide », enracinée dans la manière liquide dont la Trinité vit et se meut au sein de l’Église et du monde. Ses mouvements ne peuvent être discernés qu’en combinant des recherches textuelles et empiriques. L’Introduction considère les principaux débats de théologie pratique dans un langage accessible. Son ouvrage intitulé Liquid Ecclesiology offre un récit théologique approfondi ainsi qu’une étude de cas fascinante du mouvement évangélique.
41
Starodubcev, Tatjana. "Physician and miracle worker. The cult of Saint Sampson the Xenodochos and his images in eastern Orthodox medieval painting." Zograf, no. 39 (2015): 25–46. http://dx.doi.org/10.2298/zog1539025s.
Full textAbstract:
Saint Sampson, whose feast is celebrated on June 27, was depicted among holy physicians. However, his images were not frequent. He was usually accompanied with Saint Mokios (in Saint Sophia in Kiev, the Transfiguration church in the Mirozh monastery and the church of the Presentation of the Holy Virgin in the Temple in the monastery of Saint Euphrosyne; possibly also in Saint Panteleimon in Nerezi and Saint Demetrios in the village of Aiani near Kozani; furthermore, in the church of Saint Nicholas in Manastir and, afterwards, in the katholikon of the Vatopedi monastery). In a later period, he was usually shown in the vicinity of Saint Diomedes (in the churches of Saint Achillius in Arilje, Saint George in the village Vathiako on Crete, Saint Nicholas Orphanos in Thessaloniki, the Annunciation in Gracanica, the narthexes of the Hilandar katholikon and the church of the Holy Virgin in the monastery of Brontocheion at Mistra, the katholicon of the Pantokrator monastery and the church of Saint Demetrios in Markov Manastir). There are no substantial data regarding the identity of the saints depicted next to him in the metropolitan Church of Saint Demetrios at Mistra, while in a number of cases the image of the saint shown next to him has not been preserved (e.g. Saint Irene in the village of Agios Mamas on Crete, Gregory?s Gallery in the church of Saint Sophia in Ohrid and the church of the Holy Virgin (Panagia Kera) near the village Chromonastiri on Crete). On the other hand, in the church of the Holy Virgin in Mateic, Saint Sampson is, exceptionally, depicted among bishops, while in the church of the Holy Archangels in Prilep and the chapel of the Holy Anargyroi in Vatopedi, he is, as usual, surrounded by holy physicians but his mates are not featured - neither Saint Mokios, not Saint Diomedes. The earliest known commemorative text dedicated to him is the extensive hagiography - Vita Sampsonis I, composed in the seventh or the early eighth century. Other hagiographies, which mostly date from the tenth century, are completely based on the earlier writing. Such a composition can be found in the Synaxarion of the Church of Constantinople. In the extensive text (Vita Sampsonis II), Symeon Metaphrastes added a part that included detailed descriptions of a number of posthumous miracles, mostly healings; all these events are also mentioned in the short Hagiography. Finally, in the late thirteenth century, Constantine Akropolites wrote the still unpublished Hagiography (Vita Sampsonis III), in which he presented an account of events from the later history of the Saint?s hospital. The hagiographies inform us that Sampson was a Roman by birth and a kin of Emperor Constantine. He inherited a fortune, which he distributed to the poor. Then, he departed for Constantinople, where he found a modest home. Patriarch Menas ordained him a priest. Relying on the medical knowledge, Sampson was saving the sick and he even cured Emperor Justinian from an incurable disease. For that reason, the Emperor found a large house, in which he established and fully equipped a xenon (hospital, ?????), whereas Sampson was appointed as the skeuophylax of the Great Church. The Blessed continued to work there until his death. His venerable leipsana, which rested in the church of Saint Mokios, constantly issued the cures. His feast was celebrated in the hospital founded by him. Long time had passed between the period in which the Saint had lived and the epoch in which his earliest hagiography was compiled. During that time, some events could have fallen into oblivion and accounts of other events could have been invented. Accordingly, the results of the researchers of Saint Sampson?s xenon?s history are valuable. The hospital was housed in Sampson?s home, where he provided not only health care, but also food and bed. It was presumably founded in the fourth century. The xenon was burned in the Nika riots in 532 and Emperor Justinian had it renovated and expanded. Based on some documents issued in the Empire of Nicaea, it may be concluded that the xenon had vast estates. The Crusaders first sacked it, to subsequently use it for their own needs, as they established the Order of Saint Sampson. The hospital soon received many properties in Constantinople and its environs, Hungary and Flanders. It seems that after the liberation of Constantinople, the activities of Saint Sampson?s hospital were ceased and that there was a monastery at its place in the Palaiologan period. Anyway, the reputation of its holy founder persisted throughout the thirteenth century. Constantine Akropolites wrote the already mentioned Hagiography, and in one of his letters he spoke of the Saint, who was also mentioned in a poem by Manuel Philes (died around 1345). In Constantinople, the veneration of Saint Sampson had two centres - the hospital named after him and the church of Saint Mokios, where his leipsana rested. According to the synaxaria of the Typikon of the Great Church and the Church of Constantinople, the feast dedicated to the Saint was celebrated at his xenon. The former text informs us that the service was held by the Patriarch, whereas Symeon Metaphrastes relates that the vigil on the eve of the feast took place over the relics in the church of Saint Mokios. The Patriarch celebrated the feast dedicated to Saint Sampson with hospital clergy in the church within the xenon, both mentioned by Metaphrastes. It was either this church or a shrine from a later period that housed the iconostasis noted down by Constantine Stilbes, an eyewitness of the Latin capture of the Byzantine capital. Written sources and archaeological finds are consistent in that the hospital was located between the churches of Saint Sophia and Saint Irene. However, the first excavations carried out at the site of the xenon were not properly documented, whereas archaeologists involved in further investigations could not rely on reliable data, though they carefully examined all finds. The question arises why Saint Sampson was at first usually depicted in the company of Saint Mokios, a presbyter who died a martyr?s death in Constantinople (May 11), and later, together with Saint Diomedes, the physician who died in Nicaea (August 16). Therefore, this paper briefly presents the hagiographies of the two saints and the churches in the Byzantine capital where their relics rested - the monastery of Saint Mokios, which did not exist in the mid-fourteenth century, and Saint Diomedes, which was counting its last days in the fourteenth century, reduced to a small monastery. Dobrynja Jadrejkovic (subsequently Antony, archbishop of Novgorod) noted down around 1200 that the saint?s stick, epitrachelion and robes were kept at the hospital of Saint Sampson, whereas in the church of Saint Mokios, under the altar, rested Saint Mokios and Saint Sampson. He also mentioned that water flew from the latter?s grave, as well as that the church of Saint Diomedes was near the Golden Gate and that the relics of Saint Diomedes rested there. However, the Russian pilgrims who visited Constantinople during the Palaiologan period mentioned neither Saint Sampson?s hospital, not the church of Saint Mokios, whereas the church of Saint Diomedes, but not his relics, was noted down only by an unknown traveller who described the pilgrimage undertaken between the late 1389 and the early 1391. The answer to the question of what happened to the leipsana that once laid in these churches is not possible to provide. The fate of the relics of Saint Sampson, previously kept in his xenon, is not known, nor is it known where the commemorations of the three saints were held in the capital during the Palaiologan period. Anyway, the depictions of Saint Sampson accompanied by Saint Diomedes - whose oldest examples are preserved in Arilje - indicate that the connection of these two priest-physicians had already begun by the time when the church was painted (1295/1296), but, judging by the available sources, the only evidence on the process is given by the paintings. Although Saint Sampson founded the hospital which was probably the oldest in Constantinople, and though his leipsana, kept in the church of Saint Mokios, had healing powers, while his relics in the xenon were visited by pilgrims, it seems that the respect for this saint in the Byzantine capital was not reflected in the frequency of his images among holy physicians: he was fairly rarely shown among them. As a matter of fact, the earliest representations of Saint Sampson originated from Constantinople. They can be found on lead seals made for the hospital in the second half of the sixth and during the seventh century. On the other hand, there is no any known preserved depiction of this saint in the mural decoration of the early churches. Accordingly, it may be assumed that the veneration of Saint Sampson was initially limited to Constantinople, and that it was only later, since the time when his short hagiography was included in the synaxarium and his extensive hagiography was written for the Metaphrastes?s comprehensive work, that it was adopted in other areas of the East Christian world. It may seem paradoxical that the preserved images of the Saint dating from the period when his xenon flourished are less numerous than those from the time when the hospital, in all probability, did not exist. It seems that after the liberation of Constantinople from Latin rule, Saint Sampson was earnestly honoured and that the believers frequented the monastery at the site of the old xenon, though the hospital did not exist anymore. The former assumption is corroborated by the writings of Constantine Akropolites and Manuel Philes, whereas the latter is supported by the coins from the Palaiologan period found in the sacral building within the complex that once belonged to Saint Sampson?s hospital. Although his miraculous leipsana rested in the church of Saint Mokios, the posthumous miracles of Saint Sampson, described in later hagiographies, mostly took place in his xenon, which housed the relics that were visited by pilgrims and where commemorative services dedicated to him were held. The veneration of the Saint was long fostered within the institution founded by him - the ancient hospital where trained doctors worked - i.e. it was nurtured between the reputation of medical skills based on secular knowledge and miraculous healings.
42
Blokhina, N. N. "To the history of «compassionate widows» activities and training in St. Petersburg and Moscow hospitals for the poor during the emperor Alexander I reign." Kazan medical journal 97, no. 2 (April 15, 2016): 306–10. http://dx.doi.org/10.17750/kmj2016-306.
Full textAbstract:
The article considers the «compassionate widows» activities and training at the beginning of the ХIХ century - the time of «Compassionate Widows’ Institute» formation in the Russian Empire. Empress Maria Fedorovna set up hospitals for the poor in St. Petersburg and Moscow, in each of which 200 patients in need of medical care were treated. Patients in the vast majority claimed to not only the close attention of the doctors who performed treatment at their time level, but also careful care. That is why in these hospitals quite many «khozhatyy» and «sidel’nitsa» worked. There should be quite intent control over them. In 1815, in St. Petersburg after a year of testing of «volunteered widows of the St. Petersburg Widows’ House», who cared for the sick at St. Petersburg hospital for the poor, after a solemn oath the title of «compassionate widow» was given to 16 of 24 widows. In January, 1818, Empress Maria Fedorovna ordered to engage «compassionate widows» to the patients care in the Moscow hospital for the poor, what was put into practice by this hospital main physician Kh.F. Oppel’. In the same year «compassionate widows» (two experienced and four under consideration) were taken to this hospital, sent to the two-week duty from Moscow Widow’s House. The probationary period lasted for a year, after which «compassionate widows» took the oath in the temple of the church. In the hospitals for the poor (in 1828 known as the «Marian») both in St. Petersburg and in Moscow «compassionate widows» who voluntarily devoted themselves to «look after the sick», were trained and instructed by clinicians. Evidence of «compassionate widows» extensive training in Moscow is a famous physician Kh.F. Oppel’ guidance «Guidelines and rules, how to look after the sick, for the benefit of everyone engaged in this duty, and in particular for compassionate widows, especially dedicated themselves to this title». This is the first Russian book, dedicated to the upbringing in female nursing staff the feelings of mercy and humanity when practicing their professional and civic duty. Kh.F. Oppels’ book is a remarkable historical and medical literary monument. It is the first medical guidance for the patients care, published in our country in Russian and addressed directly to the female medical staff.
43
LARSON, PIER M. "ENSLAVED MALAGASY AND ‘LE TRAVAIL DE LA PAROLE’ IN THE PRE-REVOLUTIONARY MASCARENES." Journal of African History 48, no. 3 (November 2007): 457–79. http://dx.doi.org/10.1017/s0021853707002824.
Full textAbstract:
ABSTRACTMalagasy speakers probably formed the single largest native speech community among slaves dispersed into the western Indian Ocean between 1500 and 1900. In the eighteenth-century Mascarenes, Malagasy parlers (dialects) served as a contact language, understood both by persons born in Madagascar and by those with no direct ties to the island. Catholic missionaries working in Bourbon and Île de France frequently evangelized among sick and newly disembarked Malagasy slaves in their own tongues, employing servile interpreters and catechists from their ecclesiastical plantations as intermediaries in their ‘work of the word’. Evangelistic style was multilingual, in both French and Malagasy, and largely verbal, but was also informed by Malagasy vernacular manuscripts of Church doctrine set in Roman characters. The importance of Malagasy in the Mascarenes sets the linguistic environment of the islands off in distinctive ways from those of Atlantic slave societies and requires scholars to rethink the language and culture history of the western Indian Ocean islands, heretofore focused almost exclusively on studies of French and its creoles.
44
Chornopyska, Victoria. "Blessed Klymentii Sheptytskyi as the authority of the UGCC: analysis of religious activity." Proceedings of Vasyl Stefanyk National Scientific Library of Ukraine in Lviv, no. 12(28) (January 2020): 11–26. http://dx.doi.org/10.37222/2524-0315-2020-12(28)-1.
Full textAbstract:
On the basis of a large array of archival documents and historiographical base, the activity of Klymentii Sheptytskyi as abbot of the Holy Assumption Univ Lavra is highlighted. The analysis of this suggests that the abbot Klymentii not only contributed to the restoration of the model of the convents of the Studio Charter, but thanks to the author’s messages and works became the charismatic law-maker of this model. The author found out that the monasteries of the studio, headed by the abbot Klymentii, were able to: consolidate the Ukrainian emigrants, resist the denationalization from both the Russian and Polish sides; to spread education among young people and children, which has influenced the process of education in the religious-patriotic spirit of the Eastern Galician society; to create religious and ecclesiastical periodicals and a network of monastic libraries, which played a significant role in the development of Christian and national ideas among the local population; revive sacred art, which greatly enriched the national culture; support and care for the vulnerable, including orphans, the sick and the poor. In the article it is proved that the activity of abbot Klymentii (Sheptytskyi), first, became an important factor and criterion of moral and spiritual enrichment of Ukrainians, secondly, is a clear statement that the GCC stood on the principles of Christian morality, national and cultural tolerance and upholding — religious interests of Ukrainian, and the monasteries of the Studio Charter became one of the greatest expressors, the guarantor of the realization of national and cultural interests of Ukrainians in Eastern Galicia. Keywords: Ukrainian Greek Catholic Church (UGCC), Klymentii Sheptytskyi, church-religious complex, clergy, repression, liquidation of the UGCC, soviet government.
45
Machalski, Jędrzej. "Działalność Zgromadzenia Sióstr Służebniczek Najświętszej Maryi Panny Niepokalanie Poczętej jako realizacja misyjnego posłannictwa Kościoła." Annales Missiologici Posnanienses, no. 25 (December 31, 2020): 133–45. http://dx.doi.org/10.14746/amp.2020.25.9.
Full textAbstract:
Since the apostolic times, the Church has continuously fulfi lled the invitation addressed by Jesus to his disciples: Go ye into all the world, and preach the Gospel to every creature (Mark 16:15). The Second Vatican Council, writing about the missionary nature of the Church, clearly emphasized the importance of the task of bringing the Good News to all people on Earth. This mission includes the activity of the Sisters Servants of the Holy and Immaculate Virgin Mary, a congregation founded by blessed Edmund Bojanowski. Although the congregation was not established with missionary work in mind, the fi rst Sisters left Poland as early as 1928, realizing the deep missionary awareness that had always been present in Bojanowski. Currently, the Sisters work almost on all continents, running schools and nurseries for children, serving the sick in clinics and hospitals, working for charity, parishes and pastoral care. The spring months faced the Sisters with the challenge of dealing with the covid-19 virus epidemic, which aff ected, among others, the functioning of the hospitals and schools run by the Sisters, putting many children in poor health at risk because of the conditions in which they live. The Sisters often added a request for prayer and support to the current news published on the Internet. Although due to the epidemic, the departures of volunteers became impossible, many people of good will supported and continue to support the missionary activity of the Sisters, remembering the words ofChrist: Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me (Matthew 25:40).
46
Sygowski, Paweł. "Na pograniczu wyznaniowym. Nieistniejąca unicka cerkiew pod wezwaniem św. Praksedy Męczennicy w Milejowie i jej wyposażenie." Annales Universitatis Mariae Curie-Sklodowska, sectio L – Artes 16, no. 1/2 (June 14, 2019): 7. http://dx.doi.org/10.17951/l.2018.16.1/2.7-41.
Full textAbstract:
<p>W czasach Rusi Halicko-Włodzimierskiej osadnictwo ruskie na terenie dzisiejszej Lubelszczyzny posuwało się systematycznie na zachód. W XV i XVI w. dotarło do doliny Wieprza. W jego środkowym biegu powstało wówczas kilka parafii prawosławnych – Łęczna, Puchaczów, a także Milejów. Parafie te po przystąpieniu diecezji chełmskiej do unii brzeskiej stały się unickimi. Usytuowanie ich na terenie ze wzrastającą przewagą osadnictwa polskiego spowodowało przechodzenie wiernych na rzymsko katolicyzm. Proces ten szczególnie widoczny jest w 2 połowie XVIII w. i 1 połowie XIX w. Parafia w Milejowie należąca do najstarszych na tym terenie, pod koniec XVIII w. liczyła zaledwie kilku parafian, a na początku XIX w. rezydował tu jedynie proboszcz unicki, ks. Bazyli Hrabanowicz. W 2 dekadzie XIX w. ówczesny właściciel dóbr milejowskich – Adam Suffczyński – rozpoczął starania o przekształcenie parafii unickiej w parafię rzymskokatolicką, a cerkwi unickiej w kościół. Okazało się to dosyć skomplikowane. Najpierw parafię unicką należało zamknąć, a dopiero potem utworzyć parafię rzymskokatolicką. Proces ten kontynuowała siostra Adama – Helena Chrapowicka, która wkrótce przekazała to zadanie kuzynowi Antoniemu Melitonowi Rostworowskiemu, a po jego śmierci założeniem parafii i budową kościoła zajęła wdowa po nim – Maria z Jansenów, a następnie ich syn Antoni Rostworowski. Parafia unicka została zamknięta w 1852 r., cerkiew rozebrana, a murowany kościół został wzniesiony w latach 1855-1856. Po śmierci wspomnianego proboszcza unickiego w 1832 r. (ostatniego tutejszego parocha), cerkwią opiekował się proboszcz Dratowa. Część wyposażenia cerkwi milejowskiej została przeniesiona do świątyni dratowskiej, gdzie spłonęło ono w roku 1886 r., w pożarze tamtejszej świątyni. Część wyposażenia zabezpieczona została we dworze milejowskim i po wybudowaniu kościoła przeniesiona do niego. Wśród tego wyposażenia wyróżnia się pochodząca z 2 połowy XVII w. ikona Matki Boskiej z Dzieciątkiem (w typie Eleusy), odnowiona w latach 2012-2013 staraniem ówczesnego proboszcza – ks. Andrzeja Juźko. Po akcji rozbiórkowej cerkwi w 1938 r. to jedna z wyjątkowo nielicznych, ocalałych ikon dawnej diecezji Kościoła wschodniego na Lubelszczyźnie.</p><p><strong>On the Religious Borderland. A Defunct Uniate Church under the Invocation of St. Praxedes the Martyr in Milejów and its Equipment</strong></p>SUMMARY<p>The parish in Milejów was one of the early Orthodox parishes in the Wieprz valley, recorded in the 1470s. The presence of the Orthodox priest in Milejów is documented in tax registers in the 16th century. More information on the Uniate parish and its Orthodox church can be found in the documents of the 18th-19th centuries. The author presents the history of the Milejów Uniate church and the parish with particular reference to the equipment of the church. First, the old Uniate church is described (the last quarter of the 17th and the fi rst half of the 18th century). The church had the high altar and three side altars; in addition, there were inter alia, liturgical vessels, altar bells, the bells on the belfry, liturgical books, an perhaps an iconostasis. The new Uniate church (the second half of the 18th and the fi rst half of the 19th century) – erected in the second half of the 18th century in place of the old one (which burnt down in ca. 1760) contained the high altar with the picture of Our Lady (painted on canvas) and two side altars. The equipment also included, inter alia, a silver and gilded pro Venerabili vessel, a chalice with a paten and a spoon, a can “for sick people”, an altar tin cross, a brass thurible, a metal swag lamp, three altar bells, a bell at the sacristy, four reliquaries, two small brass candlesticks, a processional cross, pictures, liturgical books. The next described stage is the end of the Uniate parish and the beginnings of the creation of the Roman-Catholic parish in the 19th century, founded in 1858. The new church – erected a few hundred meters from the place of the Uniate church – was consecrated in 1859. The equipment of the Uniate church before its demolition (the second quarter of the 19th century) included in 1828, inter alia, the above mentioned three altars, a new choir, a crucifi x, a confessional, a pulpit, candlesticks, pictures, and a new umbraculum. The inventory of 1847 also mentioned, inter alia, four icons situated near the high altar, a stoup, four benches, twenty candlesticks, and a porcelain chandelier. In the next part of the text the author describes the icons preserved in the Milejów church: „Matka Boska z dzieciątkiem” [Madonna and Child] and „Przemienienie Pańskie” [the Transfi guration of the Lord]. In the next parts of the article the author describes the history of the owners of Milejów, patrons and parish priests. At the end of the article he synthetically presents the history of the Milejów parish.</p>
47
Padfield, Tim, Peder Bøl1ingtoft, Bent Eshøj, and Mads Chr Christensen. "The wall paintings of GundsøMagle church, Denmark." Studies in Conservation 39, sup2 (January 1994): 94–98. http://dx.doi.org/10.1179/sic.1994.39.supplement-2.94.
Full text
48
Rogerson, Barry. "Die Finanzierung der Mission und des Dienstes der »Church of England«." Evangelische Theologie 61, no. 1 (January 1, 2001): 65–76. http://dx.doi.org/10.14315/evth-2001-0110.
Full textAbstract:
ZusammenfassungWas zur Zeit der Sachsen als lokale Stiftung begann, meist vom Land, das ein Einkommen für den Gemeindepfarrer hervorbrachte, ist zu einem ganzen Kreislauf geworden. Kirchgemeinden müssen nun für die Kosten des Unterhaltes der Kirche bezahlen, sie kommen für das Leben und die Mission ihrer Kirche auf und unterstützen ihren Gemeindepfarrer. Die Ausführungen handeln von den zentralen Institutionen, die sich für Gleichheit (Gerechtigkeit) einsetzen, so dass nun jeder Pfarrer das selbe Grundgehalt erhält. Die ärmsten Diözesen müssen von den »Church Commissioners« Geld erhalten, um ihre Einkünfte zu erhöhen, so dass sie ihrem Klerus ein Grundgehalt auf der selben Gehaltsstufe bezahlen können. Was für die lokale Kirche gilt, gilt auch für die »Church of England« als Ganzes. Die Vision von Apg 2 - 5 schließt ein, dass sich das Volk Gottes wechselseitig verantwortlich fühlt und sich Rechenschaft schuldig ist. Aber ein solches Ziel verlangt einen sorgfältigen Umgang mit den Ressourcen, die bis in die 70er Jahre hinein ererbtes Vermögen aus Spenden großzügiger Christen früherer Generationen waren. Jetzt müssen die gegenwärtigen Kirchenglieder die Kosten des Lebens und der Mission der Kirche selber tragen. Zu Beginn des dritten Jahrtausends trägt die Mehrheit der Diözesen sich selbst. Zudem bereiten sie sich vor, zusätzlich andere Diözesen zu unterstützen, denen es an eigenen Ressourcen fehlt. Opfervolles, proportionales und frohes Geben ist nun zu einem wichtigen Teil christlicher Jüngerschaft geworden. Bemerkenswerterweise wurde dieser finanziellen Herausforderung entsprochen und sie wurde sogar übertroffen, denn die neusten Zahlen weisen dahin, dass die Kirchgemeinden im Durchschnitt 15% ihres Lebensunterhaltes an heimische und überseeische Missionen und andere wohltätige Organisationen spenden. Die Herausforderung, innerhalb der lokalen Kirche füreinander Verantwortung zu tragen, wird wahrgenommen, indem der Kirche als universalem Leib gespendet wird und mehr noch an denjenigen, die keine christliche Bindung irgendwelcher Art haben, aber trotzdem finanzielle Unterstützung brauchen. Für dieses kleine Wunder - »Thanks be to God !«
49
Brighenti, Agenor. "Gritos da África. A propósito do II Fórum Mundial de Teologia e Libertação." Revista Eclesiástica Brasileira 67, no. 266 (April 9, 2019): 340. http://dx.doi.org/10.29386/reb.v67i266.1522.
Full textAbstract:
O A. interpreta o II Fórum Mundial de Teologia e Libertação a partir de dois pontos de vista: no primeiro, em forma de crônica, descreve o evento, sua programação e suporte organizacional, realça momentos transcendentes, sonda perspectivas de futuro e ensaia uma breve avaliação; no segundo, deixando-o ecoar na mente e no coração, detecta e explicita o grito sufocado de uma África em grande medida desconhecida e esquecida – grito à racionalidade ocidental, aos privilegiados de um planeta enfermo, aos pobres e excluídos do mundo, à Igreja, aos teólogos e à teologia.Abstract: The Author interprets the Second World Forum on Theology and Liberation from two points of view: in the first – a chronicle – he describes the event, its programming and organizational support, highlights its transcendent moments, examines future prospects and attempts to write a brief assessment; in the second, he detects, explains – and lets reverberate in his mind and in his heart – the stifled cry of an Africa to a large measure unknown and neglected. This is a cry on behalf of the poor and excluded people of the world directed to Western rationality, to the privileged of a sick planet, to the Church, the theologians and theology.
50
Van der Westhuizen, Marichen, and Ignatius Swart. "The struggle against poverty, unemployment and social injustice in present-day South Africa: Exploring the involvement of the Dutch Reformed Church at congregational level." STJ | Stellenbosch Theological Journal 1, no. 2 (January 22, 2016): 731. http://dx.doi.org/10.17570/stj.2015.v1n2.a35.
Full textAbstract:
This article is based on an exploration of the involvement of the Dutch Reformed Church (DRC) at congregational level in the struggle against poverty, unemployment and social injustice in present-day South Africa. The exploration arises from the thesis that South African citizens continue to regard poverty, unemployment and social injustice as the key challenges to be met in order to build a healthy nation. Historically, the DRC acted as a prominent partner of the government to address the basic needs of the poor and the sick, especially among the country’s white population. But the structural and social changes that followed the transformation to the new democratic South Africa impacted significantly on this partnership. This in turn required that the role of the DRC in addressing social issues in the country be revisited. The essential purpose of this article is, firstly, to provide better insight into the nature and extent of the current social services rendered by congregations of the DRC in addressing the challenges of poverty, unemployment and social injustice; and secondly, from this vantage point, to present some recommendations in conclusion on how the DRC could, in terms of its own striving towards even deeper and more effective social engagement, further enhance its contribution to address the identified challenges at congregational level.