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Journal articles on the topic 'Ecclesiastical life'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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1

Lima, Jadi. "REFORMASI DAN MAKNA KEHIDUPAN SEKULER." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 1, no. 1 (2017): 82–108. http://dx.doi.org/10.51688/vc1.1.2014.art5.

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This article is a short historical survey of the emancipation of the meaning of non-ecclesiastical occupations and life ('secular life'), from the time of Eusebius to the sixteenth century Reformation. Here the theology of vocation proposed by Augustine of Hippo, Thomas Aquinas, Geert Grote of the Devotio Moderna, the Renaissance, Luther and Calvin, are being surveyed and analyzed, especially on their influences in the way people saw the 'secular life'. A special focus is given to the influence of Luther's and Calvin's theological views in elevating non-ecclesiastical life-spheres to be on the

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Bokelman, Doot. "The Reception of Bartolomeo Bermejo’s Saint Augustine." Explorations in Renaissance Culture 41, no. 1 (2015): 75–93. http://dx.doi.org/10.1163/23526963-04101004.

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The Art Institute of Chicago’s St. Augustine (oil on panel) is a universally accepted work by the Spanish artist Bartolome Bermejo. Painted around 1475, the writing saint has been identified as various Benedictine saints and St. Augustine, but these proposals are problematic because they do not take into account all of the iconographic elements within the panel or early Renaissance liturgical practices. This essay will examine the many iconographic details of the panel and consider the surviving archival materials, including an original contract for an ecclesiastically similar figure, Sto. Dom

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Sargent, Michael G. "Nicholas Love as an Ecclesiastical Reformer." Church History and Religious Culture 96, no. 1-2 (2016): 40–64. http://dx.doi.org/10.1163/18712428-09601003.

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Nicholas Love was the prior of the Carthusian house of the Assumption of the Blessed Virgin Mary at Mount Grace from its incorporation into the Order at the General Chapter of 1410 until shortly before his death, which occurred between 15 March and 28 July, 1423. He is most commonly known to present-day scholarship as the author of The Mirror of the Blessed Life of Jesus Christ and because of the licensing of the Mirror by Archbishop Thomas Arundel in accordance with the stipulations of the Lambeth Constitutions of 1409, as an agent in the archbishop's campaign against the followers of John Wy

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Adamson, Peter. "Interroga virtutes naturales: Nature in Giles of Rome’s On Ecclesiastical Power." Vivarium 57, no. 1-2 (2019): 22–50. http://dx.doi.org/10.1163/15685349-12341367.

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AbstractGiles of Rome’s On Ecclesiastical Power (De ecclesiastica potestate), a polemical work arguing for the political supremacy of the pope, claims that the papacy holds a ‘plenitude of power’ and has direct or indirect authority over all aspects of human life. This paper shows how Giles uses themes from natural philosophy in developing his argument. He compares cosmic and human ordering and draws an analogy between the relations of soul to body and of Church to state. He also understands the pope’s power to be ‘universal’ in nature, another idea taken from Aristotelian physics. Further, Gi

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Nelson, Janet L. "Parents, Children, and the Church in the Earlier Middle Ages(Presidential Address)." Studies in Church History 31 (1994): 81–114. http://dx.doi.org/10.1017/s042420840001281x.

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The titles of Ecclesiastical History Society conferences have sometimes presented the Church as part of a pair that carries more than a hint of contradiction: the Church and War; the Church and Wealth. Well now: the Church and Childhood? Ecclesiastical Historians and Childhood? I can’t help recalling Heloise’s rhetorical question: ‘What harmony can there be between pupils and nursemaids, desks and cradles?’ Last year we reminded ourselves that the blood of the martyrs is the life of the Church: this year and, more fortunately placed than Heloise, I’m confident that we’ll show the multifarious

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Scouteris, Constantine. "The Ecclesiastical Significance of the WCC: the Fusion of Doctrine and Life." Ecumenical Review 40, no. 3-4 (1988): 519–27. http://dx.doi.org/10.1111/j.1758-6623.1988.tb01574.x.

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Gligić, Sanja. "Responsibility of monks in the context of law and society." Zbornik radova Pravnog fakulteta Nis 59, no. 89 (2020): 247–62. http://dx.doi.org/10.5937/zrpfn0-28664.

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In the course of history, ecclesiastical life has been imbued by secular beliefs, embodied in human endeavour to get a strong foothold in the Church. Since Emperor Constantine's era, the idea that matured in the ecclesiastical consciousness was that the fundamental principle underlying the organization of ecclesiastical life lay in the domain of law. Nevertheless, in contrast to positive law, canon law is not an expression of the will of an individual or the congregation; instead, it comprises rules deriving from the nature of the Church. The Church, just like any other organism, is governed b

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8

Williams, Rowan. "Richard Hooker: The Laws of Ecclesiastical Polity Revisited." Ecclesiastical Law Journal 8, no. 39 (2006): 382–91. http://dx.doi.org/10.1017/s0956618x00006682.

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Richard Hooker's book, The Laws of Ecclesiastical Polity, is much more than a museum piece or a dissertation on how to run churches. It is a classic of doctrinal reflection, and is topically relevant. His main opponents at the time belonged to the militant Puritan wing of the English Church, and in answering them Hooker provides a still-rich line of thought. Theologically speaking, the most basic sense of law, for Hooker, is God's acceptance of the logic of a limited creation. A crucial concept is ‘compatible variety’, and this should be kept in mind when reading Hooker on the laws of nature,

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Taglia, Kathryn Ann. "“On Account of Scandal...”: Priests, their Children and the Ecclesiastical Demand for Celebacy." Florilegium 14, no. 1 (1996): 57–70. http://dx.doi.org/10.3138/flor.14.004.

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By the late Middle Ages canon law demanded that the higher orders of clerics lead a celibate life. In reality, however, throughout the medieval period and into the early modern era a significant minority fell far from this ideal. Children, born after their fathers had taken vows to the higher orders, were visible evidence of their fathers’ failure to uphold these ecclesiastical standards. The anthropologist Mary Douglas argues that cultural systems need to be able to control or restrict anomalous or ambiguous events that might overturn their organizing principles and threaten their integrity.

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Eastell, Kevin. "London Life - A tale of two Cities." Moreana 43 (Number 166-, no. 2-3 (2006): 33–58. http://dx.doi.org/10.3366/more.2006.43.2-3.6.

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An exploration of London during the time of More identifies the geographical dimensions of the two centres that were developing at Westminster and in the city of London. The article continues to explore various dimensions of London life. The civic organisation is discussed and the ecclesiastical presence is described. Included in this description is a consideration of the prominence of the religious houses, which were suppressed during the English Reformation. The author continues to consider the immense challenges that confronted the medical provision that existed in 16th century London. Fina

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Jacob, W. M. "‘In Love and Charity with your Neighbours …’: Ecclesiastical Courts and Justices of the Peace in England in the Eighteenth Century." Studies in Church History 40 (2004): 205–17. http://dx.doi.org/10.1017/s0424208400002886.

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The aim of this paper is to account for the busyness of the ecclesiastical courts in England during the first half of the eighteenth century, and to suggest why, apart from matters of strictly ecclesiastical business, and defamation, matrimonial and probate causes, their business declined during the second half of the century.The ecclesiastical courts in the first part of the century were a popular part of the lowest level of judicial activity in England. That the churchwardens of St Mary’s Beverley paid the ringers 2s. 6d in 1721 for ringing when ‘the Spiritual Court Men came’ suggests the ar

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Rees, D. A. "Joseph Bryennius and the text of Marcus Aurelius’ Meditations." Classical Quarterly 50, no. 2 (2000): 584–96. http://dx.doi.org/10.1093/cq/50.2.584.

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A neglected source for the text of Marcus Aurelius’ Meditations is to be found in the writings of the Byzantine theologian Joseph Bryennius, who seems to have been born about 1350 (details of his early life are obscure) and to have died before the Council of Florence (1438), probably in 1430/1. He was a monk who was also a scholar, a theologian, and an ecclesiastical diplomat. He spent the years 1382–1402 in Crete (then under Venetian rule), and was sent in 1406 on a mission of ecclesiastical diplomacy to Cyprus. Otherwise the greater part of his life was spent in Constantinople; from about 14

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Arnold, Jonathan. "Polydore Vergil and Ecclesiastical Historiography in hisDe Inventoribus RerumIV–VIII." Studies in Church History 49 (2013): 144–55. http://dx.doi.org/10.1017/s0424208400002096.

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Polydore Vergil (c.1470–1555) was a controversial critic of the church of his day. As this essay will show, his radical solution to its problems was based upon his reading of the church’s history. An Italian cleric on English soil for much of his life, Vergil is most famous for hisAnglica Historia(1533), the first Tudor history of England. However, he was also responsible for another great (although now neglected) work,De Inventoribus Rerum(‘on the inventors, or discoverers, of all things’). Consisting of eight volumes, it is an example of early encyclopaedic technique from original Latin and

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Chirilă, Ioan. "Ethnicity, Confession, Nation – The Development of Concepts in the History of Transylvania in Religious Life." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (2020): 145–62. http://dx.doi.org/10.24193/subbtref.65.2.08.

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"The church has had to accept the national division of Europe since the Middle Ages and adapt to this situation. This issue is relatively unclear in the case of Tran-sylvania. N. Iorga stated about the Orthodox Christian consciousness that “it was so strong that it hindered the creation of a strong national consciousness”, and this would allow us to see in the ecclesiastical organization a form of expression of uni-tary organization of Romanian ethnicity in Transylvania. The time of Transylvani-an principalities and voivodeships shows us that most often the ecclesiastical leaders were also the

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Gulcu, Tarik Ziyad. "Embodiment of Transformation from Scholasticism to Worldliness: Geoffrey Chaucer's the Canterbury Tales." International Human Sciences Review 1 (October 31, 2019): 39–48. http://dx.doi.org/10.37467/gka-humanrev.v1.1943.

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Although the medieval period is well-known for its otherworldly scholastic view of life, people’s gradual prioritization of material interests is arguably an embodiment of a transformation from scholastic to anthropocentric outlook on life and people. Along with common people’s interest in material gains, the ecclesiastical people’s interest in luxury and ostentation as well as acquisition of material profit are representations of the new paradigm in social area. The growing interest in worldly profits among the clergy and their indulgence in ostentation is the particular point of satire in Ge

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Arnold, Jonathan. "John Colet, preaching and reform at St. Paul's cathedral, 1505–19*." Historical Research 76, no. 194 (2003): 450–68. http://dx.doi.org/10.1111/1468-2281.00185.

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Abstract As a Christian humanist, Colet attempted clerical reform partly by means of preaching. Evidence from Colet's ecclesiastical life as dean of St. Paul's suggests that his success was limited by the inappropriate expression of his idealistic ecclesiology, which demanded perfection. Although Colet's passion for preaching was shared and admired by humanist colleagues, his sermons received negative reactions from his cathedral clergy, the bishop of London and Henry VIII. The intellectual basis for Colet's ecclesiology was a combination of Pauline theology and Dionysian spirituality, which c

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McMullen, A. Joseph. "Rewriting the ecclesiastical landscape of early medieval Northumbria in the Lives of Cuthbert." Anglo-Saxon England 43 (November 26, 2014): 57–98. http://dx.doi.org/10.1017/s0263675114000039.

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AbstractThis article re-examines the use of place-names in the early prose Lives of Cuthbert and provides an additional explanation for Bede's removal of many of the place-names that greatly localize the events in the anonymous Life. I argue that the author of the anonymous Life was following a common Irish hagiographic practice of using place-names as propaganda to create a network of churches, monasteries, or lands under the authority of the paruchia of a saint's leading church. Bede's deliberate choice to remove certain place-names that were outside Lindisfarne's diocese, or even its immedi

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Dunn, James D. G. "“The Letter Kills, but the Spirit gives Life” (2 Cor. 3:6)." Pneuma 35, no. 2 (2013): 163–79. http://dx.doi.org/10.1163/15700747-12341310.

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Abstract The essay examines the Spirit/letter antithesis used by Paul (also in Rom. 2:27-29 and 7:6) as parallel to outward and visible/hidden and circumcision of flesh/heart antitheses. A close study of the 2 Corinthians 3 context draws out the importance of the allusions to Jeremiah 31:31-34, Ezekiel 11:19, 36:26-27, and the use of Exodus 34:29-35. The conclusion reflects on the Spirit/letter contrast today, in shaping expectations when reading Scripture, with a reminder that systems of dogma and ecclesiastical structure can reinforce the letter and lose sight of the S/spirit.

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Lucci, Diego. "Separating Politics from Institutional Religion." Dialogue and Universalism 31, no. 2 (2021): 67–87. http://dx.doi.org/10.5840/du202131221.

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Nowadays, more than three centuries after John Locke’s affirmation of the separation between state and church, confessional systems of government are still widespread and, even in secular liberal democracies, politics and religion often intermingle. As a result, some ecclesiastical institutions play a significant role in political affairs, while minority groups and individuals having alternative worldviews, values, and lifestyles are frequently discriminated against. Locke’s theory of religious toleration undeniably has some shortcomings, such as the exclusion of Roman Catholics and atheists f

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Gathogo, Julius Mutugi. "ECCLESIASTICAL AND POLITICAL LEADERSHIPS IN ONE ARMPIT: CELEBRATING THE LIFE OF THOMAS KALUME (1925-75)." Studia Historiae Ecclesiasticae 41, no. 3 (2016): 92–110. http://dx.doi.org/10.25159/2412-4265/451.

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As Kenya celebrates her 52nd year of independence on 12th December 2015, the name of Thomas Johnson Kuto Kalume re-appears, as a great hero whom Kenyans have always wanted to forget. Indeed, he was a Kenyan politician and the first Clergyman to be elected as a Member of Parliament (MP) in the history of the National Assembly. Rev. Kalume was a composer and co-producer of the Kenyan national anthem, which was recorded in English and Swahili in September 1963 and inaugurated by Kenya’s founding President, Jomo Kenyatta, at Uhuru Gardens on December 12, 1963 during the independence celebrations.

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Wachowski, Johannes. "„Lernen am Leviticus“." Zeitschrift für Pädagogik und Theologie 67, no. 2 (2015): 134–44. http://dx.doi.org/10.1515/zpt-2015-0205.

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Abstract The article traces the different reception histories of the Book of Leviticus in Judaism and Christianity. By overcoming the ecclesiastical “Antileviticus“ (Krochmalnik), the Third Book of Moses gained a new position in Theology and church life. Subsequently, the author shows varied ways and contexts in which the “Mitte der Thora“ (Zenger) can be made accessible, preached and taught for Christianity.

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DOMASZK, ARKADIUSZ. "The religious vow of poverty in relation to an issue of ecclesiastical goods." Prawo Kanoniczne 57, no. 1 (2014): 53–78. http://dx.doi.org/10.21697/pk.2014.57.1.04.

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Religious life is a testimony of faith and trust in God. It also proves the possibility of living and breathing spiritual values and having a healthy distance to the possession of material goods. A religious profession, which is very complex, causes consequences specified in canon law. A religious vow of poverty excludes religious’ independence in making various decisions, which could have reference to material goods. The subordination also concerns daily life of the community and the individual religious. The fundamental idea of the vow of poverty is common for professed temporarily, as well

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Borucki, Janusz. "Synod diecezji kujawskiej i pomorskiej z 1586 roku." Prawo Kanoniczne 46, no. 3-4 (2003): 227–45. http://dx.doi.org/10.21697/pk.2003.46.3-4.08.

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Activities of Bishop Hieronim Rozrażewski has occurred in the time of initiation and realization of the Tridentine Council resolutions. In the time of his administration in the diocese of Włocławek (named at that time Kujawy and Pomeranian) he had carried on seven synods. Three of them (in 1586,1589 and 1590) were diocesan synods. The rest (in 1585,1589,1590 and 1598) included pomeranian archdeacon’s district only. The most important of them is diocesa synod carried of 1586. The content of the synodal statutes of Bishop Rozrażewski was constituted of numerous legal regulations and pastoral ins

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Wright, A. D. "The Religious Life in the Spain of Philip II and Philip III." Studies in Church History 22 (1985): 251–74. http://dx.doi.org/10.1017/s0424208400007993.

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From the vividly autobiographic Life of St Teresa famous images of conventual life in sixteenth-century Spain have been derived; both the dark impression of unreformed monastic existence and the heroic profile of reformed regulars. Before and after that era the social, not to say political prominence of certain figures, friars and nuns, in Spanish life is notorious, from the reigns of the Catholic Monarchs to that of Philip IV and beyond. Modern historical research has indeed highlighted the contribution to political and ecclesiastical development, to early Catholic reform above all, of key me

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Szuromi, Szabolcs Anzelm. "Canon Law Manuscripts in the Medieval Abbey of St. Germain des Prés." Archiv für katholisches Kirchenrecht 185, no. 2 (2019): 390–404. http://dx.doi.org/10.30965/2589045x-1850202.

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Summary This work is an overview on those medieval canon law manuscripts which still testify the literary culture of the Benedictine Abbey of St. Germain des Prés. For the reconstruction of its original collection, have been used the material of two important libraries, i.e. Paris, Bibliothèque Nationale and the National Library of St. Petersburg. This description can give an outline on the original medieval library, focusing on its canon law material. The analyzed manuscripts testify not only the ownership by this very abbey, but a flourishing canon law activity in several fields of the eccle

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YOUNG, B. W. "JOHN JORTIN, ECCLESIASTICAL HISTORY, AND THE CHRISTIAN REPUBLIC OF LETTERS." Historical Journal 55, no. 4 (2012): 961–81. http://dx.doi.org/10.1017/s0018246x12000210.

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ABSTRACTThe writing of ecclesiastical history is rarely disinterested, and this was especially so in eighteenth-century England. Its leading practitioner, John Jortin, wrote with a clear, determined, and dynamic purpose: to offer an effective critique of orthodoxy and its ally, persecution, and to secure civil and religious liberty in a way commensurate with maintaining an established church and liberal learning. His life and writings meditated on early eighteenth-century tendencies in thought and scholarship in a spirit that allowed often radical developments to take place. Unambiguously hete

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Pollock, Benjamin. "The Political Perfection of Original Judaism: Pedagogical Governance and Ecclesiastical Power in Mendelssohn's Jerusalem." Harvard Theological Review 108, no. 2 (2015): 167–96. http://dx.doi.org/10.1017/s0017816015000127.

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Moses Mendelssohn famously penned his Jerusalem; or, On Religious Power and Judaism in response to a public challenge. Mendelssohn had declared “ecclesiastical power” to be a contradiction in terms, and had thus come out strongly against the use of coercion in religious life, and against the ban of excommunication by rabbinic authorities, in particular. In the anonymously published The Search for Light and Right, August Cranz defies Mendelssohn to explain how he could reconcile this liberal view of religion with his continued commitment to—and his insistence that Jews were still obligated to o

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Lo Faro, Alessandro, and Alessia Miceli. "New Life for Disused Religious Heritage: A Sustainable Approach." Sustainability 13, no. 15 (2021): 8187. http://dx.doi.org/10.3390/su13158187.

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The sustainable reuse of the built heritage is one of the main challenges of our time. Religious heritage, in particular, requires strong survey strategies and analyses in order to achieve consistent approaches for the conservation and transmission of its value, both material and immaterial. The exploitation of the latter is underpinned by knowledge analyses, prior to the conservation actions, with a focus not only on the techniques of material restoration but also on the values that it represents for the territory and local communities. With this aim, three case studies in Southern Italy are

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Hale, Frederick. "Norwegian Ecclesiastical Affiliation in Three Countries: a Challenge to Earlier Historiography." Religion and Theology 13, no. 3-4 (2006): 359–82. http://dx.doi.org/10.1163/157430106779024680.

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AbstractHistorians like Oscar Handlin and Timothy L. Smith asserted that international migration, especially that of Europeans to North America, was a process which reinforced traditional religious loyalties. In harmony with this supposed verity, a venerable postulate in the tradition of Scandinavian-American scholarship was that most Norwegian immigrants in the New World (the overwhelming majority of whom had been at least nominal members of the Evangelical Lutheran Church of Norway) clung to their birthright religious legacy and affiliated with Lutheran churches after crossing the Atlantic (

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Kulikov, Andrey M. "Correspondence of Archimandrite Palladius (Kafarov) with E. K. Byutsov." Oriental Studies 20, no. 4 (2021): 68–79. http://dx.doi.org/10.25205/1818-7919-2021-20-4-68-79.

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The article contains the correspondence of participant XII (1840–1849), head XIII (1849–1859) and XV (1865–1878) of Russian Ecclesiastical Missions in Beijing (REM), the greatest Russian orientalist, Archimandrite Palladius (Kafarov) (1817–1878) to the head of the Russian Diplomatic Mission in China, Evgeny Karlovich Byutsov (1837–1904). The original letters were found by the author in the State Archive of the Russian Federation (Moscow) in the Byutsov collection. The analyzed letters were written in Beijing from June 30 to December 3, 1877, during the period when Archimandrite Palladius (Kafa

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Foss, David B. "‘Overmuch Blaming of the Clergy’s Wealth’: Pecock’s Exculpation of Ecclesiastical Endowment." Studies in Church History 24 (1987): 155–60. http://dx.doi.org/10.1017/s0424208400008305.

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The life and works of Reginald Pecock continue to fascinate, though they are a well-reaped field from which little new can be gleaned. Students of Pecock have naturally concentrated on the sensational and significant aspects of his career and writings: political historians on his trial and deposition, and the political motivations which may have lain behind these; ecclesiastical historians, following Gascoigne, on his defence of the abuses of the late-medieval Church, especially of non-preaching and non-resident bishops. Historians of thought have seen a modern rationalist exalting thejudgemen

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Rocha, Alessandro, and Ana Maria Tepedino. "VINDOS DESDE AS MARGENS DO MUNDO: UMA LEITURA DO PENTECOSTALISMO A PARTIR DAS TEORIAS DA MARGINALIDADE." Perspectiva Teológica 43, no. 119 (2011): 37. http://dx.doi.org/10.20911/21768757v43n119p37/2011.

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O artigo aborda o tema do pentecostalismo privilegiando a margem (social e eclesial) como lugar de tomada de consciência. Busca descobrir a possibilidade de encontro dos centros da vida mesmo quando se está ainda à margem da sociedade. Para, a partir desse lugar, dirigir-se ao centro dos processos sócioeclesiais. Ao final pondera-se sobre as potencialidades do sacerdócio de todos os cristãos como elemento de provocação que vem desde os lugares (teológicos) marginais.ABSTRACT: The article takes up the theme of Pentecostalism, giving priority to the margin (social and ecclesiastical) as the loca

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Lawless, Catherine. "‘Make Your House like a Temple’: Gender, Space and Domestic Devotion in Medieval Florence." Religions 11, no. 3 (2020): 120. http://dx.doi.org/10.3390/rel11030120.

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This article will discuss domestic devotions by framing them in terms of devotions carried out in the home, defined by its opposition to ecclesiastical, consecrated space. It will examine how women, considered the laity par excellence through their inability to ever attain sacerdotal authority, were advised spiritually by mendicant friars on how to lead a Christian life according to their status as wives, widows or virgins. It will look at the devotional literature that was widespread in mercantile homes and the devotional images designed to move the soul. This discussion will attempt to show

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Lourie, Svetlana V. "The Church of the Introverts. Why there are no longer such figures as John of Krondtadt among us." Almanac “Essays on Conservatism” 102 (March 1, 2020): 729–39. http://dx.doi.org/10.24030/24092517-2020-0-1-729-739.

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The article is devoted to the issue of contemporary church, perhaps the church of the recent times, to the issue of its parishioners and the characteristics of their psychological disposition, scope of reading, thought and ideas. Where is the marking line that divides them from the “secular life”, from “good laypeople” who also aspire to be moral? We see this marking line in the realization (awareness) of the conception of the sin and the use of this realization in everyday life. The root of difference between the “ecclesiastical traditionalists” and “ecclesiastical liberals”, that are connect

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Nyrkov, A. "Dietrich Bonhoeffer's Religionless Christianity: Psychological Phenomenon?" Консультативная психология и психотерапия 22, no. 5 (2014): 20–58. http://dx.doi.org/10.17759/cpp.2014220502.

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Dietrich Bonhoeffer's name is associated with serious changes in the life of Western society in the second half of the twentieth century. Pastor Bonhoeffer was not afraid to go far in his statements. One of the most famous his ecclesiastical and social insights associated with the "religionless Christianity" project, the premises of which are discussed in the article. The main conclusion is that the Divine nature is perceived by Bonhoeffer through the exclusive prism of human and this-worldly existence.

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Avis, Paul. "Polity and Polemics: The Function of Ecclesiastical Polity in Theology and Practice." Ecclesiastical Law Journal 18, no. 1 (2015): 2–13. http://dx.doi.org/10.1017/s0956618x15000800.

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This article affirms the importance of ecclesiastical polity as a theological–juridical discipline and explores its connection to ecclesiology and church law. It argues that the Anglican Communion, though not itself a church, nevertheless has a lightly structured ecclesiastical polity of its own, mainly embodied in the Instruments of Communion. It warns against short-term, pragmatic tinkering with Church structures, while recognising the need for structural reform from time to time to bring the outward shape of the Church into closer conformity to the nature and mission of the Church of Christ

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Tsarevskaya, Tatiana. "An early version of the Novgorod iconography of Sophia the divine wisdom and the circumstances of its appearance." Zograf, no. 43 (2019): 151–70. http://dx.doi.org/10.2298/zog1943151c.

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The article clarifies the dating of the earliest examples of the Novgorod Sophia iconography - a fresco of 1441 in the Novgorod Archbishop?s chamber and a double-sided icon from the Annunciation Cathedral of the Moscow Kremlin. A reasonable challenge to the life of this iconography is considered on the basis of its content in the context of the ecclesiastical political position of the Novgorod archbishop Euthymius II on the dialogue with the Catholic Church and the reaction of the Russian Church to the Florentine Union.

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Fay, Jessica. "A Question of Loyalty: Wordsworth and the Beaumonts, Catholic Emancipation and Ecclesiastical Sketches." Romanticism 22, no. 1 (2016): 1–14. http://dx.doi.org/10.3366/rom.2016.0253.

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In the Roman Catholic Emancipation debate, William Wordsworth took the opposite view to his friend and patron Sir George Beaumont. Whilst Wordsworth's position as a committed anti-emancipationist is well-known, this essay explores the Beaumonts’ Catholic heritage and their political allegiances. This contextual material provides a backdrop for a reading of a previously un-noted document that Lady Beaumont sent to the Wordsworths in 1809: ‘An account of an English Hermit’. This pamphlet, by an unknown Anglican clergyman (Thomas Barnard), describes the life of an unknown nonjuror (Thomas Gardine

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( Bulyko), Hiermonk Ioann. "The Aggiornamento Phenomenon and the Second Vatican Council." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 5 (October 10, 2020): 98–105. http://dx.doi.org/10.37482/2227-6564-v053.

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The Second Vatican Council was a unique event in the history of the Roman Catholic Church. Initiated by Pope John XXIII, it was intended to make the Roman Catholic Church more open to the contemporary society and bring it closer to the people. The principal aim of the council was the so called aggiornamento (updating). The phenomenon of updating the ecclesiastical life consisted in the following: on the one hand, modernization of the life of the Church and closer relations with the secular world; on the other hand, preserving all the traditions upon which the ecclesiastical life was founded. H

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Yastrebov, Alexey. "“Esto perpetua!”: “Two Cities” of Paolo Sarpi." Novaia i noveishaia istoriia, no. 4 (2021): 31. http://dx.doi.org/10.31857/s013038640012757-0.

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The article examines the life path, the formation of the personality and ideas of the ideologist of the Venetian ecclesiastical independence, Paolo Sarpi. The main source for the study is Sarpi’s biography, “Vita del padre Paolo”, written by his secretary Fulgenzio Micanzio. Ac-cording to Sarpi, the ecclesiastical tradition of the Venetian Republic was based on the Byz-antine symphony of the authorities, which he sought to apply to contemporary circumstances related to the conflict between Venice and the Holy See in 1606–1607. After the Council of Trent, the “War of the Interdict” became a sig

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Evdokimova, Anzhelika N. "THE PROBLEM OF INFORMATION VALUE OF CONFESSIONAL STATEMENTS IN HISTORICAL LITERATURE." Vestnik Chuvashskogo universiteta, no. 2 (June 25, 2021): 55–63. http://dx.doi.org/10.47026/1810-1909-2021-2-55-63.

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The article considers the achievements of modern Russian historiography in the field of compiling documents for demographic census registration by the parish Orthodox clergy in the synodic period of the Russian Orthodox Church. Among the problems that have been the most reflected, especially in the regional historiography of recent decades are the external features of confessional statements, changes in their forms during the XVIII–XIX centuries, the estates groups and strata represented in them, changes in the composition of parish families over several years, the gender and age composition o

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Pahlitzsch, Johannes. "The Melkites in Fatimid Egypt and Syria (1021–1171)." Medieval Encounters 21, no. 4-5 (2015): 485–515. http://dx.doi.org/10.1163/15700674-12342207.

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This paper examines the history of the Chalcedonian Melkites in the Fatimid state in the period after the reign of the caliph al-Ḥākim, i.e., from 1021 until the end of the Fatimid caliphate in 1171. For the eleventh century the focus will be on Palestine (before its conquest by the Crusaders). Although the evidence is very fragmentary, the attempt will be made to provide some insights on the development of the situation of the Melkite community under Fatimid rule, its ecclesiastical institutions, its connection with Byzantium, and its intellectual life.

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Binns, John. "Monasticism—Then and Now." Religions 12, no. 7 (2021): 510. http://dx.doi.org/10.3390/rel12070510.

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The monastic tradition has its roots in the New Testament practices of withdrawing into the desert, following a celibate lifestyle and disciplines of fasting. After the empire became Christian in the 4th century these ascetic disciplines evolved into monastic communities. While these took various forms, they developed a shared literature, gained a recognised place in the church, while taking different ways of life in the various settings in the life of the church. Western and Eastern traditions of monastic life developed their own styles of life. However, these should be recognised as being fo

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Andrey, Bushmakov. "Archimandrite Zosima: the Ways of Presentation in Temporal and Ecclesiastical Environment." TECHNOLOGOS, no. 1 (2021): 6–14. http://dx.doi.org/10.15593/perm.kipf/2021.1.01.

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The presentation of a church leader by the example of Archimandrite Zosima, a missionary of Krasnoufimsky district in Russia in the post-reform period has been considered in the article. The author tries to reconstruct the peculiarities of self-presenting in everyday life of this church figure, known as the founder of a large monastery and at the same time as the hero of a scandal, convicted for debauchery of youth. In modern historical and religious studies dedicated to the leaders of the Russian Church of the post-reform period, actual cultural interpretations are rarely used. The study of a

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Stępień, Tomasz. "Ciało ludzkie i jego udział w szczęściu nieba – koncepcja Pseudo-Dionizego Areopagity wobec poglądów neoplatoników pogańskich." Vox Patrum 63 (July 15, 2015): 199–216. http://dx.doi.org/10.31743/vp.3559.

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In seventh chapter of his On the Ecclesiastical Hierarchy Pseudo Dionysius the Areopagite treats on the ceremony of burial. While explaining the rites he makes a few remarks on the Christian understanding of the body and its fate after death, and how it is inconsistent with some pagan views on the matter. He discusses several opposite statements of the complete disintegration of the body, metempsychosis and seeing the life of the body after death exactly like the life on earth (On the Ecclesiastical Hierarchy VII 3, 1). This polemic is pointed against Neoplatonic philosophers who held such op

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Johnson, Sylvester A. "Divine Imperium and the Ecclesiastical Imaginary: Church History, Transnationalism, and the Rationality of Empire." Church History 83, no. 4 (2014): 1003–8. http://dx.doi.org/10.1017/s0009640714001218.

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Laurie Maffly-Kipp's address to the American Society of Church History proffers the challenge of engaging seriously with the “church” in church history. She notes that scholarship on Christianity has increasingly focused on broader cultural themes in lieu of a more strict concern with churches as institutions in their own right. Maffly-Kipp's challenge reminded me of a particular context in the history of Christianity: the eighteenth-century city-state of Ogua (or, more familiarly, Cape Coast), in present-day Ghana. In the 1750s, the family of a local youth sent their child, Philip Quaque, to

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Goncharov, Yu M., та L. M. Dmitrieva. "Educational Activities of the Altai Ecclesiastical Mission in Mounting Altai and Mounting Shoria in the Second Half of the 19th – Early of the 20th Centurу". Bulletin of Irkutsk State University. Series History 36 (2021): 40–52. http://dx.doi.org/10.26516/2222-9124.2021.36.40.

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The missionary activity of the Russian Orthodox Church was of great importance for the socio-cultural development of the outskirts of the Russian Empire. The purpose of the work is to consider the educational and educational activities of the Russian Orthodox Church in Siberia on the example of the Altai Ecclesiastical Mission, which operated on the territory of modern Mounting Altai and Mounting Shoria. The article discusses the process of creating mission schools, the specifics of their activities. The basis of the mission's educational activities was the understanding that schools are the m

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Gilley, Sheridan. "Father William Barry: Priest and Novelist." Recusant History 24, no. 4 (1999): 523–51. http://dx.doi.org/10.1017/s0034193200002673.

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For some Roman Catholic clergymen, the nineteenth century was an exciting age. On its very eve, Cardinal Ruffo led a pious bandit band in a crusade of slaughter through the southern Italian Parthenopean republic. In 1810, another priest, Miguel Hidalgo y Costilla, under the banner of Our Lady of Guadalupe, began the revolution in Mexico. Luigi Menichini led the 1830 insurrection in Naples. Father Piotr Sćiegienny’s revolutionary activities in Poland earned him a quarter of a century’s exile in Siberia. Father Patrick Lavelle founded an Irish society which was a front for the revolutionary Feni

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Nyan, Francis. "Half-Brothers." Journal of Vietnamese Studies 6, no. 3 (2011): 1–43. http://dx.doi.org/10.1525/vs.2011.6.3.1.

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Faced with a declining number of brothers arriving from France, the Frères des écoles Chrétiennes (FEC) in Vietnam actively recruited and trained Vietnamese members to sustain and expand their school network. French brothers practiced de facto associationism through their unwillingness and inability to concede responsibility to Vietnamese confreres. The expectations of the latter, however, had grown in an ecclesiastical background of indigenization, and this led to severe internal tensions. The hybrid life the FEC were committed to by virtue of their religious profession was a casualty. The fa

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Fylypovych, Liudmyla O., and N. Gavrilova. "Development of Orthodox education in modern Ukraine." Ukrainian Religious Studies, no. 36 (October 25, 2005): 242–55. http://dx.doi.org/10.32420/2005.36.1683.

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The intensive development of the religious and ecclesiastical sphere, which was called to life by the democratic changes in Ukraine in the early 1990s, contributed to the rapid quantitative growth of educational institutions. According to statistics of the State Committee of Ukraine for Religious Affairs, as of 2005, there were nearly 10 thousand Sunday schools and 173 religious educational institutions of different religious affiliations and structures (from primary to vocational education institutions), a quarter of which belong to the Orthodox branch of Christianity. This has created a new

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