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Journal articles on the topic 'Established Church'
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1
Munro, C. R. "Does Scotland Have an Established Church?" Ecclesiastical Law Journal 4, no. 20 (1997): 639–45. http://dx.doi.org/10.1017/s0956618x00002775.
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Whatever may be thought about the question of the possible disestablishment of the Church of England, there is one premise which the protagonists do not dispute. Nobody doubts that the Church of England is established. Well informed persons also know that, as one aspect of struggling with ‘the Irish question’ in the nineteenth century, the union of the Churches of England and Ireland was dissolved, and the Church disestablished, so far as the island of Ireland was concerned, by the Irish Church Act 1869. Besides, there was disestablishment for the territory of Wales and Monmouthshire by the Welsh Church Act 1914, an Act which is something of a constitutional curiosity: as there is not a separate Welsh legal system, it is very rare for legislation to distinguish between English and Welsh territory, as that Act does.
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Madeley, John T. S. "Church and State in Western Society: Established Church, Cooperation and Separation." Journal of Contemporary Religion 28, no. 3 (2013): 531–33. http://dx.doi.org/10.1080/13537903.2013.832503.
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Brown, Stewart J. "Providential Empire? The Established Church of England and the Nineteenth-Century British Empire in India." Studies in Church History 54 (May 14, 2018): 225–59. http://dx.doi.org/10.1017/stc.2017.19.
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In the early nineteenth century, many in Britain believed that their conquests in India had a providential purpose, and that imperial Britain had been called by God to Christianize India through an alliance of Church and empire. In 1813, parliament not only opened India to missionary activity, but also provided India with an established Church, which was largely supported by Indian taxation and formed part of the established Church of England. Many hoped that this union of Church and empire would communicate to India the benefits of England's diocesan and parochial structures, with a settled pastorate, parish churches and schools, and a Christian gentry. As the century progressed, the established Church was steadily enlarged, with a growing number of bishoprics, churches, schools, colleges, missionaries and clergy. But it had only limited success in gaining converts, and many Indians viewed it as a form of colonization. From the 1870s, it was increasingly clear that imperial India would not become Christian. Some began reconceptualizing the providential purpose behind the Indian empire, suggesting that the purpose might be to promote dialogue and understanding between the religions of the East and West, or, through the selfless service of missionaries, to promote moral reform movements in Hinduism and Islam.
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John Ekwenye, Evans Mong’are Ooga;. "Current Established Structures That Run SDA Church Programs in Nakuru East and West Sub-Counties." Editon Consortium Journal of Arts, Humanities and Social Studies 1, no. 1 (2019): 32–39. http://dx.doi.org/10.51317/ecjahss.v1i1.75.
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Spiritual growth and development of the Seventh-day Adventist church are significant in its life. It is important that the church fulfils its mandate of reaching people with the gospel and retain those who have already believed. While there is generally a growth in membership in the Adventist church in Africa, this is not the case in the Seventh-day Adventist churches in East and West Sub-counties in Nakuru County, Kenya. This study examined the currently established structures that run SDA church programs in Nakuru East and West Sub-counties. The researcher employed descriptive research designs with both qualitative and quantitative research methods. The results indicated that believers indeed had spiritual challenges that hindered the church from growing. It was found out that with commitment and education in the word of God members have the potential to reach the masses with the word of God. The findings from the study indicate that the Sabbath school and afternoon programs were poorly attended. It was also observed that family life becomes very repulsive because it touched on the personal lives of Members. It has been observed that though structures are in place, there is difficulty in fulfilling the programs on time. The leaders of the churches in this locality will need to work together with the laity in addressing the spiritual challenges. When they work together results be a religious people and a church ready to fulfil God's mission. The spiritual leaders need to take a front lead. In addition, departmental leaders in the church should design spiritual programs that are vibrant and that are inclusive encourage the participation of all members.
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Morris, R. M. "The Established Church: Past Present and Future." Journal of Church and State 54, no. 2 (2012): 297–99. http://dx.doi.org/10.1093/jcs/css039.
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Brown, S. J. "Reform, Reconstruction, Reaction: The Social Vision of Scottish Presbyterianism c. 1830-c. 1930." Scottish Journal of Theology 44, no. 4 (1991): 489–518. http://dx.doi.org/10.1017/s0036930600025977.
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In 1929, after many years of consultation and compromise, the two largest Presbyterian denominations in Scotland — the established Church of Scotland and the voluntary United Free Church — were united. The Union was an impressive achievement, marking the end of the bitter divisions of eighteenth and nineteenth century Scottish Presbyterianism. In particular, it represented the healing of the wounds of the Disruption of 1843, when the national Church of Scotland had been broken up as a result of conflicts between Church and State over patronage and the Church's spiritual independence. With the Union of 1929, the leaders of Scottish Presbyterianism, and especially John White of Glasgow's Barony Church, succeeded not only in uniting the major Presbyterian Churches, but also in establishing a cooperative relationship between Church and State. The Church of Scotland, itseemed, was again in a position to assert national leadership.
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Kerr, S. Peter. "Voluntaryism within the Established Church in Nineteenth Century Belfast." Studies in Church History 23 (1986): 347–62. http://dx.doi.org/10.1017/s042420840001069x.
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‘The Irish need to be governed and controlled as well as I excited.’ So wrote Daniel Wilson, a young English clergyman later to be bishop of Calcutta, after visiting Armagh in June 1814 to discuss with local clergy the possibility of setting up a branch of the Church Missionary Society. An Irish (Hibernian) Church Missionary Society, he argued, would … have a tendency both to revive and regulate the piety of members of the Church, fostering whatever is holy and energetic, and yet directing both in … orderly submission to the Church …
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Cranmer, Frank. "Church-State Relations in the United Kingdom: A Westminster View." Ecclesiastical Law Journal 6, no. 29 (2001): 111–21. http://dx.doi.org/10.1017/s0956618x00000570.
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In any discussion of church-state relations in the United Kingdom, it should be remembered that there are four national Churches: the Church of England, the (Reformed) Church of Scotland, the Church in Wales (disestablished in 1920 as a result of the Welsh Church Act 1914) and the Church of Ireland (disestablished by the Irish Church Act 1869). The result is that two Churches are established by law (the Church of England and the Church of Scotland) and enjoy a particular constitutional relationship with the state, while the other Churches and faith-communities (the Roman Catholics, the Free Churches, the Jews, Muslims, Hindus, Sikhs and others) have particular rights and privileges in particular circumstances.
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Brecht, Martin. "The Relationship Between Established Protestant Church and Free Church: Hermann Gundert and Britain." Studies in Church History. Subsidia 7 (1990): 135–51. http://dx.doi.org/10.1017/s014304590000137x.
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The present-day exchange of British and German research into church history can hardly be described as flourishing. Very seldom are historical topics from the other country ever investigated. This even applies to those areas where the paths of German and British church history have met. One notable exception is Professor Reginald Ward, who has not only striven to establish contacts with German church historians, but has also himself published a number of works on German church history. It is therefore only fitting to express appreciation of such amicable relations through the years by a study of German-British history. The scope for such a study embraces the fields of Pietism, Methodism, and the revival movement.
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Lehmann, Hartmut. "The History of Twentieth-Century Christianity as a Challenge for Historians." Church History 71, no. 3 (2002): 585–99. http://dx.doi.org/10.1017/s0009640700130288.
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One hundred years ago, the discipline of church history was well established within institutions of higher learning in Western societies. The heirs of Leopold von Ranke and Philip Schaff were well versed in the range of topics that church history comprised. Church history was an integral part of the study of theology. Church historians published handbooks and had their own journals. All church historians—those with a Catholic and those with a Protestant affiliation, the members of state churches, and those belonging to church bodies, built on the principle of voluntarism—seemed to have a common agenda. This was the story of Christian churches throughout the centuries.
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Markos, Antonius. "Developments in Coptic Orthodox Missiology." Missiology: An International Review 17, no. 2 (1989): 203–15. http://dx.doi.org/10.1177/009182968901700206.
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“The Church of Alexandria,” the Coptic Church of Egypt, is the ancient African church established in apostolic times around A.D. 42 by Saint Mark, the Gospel writer. In the ensuing two thousand years Coptic Christians practiced their faith fervently. The Coptic Church, a missionary church since its earliest times, was known to be the first carrier of Christian faith to Ireland, Switzerland, Ethiopia, Nubia, and North Africa. Since geographically and ethnically the Egyptians belong to Africa, the Coptic Church found fellowship with Christian movements in Africa. Two historical meetings of leaders of such churches led to the formation of the Organization of African Independent Churches.
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Harding, Tobias. "Heritage Churches as Post-Christian Sacred Spaces: Reflections on the Significance of Government Protection of Ecclesiastical Heritage in Swedish National and Secular Self-Identity." Culture Unbound 11, no. 2 (2019): 209–30. http://dx.doi.org/10.3384/cu.2000.1525.20190627.
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Sweden is often described as a country where secularization has come comparatively far. At the same time, state and church have remained relatively close, especially before the enactment of the decisions of increased separation of church and state in 2000. Sweden is also a country where the built heritage of the established church enjoys a strong legal protection. When relations between the state and the established church were reformed in 2000, this protection was left in place. This article offers an analysis of the significance ascribed to ecclesiastical heritage in the form of Church of Sweden heritage churches in government policy, focusing on the process leading up to the separation of church and state in year 2000. Using Mircea Eliade’s understanding of the sacred and the profane as a starting point for my analysis, I contextualize the significance of heritage churches is in the wider context of a post-Christian, and more specifically post-Lutheran, secularized society. I suggest that the ongoing heritagization of Church of Sweden’s church buildings could be seen as a process where they are decontextualized from the denominationally-specific religiosity of the Church of Sweden, but rather than being re-contextualized only as secular heritage, they could be more clearly understood as becoming the sacred places, and objects, of a post-Lutheran civil religion and generalized religiosity, i.e. not simply a disenchantment, but also a re-enchantment. This could be understood as a continuation of traditions of approaching memory, and the sacred, developed in a society characterized by the near hegemony of the established church in the religious sphere, but also in partially counter-clerical movements, such as the Romantic movement.
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Swatos, William H. "The function of ‘Church’ in the sociology of religion in America." Social Compass 59, no. 4 (2012): 515–24. http://dx.doi.org/10.1177/0037768612460803.
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In large part, Max Weber’s essay ‘Church and sect in America’ was intended as a contrast between European and American societies at the turn of the 20th century. This could be pushed so far as to say that in fact the essay was not about religions at all but rather about the relationship between an old-order class system and a new-order class system in which sectarian religion provided a conduit to validate worldly success (i.e. the Protestant ethic), which directly contrasted with the institutional ‘style’ of the established churches of Europe, into whose membership one was born and through whose structures (e.g. church schools, including the universities) one’s social position was established. ‘Church,’ then, is in some respects a residual category for Weber, more of a background that would enable him to foreground what he saw as a new basis for ordering class/status within the new world. Over time, denominationalism in America hybridized churchly and sectarian elements to create a new socio-religious dynamic by which a central core of ‘nonsectarian’ religious affirmations created a variant mode of religious participation in which multiple religious options served functions historically associated with national churches in Europe. Postmodern globalization, however, has created new opportunities and challenges as institutionalized religions reach beyond historic geopolitical borders.
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More, Ellen S. "Congregationalism and the Social Order: John Goodwin's Gathered Church, 1640–60." Journal of Ecclesiastical History 38, no. 2 (1987): 210–35. http://dx.doi.org/10.1017/s0022046900023058.
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In 1644 the Puritan lawyer and parliamentary pamphleteer, William Prynne, voiced a question much on the minds of moderate Puritans: Would not Congregationalism ‘by inevitable necessary consequence subvert…all settled…forms of civil government…and make every small congregation, family (yea person if possible), an independent church and republic exempt from all other public laws’? What made Congregationalism seem so threatening? The calling of the Long Parliament encouraged an efflorescence of Congregational churches throughout England. While differing in many other respects, their members were united in the belief that the true Church consisted of individually gathered, self-governing congregations of the godly. Such a Church was answerable to no other earthly authority. The roots of English Congregationalism extended back to Elizabethan times and beyond. Some Congregationalists, in the tradition of Robert Browne, believed in total separation from the Established Church; others, following the later ideas of Henry Jacob, subscribed to semi-separatism, believing that a godly remnant remained within the Established Church. For semi-separatists some contact with the latter was permissible, as was a loose confederation of gathered churches. During the English civil wars and Interregnum, the Church polity of most leading religious Independents actually was semi-separatist.
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Papastathis, Charalambos. "Tolerance and Law in Countries with an Established Church." Ratio Juris 10, no. 1 (1997): 108–13. http://dx.doi.org/10.1111/1467-9337.00045.
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RAINEY, DAVID. "The Established Church and Evangelical Theology: John Wesley's Ecclesiology." International Journal of Systematic Theology 12, no. 4 (2010): 420–34. http://dx.doi.org/10.1111/j.1468-2400.2009.00491.x.
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Isiko, Alexander Paul. "Religious Conflict among Pentecostal Churches in Uganda." Technium Social Sciences Journal 14 (November 23, 2020): 616–44. http://dx.doi.org/10.47577/tssj.v14i1.2089.
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Extensive research has been done on Pentecostal churches over the past years. Several studies have focused on their history and robust growth, some on their economic and developmental ethos, while others have focused on their theological stances, and growing political influence in society. Amidst these kinds of studies, is the need to address the overt challenge posed by religious conflict among Pentecostal churches. Whereas there is growing scholarly interest in religious conflict among Christian churches, this has been narrowed to intra-church conflict. However, studies on inter-church conflict, between separate Pentecostal churches, that are independent of each other, are rare. Yet inter-church feuds and conflicts among Pentecostal churches in Uganda occupy a significant part of public space and discourses. Through analysis of both print and electronic media reports and engagement with twenty key informant interviewees, this article sought to establish and analyse the nature, manifestations and root causes of inter-church conflict between Pentecostal churches in Uganda. The study established that Pentecostal pastors are not only the major protagonists of inter-church conflicts but also act as collective agents for the churches in conflict. The study further established that religious conflicts among Pentecostal churches are caused by different ideological inclinations, theological differences notwithstanding, but mainly by the desire to dominate the religious market and by power struggle dynamics within the religious leadership. This tension has a particular impact on society given pastors’ visibility, access to media and their public action in the Ugandan context.
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Fishburn, Janet F. "Gilbert Tennent, Established “Dissenter”." Church History 63, no. 1 (1994): 31–49. http://dx.doi.org/10.2307/3167831.
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Gilbert Tennent (1703–1764), an “Ulster Scot” born the same year as John Wesley, is usually remembered as a leader of revivals during the “Great Awakening” in the middle-colonies. John Witherspoon (1723–1794), a “champion of orthodoxy” from Edinburgh called to be the President of the College of New Jersey, is usually treated as a “founding father” of the Presbyterian Church in the United States. However, many events leading up to the first General Assembly in 1788 reflect the influence of Gilbert Tennet, the moderator of the newly re-united Synods of Philadelphia and New York in 1758.
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Williams-Hogan, Jane. "Field Notes: The Swedenborgian Church in South Africa." Nova Religio 7, no. 1 (2003): 90–97. http://dx.doi.org/10.1525/nr.2003.7.1.90.
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The Swedenborgian Church, also called the New Church, was established in South Africa among English-speaking settlers in 1850. It is based on the theological writings of Emanuel Swedenborg (1688-1772). Swedenborg's "new" Christianity emphasizes, among other things, the internal meaning of the Bible, life after death, and the special spiritual qualities of black Africans. These field notes are based on a trip to South Africa in August 2000, and examine how the two primary types of Swedenborgian churches are adjusting to post-apartheid South Africa today. The English-speaking New Church is associated with the General Church of the New Jerusalem headquartered in the United States. Also affiliated with the General Church are a number of Zulu and Sotho congregations. The General Church has a hierarchical structure, a male priesthood, and primarily white leadership. One of the English-speaking societies has a school from preschool through eighth grade, and a Zulu-Sotho congregation sponsors a preschool. The New Church was established among black Africans independently from the General Church in 1909. Today that group is called the New Church of Southern Africa. It is congregationally structured, has a male priesthood, but a strong Women's League
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Mohr, Adam. "Out of Zion Into Philadelphia and West Africa: Faith Tabernacle Congregation, 1897-1925." Pneuma 32, no. 1 (2010): 56–79. http://dx.doi.org/10.1163/027209610x12628362887631.
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AbstractIn May 1897 Faith Tabernacle Congregation was formally established in North Philadelphia, emerging from an independent mission that shortly thereafter became the Philadelphia branch of John Alexander Dowie’s Christian Catholic Church. Faith Tabernacle probably abstained from merging with Dowie’s organization because, unlike the Christian Catholic Church, it rigorously followed the faith principle for managing church finances. Like the Christian Catholic Church, Faith Tabernacle established many similar institutions, such as a church periodical (called Sword of the Spirit), a faith home, and a missions department. After Assistant Pastor Ambrose Clark became the second presiding elder in 1917, many of these institutions began flourishing in connection with a marked increase in membership, particularly in the American Mid-Atlantic as well as in Nigeria and Ghana. Unfortunately, a schism occurred in late 1925 that resulted in Clark’s leaving Faith Tabernacle to found the First Century Gospel Church. This event halted much of Faith Tabernacle’s growth both domestically and in West Africa. Subsequently, many of the former Faith Tabernacle followers in Nigeria and Ghana founded the oldest and largest Pentecostal churches in both countries.
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den Hollander, August. "The Dynamic Role of the Bibliothèque wallonne in the History of the Walloon Churches." Church History and Religious Culture 100, no. 4 (2020): 447–62. http://dx.doi.org/10.1163/18712428-bja10008.
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Abstract The Bibliothèque wallonne accommodates a church collection that is the result of distinct archival policies. Tracing the archival history of this collection reveals important shifts in its formation, accessibility, and usage. A travelling archive from 1578, it became a fixed church archive in 1777, and in 1852 was augmented by a separate Walloon Library, with both archives under the management of a Commission des Archives. In 1877, the Commission de l’ histoire des Églises wallonnes was established, whose goal was to write the history of the Walloon churches in the Netherlands, and collecting the necessary sources for doing so. In 1893, after the activities of both commissions were merged, the collections were combined to form what is now the Bibliothèque wallonne. Established primarily as a church archive, the collection is now mostly used for researching the history of the Walloon churches in the Netherlands.
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Avis, Paul. "Rediscovering the energetic Established Church of the long eighteenth century." Theology 123, no. 5 (2020): 370–75. http://dx.doi.org/10.1177/0040571x20944581.
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Mallon, Ryan. "Scottish Presbyterianism and the National Education Debates, 1850–62." Studies in Church History 55 (June 2019): 363–80. http://dx.doi.org/10.1017/stc.2018.5.
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This article examines the mid-nineteenth-century Scottish education debates in the context of intra-Presbyterian relations in the aftermath of the 1843 ‘Disruption’ of the Church of Scotland. The debates of this period have been characterized as an attempt to wrest control of Scottish education from the Church of Scotland, with most opponents of the existing scheme critical of the established kirk's monopoly over the supervision of parish schools. However, the debate was not simply between those within and outside the religious establishment. Those advocating change, particularly within non-established Presbyterian denominations, were not unified in their proposals for a solution to Scotland's education problem. Disputes between Scotland's largest non-established churches, the Free Church and the United Presbyterian Church, and within the Free Church itself over the type of national education scheme that should replace the parish schools severely hampered their ability to express common opposition to the existing system. These divisions also placed increasing strain on the developing cooperation in Scottish Dissent on ecclesiastical, political and social matters after the Disruption. This article places the issue of education in this period within this distinctly Dissenting context of cooperation, and examines the extent of the impact these debates had on Dissenting Presbyterian relations.
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Tanumihardja ; Yenny Gunawan, Maria Angelina. "PURPOSE A SACRED ROOM OF CHRUCHES BY PASTOR MANGUNWIJAYA CASE STUDY: CHURCH OF MARIA ASSUMPTA KLATEN, CHURCH OF THERESIA SALAM, AND CHURCH OF MARY." Riset Arsitektur (RISA) 2, no. 02 (2018): 165–81. http://dx.doi.org/10.26593/risa.v2i02.2928.165-181.
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Abstract - Sacred space is everywhere and has become the part of human’s life since thousand years ago. Onemanifestation of the sacred space is the Catholic Church. A sacred space in the Catholic Church should be ableto accommodate liturgical activities in accordance with the rules and the order of their activities so thecelebration of the Eucharistic liturgy can run well. This study will attempt to understand the concept and themanifestation of the sacred space found in Romo Mangunwijaya’s churches in accordance to the concept andthe manifestation of the Catholic Church’s sacred space.Research will be carried out based on a preliminary study conducted by studying the universal sacred spacetheory proposed by Eliade and the theory of the Catholic Church’s sacred space that refers to the principles ofthe liturgy space. Results of analysis of each object of the study will then be processed further through acomparison table so that it can be concluded the manifestation of a sacred space in Romo Mangunwijaya’schurches.From the results of research on the objects of the study, showed that the manifestation of the sacred space of theRomo Mangunwijaya’s Churches dominantly shown in terms of orientation, ornaments, and atmosphere. Inaddition, the case study that shows the most dominant manifestation of the sacred space is Theresia SalamChurch.The benefits of this research are: for general public, this research can improve the knowledge of the importanceof the sacred space within the Catholic Church and how to integrate local values and culture into the sacredspace concept established in the Catholic Church's rules. Meanwhile, for the architects and institutions of theCatholic Church, this research can improve the knowledge of the concept of sacred space in the CatholicChurch and how to manifest the concept of the sacred space into the architecture of the Catholic Church.Key Words : sacred space, church, Y.B. Mangunwijaya
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Kobetiak, Andrii. "ALGORITHM FOR PROCLAIMING AUTOCEPHALY IN THE CONTEXT OF THE STRUGGLE FOR INDEPENDENCE." Sophia. Human and Religious Studies Bulletin 17, no. 1 (2021): 11–17. http://dx.doi.org/10.17721/sophia.2021.17.2.
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The article analyzes the process of system formation of the structure of Ecumenical Orthodoxy at the current stage. Church life is a dynamic process. The Church is constantly moving forward and has to respond to social demands and problems. It is determined that the institution of autocephaly went through a difficult path of formation, however, even today there is no clear regulated mechanism for the acquisition of autocephalous status by the new Local Church. It has been proven that a number of national churches, such as Montenegro, Macedonia and Belarus, have been defending their own church independence for a long time. However, due to external political-ecclesiastical pressure and the lack of an algorithm for the autocephalization process, they cannot acquire an independent status. In addition, it has been established that such "daughter" churches as Macedonian and Ukrainian are much older than their own kyriarchal patriarchates (Serbian and Moscow). The study found that an obvious violation of canonical rules is the presence of two jurisdictions (two canonical bishops) in the same territory. It has been proven that such a situation exists in a number of countries, such as the United States, where a number of churches in the diaspora of different jurisdictions operate in parallel. A similar situation has already formed in Ukraine. Two significant church organizations operate simultaneously. It has been proven that due to the pressure and reluctance of the mother churches to release the subsidiary churches from the field of influence and their own canonical territory, a similar situation could potentially occur in Montenegro, Macedonia and Belarus. As in Ukraine, some of the parishes will move to the newly created autocephalous church, for example, the Belarusian one, and some will remain loyal to the Russian Orthodox Church. However, it has been established that the coexistence of different mutually recognized Local Churches on the same territory contradicts a number of canons and traditions of the Orthodox Church. The article proves that the Conciliar fullness of the church does not justify such a status of churches, however, in general, the phenomenon of parallel jurisdictions is justified by the time and public demand of the population of different countries, as well as by the political situation. The Grand Council of Crete has not found a compromise solution for an authorized resolving of the problem of the diaspora and "parallel jurisdictions". The article establishes that institutional disputes between Local Churches related to borders and "canonical territory" and the proclamation of new Local Churches in autocephaly status can be resolved only by a conciliar way and with the participation of all Orthodox hierarchs. Existing approaches to solving the "temporary" problem of "parallel jurisdictions" have led to the incorporation of existing non-canonical entities into recognized churches. It has been proved that only the autocephalous system is a unanimously accepted version of the existence of Ecumenical Orthodoxy. Thuse, the striving of a number of national churches for their recognition and independence is just. Therefore, further scientific explorations of autocephalous topics and the canonical work of the holy fathers will complement the study.
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Fylypovych, Liudmyla, and Anatolii Kolodnyi. "The Culture of State-Church and Church-State Relations: The Ukrainian Case." Roczniki Kulturoznawcze 12, no. 2 (2021): 9–30. http://dx.doi.org/10.18290/rkult21122-1.
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The article is devoted to relations between Church and the Ukrainian State and analysis of their current state and prospects of development. The authors analyze some state–church approaches to the relationship between State and Church based on Ukrainian legislation and social concepts of churches. The main task of a modern state is to guarantee freedom of conscience to citizens and provide conditions for free functioning of religious organizations. Church also assumes certain responsibilities to the state and society. The article provides an overview of the attitude of the Catholic, Greek Catholic and Orthodox Churches to power. Referring to the practice of state-church relations and church-state relations in Ukraine, the authors deduce that the subjects of these relations do not yet demonstrate the appropriate level of culture of this relationship, and do not follow the rules of partnership between Church and State. The authors admit a possibility to constructively criticize each other’s positions and make mutual demands, contextualizing their interests and needs while forming this culture. At the same time, State should get rid of the remnants of Soviet totalitarian control over the activities of Church, and Church should renounce patronage and servility. For both State and Church, in the sphere of mutual relations, taking into consideration world models of civilized relations between them and referring to their own history of these relations and existing experience of communication with each other, there should be established a high culture of dialogue between State and Church, between secular and spiritual authorities.
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Dură, Nicolae. "The Regime of the Synodality in the Eastern Church of the First Millennium and Its Canonical Basis." Ecumeny and Law 7 (December 29, 2019): 29–52. http://dx.doi.org/10.31261/eal.2019.07.02.
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The synodal form of organisation — sought and established for His Church by Her Founder, that is, by Our Lord Jesus Christ, and affirmed by His Apostles — was also expressly reaffirmed by the canonical legislation of the Eastern Church of the first millennium. By adapting the form of administrative-territorial organisation of the Church to that of the Roman State — sanctioned by the canons of the Ecumenical Synods (cf. can. 4, 6 Sin. I Ec.; 2, 6 Sin. II Ec.; 9, 17, 28 Sin. IV Ec.; 36 Sin. VI Ec.) — in the life of the Eastern Church several types of synods appeared, starting with the eparchial (metropolitan) synod of a local Church and ending with the patriarchal synod, both still present in the autocephalous Churches of Eastern Orthodoxy.
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Sawyer, Kathryn Rose. "True Church, National Church, Minority Church: Episcopacy and Authority in the Restored Church of Ireland." Church History 85, no. 2 (2016): 219–45. http://dx.doi.org/10.1017/s0009640716000408.
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The Church of Ireland in the later seventeenth century faced many challenges. After two decades of war and effective suppression, the church in 1660 had to reestablish itself as the national church of the kingdom of Ireland in the face of opposition from both Catholics and Dissenters, who together made up nearly ninety percent of the island's population. While recent scholarship has illuminated Irish protestantism as a social group during this period, the theology of the established church remains unexamined in its historical context. This article considers the theological arguments used by members of the church hierarchy in sermons and tracts written between 1660 and 1689 as they argued that the Church of Ireland was both a true apostolic church and best suited for the security and salvation of the people of Ireland. Attention to these concerns shows that the social and political realities of being a minority church compelled Irish churchmen to focus on basic arguments for an episcopal national establishment. It suggests that this focus on first principles allowed the church a certain amount of ecclesiological flexibility that helped it survive later turbulence such as the non-jurors controversy of 1689–1690 fairly intact.
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Rayner, Keith. "Australian Anglicanism and Pluralism." Journal of Anglican Studies 1, no. 1 (2003): 46–60. http://dx.doi.org/10.1177/174035530300100104.
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ABSTRACTInitially the Church of England was the one recognized church in Australia. As other churches were established, it became the dominant church among a few others. Subsequently it became one Christian denomination among many. Now it finds itself, with other churches, among a plurality of other faiths. This evolution from singularity to plurality has raised such questions as whether truth is one or many, how unity relates to plurality and how a church conveys its message in a plural society. For Anglicans the intensity of these questions has been heightened by the plurality within Anglicanism itself. This article argues that plurality can contribute positively to a fuller perception of truth and that the pressure for unity continues in the face of pluralism, though it may be a unity obtained by excluding dissenting points of view or an inclusive unity which transcends plurality.
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Atwood, Craig. "The Bohemian Brethren and the Protestant Reformation." Religions 12, no. 5 (2021): 360. http://dx.doi.org/10.3390/rel12050360.
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The smallest, but in some ways the most influential, church to emerge from the Hussite Reformation was the Unity of the Brethren founded by Gregory the Patriarch in 1457. The Unity was a voluntary church that separated entirely from the established churches, and chose its own priests, published the first Protestant hymnal and catechism, and operated several schools. Soon after Martin Luther broke with Rome, the Brethren established cordial relations with Wittenberg and introduced their irenic and ecumenical theology to the Protestant Reformation. Over time, they gravitated more toward the Reformed tradition, and influenced Martin Bucer’s views on confirmation, church discipline, and the Eucharist. In many ways, the pacifist Brethren offered a middle way between the Magisterial Reformation and the Radical Reformation. Study of the Brethren complicates and enhances our understanding of the Protestant Reformation and the rise of religious toleration in Europe.
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Fadeyev, Ivan. "The Problem of Religious Identification in the Church of England: the British Constitution and the Established Church." ISTORIYA 11, no. 3 (89) (2020): 0. http://dx.doi.org/10.18254/s207987840009205-4.
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Kgatla, ST. "Ministerial formation policies of the Northern Theological Seminary of the Uniting Reformed Church in Southern Africa:." STJ | Stellenbosch Theological Journal 5, no. 1 (2020): 191–216. http://dx.doi.org/10.17570/stj.2019.v5n1.a10.
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This article investigates the theoretical and practical effectiveness of the Uniting Reformed Church in Southern Africa’s (URCSA) ministerial formation of the Northern Synod. The URCSA is part of the Reformed Movement (Calvinism) that was established by the Dutch Reformed Church (DRC) of South Africa that mainly came from the Netherlands to establish itself in South Africa and later established ethnic churches called daughter churches into existence in terms of a racially designed formula. After many years of the Dutch Reformed Church missionary dominance, the URCSA constituted its first synod in 1994 after the demise of apartheid. It was only after this synod that the URCSA through its ministerial formation tried to shake off the legacy of colonial paternalism and repositioned itself to serve its members; however, it fell victim to new ideological trappings. This article is based on a study that traces some basic Reformed practices and how the URCSA Theological Seminary of the Northern Synod dealt or failed to deal with them in its quest for the ideal theological ministerial formation.
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Brown, Stewart J. "‘A Victory for God’: The Scottish Presbyterian Churches and the General Strike of 1926." Journal of Ecclesiastical History 42, no. 4 (1991): 596–617. http://dx.doi.org/10.1017/s0022046900000531.
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During the final months of the First World War, the General Assemblies of the two major Presbyterian Churches in Scotland - the established Church of Scotland and the voluntary United Free Church - committed themselves to work for the thorough re- construction of Scottish society. Church leaders promised to work for a new Christian commonwealth, ending the social divisions and class hatred that had plagued pre-war Scottish industrial society. Bound together through the shared sacrifice of the war, the Scottish people would be brought back to the social teachings of Christianity and strive together to realise the Kingdom of God. The Churches would end their deference to the laws of nineteenth-century political economy, with their emphasis on individualism, self-interest and competition, and embrace new impera- tives of collective responsibility and co-operation. Along with the healing of social divisions, church leaders also pledged to end the ecclesiastical divisions in Scottish Presbyterianism. The final months of the war brought a revival of the pre-war movement to unite the Church of Scotland and the United Free Church into a single National Church, and Scottish ecclesiastical leaders held forth to a weary nation the vision of a united National Church leading a covenanted Christian commonwealth in pursuit of social justice and harmony.
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Andersen, William E. "Interdenominationalism: Then and Now, with Special Reference to Scripture Union." Journal of Christian Education os-50, no. 2 (2007): 5–18. http://dx.doi.org/10.1177/002196570705000202.
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Interdenominational bodies have a long and worthy history. Generally they have been enthusiastic, committed and targeted, with rather specialised evangelistic goals. But are they a ‘church’ or ‘church-like’? This paper argues for a sensible division of labour with established churches, but holds that both the more institutional and the voluntary specialised bodies are both ‘church’, and that the latter are not merely useful adjuncts. A sound interdenominational group needs to develop a strong theological basis, a clear aim and set of working principles, normative for its participants. If so, its cutting-edge will be apparent without, and its rare, lovely fellowship within.
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Mohr, Adam. "Faith Tabernacle Congregation, the 1918–19 Influenza Pandemic and Classical Pentecostalism in Colonial West Africa." Studies in World Christianity 26, no. 3 (2020): 219–38. http://dx.doi.org/10.3366/swc.2020.0307.
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The 1918–19 influenza pandemic killed between 30 and 50 million people worldwide. In Sub-Saharan Africa, as Terence Ranger points out, the pandemic left an indelible mark, including the unforeseen emergence of anti-medical religious movements. None were as significant as Faith Tabernacle Congregation, the Philadelphia-based divine-healing church that spurred a massive revival in West Africa – and a network stretching from Ivory Coast to Nigeria – without ever sending missionaries. They evangelised through personal letters exchanged across the Atlantic, and Faith Tabernacle literature sent from Philadelphia to various leaders in West Africa. The 1918–19 influenza pandemic was the spark that led to the church's massive growth, from one small branch before the pandemic began in 1918 to 10,500 members and nearly 250 branches of Faith Tabernacle in West Africa at its zenith in 1926. After the church's rapid demise between 1926 and 1929, leaders of Faith Tabernacle established most of the oldest Pentecostal Churches in the Gold Coast and Nigeria – such as the Apostolic Faith, the Apostolic Church, the Christ Apostolic Church and the Assemblies of God (Nigeria). Classical Pentecostalism, therefore, is Faith Tabernacle's legacy in West Africa, while abstinence from orthodox medicine continued to be debated within these Pentecostal circles.
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Curthoys, Patricia. "‘“problem” children of this community’: Christ Church St Laurence and the Children’s Court, Sydney, 1936-41." Sydney Journal 4, no. 1 (2013): 86–98. http://dx.doi.org/10.5130/sj.v4i1.2788.
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This article seeks to explore the experiences of those boys who, in late 1930s/ early 1940s Sydney, were considered, by the courts and the churches, amongst others, to be 'the "problem" children of this community'. The sources for this exploration are the records of the Metropolitan Children's Court, Surry Hills and the Christ Church St Laurence Boys' Welfare Bureau. Children's courts were established in New South Wales in 1905. From 1934 onwards all metropolitan cases were heard at Surry Hills. The Boys' Welfare Bureau was established in April 1936 by Christ Church St Laurence, an Anglican church situated near Central Railway Station, Sydney. The records of the Bureau and the Court provide insights into the ways in which both religion and the law attempted to shape the lived experience of these boys, in inner city Sydney, within the context of current ideas about juvenile delinquency and its treatment.
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B.W Patrick, Kimungui, Susan Wandukusi, Patrick Olutwati, et al. "THE EFFECTS OF CHURCH MINISTRIES AND THEIR INFLUENCES ON CHURCH FOLLOWERS IN KIMIMINI SUB -COUNTY TRANS- NZOIA COUNTY." International Journal of Advanced Research 8, no. 11 (2020): 802–10. http://dx.doi.org/10.21474/ijar01/12075.
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The purpose of the study was to investigate the effects of church ministries and their influences on church followers inKiminini sub-county, Trans-Nzoia. The main problem that promoted the researcher to do the study on the topic was that church leadership seemed to be the cause of the challenges facing many church followers..The researcher wished to unearth the origin of many churches and the effects of believers and how they affect the management of many churches .The objectives of the study established the way church leadership pin church followers on sin rather than love, determine the extent to which followers depend on church leadership for growth and development and to establish the teachings that the church followers receive from church leadership. .The study applied the Charismatic Leadership Theory by Max Weber 1924-47 and LMX Theory (1975) and Servant Leadership Theory Robert Greenleaf, 1977 .The researcher exploited the study by descriptive researcher design which provided a mixed research design that led to a triangular design. The descriptive survey design was applied to gather information on the way church followers respond to church leadership..The variables under review were independent ,dependent and intervening variables .The simple random sampling techniques and purposive sampling techniques were utilized .The instruments of questionnaires ,interview schedules and focused group method were used that gave the findings for discussions and interpretations..The data was analyzed descriptively using tables and percentages and presented the summary conclusions, recommendations and gaps for further research where it will be used by other researchers, scholars, church leaders and educationists.
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Lund, Rolf Lyneborg, Anja Jørgensen, and Ole Preben Riis. "Social Geographical Patterns in Membership of the Established Church in Denmark." Nordic Journal of Religion and Society 32, no. 01 (2019): 55–70. http://dx.doi.org/10.18261/issn.1890-7008-2019-01-04.
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Fedorchenko, Oksana. "Seizure of church property in Ukraine according to periodicals of 1921 – 1923." Grani 22, no. 12 (2019): 89–93. http://dx.doi.org/10.15421/172059.
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A historical analysis of the seizure of church property in Ukraine on the pages of periodicals of this period. The Soviet anti-religious policy of confiscating church property in the fight against hunger as a consequence of influencing the consciousness of the population through the prism of the Soviet and Lviv press is studied. Forms and methods of church confiscation are revealed, damages to churches and national culture of Ukraine are calculated. The Soviet press of 1921-1923 has an important historical significance, because it is with the help of these historical materials that one can explore a rather interesting, but at the same time tragic period in the history of the Orthodox Churches.The analysis of the press of that time gives an opportunity to find out what were the reasons and methods of confiscation of church values. It was investigated and established from the press that the Soviet authorities mass confiscated church property and conducted a census of property. Under the influence of famine, the Soviet government could do anything with the churches and their values, confiscating all church property en masse. After analyzing the periodicals of 1921-1923, there was not a single line of the newspaper that did not mention the seizure of church property.
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Neveu, Norig. "Between Uniatism and Arabism." Social Sciences and Missions 32, no. 3-4 (2019): 361–92. http://dx.doi.org/10.1163/18748945-03203016.
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Abstract In the Emirate of Transjordan, the interwar period was marked by the emergence of the Melkite Church. Following the Eastern rite and represented by Arab priests, this church appeared to be an asset from a missionary perspective as Arab nationalism was spreading in the Middle East. New parishes and schools were opened. A new Melkite archeparchy was created in the Emirate in 1932. The archbishop, Paul Salman, strengthened the foundation of the church and became a key partner of the government. This article tackles the relationship between Arabisation, nationalisation and territorialisation. It aims to highlight the way the Melkite Church embodied the adaptation strategy of the Congregation for the Oriental Churches in Transjordan. The clergy of this national church was established by mobilising regional and international networks. By considering these clerics as go-between experts, this article aims to decrypt a complex process of territorialisation and transnationalisation of the Melkite Church.
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Wellings, Martin. "Anglo-Catholicism, the ‘Crisis in the Church’ and the Cavalier Case of 1899." Journal of Ecclesiastical History 42, no. 2 (1991): 239–58. http://dx.doi.org/10.1017/s0022046900000075.
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Much of the history of the late nineteenth-century Church of England is dominated by the phenomenon of Anglo-Catholicism. In the period between 1890 and 1939 Anglo-Catholics formed the most vigorous and successful party in the Church. Membership of the English Church Union, which represented a broad spectrum of Anglo-Catholic opinion, grew steadily in these years; advanced ceremonial was introduced in an increasing number of parish churches and, from 1920 onwards, a series of congresses was held which filled the Royal Albert Hall for a celebration of the strength of the ‘Catholic’ movement in the Established Church. In the Church Times the Anglo-Catholics possessed a weekly newspaper which outsold all its rivals put together and which reinforced the impression that theirs was the party with the Church's future in its hands. Furthermore, Anglo-Catholicism could claim to be supplying the Church of England with many of its saints and with a fair proportion of its scholars. Slum priests like R. R. Dolling and Arthur Stanton gave their lives to the task of urban mission; Edward King, bishop of Lincoln, was hailed as a spiritual leader by churchmen of all parties; Charles Gore, Walter Frere and Darwell Stone were scholars of renown, while Frank Weston, bishop of Zanzibar, combined academic achievements and missionary zeal with personal qualities which brought him an unexpected pre-eminence at the 1920 Lambeth Conference. In the last decade of the nineteenth century and in the first decades of the twentieth century, therefore, Anglo-Catholicism was the party of advance, offering leadership and vision and presenting the Church of England with a concept of Catholicity which many found attractive.
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Duncan, G. A. "Notes on the foundation of the Federal Theological Seminary of Southern Africa (Fedsem)." Verbum et Ecclesia 27, no. 3 (2006): 836–55. http://dx.doi.org/10.4102/ve.v27i3.189.
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The Federal Theological Seminary of Southern Africa was established in a changing and fluid situation in 1960s South Africa both politically and ecclesiastically. Its foundation can be attributed to the influence of these national and church influences. Politically, the changing context in the educational world in particular and ecclesiastically, a growing tendency towards ecumenism both nationally and internationally contributed to the need for an independent institution which would train ministers for the mainline churches in a deteriorating political context. In addition, there was a strong view that the influence of the Holy Spirit was operative in the political context which ‘forced the church to be the church’.
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MOHR, ADAM. "CAPITALISM, CHAOS, AND CHRISTIAN HEALING: FAITH TABERNACLE CONGREGATION IN SOUTHERN COLONIAL GHANA, 1918–26." Journal of African History 52, no. 1 (2011): 63–83. http://dx.doi.org/10.1017/s0021853711000090.
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ABSTRACTIn 1918, Faith Tabernacle Congregation was established in southern colonial Ghana. This Philadelphia-based church flourished in the context of colonialism, cocoa, and witchcraft, spreading rapidly after the 1918–19 influenza pandemic. In this context, several healing cults also proliferated, but Faith Tabernacle was particularly successful because the church offered its members spiritual, social, and legal advantages. The church's leadership was typically comprised of young Christian capitalist men, whose literacy and letter writing enabled the establishment of an American church without any missionaries present. By 1926, when Faith Tabernacle began its decline, at least 177 branches had formed in southern Ghana, extending into Togo and Côte d'Ivoire, with over 4,400 members.
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Laws, John. "A Judicial Perspective on The Sacred in Society." Ecclesiastical Law Journal 7, no. 34 (2004): 317–27. http://dx.doi.org/10.1017/s0956618x00005408.
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The primary virtue of establishment is the Church's duty under law to minister to anyone at all who may turn to it, including the ungodliest. Establishment does not imply a religious State, that is a State whose law requires subservience by the citizens to the State religion; if it did, it would be barbarous (but contrast the Black Rubric in the Book of Common Prayer). Establishment does not entail State control of the Church. The legal characteristics of establishment are as follows. (1) The law of the Church of England is part of the law of the land. (2) Bishops and some other office-holders are appointed by the Queen on ministerial advice. (3) 26 diocesan bishops sit as legislators in the House of Lords. (4) The Queen as Supreme Governor acts as monarch for the Church as she acts as monarch for the State. The Church of England is not a “congregational” church: its forms of worship are prescribed by law, and are not at the liberty of the community worshipping in any particular church. The bishops' resolution which authorised the use of the 1928 revision of the Book of Common Prayer in face of the will of Parliament (which was the lawful authority in the matter) was a lamentable disobedience to the law which it was their duty to uphold. Such a legal transgression might possibly nowadays be subject to correction by the High Court on judicial review, though that would require departure from earlier high authority. However that may be, it has to be recognised that there is no room, in the practice of an established Church, for the notion that conscience might justify disobedience to the law. The conscience of the believer is worth no more than the conscience of an unbeliever. The established Church possesses two immeasurable virtues: first, that religion is no tyrant: belief is not compulsory; second, that the Church's ministration is available to everyone. Their unified effect is a great force for good.
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PATTERSON, W. B. "William Perkins as Apologist for the Church of England." Journal of Ecclesiastical History 57, no. 2 (2006): 252–69. http://dx.doi.org/10.1017/s0022046905005233.
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William Perkins, usually described as an Elizabethan Puritan, was significant in ways that are only beginning to be recognised by historians. His writings, published in numerous editions in England and on the continent and translated into Latin and half a dozen vernacular languages, made him the most prominent English theologian of his day. This article contends that his career was devoted not to bringing about changes in the Established Church but to making that Church's teachings better known and appreciated. Perkins should be seen as a leading apologist for the Elizabethan Church of England.
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Kobetіak, Andriy, and Oleh Sokolovsky. ""CHURCH BOUNDARIES" AND CANONICAL TERRITORY IN THE CONTEXT OF THE AUTOCEPHALIC SYSTEM OF UNIVERSAL ORTHODOXY." Sophia. Human and Religious Studies Bulletin 16, no. 2 (2020): 14–19. http://dx.doi.org/10.17721/sophia.2020.16.3.
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The article analyzes the fundamental problem of the corpus of ecclesiastical law – the autocephalous principle of the existence of the church. The study found that since the time of the Byzantine Empire, state power imposed its own principle of administrative division and management methods. Already in the II-III centuries, a clear hierarchical structure of church government has been formed. It is specified that the foundation of the first apostolic communities took place exclusively on the basis of the autocephalous principle. It is determined that the institution of autocephaly has been through a difficult path of formation: from the basic state of existence to a church-political phenomenon. It has been proved that it is the autocephalous system that is the only acceptable version of the existence of the Ecumenical Orthodoxy. Therefore, the struggle of a number of national churches for its independence and recognition is fair. The absence of a clear regulation of the procedure for proclaiming a new autocephalous church is specified. It is established that the principle of having a "canonical territory" in each of the churches was constantly violated. This is due to the problem of "parallel jurisdictions". The problem has been arising after the Fourth Ecumenical Council, when parallel hierarchies has been formed on the same territory. Nowadays, the problem of "parallel jurisdictions" is particularly acute in Western Europe and the American continents. The article establishes that the institutional disputes of the Local Churches, related to the borders and the "canonical territory", can be resolved only in a conciliar way and with the participation of all Orthodox hierarchs. Existing approaches to solving the "temporary" problem of "parallel jurisdictions" have led to the incorporation of existing non-canonical entities into recognized churches. The study emphasizes that the borders of the "canonical territory" in the vast majority should coincide with state borders, given that the state is politically sufficient, strong and constitutionally capable of supporting the church. Therefore, the church needs to return to the initial moment of institutional formation, when church borders corresponded specifically to national borders rather than territorial ones.
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Walsh, Cheryl. "The Incarnation and the Christian Socialist Conscience in the Victorian Church of England." Journal of British Studies 34, no. 3 (1995): 351–74. http://dx.doi.org/10.1086/386082.
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Among the churches of nineteenth-century Britain, the Anglican Church held a unique, and somewhat embarrassing, position. It was, of course, the established Church of England—an arm of the state, assigned the honor and duty of serving as the focus and guide of the nation's spiritual life. Its position was embarrassing by the mid-nineteenth century because it obviously was not fulfilling its ostensible role. The increasingly secular nature of industrial society on the one hand, and the Christian challenge of Nonconformity on the other, cost the Church membership among all classes of people. That loss significantly undermined the Anglican claim that the established Church served the religious needs of the whole nation, and it led to persistent Nonconformist cries for disestablishment. Furthermore, Christianity's appeal to its traditional following, the poor and lowly, seemed to evaporate in the industrial environment of the Victorian city. Not only did typical urban workers not go to church (or chapel, for that matter), they were generally rather hostile to organized religion and particularly to the Anglican Church. In the Church of governors and employers, where services and sermons often could appeal only to the educated, workers felt, not unjustly, uncomfortable and unwelcome.There were several internal impediments to increasing the popularity (and thereby the social influence) of the Anglican Church, not the least of which was the dominant theology of early Victorian England. During what Boyd Hilton has called the “Age of Atonement” (roughly the first half of the nineteenth century), evangelical thought both shaped and justified the economic and social assumptions which underlay the policies of competitive capitalism.
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Andersen, Nicole, and Scott London. "South Africa's Newest "Jews": The Moemedi Pentecostal Church and the Construction of Jewish Identity." Nova Religio 13, no. 1 (2009): 92–105. http://dx.doi.org/10.1525/nr.2009.13.1.92.
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This article examines the Moemedi Pentecostal Church, a small, recently established group outside of Johannesburg, South Africa. Based on ethnographic fieldwork, it reviews the origins and theology of the church with particular emphasis on members' assertion of Jewish identity. The Moemedi Pentecostal Church (MPC) emphasizes the Old Testament and biblical Jews in a manner common to many Zionist churches in Africa. While it is common among Zionist churches for congregants to believe they are God's "new chosen people," MPC members take the additional step toward self-identification as Jews, even while claiming no historical Jewish identity. The Moemedi Pentecostal Church broke off from the International Pentecostal Church (IPC) after its founder, Frederick Modise, died in 1998. While continuing to embrace Modise's teachings, members of the new group eschew the divine messianic qualities many in the IPC attribute to him. The result is a complex blend of Zionist and Jewish elements in the MPC. This article suggests that the claim to be Jewish made by the members of the Moemedi Pentecostal Church is related to their assertion that they have a true understanding of Moemedi's function as a human messiah, as opposed to the divinity attributed to Moemedi by members of the IPC.
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Hermstad, April, Sally Honeycutt, Shauna StClair Flemming, et al. "Social Environmental Correlates of Health Behaviors in a Faith-Based Policy and Environmental Change Intervention." Health Education & Behavior 45, no. 5 (2018): 672–81. http://dx.doi.org/10.1177/1090198118757826.
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Diet and physical activity are behavioral risk factors for many chronic diseases, which are among the most common health conditions in the United States. Yet most Americans fall short of meeting established dietary and physical activity guidelines. Faith-based organizations as settings for health promotion interventions can affect members at multiple levels of the social ecological model. The present study investigated whether change in the church social environment was associated with healthier behavior at church and in general at 1-year follow-up. Six churches received mini-grants and technical assistance for 1 year to support policy and environmental changes for healthy eating (HE) and physical activity (PA). Socioenvironmental (social support and social norms) and behavioral (HE and PA at church and in general) outcomes were derived from baseline and 1-year follow-up church member surveys ( n = 258). Three of six churches demonstrated significant improvements in all three socioenvironmental aspects of HE. Two of five churches exhibited significant socioenvironmental improvements for PA at follow-up. Church social environmental changes were related to health behaviors at church and in general ( p < .05). Change in social support for HE, social support for PA, and social norms for PA were each associated with three church-based and general behavioral outcomes. Social norms for healthy eating were related to two general behavior outcomes and social norms for unhealthy eating to one general behavioral outcome. Study findings demonstrate that socioenvironmental characteristics are essential to multilevel interventions and merit consideration in designing policy and environmental change interventions.
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Bociurkiw, Bohdan R. "The Ukrainian Greek Catholic Church in the Contemporary USSR." Nationalities Papers 20, no. 01 (1992): 17–30. http://dx.doi.org/10.1080/00905999208408219.
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In 1944, the Soviet Army recaptured Galicia and Transcarpathia from the Germans, and the last stronghold of Ukrainian Greek Catholicism fell under Soviet control. Following the arrests of all Uniate bishops and of the “recalcitrant” clergy, the Lviv Sobor of March 1946 nullified the 1596 Union of Brest, which first established the Greek Catholic Church, and forcibly “reunified” the Uniates with the state-controlled Russian Orthodox Church. The post-World War II period saw the gradual suppression of the Uniate Church throughout Carpatho-Ukraine, Poland, and Eastern Slovakia, and marked the beginning of more than four decades of struggle for Eastern Rite Ukrainian Catholics in the USSR to maintain their banned Church against the overpowering alliance of the Soviet regime and the Russian Orthodox Church. Despite the enforced “reunification,” the Greek Catholic Church has remained the most important cultural and institutional preserve of national identity in Western Ukraine. The following is an examination of the Ukrainian Greek Catholic Church's attempts to assert its right to legal existence since the beginning of political and social revitalization under Mikhail Gorbachev.