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Journal articles on the topic 'Ethiopian rite (Catholic Church)'
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1
Guglielmi, Marco. "Sharpening the Identities of African Churches in Eastern Christianity: A Comparison of Entanglements between Religion and Ethnicity." Religions 13, no. 11 (October 26, 2022): 1019. http://dx.doi.org/10.3390/rel13111019.
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Although at first sight Eastern Christianity is not associated with Africa, the African continent has shaped the establishment and development of three of the four main Eastern Christian traditions. Through a sociological lens, we examine the identity of the above African churches, focusing on the socio-historical entanglements of their religious and ethnic features. Firstly, we study the identity of the Coptic Orthodox Church, the Ethiopian Orthodox Church, and the Eritrean Orthodox Church belonging to Oriental Orthodoxy. We focus on these African churches—and their diasporas in Western countries—as indigenous Christian paths in Africa. Secondly, we examine the identity of Africans and African-Americans within Eastern Orthodoxy. We consider both to have some inculturation issues within the Patriarchate of Alexandria and the development of an African-American component within Orthodoxy in the USA. Thirdly, we analyze the recent establishment and identity formation of African churches belonging to Eastern-rite Catholic Churches. In short, we aim to elaborate an overview of the multiple identities of African churches and one ecclesial community in Eastern Christianity, and to compare diverse sociological entanglements between religious and ethnic traits within them. A fruitful but neglected research subject, these churches’ identities appear to be reciprocally shaped by their own Eastern Christian tradition and ethnic heritage.
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Stokolos, Nadiya G. "An attempt at the ethno-confessional transformation of Orthodoxy in Poland (1923-1939)." Ukrainian Religious Studies, no. 24 (November 26, 2002): 12–20. http://dx.doi.org/10.32420/2002.24.1369.
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Neounia is one of the common names of the new unified church, which was introduced by the Polish Roman Catholic bishop on the Ukrainian and Byelorussian lands of Poland during the interwar period (1923-1939). This church had a number of other names: Catholicism of the Eastern Rite, Eastern Rite, Biblical (double-rite) union. Officially, it was called the Parishes of the Catholic Church of the Eastern Catholic Rite or of the Roman Catholic Church of the Eastern Rite. The Church, through which the Vatican sought to convert the "united East" into the bosom of Catholicism, was often referred to as a "government union", since it was in some cases facilitated by local government officials. The unofficial name - neounya - contrasted with the "old union" proclaimed in Brest in 1596.
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Krupa, Jozef. "Anointing with the Holy Oil of St. Sharbel — a New Phenomenon in Catholic Practice." Roczniki Teologiczne 69, no. 6 (June 29, 2022): 61–75. http://dx.doi.org/10.18290/rt.22696.4.
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In recent years, especially in eastern Slovakia, a new phenomenon has emerged in Catholic practice — anointing with the Holy Oil of St. Sharbel. Although the rite of such anointing is not found in any liturgical book, some Catholic priests of the Latin rite, especially in this part of the country, confer it to the Catholics of their rite. Catholics from various parts of Slovakia, western Poland, Ukraine, Moravia and others also take part in it. The author of the article mainly uses the comparative method, comparing this practice with the documents of the Magisterium and the bishop guidelines. He tries to find out if it is a sacramental in the Maronite church. If so, he states that the priests of the Latin rite cannot confer sacramental of the Maronite church without permission. The aim of the article is to find an answer to the question of whether it is a sacramental within the Catholic Church of the Latin rite or a rite that belongs to the field of human faith, such as immersion in the Lourdes water, during which several miraculous healings have taken place, but which is not accompanied by any assistance by a priest or deacon.
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Kyiak, S. "Territorial Realization of the Universe of the Ukrainian Catholic Church of the Byzantine Rite." Ukrainian Religious Studies, no. 25 (December 27, 2002): 97–105. http://dx.doi.org/10.32420/2003.25.1432.
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The Ukrainian Catholic Church of the Byzantine Rite (hereinafter referred to as the OCHRC), as the heir to the Kyiv Church and as the local Eastern Catholic Church, by which history affirmed the name of the Ukrainian Greek Catholic Church, preserving the Eastern Christian Tradition, and developing national church traditions. This dual unity of the OCHS has been and remains a testament to its universal character, which is inherent in the entire Catholic Church.
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Kyiak, S. "The identity of the Ukrainian Catholic Church of the Byzantine rite in the context of its universality." Ukrainian Religious Studies, no. 24 (November 26, 2002): 75–85. http://dx.doi.org/10.32420/2002.24.1376.
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The Ukrainian Catholic Church of the Byzantine rite, which secured the name of the Ukrainian Greek Catholic Church, as the heir to the Kiev Church and as the Eastern Catholic Church, serves today and served in the past as an example of the harmonious inculturation of Christianity in Ukrainian society, which it has promoted. evangelism in communist and post-communist times.
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Doyle, Sean T. "Traditionis custodes : Ecclesiological Difficulties." Jurist: Studies in Church Law and Ministry 80, no. 1 (2024): 1–51. http://dx.doi.org/10.1353/jur.2024.a929951.
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abstract: The motu proprio Traditionis custodes reordered the law on celebrating the pre-conciliar Roman liturgical rites. This legislative change, seemingly intended to lead to a "single and identical prayer" or unique liturgical expression of the Roman Rite, relies on an ecclesiological justification concerning the unity and communion of the Church. Analyzing the motu proprio and its elaborations in light of a "three-tier" ecclesiological model rooted in the documents of the Second Vatican Council shows that the unity and communion of no Church in this model is tied to the existence of a unique liturgical expression. Rather, the legislation's justification relies on a pre-conciliar ecclesiological outlook that posits the existence of Churches defined by rites such as a "Church of the Roman Rite." Due to this reliance, the norms have far-reaching negative consequences for the Roman Rite and the wider Church. Legislative actions on liturgical issues within the Latin Church must have a broader ecclesiological context, and the past and present experiences of the other Churches in the Catholic communion show that a vast liturgical diversity already exists in the Church and does so without harm to Catholic unity.
7
Wawrzyńczak, Ks Szymon Krzysztof. "Sukcesja urzędu biskupiego w nauczaniu Kościoła Rzymskokatolickiego i Kościoła Polskokatolickiego w RP z uwzględnieniem problemu biskupów wędrownych (episcopi vagantes)." Łódzkie Studia Teologiczne 31, no. 4 (December 30, 2022): 57–70. http://dx.doi.org/10.52097/lst.2022.4.57-70.
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The issue of apostolic succession is one of the subjects of ecumenical dialogue between the Roman Catholic Church and the Polish-Catholic Church in the Republic of Poland. Thanks to studies conducted in this area, it is possible to ascertain the preservation in the Polish-Catholic Church of the historical succession, originating through the Churches of the Union of Utrecht from the Roman Catholic Church. A difference, howewer, is the approach of the two communities to the succession of the episcopal ministry outside the community of the Church. The Old Catholic Churches, and hence the polish-catholics, do not recognise the validity of episcopal ordinations conferred outside the ecclesial community and without a specific mandate to confer them, even if the proper rite of conferral has been observed. The Roman Catholic Church, while regarding the conferral and reception of episcopal orders without papal nomination as giving rise to excommunication, nevertheless recognises their sacramental effect if the substance, form and proper intention of the conferral have been preserved.
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Drozd, Roman. "Roman Catholic Church and Greek Catholic Clergy in Relations to the Orthodox Church in Poland between 1951 and 1970." Історико-політичні проблеми сучасного світу, no. 43 (June 15, 2021): 232–42. http://dx.doi.org/10.31861/mhpi2021.43.232-242.
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After World War II, the Union of Soviet Socialist Republics sought to liquidate the Greek Catholic Church. In 1946, a non-constitutional synod was held in Lviv which liquidated the Greek Catholic Church and incorporated it into the Russian Orthodox Church. Similarly, Romanian communist authorities liquidated the Greek Catholic Church in 1948 and the same took place in the Czech Republic two years later. In the Polish People’s Republic, the authorities did not even try to make the liquidation bear the marks of legality. The communist authorities considered that resettlement of the hierarchs and most of the clergy as well as the Greek Catholic followers to the Soviet Ukraine and the rest of them to the west and north of Poland solved the problem. However, the priests and their followers made every effort to re-establish the Greek Catholic Church in Poland. Greek Catholic clergy tried to find their faithful in the place of settlement and, if possible, start their pastoral service in the native rite. This is how regular services in Chrzanów began. Taking advantage of the kindness of some Roman Catholic priests, Greek Catholic liturgies began to take place in Cyganek, Bytów and Kwasów. The faithful, who were deprived of priests, also began to organize their own religious life. They met in larger groups in private homes, where they prayed and sang religious songs. They tried to celebrate the holidays according to the Julian calendar and in accordance with the native tradition. Because of that, the communist authorities decided to make the Greek Catholics convert to the Orthodox Catholic Church. Therefore, Orthodox Catholic institutions were opened for the Greek Catholics on the basis of the Greek Catholic Church in Poland. Despite initial success, the initiative ended in failure. Most of the Orthodox Catholic institutions collapsed after Greek Catholic liturgy had been resumed as the faithful returned to their church.
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Madey, N. M. "Ukrainian Greek Catholic Church in the context of Uniate Churches." Ukrainian Religious Studies, no. 17 (March 20, 2001): 79–88. http://dx.doi.org/10.32420/2001.17.1130.
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Throughout history, the nature of the UGCC is at the center of the attention of researchers. Until now, they are divided into "Westerners" - supporters of Romanization of the church, that is, its purely Catholic nature, and "Byzantines" - those who defend its eastern rite. In addition, the study of the history of the Ukrainian Greek Catholic Church can be divided into two groups: negativist works (in particular, Orthodox or similar to Soviet historiography) and apologetic works (Catholic, in particular, Ukrainian Catholic historiography). The first group is primarily represented by the works of Ukrainian Soviet historians of the postwar period, which have very well-known names: "Unia: the path of betrayal and disgrace", "UniCity - an instrument of clerical anti-communism", "Uniate Church - enemy of the Ukrainian people", "The reactionary role of the union in the history of Ukrainian people "etc. Of course, the significance of such ideologically exacerbated "research" as a scientific development is doubtful. They have, if not scientific, but rather a journalistic character.
10
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.
11
Lempa, Florian. "KANONICZNA OCHRONA KARNA RELIGII, JEDNOŚCI, AUTORYTETÓW KOŚCIELNYCH I WOLNOŚCI KOŚCIOŁA KATOLICKIEGO." Civitas et Lex 7, no. 3 (September 30, 2015): 65–73. http://dx.doi.org/10.31648/cetl.2126.
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The article presents the most important values criminally protected in the Catholic Churchby CIC/1983 and CCEO/1990. They are: the religion, the unity, the church authorities and thefreedom of the Church. About their prime position in the hierarchy of goods legally protected bythe provisions of penal canon law testifies that the crimes against them are put in the first and inthe second title of CIC/1983, also the threat of severe penal sanctions. These sanctions result fromthe exceptional social harmfulness of the crimes. In the degree of ailment they are analogical inthe canon law of the Latin rite and in the common law of Eastern Catholic Churches.
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Kansil, Yanto Kristoforus. "Martabat dan Tugas Imam menurut Pontificale Romanum de Ordinatione Episcopi, Presbyterorum, et Diaconorum (1968)." Media: Jurnal Filsafat dan Teologi 1, no. 1 (October 5, 2020): 23–47. http://dx.doi.org/10.53396/media.v1i1.1.
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In this essay the author tries to present a liturgical and theological discusses about the dignity and the taskss of priest in the catholic Church. The material object of this essay is the official liturgy of ordination as described in De Ordinatione Episcopi, Presbyterorum, et Diaconorum. Using the approach of literature review, the author tries to find out the theological meaning of the verbal aspects of ordination rite, like liturgical texts or formulations, and also of its non-verbal aspects (actions). The basic assumption of author is that the liturgy of ordination is not only about a celebration or rites. Moreover, it presents us with a theological understanding of what is being celebrated. The spirit or the content of ordination rites should be the focus of this essay. The purpose of this study is to show how the theological concept of priesthood (lex credendi) finds its liturgical expression in liturgical rite (lex orandi). This reflection should be usefull for the priests and seminarians to reflect on the deep meaning of calling to be a priest in catholic Church.
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Bartmiński, Stanisław. "Odnowa struktur obrządku greckokatolickiego w Przemyślu przez księdza arcybiskupa Jana Martyniaka. Wspomnienia i relacje." Rocznik Przemyski. Literatura i Język 58, no. 2 (26) (December 30, 2022): 173–218. http://dx.doi.org/10.4467/24497363rplj.22.007.17072.
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Restoration of the structures of the Greek Catholic rite in Przemyśl by Archbishop Jan Martyniak. Memories and accounts The aim of another publication which is a part of the “spoken history” project is to present the retired Greek Catholic Przemyśl-Warsaw metropolitan, Archbishop senior Jan Martyniak and his role as a restorer of the Greek Catholic rite structures in Przemyśl. The publication includes a calendar of Archbishop’s life, memories in which he goes back to various periods in his life: he talks about his youth and homeland, clerical years and studies, his biritualist ministry and the function of the Przemyśl metropolitan. The Archbishop also comments on the dispute between Catholics and Greek Catholics concerning the handing over of the former Carmelite church to the Uniates; he also remembers Bishop Stefan Moskwa as the one who received him after his arrival in Przemyśl. The Greek Catholic metropolitan is also presented from the perspective of Archbishops Józef Michalik and Ignacy Tokarczuk (recorded conversations by Rev. Stanisław Bartmiński). The text is complete with selected priests of the Eastern and Latin rites.
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Dejene, Solomon. "Ethiopian Traditional Values versus the Social Teaching of the Church." Exchange 37, no. 2 (2008): 124–55. http://dx.doi.org/10.1163/157254308x278558.
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AbstractEven if the Roman Catholic Church does not have a very long history in Ethiopia and constitutes a small minority of the society, her social significance is great in part due to the structural development programs she runs through out the country. The main aim of this paper is to identify how much the Church has made use of traditional systems and values in reflecting and communicating pastorally particularly in regard the Social of the Church (henceforth CST). By analyzing four selected pastoral letters, this article tries to spell out the strengths and shortcomings of the Church in employing traditional systems and values in giving form to the CST.
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Biedrik, Andriej Władimirowicz. "Католическое меньшинство на дону: риски сохранения конфессиональной идентичности." Cywilizacja i Polityka 14, no. 14 (October 30, 2016): 0. http://dx.doi.org/10.5604/01.3001.0010.0254.
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The article researches the problem of preserving the identity of the traditional confessional minorities in contemporary Russian society (for example, the Catholic community of Rostov region). Authors analyze the current status of its socio-cultural reproduction. Historically, the Catholic minority was always present in the confessional portrait of the Don region. It is confirmed by the pre-revolutionary census. Soviet period and the policy of state atheism have significantly reduced the demographic set of the Catholic community. Since 1990s. Catholic parishes began to revive. But this process is accompanied by a number of endogenous and exogenous complexities. The category of endogenous risk reproduction of Don Catholic community included a reduction of ethnic groups that traditionally profess Catholicism (Poles, Germans, Lithuanians) in the regional population. At the same time under the influence of migration flows increased presence in the region, Armenian Catholics and Catholics among Ukrainians that strengthens claims of members of the religious community to change the traditional (Latin) rite in favor of the Eastern Christian (Byzantine) rite. At the level of everyday life confessional community play ethnic and racial segregation, impeding the consolidation of the group, its demographic growth due to intra-marriages. The growth of the community by neophytes complicated by strict rules incorporating new members, as well as the official rejection of the Roman Catholic Church of proselytism in Russia. Exogenous factors socio-cultural reproduction of religious groups is the difficulty in resolving the legal status of the community, land and property issues in the places of worship, public perception of Catholics among the population and the authorities. Despite the convergence of the official position of the Roman Catholic Church and the Russian Orthodox Church on a number of issues, the legal status of the Catholic community in Russia is often marginal. This is due to including with the problems of presence on the territory of the Russian Catholic clergy, mainly consisting of a number of citizens of foreign countries (Poland, Ukraine, and others.). In such circumstances, and taking into account the total secularization of Russian society can predict a further reduction in the Catholic community and the replacement of religious identity of its members, especially among young people.
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Menke, Monika. "Biritualism in the Practice of the Czech Church." Kościół i Prawo 10, no. 2 (December 15, 2021): 123–35. http://dx.doi.org/10.18290/kip21102.8.
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Both codes of canon law state the duty of bishops to care for all believers in their territory. This applies not only to the faithful of their Church, but also to the faithful of another Church sui iuris (in the case of the Czech Republic, especially the Greek Catholic Church). For pastoral help as well as support and revival of their rite, it can be in the field of liturgical help, where the priest of one ceremony receives from the Holy See the so-called faculty of biritualism. The article describes the situation in the Czech Republic, moreover complicated by the lack of priests of both ceremonies and the fact that in times of imprisonment before 1989 there were secret ordinations of married men with the Faculty of Biritualism. After the situation was relaxed, these priests were involved in the life of the Church mainly within the Greek Catholic exarchate.
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Chase, Nathan P. "Crisis, Liturgy, and Communal Identity: The Celebration of the Hispano-Mozarabic Rite in Toledo, Spain as a Case Study." Religions 13, no. 3 (March 3, 2022): 216. http://dx.doi.org/10.3390/rel13030216.
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The Hispano-Mozarabic Rite is a helpful case study for liturgists interested in the construction of community identity across time and in light of various types of crises. From the 6th century to today, a number of internal and external crises—political and ecclesial—have shaped the Rite and have threatened its continued existence. From the Arab invasions in 711 CE, the Rite has been key to the preservation of the Mozarab community, the group of Christians who remained in Muslim-ruled Spain and continued to celebrate the Rite. The Rite is key to their self-understanding and preservation. At the same time, the Rite has been coopted throughout its history for burgeoning Spanish nationalist visions. It has also challenged the centralized ecclesiology of the Roman Catholic Church. In order to shed light on the relationship between crisis and communal identity in this tradition, this article will begin with a historical study of the Rite. The second half of this article will look at the modern celebration of the Rite in Toledo through the use of participant observation. This will reveal the way several communities (the Mozarabs and Spaniards) have used the Rite to navigate various crises throughout history.
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Huralna, Svitlana. "Restoration of the Roman Catholic Church Music Traditions of Galicia (From the Nineteenth Century)." Bulletin of Kyiv National University of Culture and Arts. Series in Musical Art 5, no. 2 (December 22, 2022): 185–98. http://dx.doi.org/10.31866/2616-7581.5.2.2022.269678.
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The purpose of the research is to highlight the prerequisites and conditions for the development of organ and singing performances of Roman Catholics in Galicia at the intersection of the nineteenth and twentieth centuries, which influenced the current state of church music development. Research methodology. Based on the principles of objectivity and impartiality, the prerequisites for the development of Roman Catholic music in Galicia since the nineteenth century are considered. The comparative-historical method is used to draw chronological parallels of introducing the Roman Catholic rite to Ukrainian and Polish lands. The structural-functional method was used in the consideration of the process of liturgical performance traditions’ renewal of Roman Catholic music, which began in the nineteenth century and appeared in Galicia due to close interaction with the countries of Western Europe. The influence of the Caecilian and Bernardine movements on sacred art is noted. The historical and retrospective method was used to recreate the historical and social problems of the development of spiritual art in the 19th-20th century. The local and Western European resolutions of the 20th century and several official documents that influenced the renewal of church performance were emphasized. The socio-cultural method was used to indicate the influence of organ schools of the leading musical and educational centers in Lviv, Krakow, Tarnow, and Przemyśl on the improvement of the professional competence of performers. The cultural method was used to cover several artistic and spiritual events with the participation of secular and spiritual groups, thanks to which previously unknown composers have been introduced into scientific circulation. The scientific novelty of the research is that the article highlights the historical and cultural poly-confessional specifics of different ethnic groups' coexistence in the little-studied Galicia. The state of liturgical practice in the Roman Catholic rite is presented, the reasons for the emergence of the Caecilian movement in Europe and its influence on Roman Catholic church singing traditions in Galicia are illuminated, and the importance of official documents of the RCC is emphasized. Some vocal and choral educational institutions and schools for organists in Lviv, Krakow, Przemyśl, and Tarnów were mentioned. Attention is drawn to the intensification of the organization of musical life in the region and the emergence of publishing houses that contributed to the rapid reform of Roman Catholic liturgical performance since the nineteenth century. Conclusions. As a result, it was noted that the church music of the Roman Catholic rite of Galicia in the twentieth century underwent significant updates, returning to Gregorian chant and the canons of polyphonic liturgical music, and the improvement of the level of organ and singing performance led to the study of relevant subjects in modern universities.
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Ladouceur, Paul. "Ecumenism Begins at Home: Orthodoxy and the Romanian Greek Catholic Church." Ecclesiology 19, no. 3 (October 20, 2023): 296–311. http://dx.doi.org/10.1163/17455316-19030005.
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Abstract This article examines the relations of the Romanian Orthodox Church (RoOC) towards the Romanian Greek Catholic Church (rgcc), a Byzantine rite church formed around 1700. Until World War ii, the rgcc was a substantial ecclesial entity, but in 1948 the new communist leaders of Romanian dissolved the ugcc and seized its properties, allowing the RoOC the use of most religious properties. Former rgcc clergy who did not join the RoOC were persecuted, but the church survived underground, emerging in 1989 with considerably fewer adherents than in 1948. Attempts by the rgcc to recover properties seized in 1948 were met with strong resistance by RoOC hierarchy and parishes. Notwithstanding the involvement of the RoOC in ecumenical undertakings, it has not acted in accordance with Christian principles and in conflict with its commitment to ecumenism, by supporting the dissolution of the rgcc, and its opposition to the restoration of seized properties.
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Kolář, Pavel. "Od mateřského jazyka k českému obřadu." Lidé města 24, no. 1 (July 1, 2022): 59–88. http://dx.doi.org/10.14712/12128112.2383.
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The liturgical practice of the Czechoslovak Church (Cčs) represented a reform of the traditional ritual practices of Western Christianity. The Cčs’ reform proposals are interpreted as being similar to those launched by the contemporary modern liturgical movement in the Roman Catholic Church. The article deals with the principles of the reform set by the first Church council, interprets the Church’s eucharistic rite (the Liturgy of Karel Farský) and compares it with the Tridentine rite, briefly characterizes sacramental rites and occasional services, and presents an outline of the first missal (created by Alois Tuháček). Then, it points to the developments in the Church’s liturgical practices in the decades following the end of WW II until 1971, primarily focusing on the Church’s response to the state’s anti-clerical politics and atheist indoctrination. Finally, the article discusses the Church’s funeral rites, including the ritual provisions for cremation, and introduces the Church’s concept of the liturgical space. Occasionally, it refers to the liturgical diary notes recorded by Pospíšilová and David during their visits Prague parishes of the Church.
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Onyshchuk, Ihor. "Legal Influence of the Zamojs’kyj Synod (1720) on social relations (late XVII – early XVIII centuries)." Scientific and informational bulletin of Ivano-Frankivsk University of Law named after King Danylo Halytskyi, no. 9(21) (October 2, 2020): 8–19. http://dx.doi.org/10.33098/2078-6670.2020.9.21.8-19.
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Purpose. The purpose of the scientific article is to expose the historical significance and relevance of the Zamojs’kyj Synod of 1720, to investigate the legal impact of synodal acts on the unification, development and identity of the Kyiv Unity Church. The historical context (circumstances, socio-political processes of the late 17th – early 18th centuries) is explained. Methodology. The methodological basis of the study was, in particular, the dialectical method of scientific cognition, through which comprehensively investigated the decisions and resolutions of the Zamojs’kyj Synod of 1720 and their relationship with material and cultural and moral factors. The systematic method was applied in the complex study of large and complex objects (sources, decisions and resolutions of the Zamojs’kyj Synod of 1720). The method of comparison was applied in establishing the similarities and differences of historical and legal phenomena and law-making processes in the bosom of the unified Kyiv Church , formation and development of processes, events in chronological sequence. Originality. The scientific novelty of the research is to uncover the historical significance and relevance of the Zamojs’kyj Synod of 1720, ex. Effects of Synodal Acts on the unification, development and Identity of the Unified Church of Kyiv. Results. The study found that the adoption and approval of many canonical norms prohibited the Zamojs’kyj Synod from most roman catholic ceremonial practices, practices of the Eastern byzantine-ukrainian rite, which were not otherwise stipulated, and legalized a number of roman catholic religious holidays. The innovations fostered a better understanding between representatives of the byzantine rite and their catholic neighbors. The rulemaking of the Zamojs’kyj Synod defined the main directions of development of the Kyiv Church for the following centuries up to the present day. Practical importance. The results of the study can be used in law-making activities for the purpose of legal regulation of public relations in the sphere of state-confessional relations.
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Bajon, Szymon. "Gregorian Chant Ordinary Rediscovered – Examples of Using Gregorian Melodies of the Ordinary of the Mass in the 20thand 21st-Century Liturgical Compositions." Pro Musica Sacra 20 (November 23, 2022): 29–48. http://dx.doi.org/10.15633/pms.2002.
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Official documents referring to laws and principles of music in the liturgy of the Roman Catholic Church in Roman Rite remind that the Church acknowledges primacy of Gregorian chant but also allows other forms of singing, especially polyphony. It is, however, recommended that people’s participation in the singing of Ordinarium Missae should not be completely excluded. It can be slightly problematic to put those guidelines into practice. Certain suggestions of how to engage both people and a polyphonic choir may be found in selected compositions by Wolfram Menschick, Rev. Zdzisław Bernat and Katarzyna Danel.
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Novoselova, Elena. "The view of the Catholic Church of the Viceroyalty of Peru on indigenous funeral rites." St. Tikhons' University Review 112 (June 30, 2023): 35–45. http://dx.doi.org/10.15382/sturii2023112.35-45.
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The article analyzes the Church's position on the funeral rites that were practiced by the Peruvian Indigenous in the early colonial period. First, the author presents a brief description of the Andean funeral rite, most of the elements of which (the presence of extensive accompanying gifts, burial with subsequent access to the body for ritual purposes, etc.) directly contradicted the Christian doctrine and practice. The author distinguishes between two types of sources — reflecting the theoretical position and revealing its practical implementation. The theoretical provisions are reflected primarily in the materials of the first three Lima church councils, which were convened in 1551-52, 1567-68 and 1582-88. The practical implementation of these provisions is most clearly traced by the materials of the processes for the extirpation of idolatry among the Indigenous people, the peak of which fell on the XVII century. Most of these documents originate from the Archdiocese of Lima. The analysis of these sources shows that the following practices caused the greatest condemnation on the part of the Church: burials of the deceased outside church cemeteries and burials together with accompanying gifts (drinks, food, clothes, etc.). In addition, it can be stated that there are no significant discrepancies between the theory and practice in relation of the Church to Indigenous funeral rites, with the exception of that the burning of ancestral mummies, which has become a common practice, was not prescribed by the documentation of the Lima councils. In conclusion, the author concludes that the efforts of the Church to eradicate traditional rituals were partially successful, and some elements of the traditional Andean funeral rite were replaced by Christian ones.
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Sudarlin, Filipus. "Torok, Doa Masyarakat Manggarai Tinjauan Teologis dan Problem Inkulturasinya dalam Perayaan Ekaristi." Perspektif 9, no. 1 (June 1, 2014): 53–74. http://dx.doi.org/10.69621/jpf.v9i1.51.
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Being authentic is one of the main concern of Christians everywhere, including the Catholics in Manggarai, Flores. The faithful Catholics in Manggarai have been trying hard to live out their Catholic faith based on their particular religious experience within their own culture. The article discusses one of the most important element in the Manggaraian religious rite, namely Torok, which can considerably be adopted and incorporated into the holy Eucharist, particularly as prayer of the faithful. In the traditional rite Torok is the poetically composed prayer and, due to its content, it is very essential for the whole rite. It means that without Torok, any kind of customary rites could not be called a rite at all. Highlighting the traditional concept and practice of Torok, the writer develops his theological considerations and then proposes arguments for the local Church on adapting Torok in the Eucharist, the source and summit of the Christian life.
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Zieliński, Jędrzej. "Konstytucja RP a egzorcyzmy." Przegląd Prawa Konstytucyjnego 71, no. 1 (2023): 51–62. http://dx.doi.org/10.15804/ppk.2023.01.04.
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This article examines the determinants and consequences of the rite of exorcism from the constitutional law perspective. The study was limited to exorcism in the Roman Catholic Church due to its dominance in the religious composition of population in Poland. Exorcism is clearly a manifestation of religion, and it is argued that its performance should be subject to constraints justified by the need to protect the health and the right to humane treatment of the exorcised. Therefore, it is necessary to call for the establishment of legal restrictions, both preventive (mandatory medical consultation before performing the rite, mandatory medical examination for exorcists) and ex-post (ban on performing the rite on a given category of people). On the other hand, an absolute ban on exorcisms would violate the essence of the freedom to manifest religion and would not satisfy the requirements of proportionality.
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Pietrosanti, Luca. "The Gamelan in the Catholic Liturgy in Yogyakarta." International Journal of Creative and Arts Studies 6, no. 1 (August 22, 2019): 23–31. http://dx.doi.org/10.24821/ijcas.v6i1.3272.
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This paper is a brief overview of the use of the gamelan together with the polyphonic choir in the Roman rite of Holy Mass. Through the examination ofrepertoires, interviews and active participation in rehearsals and Masses, thiswork illustrates the types of compositions of liturgical music for gamelan aswell as the way these compositions are used. Particular attention is addressedto some key-concepts of traditional gamelan music, such as gending, benthuk,laras, pathet, garap. It will be apparent that these concepts are adapted, firstlyto integrate the gamelan with a vocal element, the choir (which is based on awestern tradition) and secondly, to meet the needs of the rite of Holy Mass.Although indirectly, this paper also represents a paradigm of “Inculturation”,which describes a process distinct from “Enculturation”. The term“Inculturation” must be intended as “the incarnation of the Gospel in nativecultures and also the introduction of these cultures into the life of the Church”,so defined by the Pope John Paul II in the encyclical Slavorum Apostoli, 2ndJune 1985, VI-21. Instead, with the term “Enculturation” we intend the processby which an individual learns the traditional content of a culture andassimilates its practices and values. Thus, the two words represent twodifferent processes of assimilation of culture.
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van der Aalst, A. J. "De theologische dialoog tussen de orthodoxe en de katholieke kerk. Achtste vergadering: Balamand, Libanon, 17-24 juni 1993." Het Christelijk Oosten 45, no. 4 (November 29, 1993): 242–47. http://dx.doi.org/10.1163/29497663-04504003.
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The theological dialogue between the Orthodox Church and the Catholic Church. Eighth session: Balamand, Lebanon, 17th-24th June 1993 The eighth session of the theological dialogue between the Orthodox and the Catholic Churches has taken place from 17th to 24th June 1993 at Balamand (Lebanon). Three years earlier, at Freising 1990, under the influence of the events in Eastern and Central Europe, the committee decided to deal the next time with the problem of uniatism. For this purpose consultations had taken place between the Orthodox Churches and between these Churches and the Catholic Church and a document has been prepared by mixed sub-commissions and by the committee of coordination at Ariccia in 1991. After a delay of one year the dialogue could resume in June 1993 with the discussion of the sole subject of uniatism. From the orthodox side 9 Churches were represented by 13 persons and from the Catholic Church 24 persons attended. The representatives of both sides discussed the document of Ariccia and established the final text, the document of Balamand. In this document the orthodox recognise the existence of the Catholic Churches of oriental rite and the catholics see them no longer as a model or method for the future unity we seek for. The continuation of the dialogue has to wait for some time to see how the document will be accepted by the Churches, particularly by those Orthodox Churches which were absent from the session. The next meeting could take place at Baltimore (USA), but a date is not yet fixed.
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Grabowska, Magdalena. "Leaving religion as a letting go ritual: exploring the trajectories of meaning making in narratives about apostasy1." Język. Religia. Tożsamość. 1, no. 29 (June 5, 2024): 173–90. http://dx.doi.org/10.5604/01.3001.0054.5834.
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The present paper elaborates on the meaning-making processes of leaving the Roman Catholic Church in Poland as indicated in the material coming from interviews and posts published on the Facebook group “Apostazja 2020”. Analysing biographical narratives concerning the experience of apostasy, we are inquiring whether it betrays traces of a rite of passage. Briefly, we present apostasy as social and religious phenomena, but we draw particular attention to the state of Catholic religiosity in Poland. We are seeking an answer to the question whether the act of apostasy is a transformative experience, a liminal moment which affects a person’s sense of identity and opens a new phase in life.
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Janczewski, Zbigniew. "Sprawowanie sakramentu pokuty i pojednania w świetle prawa kanonicznego i liturgicznego z uwzględnieniem specyfiki warunków polskich." Prawo Kanoniczne 49, no. 1-2 (June 15, 2006): 171–94. http://dx.doi.org/10.21697/pk.2006.49.1-2.07.
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Poland is a country where majority of inhabitants are faithful of Roman Catholic Church. That people relative frequently admit to the sacrament of penance ad reconciliation. Every day the priests be on duty in the confessionals. Particular difficult is to confess a few days before Easter and Christmas. Then near confessionals by all the days are very long queues of penitents. Under such circumstances Decision of Polish Episcopal Conference contained in the Ordo Paenitentiale recommends for example to use rite of reconciliation many penitents with individual confession and absolution. The minister can use also shortening rite of penance, apart from instruction for penitents. This elaboration shows also the situations when is necessary to refuse absolution or set aside absolution for the future.
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Kasprzak, Dariusz Antoni. "Historia metropolii i antycznego rytu raweńskiego (IV-IX wiek)." Vox Patrum 52, no. 1 (June 15, 2008): 425–37. http://dx.doi.org/10.31743/vp.8255.
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This paper focuses on the social environment of the ancient Church of Ravenna, which developed its own local liturgy. The paper also characterizes the most impor- tant components of the liturgy up to mid 5th century. The Catholic see of Ravenna developed an original liturgy, which flourished during the incumbency of Bishop Peter Chrysologus (380-450). The ancient liturgy of the 5th century Ravenna church appears to have been a bridge, which United the Catholic liturgy of the Christian Orient with the West. The pregregorian Roman liturgy constituted its most prominent component. The pregregorian liturgical rite of Ravenna was conspicuous for its Roman Character, although it had always preserved its original local elements in the 5th as well as in the 6th-9th centuries. In the 9th century the liturgy of Ravenna was Romanized in accordance with the unifying tendencies of the Gregorian reform.
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Stokolos, Nadiya. "Greek-Catholic and Roman Catholic Relations in the Austro-Hungarian Empire: the Problem of Latinization and Ukrainization." Ukrainian Religious Studies, no. 16 (December 5, 2000): 31–40. http://dx.doi.org/10.32420/2000.16.1111.
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Although the Greek Catholic Church was not a decisive factor in national self-determination in Galicia, it made a significant contribution to overcoming the crisis of national identity in the nineteenth century. The Eastern rite was one of the most advanced factors that distinguished Greek Catholics from Roman Catholics, Ukrainians from the Poles. Language differences were not so great as to distinguish Galician Ukrainians from Galician Poles. Both languages borrowed so much from one another over centuries that became mutually comprehensible, close, that threatened the Rusyns (Ukrainians) of Galicia not only linguistic, but also ethnic assimilation. At the beginning of the nineteenth century. The most comprehensible thing was the interpretation of the Rusyn (Ukrainian) language of the Galician as a dialect of the Polish. Therefore, in the nineteenth century. an attempt was made to force the Ukrainians to switch to the Latin alphabet.
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Draus, Jan. "Błogosławiony Jozafat Kocyłowski – przemyski biskup greckokatolicki." Magno nomine ac excellens lumen. Studia poświęcone Profesorowi Andrzejowi Chwalbie 4 (28) (December 30, 2022): 239–48. http://dx.doi.org/10.4467/24497347rph.22.012.16635.
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Blessed Jozafat Kocyłowski – the Greek Catholic bishop from Przemyśl The author remembers the figure of Jozafat Kocyłowski – one of the most distinctive Przemyśl bishops of the Greek Catholic rite, and the leader of the Ukrainians from Przemyśl in the first half of the 20th century. His attitude was perceived as controversial both among the Poles (November 1918, the Second World War) and Ukrainians (the conflict about celibacy of 1925-1926); still, he is regarded to be one of the most outstanding figures of his time, owing to his organizational talent and moral and social stance. As a victim of Stalin repressions and a martyr of universal church, in 2001 he was announced Blessed by Pope John Paul II.
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Alfieri, Paolo. "First Communion in Early Twentieth-century Italy: a Rite of Passage within Childhood." Historia scholastica 8, no. 2 (December 2022): 51–67. http://dx.doi.org/10.15240/tul/006/2022-2-003.
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In traditionally Catholic countries, First Communion has widely functioned as a key rite of passage. In the modern age, and in particular during the eighteenth century, children were not admitted to the sacrament of the Eucharist until adolescence or even until the age of twenty. The ceremony thus represented a rite of passage that marked the transition to adulthood. A reversal of tradition came in some pastoral experiences of the nineteenth century and was officially established by the decree Quam singulari Christus amore – ordered in 1910 by Pope Pius X – which set the age for receiving Holy Communion at around seven years. First Communion still retained the form of a rite of passage, albeit without the adultist religious language surrounding Confirmation and without the pessimism about childhood that had been inherited from the past. The new educational outlook initiated by Pius X was also confirmed by his successors. Analysis of official Church pronouncements, devotional literature for children, and selected religious images – examined with an interdisciplinary heuristic approach – allows to shed light on a key shift in the Italian Catholic educational imaginary over the first half of the twentieth century, when Communion was seen as a typical childhood experience, in accordance with the changes underway in the upbringing and socialization of children and with the educational theories that valued children’s spontaneity and experience.
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Young, Francis. "Bishop William Poynter and exorcism in Regency England." British Catholic History 33, no. 2 (September 15, 2016): 278–97. http://dx.doi.org/10.1017/bch.2016.28.
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In 1815 the Vicar Apostolic of the London District, William Poynter, became embroiled in a case of alleged demonic possession. In the face of considerable pressure from the family of Peter Moore, the alleged demoniac, Poynter prevented a proposed exorcism on the grounds that it would bring adverse publicity to the still fragile Catholic Church in England. Drawing on the surviving correspondence between Poynter and his officials and Peter Moore’s family, this article examines the stance adopted by Poynter on the issue of exorcism within the wider context of ‘Catholic Enlightenment’ thought on demonic possession, and argues that the political circumstances of Catholics in England ensured that Poynter’s cautious approach to exorcism ultimately won out against the desire of other Catholics—including another Vicar Apostolic, John Milner—to publicise the rite as a means of promoting the Catholic faith.
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Fritsch, Emmanuel, and Michael Gervers. "Pastophoria and Altars: Interaction in Ethiopian Liturgy and Church Architecture." Aethiopica 10 (June 22, 2012): 7–51. http://dx.doi.org/10.15460/aethiopica.10.1.235.
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FOR THE PHOTOGRAPHS BELONGING TO THE ARTICLE SEE SUPPLEMENTARY FILES > There are three parts to the interior space of ancient Ethiopian churches: a sanctuary (Mäqdäs) which is expanded into the “Holy Place” (Qǝddǝst) and the place of the assembly (Qǝne maḥlet). Four rooms stand at the corners of a cross-in-square interior: two service rooms on either side of a narthex-like entrance-room, westwards and, more important for the present discussion, two eastern service rooms which flank the sanctuary. These are called the pastophoria. After early input from Syria-Palestine, the Ethiopian basilicas took on an Aksumite character. Their development continued in a loose relationship with changes on the Egyptian scene, notably with a double phenomenon: the evolution of the rite and place of preparation of the bread and wine for Mass (the prothesis), and the demand for more altars at a time when churches could not be multiplied in Egypt. A study of architectural changes in the churches, alongside a comparison of liturgical practices and clues found in iconography and Coptic and Syriac literature, can bear witness to how the liturgy of the Ethiopian Church developed. Such investigation is all the more important because the absence of written documentation until the 13th century has left the church buildings as almost the only evidence available for study. The present study concentrates on the evolution and eventual disappearance of the pastophoria. The nature and location of the altars provides further evidence for dating. It should be noted that Ethiopia does not entirely abide by the Coptic models, essentially because what provoked change in Egypt did not exist in Ethiopia. Many questions still remain to be answered, including: When and where did the large monolithic altar of the permanent Coptic altar type first appear? Why are the West-Syriac and Ethiopian Churches today the only ones to celebrate Mass in a synchronized manner? We hope to address these and other questions at a later date.
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Jatmiko, Nikasius. "Sawur Or Sawer Rite: the Perspective of Death Javanese-Sundanese Tradition In Catholic Church." International Journal of Indonesian Philosophy & Theology 3, no. 1 (June 28, 2022): 28–39. http://dx.doi.org/10.47043/ijipth.v3i1.28.
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Death is a certainty that humans cannot avoid. Everyone will face this event without exception. The difference lies in respecting the corpse before it is buried or cremated. Each region has its peculiarities in building a death ceremony. Culture plays a significant role in shaping the death ceremony based on local wisdom. These rites lead to the same goal: placing death as a noble act. This study aims to preserve and explore cultural wealth that is becoming extinct according to the times. These methods show that humans have a high value and dignity compared to other creations, even though they have died. This value is maintained through various very noble awards. Javanese and Sundanese have similarities in respecting the bodies to be buried. The ritual of sawer or sawur is a value that distinguishes it from other cultures. Local wisdom is still maintained, even though modernity has begun to erode it.
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Hvat’, Ivan. "The Moscow Patriarchate and the liquidation of the Eastern‐rite Catholic Church in Ukraine." Religion in Communist Lands 13, no. 2 (June 1985): 182–88. http://dx.doi.org/10.1080/09637498508431189.
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Kristanto, Antonius, Koko, and E. P. D. Martasudjita. "The Catholic Baptism Fulfills the Longing for Salvation at Ruwatan : Pastoral Circle Approach Overview." Journal of Asian Orientation in Theology 04, no. 01 (February 25, 2022): 41–58. http://dx.doi.org/10.24071/jaot.v4i1.4456.
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Javanese Catholic people live in the midst of Javanese culture with its traditions that are still preserved. Out of these traditions, the Javanese people still keep the ruwatan ceremony. Javanese Catholics often question whether or not ruwatan is permissible according to the teachings of the Catholic Church. In this particular topic, the theological question arises regarding whether it is still necessary to seek salvation through rituals, while salvation has been fully accomplished through Jesus Christ and received in the Sacrament of Baptism. In answering this theological problem, the writer uses the pastoral circle method from the theory of Joe Holland & Peter Henriot. Meanwhile, to analyze the ruwatan ritual, the writer uses Victor Turner’s theory regarding the three stages of the rite of passage.
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Salvadore, Matteo, and James De Lorenzi. "An Ethiopian Scholar in Tridentine Rome: Täsfa Ṣeyon and the Birth of Orientalism." Itinerario 45, no. 1 (March 19, 2021): 17–46. http://dx.doi.org/10.1017/s0165115320000157.
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AbstractThis article surveys the diasporic life and legacy of the Ethiopian ecclesiastic Täsfa Ṣeyon. After examining his origins in the Christian kingdom of Ethiopia and the circumstances of his arrival in mid-sixteenth-century Rome, the article outlines his contributions to the evolving Latin Catholic understanding of Ethiopia. Täsfa Ṣeyon was a librarian, copyist, teacher, translator, author, and community leader, as well as a prominent adviser to European humanist scholars and Church authorities concerned with orientalist philologia sacra as it pertained to Ethiopian Orthodox (täwaḥedo) Christianity. As such, he was a key extra-European agent in the Tridentine project of Ethiopianist and Eastern Christian knowledge production. The article also surveys the complex modern legacy of Täsfa Ṣeyon's career, documenting his posthumous influence in the fields of Ethiopianist Semitic studies and Ethiopian vernacular historiography.
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Bogdan, Mirosław. "The Role of the Altar and Tabernacle in the Catholic Church Interior in the Light of Post-conciliar Recommendations and Architectural Arrangement of the Church Interior." Kwartalnik Naukowy Fides et Ratio 48, no. 4 (December 30, 2021): 250–77. http://dx.doi.org/10.34766/fetr.v48i4.940.
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The article defines the role of the altar and tabernacle in the contemporary architectural sacred interior treated as domus ecclesiae, designed to fulfill liturgical functions in accordance with the post-conciliar renewal of Vatican II. The article takes into account the problem of celebrating Holy Mass. by the celebrant with his back to the tabernacle located centrally behind the post-conciliar altar. With reference to the irreversibility of the liturgical renewal, apart from the ordinary form of the Roman rite, the existence of the extraordinary (Tridentine) form of this rite, also accepted by Vatican II, is taken into account. By presenting the presence of the post-conciliar altar brought closer to the zone of the faithful, the meaning of the Code of Canon Law is defined. The article, defining the irreversibility of the liturgical renewal, presents the location of the tabernacle separated from the altar, built architecturally in the nave or chapel of the church. At the same time, the aesthetic beauty of the liturgical interior furnishings is determined, when all this exists in accordance with the post-conciliar ordinances and serves to build a community of faith.
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Slivka, Daniel. "Pontifical Encyclical Divino Afflante Spiritu (1943) and Principle of Interpretation Bible." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 1 (April 1, 2010): 106–16. http://dx.doi.org/10.2478/v10154-010-0010-x.
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Pontifical Encyclical Divino Afflante Spiritu (1943) and Principle of Interpretation Bible Divino Afflante Spiritu (Inspired by the Divine Spirit) is an encyclical letter issued by Pope Pius XII on September 30, 1943. It inaugurated the modern period of Roman Catholic Bible studies by permitting the limited use of modern methods of biblical criticism. The Catholic bible scholar Raymond E. Brown described it as a 'Magna Carta for biblical progress'. The first purpose of the encyclical was to commemorate the fiftieth anniversary of the issuing of Providentissimus Deus by Pope Leo XIII in 1893, which had condemned the use of higher criticism. In the encyclical, Pius XII noted that since then, advances had been made in archeology and historical research, making it advisable to further define the study of the Bible. In his encyclical the Pope stressed the importance of diligent study of these original languages and other cognate languages, so as to arrive at a deeper and fuller knowledge of the meaning of the sacred texts. Catholic translations of the Bible have been based directly on the texts found in manuscripts in the original languages, taking into account also the ancient translations that sometimes clarify what seem to be transcription errors in those manuscripts, although the Latin Vulgate remains the official Bible in the Latin Rite of the Catholic Church. The Holy Scripture as a source of revelation was getting more often towards the believers at the beginning of last century. Interest in individual aspects of biblical text meant many difficulties for the Church. On the other end it brought great interest in Bible. Also new movements in Church and Magisterium explications helped it. Convocation of Second Vatican council vouched Catholics interest in positive changes in various Church ranges. It led to ratification the constitutions, edicts and declarations.
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Fjellström, Phebe. "Cultural- and traditional-ecological perspectives in Saami religion." Scripta Instituti Donneriani Aboensis 12 (January 1, 1987): 34–45. http://dx.doi.org/10.30674/scripta.67151.
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The period of Christmas peace, established by the Hälsinge law, was a firmly established custom in the Nordic countries going back to the official Christmas celebrations laid down by the Catholic church at Tours in 867. Christmas Eve was respected as a day of fasting and "no meat was eaten", beliefs about Christmas folk were common in western Scandinavia and Celtic areas, –the Catholic celebrations of the twelve days of Christmas—the period of Christmas peace—was linked with these beliefs and the sacrificial rite took place relatively close to the tent with a sacrificial dish shaped like a boat complete with sail and oars being hung up in a tree, probably a tall tree so that the Christmas folk could reach it on their wanderings through the air. This last that-clause does not seem to have any Catholic connections but rather pre-Christian ones. An analysis of these different phenomena can perhaps provide us with examples of parallel phenomena in Saami materials.
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FALLAW, BEN. "The Seduction of Revolution: Anticlerical Campaigns against Confession in Mexico, 1914–1935." Journal of Latin American Studies 45, no. 1 (February 2013): 91–120. http://dx.doi.org/10.1017/s0022216x12001216.
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AbstractDuring the Mexican Revolution, male revolutionaries in Mexico repeatedly tried to suppress confession by invoking the trope of the sexually predatory priest menacing weak, superstitious women. Campaigns against the rite resulted from long-standing gender divisions over the Church, fears of Catholic counter-revolution, and male revolutionaries' drive to modernise marriage as companionate and secular but still patriarchal. Although ultimately unsuccessful as policy, attacks on the confession strengthened radical anticlericalism. By equating masculinity with reason, nation and progress while painting femininity as vulnerable, fanatical and potentially treasonous, the campaigns subtly shaped gender roles and helped to consolidate post-revolutionary patriarchy.
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Smilgys, Petras. "Teismai Katalikų bažnyčios (lotynų apeigų) gyvenime." SOTER: Journal of Religious Science 1, no. 29 (1999): 24–30. http://dx.doi.org/10.7220/2335-8785.1(29).3.
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Up to now the catholics of Lithuania don’t have the Code of Canon Law in their native language. So it is impossible to become acquainted with this important document of the Church, which regulates her juridical side. The members of the (Church are not only the priests or monks, but they are laymen too, so it is important for all of us to know our regulations, the rights and obligations, to know and understand the legal aspect of the teaching and sanctifying Church, to become acquainted with existing tribunals and legal sanctions provided for violations of different regulations in the Church. This article just seeks to present a short structure of above mentioned tribunals, to acquaint with provided institutions of tribunals and possible fulfilment ofthem, and granted competence to each of them. The courts of law exist not only in the Church. Of course all the Christians are urged to regulate their relations according to the spirit of Gospel and the courts of law newer and nowhere will express a positive reality, but if they are that place where seeks justice - they will fulfil a positive role.
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Belcher, Kimberly Hope, and Christopher M. Hadley. "Relational Priesthood in the Body of Christ: A Scriptural, Liturgical, and Trinitarian Approach." Religions 12, no. 10 (September 24, 2021): 799. http://dx.doi.org/10.3390/rel12100799.
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A liturgical phenomenology of Roman Catholic priesthood based on the experience of images of priests and people in scripture and liturgy lends itself to a renewed appropriation of Vatican II and post-conciliar approaches to priesthood. The authors interpret the relational dynamics of Christ’s own priesthood using the pericope of Christ’s anointing at Bethany (Mark 14:1–9), followed by a phenomenological examination of the dialogical introduction to the Eucharistic Prayer or anaphora in the Roman and Byzantine Eucharistic rites. The way ordained ministry is exercised in dialogical and symbolic fashions then provides the impetus for a new look at the significance of prostration in the context of Good Friday and of the Roman Catholic ordination rite. The trinitarian implications of the unified but differentiated priesthood of the Church are the theme of the final section.
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Khater, Akram. "“GOD HAS CALLED ME TO BE FREE”: ALEPPAN NUNS AND THE TRANSFORMATION OF CATHOLICISM IN 18TH-CENTURY BILAD AL-SHAM." International Journal of Middle East Studies 40, no. 3 (August 2008): 421–43. http://dx.doi.org/10.1017/s0020743808081002.
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On 10 June 1738 Maria Qari wrote her Catholic Melkite bishop, Athnasius Dahhan, an emphatic letter rejecting the authority of the Melkite church to impose the Eastern rite Rule of Saint Basil upon her and her fellowʿabidāt(devotees). She unequivocally states, “It is important that your Excellency knows once and for all that I will only adopt the Augustinian Rule with the Ordinances of Saint Francis de Sales. I will not become a nun under any other circumstances, for God has called me to be free from all that binds my spirit, and I will not accept any oversight [from the Melkite church] . . . Four Jesuit missionaries are in agreement with me on this point.” This is but one missive in a voluminous record of equally rancorous discourses that spanned the better part of two decades (1730–48) and entangled the ten Aleppan devotees, their Jesuit confessors and supporters, the Melkite Church, and the Vatican.
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Janczewski, Zbigniew. "Bierzmowanie - sakrament chrześcijańskiej dojrzałości, czy pożegnania z Kościołem?" Prawo Kanoniczne 51, no. 3-4 (December 10, 2008): 209–25. http://dx.doi.org/10.21697/pk.2008.51.3-4.10.
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In the beginning of the Church the confirmation was one – same ceremony with the baptism and the Eucharist. It was the rite of come in the Church. Sometimes the confirmation was received whole families, with their children. In the middle century in the Roman Catholic Church those sacrament was giving to the children in “perfectae aetatis” who was 7 year old. In the XX century in Poland the age of confirmation was near 10 year old. After II Vatican Council the Episcopal Conference has decided on a different age. In Poland those age is 15-16 year old. But some of bishops would like to change this age to higher, because (like some people think) a young people must to be more maturity to received the confirmation. Now some of youth after the confirmation finish their religions education in the school, and leave the Church. Author of article think, that they need the grace of sacrament of confirmation in the age more early (before attain age of manhood and womanhood), to help them to keep their faith.
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Wimbodo Purnomo, Agustinus. "Ritual Brobosan Sebagai Penghormatan Terakhir dalam Liturgi Pemakaman Jawa-Kristiani." MELINTAS 33, no. 2 (July 13, 2018): 206–27. http://dx.doi.org/10.26593/mel.v33i2.2961.206-227.
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The Catholic Church provides occasions for funeral rites so as to illuminate the death of the faithful within the paschal mystery of Christ. The Church administers the funeral and offers prayers for its departing members to escort them to the afterlife. Funeral ceremonies are held to comfort the bereaved family, but also to strengthen the faith of the people. Therefore, the funeral ceremony could be seen as a pastoral means to foster the faith of the believers and at the same time to evangelise the gospel. Inculturation could be seen as a process to help the faithful experience God’s saving presence in the liturgy from their respective cultures. In this article, the author views the funeral of the faithful as an entrance for inculturation, bringing Christian liturgy towards the local culture, which in this paper is the Javanese culture, and vice versa. The Javanese culture has its own philosophy in escorting the departing souls through its rituals. This article attempts to integrate what has been a ritual of death in the Javanese culture, i. e. brobosan, which shows a gesture of giving respect to the departed, in the Catholic funeral liturgy, particularly in the last part of the rite.
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Goyvaerts, Samuel, and Nikolaas Vande Keere. "Liturgy and Landscape—Re-Activating Christian Funeral Rites through Adaptive Reuse of a Rural Church and Its Surroundings as a Columbarium and Urn Cemetery." Religions 11, no. 8 (August 7, 2020): 407. http://dx.doi.org/10.3390/rel11080407.
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We present the design research for the adaptive reuse of the St. Odulphus church as a columbarium in the village of Booienhoven (BE). Surrounded by agriculture, the site is listed as a historic rural landscape. The small neoclassical church is no longer in use for traditional Catholic services and is abandoned. Positioned on an isolated “island”, it has the appropriate setting to become a place to remember and part from the dead. Instigated by the municipality, and taking into account the growing demand for cremation, we present topological research on three different liturgical and spatial levels: 1/the use of the church interior as a columbarium and for (funeral) celebration, 2/the transformation of the “island”, stressing the idea of “passage” and 3/the layering of the open landscape reactivating the well-spring and its spiritual origins. Based on the reform of the funeral rite after Vatican II, we propose a layered liturgy that can better suit the wide variety of funeral services in Flanders today, while at the same time respecting its Catholic roots. Rather than considering the reuse of the church a spiritual loss, we believe that it can offer the opportunity to reinforce and open up the traditional, symbolic and ritual meaning of the Christian liturgy to the larger community. As such, this case is an excellent example of how, in exploring new architectural and liturgical questions, religious sites can be transformed into contemporary places for spirituality.
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Dzyra, Olesia. "UKRAINIAN PUBLIC ORGANIZATIONS OF CANADA AS SUPPORTERS OF THE GREEK CATHOLIC CHURCH IN THE 1930es." Almanac of Ukrainian Studies, no. 27 (2020): 83–87. http://dx.doi.org/10.17721/2520-2626/2020.27.12.
Full textAbstract:
In the interwar period of the twentieth century, the Ukrainian Greek Catholic Church in Canada tried to expand its influence on the public life in the diaspora. To accomplish this task, it enlisted the support of the conservative Canadian Sitch association (reorganized into the United hetman organization in 1934). In its turn, it helped the Sitch in every possible way and provided the permission for the legal functioning of their organization from the Canadian authorities. The monarchists published the articles about their activities and tasks of the society in the pages of Greek Catholic newspapers, such as "Canadian Ukrainian", "Ukrainian News". However, in the 30s of the twentieth century Greek Catholics and monarchists have broken off their relations. Coming of the new bishop, Vasyl Ladyka, instead of Nikita Budka, who began to distance himself from the society in the 1930s, resulted in the creation of the Greek Catholic own organization, the Ukrainian Catholic brotherhood, in 1932. Now UCB had to defend their views before the public. In the religious sphere, the society spread the Catholic faith in the Ukrainian rite, together with priests created parishes, built churches, supported church institutions, organizations, and so on. In the cultural sphere, it founded and financed Ukrainian schools, evening courses and lectures on Ukrainian studies, held concerts, sports competitions, drama performances, built people`s homes, and so on. In the public field it organized orphanages, shelters, hospitals, summer camps for young people, youth centers and so on. Not so actively, but still the fraternity reacted on the political events in Ukraine and joined the general actions of the national patriotic bloc of the Ukrainian public associations in Canada in support of compatriots. As a result, Greek Catholics became more actively involved in the social and political life of the diaspora on equally with Orthodox and communists.