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1
Henke, Manfred. "Toleration and Repression: German States, the Law and the ‘Sects’ in the Long Nineteenth Century." Studies in Church History 56 (May 15, 2020): 338–61. http://dx.doi.org/10.1017/stc.2019.19.
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At the beginning of the period, the Prussian General Law Code did not provide for equal rights for members of ‘churches’ and those of ‘sects’. However, the French Revolution decreed the separation of church and state and the principle of equal rights for all citizens. Between the Congress of Vienna (1815) and the revolution of 1848, Prussian monarchs pressed for the church union of Lutheran and Reformed and advocated the piety of the Evangelical Revival. The Old Lutherans felt obliged to leave the united church, thus eventually forming a ‘sect’ favoured by the king. Rationalists, who objected to biblicism and orthodoxy, were encouraged to leave, too. As Baptists, Catholic Apostolics and Methodists arrived from Britain and America, the number of ‘sects’ increased. New ways of curtailing their influence were devised, especially in Prussia and Saxony.
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Ziegler, William M., and Gary A. Goreham. "Formal Pastoral Counseling in Rural Northern Plains Churches." Journal of Pastoral Care 50, no. 4 (December 1996): 393–404. http://dx.doi.org/10.1177/002234099605000408.
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Reports the findings of a survey of 491 United Church of Christ, Southern Baptist Convention, Evangelical Lutheran Church in America, and Roman Catholic rural clergy from seven Northern Plains states. Offers implications for seminary and post-seminary training, placement of clergy in churches, pastoral counseling in rural congregations, and contextualized theory and ministry.
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Kuenning, Paul P. "New York Lutheran Abolitionists. Seeking a Solution to a Historical Enigma." Church History 58, no. 1 (March 1989): 52–65. http://dx.doi.org/10.2307/3167678.
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Among nineteenth-century North American Lutherans the only corporate body to take an early, serious, and vigorous stand on behalf of the abolition of human slavery was a small group in upper New York State called the Franckean Evangelic Synod.1 On 25 May 1837, at a meeting held in a small country chapel in Minden township, Montgomery County, four Lutheran clergymen and twenty-seven lay delegates broke with the Hartwick Synod and formed the new association. It was named after the German Lutheran Pietist cleric and humanitarian August Hermann Francke (1663–1727). The abolitionist convictions of the Franckean Synod were embedded in the main body of its constitution. No minister who was a slaveholder or engaged in the traffic of human beings or advocated the system of slavery then existing in the United States could be accepted into the synod nor could a layperson practicing any of the above serve as a delegate to synodical meetings.2 By 1848 these restrictions were increased to include laity who “justified the sin of slavery” and clergy “who did not oppose” it.3 Such precise constitutional requirements in opposition to human slavery remain without precedent in the history of the Lutheran church.
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Meriläinen, Juha. "‘Holy and Important Duty’ – The Finnish Evangelical Lutheran Church in America as a Preserver of the Finnish Language and Culture from the 1890s to 1920s." Journal of Migration History 5, no. 1 (April 25, 2019): 160–87. http://dx.doi.org/10.1163/23519924-00501007.
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From its establishment in 1892 until the 1920s the largest Finnish ethnic church in the United States, the Finnish Evangelical Lutheran Church in America, better known as the Suomi Synod, was among the staunchest defenders of Finnish language and culture. The synod built a network of Sunday and summer schools, coordinated by the Michigan-based Suomi College, that not only offered religious instruction but also spread the Finnish language and national romantic ideals to immigrant children. Tightening immigration laws and increasing demands for national unity in the 1920s led many immigrant institutions, including the ethnic Lutheran churches, to Americanisation. A debate concerning a language reform also started in the Suomi Synod, but was rejected by the nationalistic-minded wing. Adherence to the Finnish language alienated the younger generation and led to a drastic but temporary decline in the church’s membership.
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Hale, Frederick. "Norwegian Ecclesiastical Affiliation in Three Countries: a Challenge to Earlier Historiography." Religion and Theology 13, no. 3-4 (2006): 359–82. http://dx.doi.org/10.1163/157430106779024680.
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AbstractHistorians like Oscar Handlin and Timothy L. Smith asserted that international migration, especially that of Europeans to North America, was a process which reinforced traditional religious loyalties. In harmony with this supposed verity, a venerable postulate in the tradition of Scandinavian-American scholarship was that most Norwegian immigrants in the New World (the overwhelming majority of whom had been at least nominal members of the Evangelical Lutheran Church of Norway) clung to their birthright religious legacy and affiliated with Lutheran churches after crossing the Atlantic (although for many decades it has been acknowledged that by contrast, vast numbers of their Swedish-American and Danish-American counterparts did not join analogous ethnic Lutheran churches). In the present article, however, it is demonstrated that anticlericalism and alienation from organised religious life were widespread in nineteenth-century Norway, where nonconformist Christian denominations were also proliferating. Furthermore, in accordance with these historical trends, the majority of Norwegian immigrants in the United States of America and Southern Africa did not affiliate with Lutheran churches. Significant minorities joined Baptist, Methodist, and other non-Lutheran religious fellowships, but the majority did not become formally affiliated with either Norwegian or pan-Scandinavian churches.
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Hatzis, Nicholas. "The Church–Clergy Relationship and Anti-discrimination Law." Ecclesiastical Law Journal 15, no. 2 (April 10, 2013): 144–57. http://dx.doi.org/10.1017/s0956618x13000252.
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In its recent judgment in Hosanna-Tabor Evangelical Lutheran Church and School v EEOC, the United States Supreme Court held that the First Amendment precludes the application of anti-discrimination law to the employment relationship between a church and its clergy. In 2005 the House of Lords had reached the opposite conclusion, ruling, in Percy v Board of National Mission of the Church of Scotland, that the decision to dismiss an ordained minister was not a spiritual matter falling outside the scope of anti-discrimination legislation. This article argues that Percy largely neglected important aspects of church autonomy and that the reasoning in Hosanna-Tabor offers an opportunity to rethink whether secular law should be allowed to affect a religious group's decision to appoint or dismiss a minister.
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Bryce, Benjamin. "Entangled Communities: Religion and Ethnicity in Ontario and North America, 1880–1930." Journal of the Canadian Historical Association 23, no. 1 (May 22, 2013): 179–214. http://dx.doi.org/10.7202/1015732ar.
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This article examines the relationship between religion, ethnicity, and space in Ontario between 1880 and 1930. It tracks the spread of organized Lutheranism across Ontario as well as the connections that bound German-language Lutheran congregations to the United States and Germany. In so doing, this article seeks to push the study of religion in Canada beyond national boundaries. Building on a number of studies of the international influences on other denominations in Canada, this article charts out an entangled history that does not line up with the evolution of other churches. It offers new insights about the relationship between language and denomination in Ontario society, the rise of a theologically-mainstream Protestant church, and the role of institutional networks that connected people across a large space. The author argues that regional, national, and transnational connections shaped the development of many local German-language Lutheran communities in Ontario.
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Diedrich, Mathea. "Change in Norwegian-American Identity: Expression, as Seen through the Headstones at Washington Prairie Lutheran Church, 1864–1969." Norwegian-American Studies 41, no. 1 (2023): 70–87. http://dx.doi.org/10.1353/nor.2023.a909317.
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Abstract: With all immigrant groups in the United States, there is a trend towards assimilation the longer an individual or family has been in America. However, the rate at which this assimilation occurs differs between immigrant groups, as well as varying within a single immigrant group. Though there are many ways to investigate trends in assimilation, studying changes in naming practices and language is one of the more direct methods of accomplishing this. This paper focuses on changes in identity expression of Norwegian Americans through an analysis of the name choices and language usage on the headstones at Washington Prairie Lutheran Church in Winneshiek County, Iowa. The primary source material for this project came from the headstones from six family plots and church records spanning across several decades, from 1864–1969. Through information from secondary sources, the trends in name choice and language use are considered in conjunction with an examination of factors which may have influenced these changes.
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Verbytskyi, Volodymyr. "Main Vectors of International Activity of the Ukrainian Greek Catholic Church." Roczniki Kulturoznawcze 12, no. 2 (June 17, 2021): 71–84. http://dx.doi.org/10.18290/rkult21122-4.
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During the 1950s and 1980s, the Eastern Catholic Church (sharing the Byzantine tradition) was maintained in countries with a Ukrainian migrant diaspora. In the 1960s, this branched and organized church was formed in the Ukrainian diaspora. It was named the Ukrainian Catholic Church (UCC). The Galician Metropolitan Department was headed by Andriy Sheptytskyi until 1944, and after that Sheptytskyi was preceded by Yosyp Slipiy, who headed it until 1984. In addition to the Major Archbishop and Metropolitan Yosyp, this church included two dioceses (in the United States and Canada), a total of 18 bishops. It had about 1 million believers and 900 priests. The largest groups of followers of the union lived in France, Yugoslavia, Great Britain, Brazil, Argentina, and Australia. Today, the number of Greek Catholics in the world is more than 7 million.
The international cooperation of denominations in the field of resolving historical traumas of the past seems to be quite productive. An illustrative example was shared on June 28, 2013. Preliminary commemorations of the victims of the 70th anniversary of the Volyn massacres, representatives of the UGCC and the Roman Catholic Church of Poland signed a joint declaration. The documents condemned the violence and called on Poles and Ukrainians to apologize and spread information about the violence. This is certainly a significant step towards reconciliation between the nations.
The most obvious fact is that the churches of the Kyiv tradition—ОCU and UGCC, as well as Protestant churches (All-Ukrainian Union of Evangelical Churches—Pentecostals, Ukrainian Lutheran Church, German People’s Church)—are in favor of deepening the relations between Ukraine and the European Union. A transformation of Ukrainian community to a united Europe, namely in the European Union, which, in their view, is a guarantee of strengthening state sovereignty and ensuring the democratic development of countries and Ukrainian society.
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Wallsten, Kevin, and Tatishe M. Nteta. "For You Were Strangers in the Land of Egypt: Clergy, Religiosity, and Public Opinion toward Immigration Reform in the United States." Politics and Religion 9, no. 3 (August 8, 2016): 566–604. http://dx.doi.org/10.1017/s1755048316000444.
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AbstractRecently, a number of influential clergy leaders have declared their support for liberal immigration reforms. Do the pronouncements of religious leaders influence public opinion on immigration? Using data from a survey experiment embedded in the 2012 Cooperative Congressional Election Study, we find that exposure to the arguments from high profile religious leaders can compel some individuals to reconsider their views on the immigration. To be more precise, we find that Methodists, Southern Baptists, and Evangelical Lutheran Church in America leaders successfully persuaded respondents who identify with these religious denominations to think differently about a path to citizenship and about the plight of undocumented immigrants. Interestingly, we also uncovered that religiosity matters in different ways for how parishioners from different religious faiths react to messages from their leaders. These findings force us to reconsider the impact that an increasingly strident clergy may be having on public opinion in general and on support for immigration reform in particular.
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Coe, Deborah L., and Brad Petersen. "God is Doing a New Thing in the ELCA: Trends from the FACT Data." Theology Today 78, no. 3 (October 2021): 256–66. http://dx.doi.org/10.1177/00405736211030225.
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For decades, mainline Protestant denominations in the United States have experienced steady membership declines. The Evangelical Lutheran Church in America (ELCA) is no different, and our research team has been exploring this topic for years. Faith Communities Today (FACT) is an interfaith project consisting of a series of surveys conducted by the Cooperative Congregational Studies Partnership, of which the ELCA is a long-standing member. In this article, we examine data collected from the three decennial FACT surveys to discern where, despite declining membership, God is, to quote the prophet Isaiah, “doing a new thing.” We find that over the past twenty years, the typical ELCA congregation has had a gradually increasing: sense of vitality, belief that it is financially healthy, desire to become more diverse, willingness to call women to serve as pastors, openness to change, and clarity of mission and purpose. Because there are multiple possible explanations for these positive trends, we recommend approaching such trend lines cautiously, viewing them through a critical-thinking lens. Even though there is an increased perception of congregational well-being, overall finances and the number of people involved in the church continue to decline. There is still much work to be done.
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McAreavey, John. "Mixed Marriages: Conversations in Theology, Ecumenism, Canon Law and Pastoral Practice." Ecclesiastical Law Journal 8, no. 37 (July 2005): 121–46. http://dx.doi.org/10.1017/s0956618x00006207.
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This paper traces the developments in the Catholic law on mixed marriages beginning with an outline of the canonical provisions that were in force prior to the Second Vatican Council. The impact of the Council teaching on ecumenism and religious freedom became apparent with the promulgation of Matrimonii sacramentum (1966), Crescens matrimoniorum (1967) and Matrimonia mixta (1970). These documents put the legislation on mixed marriages on a new footing and provided the basis for the legislation of the 1983 Code of Canon Law. Bishop McAreavey analyses various ecumenical dialogues on mixed marriages: ARCIC, the dialogue between the Lutheran World Federation, the World Alliance of Reformed Churches and the Catholic Church, and ongoing dialogues between the Methodist Church and the Orthodox Church (primarily in the United States) and the Catholic Church. He notes in particular what those discussions have to say on the issue of ‘the promises’ and canonical form and comments on the provisions of the 1983 Code of Canon Law on mixed marriages. He considers the basis of the commitment required of the Catholic party ‘to remove dangers of defecting from the faith’ and the commitment ‘to do all in his or her power in order that all the children be baptised and brought up in the Catholic faith’. He accepts the view of Fr Navarrete that whereas the former obligation is of divine law the latter obligation goes no further than ‘to do his or her best’ (pro viribus in the Latin phrase). In the final section, he reflects on the pastoral impact of developments in the canon law regarding mixed marriages, noting the statements of the World Gatherings of Interchurch Families in Geneva (1998) and in Rome (2003).
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Leonard, Robert. "“Between Worlds,” or an Imagined Reminiscence by Oskar Morgenstern about Equilibrium and Mathematics in the 1920s." Journal of the History of Economic Thought 26, no. 3 (September 2004): 285–310. http://dx.doi.org/10.1080/1042771042000263803.
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“Iwas born in 1902 in Görlitz, a small provincial town in Germany, and raised in Vienna, the great city of the multinational Austro-Hungarian empire. On my father's side, my family goes back to about 1530 in Saxony, my Lutheran forebears having been farmers, church wardens, judges, and businessmen. My mother was a natural daughter of Frederick III of Germany …”Yet another account of myself, for yet another encyclopaedia. Italian, this time. Once again, I put pen to paper and collapse the events of fifty years ago to a few familiar milestones. Now what shall I tell these Italians?“I finished the Gymnasium and took my Dr. Rer. Pol. at the University of Vienna in 1925. Awarded a Rockefeller Memorial Fellowship, I spent the next three years in England, the United States, France and Italy. Returning to Vienna, I soon became Docent, later Professor, at the University, and Director of the Austrian Institute for Business Cycle Research …”And then there will be the doctoral thesis, Wirtschaftsprognose, the other Institute, Princeton, and so on. It is remarkable really, the rehearsed inevitability of it all … So often have I gone through exercises of this kind that there are times when I even begin to believe them myself.
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Jones, Dorothy V. "Peacemaking, edited by Gerard F. Powers, Drew ChristiansenS.J., and Robert T. Hennemeyer (Washington: United States Catholic Conference, 1994), 368 pp., $19.95, paper; For Peace in God's World (Chicago: Evangelical Lutheran Church in America, 1995), 24 pp." Ethics & International Affairs 10 (March 1996): 214–15. http://dx.doi.org/10.1017/s0892679400007711.
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Sholeye, Yusuf, and Amal Madibbo. "Religious Humanitarianism and the Evolution of Sudan People’s Liberation Army (1990-2005)." Political Crossroads 24, no. 1 (September 1, 2020): 23–37. http://dx.doi.org/10.7459/pc/24.1.03.
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During the Cold War, military and economic tensions between the US and the Soviet Union shaped the process of war in conflict regions in different parts of the world. The end of the Cold War in the early 1990s reshaped the balance of power in global politics, as new actors appeared on the global scene and global foreign policy shifted to mediating and providing humanitarian assistance in conflict regions zones. Humanitarianism became the method of conflict resolution, which provided humanitarian organizations, especially the religious ones among them, with the opportunity to have more influence in the outcomes of sociopolitical events occurring in the world. These dynamics impacted conflicts in Africa, especially within Sudan. This is because that era coincided with Sudan’s Second Civil War (1983-2005) between the Sudan People Liberation Army (SPLA) and the Government of Sudan (GofS). During the Cold War, both the US and Russia intervened in the civil war in Sudan by providing military and economic assistance to different parties, but, again, in the post-Cold War era humanitarianism was used in relation to the civil war. Transnational religious organizations provided humanitarian assistance in the war-torn and drought-afflicted regions in Southern Sudan, and sought to help implement peace initiatives to end the war. The organizations included Operation Lifeline Sudan (OLS), a consortium of UN agencies and NGOs1 which was created in 1989. In addition, transnational religious groups based in the United States and Canada such as the Christian Solidarity International (CSI), the Canadian Crossroads, Catholic Relief Service, Mennonite Central Committee and the Lutheran Church got involved in humanitarian relief in Sudan. The global focus on religious humanitarianism extended to Southern Sudan as the New Sudan Council of Churches (NSCC) was founded in 1989-1990 to coordinate the humanitarian assistance. Because SPLA has led the civil war on behalf of Southern Sudan and had suzerainty over territories there, the humanitarian organizations had to build relationships with the SPLA to deliver relief through Southern Sudan and negotiate peace initiatives. This article analyzes how the transnational activities of the religious humanitarian groups shaped the evolution of SPLA from 1990 to 2005, with a particular focus on the US and Canadian organizations. We will see that the organizations influenced SPLA in a manner that impacted the civil war both in positive and negative ways. The organizations were ambivalent as, on one hand, they aggravated the conflict and, on the other hand influenced the development of both Church and non-Church related peace initiatives. Their humanitarian work was intricate as the civil war itself became more complex due to political issues that involved slavery, and oil extraction in Southern Sudan by US and Canadian multinational oil companies. All the parties involved took action to help end the civil war, but they all sought to serve their own interests, which jeopardized the possibility of a lasting peace. Thus, the interpretation of that history provides ways to help solve the current armed conflict in South Sudan.
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Clark, E. A. "Hosanna-Tabor Evangelical Lutheran Church and School v Equal Employment Opportunity Commission: (Docket no 10-553): Supreme Court of the United States: Roberts CJ for a unanimous Court. Thomas J concurring. Alito J concurring, with Kagan J: 11 January 2012." Oxford Journal of Law and Religion 1, no. 2 (March 7, 2012): 526–27. http://dx.doi.org/10.1093/ojlr/rws002.
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Hugason, Hjalti. "Áhrif siðbótarinnar á Íslandi. Tilraun til jafnvægisstillingar. Fyrri grein." Kynbundið ofbeldi II 19, no. 1 (June 14, 2019): 255–88. http://dx.doi.org/10.33112/ritid.19.1.14.
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n 2017 the 500th anniversary of the Lutheran Reformation was celebrated. Then there was a huge discussion about the impact of the Reformation on church, culture and society. In this article and in a second one that follows, this question will be raised, especially in Icelandic context.Here it is assumed that it is only possible to state that a change has occurred or a novelty has arised because of Lutheran influence if it can be demonstrated that the Reformation is a necessary prerequisite for the change / innovation being discussed. Here it is particularly pointed out that various changes that until now have been traced to the Reformation can have been due to the development of the central-con-trolled state power. It is also pointed out that, due to the small population, rural areas and simple social structure, various changes that occurred in urban areas did not succeed in Iceland until long after the Reformation. Such cases are interpret-ed as delayed Lutheran effects. Then, in Iceland, many changes, which were well matched to the core areas of the Reformation, did not work until the 18th century and then because of the pietism. Such cases are interpreted as derivative Lutheran effects.In Iceland two generalizations have been evident in the debate on the influence of the Lutheran Reformation. The first one emphasizes an extensive and radical changes in many areas in the Reformation period and subsequent extensive decline. It is also stated that this regression can be traced directly to the Reformation and not to other fenomenons, e.g. the development of modern, centralized state. The other one states that the Reformation was most powerful in the modernization in both the church and society in Iceland.This article focuses on the influence of the Reformation on religious and church life. Despite the fact that the Reformation has certainly had the broadest and most direct effects on this field, it is noteworthy that the church organization itself was only scarsely affected by the Reformation. After the Reformation the Icelandic church was for example almost as clergy-orientaded as in the middle Ages.
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Hugason, Hjalti. "Áhrif siðbótarinnar á Íslandi: Tilraun til jafnvægisstillingar. Síðari grein." Íslenskar kvikmyndir 19, no. 2 (October 24, 2019): 209–47. http://dx.doi.org/10.33112/ritid.19.2.9.
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In 2017 the 500th anniversary of the Lutheran Reformation was celebrated. Then there was a huge discussion about the impact of the Reformation on church, culture and society. In this article and in an another one published in last number of this journal, this question will be raised, especially in Icelandic context. Here it is assumed that it is only possible to state that a change has occurred or a novelty has arised because of Lutheran influence if it can be demonstrated that the Reformation is a necessary prerequisite for the change / innovation being discussed. Here it is particularly pointed out that various changes that until now have been traced to the Reformation can have been due to the development of the central-controlled state power. It is also pointed out that, due to the small population, rural areas and simple social structure, various changes that occurred in urban areas did not succeed in Iceland until long after the Reformation. Such cases are interpreted as delayed Lutheran effects. Then, in Iceland, many changes, which were well matched to the core areas of the Reformation, did not work until the 18th century and then because of the pietism. Such cases are interpreted as derivative Lutheran effects.In Iceland two generalizations have been evident in the debate on the influence of the Lutheran Reformation. The first one emphasizes extensive and radical changes in many areas in the Reformation period and subsequent extensive decline. It is also stated that this regression can be traced directly to the Reformation and not to other fenomenons, e.g. the development of modern, centralized state. The other one states that the Reformation was most powerful in the modernization in both the church and society in Iceland.This article focuses on the influence of the Reformation in the field of culture and society. These include e.g. the closure of monasteries and the consequences of it in the field of welfare, which have been widely discussed in recent times.The final conclusion of these two articles is that the main influence of the Reformation is found in the field of faith itself, and that the Reformation made it easier for the Lutheran Church than the two traditional denominations, the Roman Catholic Church and that Orthodox one, to meet the modernization in culture and society.
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Scharffs, Brett G. "Trinity Lutheran and Its Implications for Federalism in the United States." European Journal of Law Reform 20, no. 2-3 (June 2018): 241–58. http://dx.doi.org/10.5553/ejlr/138723702018020002011.
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Heschel, S. "Demonizing the Jews: Luther and the Protestant Church in Nazi Germany, Christopher J. Probst (Bloomington: Indiana University Press in association with the United States Holocaust Memorial Museum, 2012), xvi + 251 pp., illus., hardcover $70.00, paperback $25.00, electronic edition available." Holocaust and Genocide Studies 27, no. 2 (August 1, 2013): 329–31. http://dx.doi.org/10.1093/hgs/dct026.
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Paulsen Galal, Lise, Louise Lund Liebmann, and Magdalena Nordin. "Routes and relations in Scandinavian interfaith forums: Governance of religious diversity by states and majority churches." Social Compass 65, no. 3 (July 30, 2018): 329–45. http://dx.doi.org/10.1177/0037768618787239.
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In the Scandinavian countries of Denmark, Norway, and Sweden, as elsewhere in Europe, governance of religious diversity has become a matter of renewed concern. A unique aspect of the Scandinavian situation is the hegemonic status of the respective Lutheran Protestant majority churches, usually referred to as ‘folk churches’, with which the majority of the population associates, alongside a prevalence of high degrees of regional secularism. As such, the majority churches have played a key role as both instigators and organisers of several interfaith initiatives, and have thereby come to interact with the public sphere as providers of diversity governance. Based on country-level studies of policy documents on majority-church/interreligious relations and field studies, this article sets out to explore the prompting and configuration of majority-church-related interfaith initiatives concerning church–state relations and the governance of religious diversity.
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Hochberg, Joshua. "CHURCH ATTENDANCE AND PROTEST PARTICIPATION IN THE UNITED STATES." Politics and Religion Journal 17, no. 2 (October 25, 2023): 383–409. http://dx.doi.org/10.54561/prj1702383h.
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While church attendance is linked to many forms of civic and political engagement, the relationship between church attendance and protest participation is underexplored. Drawing on three waves of the Cooperative Election Study, I examine whether church attendance is positively and significantly associated with protest participation among both the general US adult population and specific religious traditions. I find that church attendance is a positive and significant predictor of protest participation among the general population, Catholics, Mainline Protestants, Black Protestants, and Jews. However, church attendance is only moderately associated with protest participation for Evangelicals. These findings further our understanding of the relationship between church attendance and protest participation and civic engagement more broadly.
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Khomenko, Denis Yu. "“To Avoid Ethnic Hatred to Local Finns”: Organization of Spiritual Charity of Lutherans of Yenisei Province in the Second Half of the 19th Century." Vestnik Tomskogo gosudarstvennogo universiteta, no. 468 (2021): 186–90. http://dx.doi.org/10.17223/15617793/468/21.
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In the article, the author researches the creation in 1863 and reorganization in the early 1880s of the Lutheran parish in Yenisei Province. Until the end of the 19th century, the Lutheran population of the region was mainly replenished due to criminal exile. The exiled were placed in three colonies purposely established in the 1850s in the south of the province: Verkhniy Suetuk, Nizhnyaya Bulanka, Verkhnyaya Bulanka. Finns and Estonians lived in the first, Estonians in the second, and Latvians and Germans in the third. The author draws attention to the fact that this demarcation of the Lutheran population on a national basis was an initiative of the exiled themselves. The author identified the actors who participated in the creation and reorganization of the parishes: the administration of the Evangelical Lutheran Church of Russia, the authorities of the autonomous Grand Duchy of Finland, the central imperial authorities, Siberian authorities, the population of the Lutheran colonies of Yenisei Province, the public in the Baltic states and Finland. Finnish authorities advocated the creation of a national parish, only for the Finnish population. Other actors proposed to organize a territorial parish for all Lutherans of the province. The second approach prevailed in 1863: the Lutheran pastor appointed to Verkhniy Suetuk was to guide all Lutherans of Yenisei Province. At the turn of the 1880s, the incapacity of this system became clear: residents of Verkhnyaya Bulanka and Nizhnyaya Bulanka were virtually without the care of a pastor because the latter did not know the languages of their inhabitants (Latvian and Estonian), and they did not know Finnish. This situation led to the revision of the decree of 1863, which resulted in decisions to transfer the center of the parish to Nizhnyaya Bulanka, to impose an obligation of knowing Estonian and Latvian on the future pastor, and to create a new parish with the center in Omsk exclusively for the Finnish population. The author suggests calling this Lutheran parish extraterritorially national because, on the one hand, it was intended only for the Finnish population; on the other, its territory did not coincide with any administrative-territorial formation in Siberia. Besides state structures, the population of the colonies and inhabitants of the Baltic states, who raised money to organize a new parish, participated in the reorganization of the spiritual life of Lutherans in the late 1870s. The Finnish public's participation was not direct; however, the author of the article cites facts of organizing assistance to Siberian Finns from their compatriots. The author evaluates the system created as a result of the reorganization as effective: despite a number of conflict situations between the parishioners of the two parishes, the question of its reform was not raised. The author evaluates the imperial policy regarding the Lutheran population of Yenisei Province (of both Siberian and central authorities, as well as the administration of the Evangelical Lutheran Church) as flexible, able to take into account spiritual needs.
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Hummel, Leonard M. "A kind of Religious Coping: A Theoretical and Empirical Analysis of Consolation in the Lutheran Tradition." Archive for the Psychology of Religion 24, no. 1 (January 2002): 85–96. http://dx.doi.org/10.1163/157361203x00246.
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Building on the theoretical research of community psychology and cultural psychology, I focus in this paper on these two questions: What kind of religious coping is practiced by some members of the Lutheran tradition? What does an understanding of the relationship between the tradition and religious coping of these members indicate that may be distinctive or unexpected about their religious coping? I do this by: reviewing the background of my research in community psychology, cultural psychology, and tradition-specific research on religious coping – particularly in the United States; outlining a method for a qualitative study of nine Lutheran co-researchers in the United States who had experienced a significant negative event; reporting some of the results of that study; using the results of the study to discuss the two questions above; concluding with some suggestions for future research of the specific religious traditions in which religious coping phenomena may occur, and of the phenomena of religious coping in specific religious traditions.
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Wright, David. "Sixteenth-Century Reformed Perspectives on the Minority Church." Scottish Journal of Theology 48, no. 4 (November 1995): 469–88. http://dx.doi.org/10.1017/s003693060003636x.
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If one may combine hypothesis and anachronism, I reckon that John Calvin would be highly uncomfortable in the pluralist society of the West at the end of the second Christian millennium. Even if we do not find him enunciating in so many words Zwingli's bold axiom that ‘a Christian city is none other than a Christian church’, nevertheless the central thrust of the reform in Geneva is clear – that the whole city be united in the honour and service of God. All children should be baptized, and no open dissent or defiance of the Christian order to which the city was corporately committed should go unchallenged. This, at any rate, is the conventional account of a fundamental platform of the Genevan Reformation, shared in large measure by Zūrich, Strasbourg and other cities, but not by Lutheran territories.
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Jasiński, Grzegorz. "The situation in the Masurian diocese of the Evangelical-Augsburg Church in the light of statistical data from 1956–1959." Masuro-Warmian Bulletin 293, no. 3 (November 23, 2016): 579–621. http://dx.doi.org/10.51974/kmw-135043.
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Based on static data, changes in the diocese of the Masurian Evangelical-Augsburg Church were caused by the mass movement of Lutheran people to both German states. The number of faithful in the diocese decreased by 41.8% (from 39,811 to around 23,200), the parish council disintegrated, and the diocese’s income fell drastically (although the percentage of Church contributions paid by the faithful remained at the previous level). Along with the faithful, seven priests went to Germany; two state authorities were removed from the Masurian territories because of their pro-German views. 1959 is also a time of intensified efforts by the state authorities to procure the rectory and other non-religious buildings from the Church, which greatly undermined the Church’s pastoral and social work, and undermined the material basis of its existence.
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Dieter, Theodor. "Coming to Terms with the Reformation." Open Theology 4, no. 1 (November 1, 2018): 645–57. http://dx.doi.org/10.1515/opth-2018-0048.
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Abstract The quincentenary of the Reformation in 2017 challenged different actors or subjects (such as civil societies, states, and churches) to come to terms with ‟the” Reformation. This article argues for gaining an awareness of the constructive character of the word ‟Reformation”, so that ‟coming to terms with the Reformation” will mean different things depending on the particular meaning of ‟Reformation,” and, of course, depending on the different acting subjects. The article focuses mainly on how the Lutheran World Federation (LWF) and the Roman Catholic church addressed and answered the challenge of a common commemoration and celebration of the Reformation on a global level, especially with a view to previous centenaries that led to serious religious conflicts between Protestants and Catholics. The article analyzes how ecumenical dialogues allowed for a common perception by Lutherans and Catholics of the theological and spiritual gifts of the Reformation for the whole church, and how distinguishing this meaning of ‟Reformation” from another meaning of ‟Reformation” that denotes the sequence of events leading to the split of the Western church was the basis of the historic ecumenical prayer service with Pope Francis in Lund (Sweden) and the leaders of the Lutheran World Federation on October 31, 2016, commemorating the Reformation both in gratitude and lament and committing themselves to continue on the journey from conflict to communion.
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Garratt, James. "Prophets Looking Backwards: German Romantic Historicism and the Representation of Renaissance Music." Journal of the Royal Musical Association 125, no. 2 (2000): 164–204. http://dx.doi.org/10.1093/jrma/125.2.164.
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AbstractCrucial to understanding the reception of Renaissance music in nineteenth-century Germany is an appreciation of the contradictory components of Romantic historicism. The tension between subjective and objective historicism is fundamental to the historiographical reception of Renaissance music, epitomizing the interdependency of historical representation and modern reform. Protestant authors seeking to reform church music elevated two distinct repertories — Renaissance Italian music and Lutheran compositions from the Reformation era — as ideal archetypes: these competing paradigms reflect significantly different historiographical and ideological trends. Early romantic commentators, such as Hoffmann and Thibaut, elevated Palestrina as a universal model, constructing a golden age of old Italian church music by analogy with earlier narratives in art history; later historians, such as Winterfeld and Spitta, condemned the subjectivity of earlier reformers, seeking instead to revivify the objective foundations of Protestant church music. Both approaches are united, however, by the use of deterministic modes of narrative emplotment.
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Clark, Christopher. "Confessional policy and the limits of state action: Frederick William III and the Prussian Church Union 1817–40." Historical Journal 39, no. 4 (December 1996): 985–1004. http://dx.doi.org/10.1017/s0018246x00024730.
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ABSTRACTThe merging of the Lutheran and Calvinist (Reformed) confessions to form the United Church of Prussia was one of the most controversial policies pursued by Frederick William III after 1815. By the late 1830s it had provoked a large and well-organised movement of opposition, particularly among those ‘Old Lutherans’ in Silesia and neighbouring provinces who refused to abandon their liturgical traditions. This article examines the government's attempts to complete the process of unification through measures designed to atomize and silence Lutheran protest. Neither Prussian law nor Prussian law enforcement agencies, the article suggests, furnished an adequate foundation for Frederick William III's confessional policy. The unsuccessful campaign against Old Lutheranism exacerbated latent tensions between the executive and judicial branches of the administration and revealed the limits of government power and authority in the sensitive area of confessional policy. The aggressive and systematic confessional statism of the administration under Frederick William III was unprecedented in Prussian history; in this as in other areas of policy, the term ‘Restoration’ misrepresents political reality in post-Napoleonic Prussia.
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Ferré, John P. "Protestant Press Relations in the United States, 1900–1930." Church History 62, no. 4 (December 1993): 514–27. http://dx.doi.org/10.2307/3168075.
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Protestant churches in the early twentieth century were vexed by dwindling attendance, a clear sign of their declining social authority. The Reverend William C. Skeath complained about “the masses of the passively religious who have closed their ears to the sermon subject and their doors to pastoral visitation.” Likewise, inHow to Fill the Pews, Ernest Eugene Elliott said that because no more than two-fifths of church members went to church on any given Sunday, the church had ceased to be the chief forum in American public life.
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West, Charles C., J. Mutero Chirenje, J. D. Gort, Walter Fernandes, Michael Bourdeaux, P. A. Kalilombe, Kwesi A. Dickson, et al. "II. Worksh ops." Mission Studies 2, no. 1 (1985): 67–96. http://dx.doi.org/10.1163/157338385x00098.
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AbstractThe workshop brought together some twenty persons from varied and diverse nations and political-economic circumstances - Ghana, Netherlands, New Zealand, Republic of South Africa, United Kingdom, United States of America, West Germany and Zimbabwe. The workshop also reflected a number of Christian denominations - Anglican, Lutheran, Presbyterian, Reformed, Roman Catholic and Seventh Day Adventist. The gathering then was truly pluralistic and ecumenical. Such composition made for a rich encounter of varied and diverse understandings and approaches.
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Curran, Charles E. "Being Catholic and Being American." Horizons 14, no. 1 (1987): 49–63. http://dx.doi.org/10.1017/s0360966900037063.
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The story of Catholicism in the United States can best be understood in light of the struggle to be both Catholic and American. This question of being both Catholic and American is currently raised with great urgency in these days because of recent tensions between the Vatican and the Catholic Church in the United States.History shows that Rome has always been suspicious and fearful that the American Catholic Church would become too American and in the process lose what is essential to its Roman Catholicism. Jay Dolan points out two historical periods in which attempts were made to incorporate more American approaches and understandings into the life of the church, but these attempts were ultimately unsuccessful.In the late eighteenth century, the young Catholic Church in the United States attempted to appropriate many American ideas into its life. Recall that at this time the Catholic Church was a very small minority church. Dolan refers to this movement as a Republican Catholicism and links this understanding with the leading figure in the early American church, John Carroll. Carroll, before he was elected by the clergy as the first bishop in the United States in 1789, had asked Rome to grant to the church in the United States that ecclesiastical liberty which the temper of the age and of the people requires.
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O’Brien, David M. "Minorities and Religious Freedom in the United States." Tocqueville Review 24, no. 1 (January 2003): 53–76. http://dx.doi.org/10.3138/ttr.24.1.53.
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The modem libertarian conception of religious freedom did not emerge in the United States until the early twentieth century. It was the result of the straggles of religious minorities like the Church of Jesus Christ of Latter Day Saints (Mormons), the Jehovah’s Witnesses, Orthodox Jews, the Church of the Lukumi Babalu Aye, among others. It took decades and a series of (not always successful) lawsuits to persuade the Supreme Court and the country of the value of protecting individuals’ free exercise of religion.
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Doe, Norman. "The Teaching of Church Law: An Ecumenical Exploration Worldwide." Ecclesiastical Law Journal 15, no. 3 (August 15, 2013): 267–92. http://dx.doi.org/10.1017/s0956618x13000422.
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Religion law – the law of the state on religion – has been taught for generations in the law schools of continental Europe, though its introduction in those of the United Kingdom is relatively recent. By way of contrast, within the Anglican Communion there is very little teaching about Anglican canon law. The Church of England does not itself formally train clergy or legal officers in the canon and ecclesiastical laws that they administer. There is no requirement that these be studied for clerical formation in theological colleges or in continuing ministerial education. The same applies to Anglicanism globally – though there are some notable exceptions in a small number of provinces. This is in stark contrast to other ecclesiastical traditions: the Catholic, Orthodox, Lutheran, Methodist, Reformed, Presbyterian, Baptist and United churches all provide training for ministry candidates in their own systems of church law, polity or order. However, no study to date has compared the approaches of these traditions to the teaching of church law today. This article seeks to stimulate an ecumenical debate as to the provision, purposes, practices and principles of the teaching of church law across the ecclesiastical traditions of global Christianity. It does so by presenting examples of courses offered (institutions, purposes, subjects, methods and levels), the educative role of church law itself, requirements under church law for church officers to study the subject, and parallels from the secular world in terms of debate in the academy and practice on the nature of legal education, particularly the role played in it by the Critical Legal Studies movement.1
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Shchipkov, V. A. "Systemic Pressure of the United States on the Russian Orthodox Church in the Ideological and Geopolitical Confrontation." Orthodoxia, no. 1 (September 27, 2023): 10–125. http://dx.doi.org/10.53822/2712-9276-2022-1-10-125.
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The paper represents the interim results of a study conducted by the Russian Expert School Research Centre and reveals the politics, as well as scientifi c and expert mechanisms, used by the United States when applying the religious factor for geopolitical purposes. It also examines the way the United States exploits the religious agenda to put the direct political pressure on Russia. The purpose of the study is to identify the mechanisms used by the United States to deliver international pressure on world Orthodoxy and the Russian Orthodox Church. In 1998, the USA adopted the Law on International Religious Freedom, which secured the right of the USA to interfere with religious processes occurring in other countries. For the practical implementation of this law, the United States established an extensive network of governmental institutions, as well as non-governmental structures, formally independent from the government but closely related to it, that would provide ideological, political and administrative support in this area. These institutions and structures involved off icials, scientists, experts, journalists, religious leaders and theologians interested in promoting American national interests. In the 2000s, the weakening of the international infl uence of the Russian Orthodox Church and the weakening of Russia’s role as the centre of world Orthodoxy became the key direction for the international religious policy of the United States. The USA used the Patriarchate of Constantinople as the main tool to split the Russian Church and world Orthodoxy. The strongest strike intended to reduce the infl uence of the Russian Church was infl icted by the United States in Ukraine, where, after the coup d’etat 2014, the сanonical Orthodox Church (Ukrainian Orthodox Church of the Moscow Patriarchate) found itself in the most vulnerable position. The United States has launched a system struggle against the Russian Orthodox Church, which includes theological, expert and media levels, as well as events of direct (administrative and physical) pressure on the Moscow Patriarchate parishes. The United States aims the global vector of this activity at dividing and weakening world Orthodoxy, and the local one — at destroying historical spiritual ties between Orthodoxy in Russia and Orthodoxy in Ukraine.
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Stritch, Samuel Cardinal. "Observations on the Memorandum “The Crisis in Church-State Relationships in the U.S.A.”." Review of Politics 61, no. 4 (1999): 704–10. http://dx.doi.org/10.1017/s0034670500050580.
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The presentation of what the author calls a “grave danger” which confronts the Church in the United States in my judgment is not comprehensive. All through our history, we Catholics in the United States have had to face this same attack upon the Church from non-Catholics. The point of the attack has been the same all through the years: namely, that Catholics cannot be loyal to the Constitution of the United States and at the same time loyal to their Church. The notion of religious freedom in the non-Catholic mind in the Englishspeaking world derives from the Protestant doctrine upholding the right of the individual to interpret for himself the Sacred Scriptures.
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Yuzlikeev, Philip Viktorovich. "Relationship between the Russian Orthodox Church and the Ecumenical Patriarchate of Constantinople in the territory of the United States in the early XX century." Genesis: исторические исследования, no. 1 (January 2021): 118–26. http://dx.doi.org/10.25136/2409-868x.2021.1.31992.
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Due to the fact that the tradition of close relation between the Orthodox Church and the state has formed since the time of the Byzantine Empire, the reflection of foreign policy ambitions of the Greek government on the foreign activity of the Patriarchate of Constantinople seems absolutely justifiable. In the early XX century, North America was a center of Greek migration, and simultaneously, the territory of proliferation of the authority of the Russian Orthodox Church; therefore, the United States spark particular interest in this case. The Patriarch of Constantinople attempted to dispute the jurisdictional affiliation of the United States by issuing the corresponding tomos. This article is dedicated to interaction between the Ecumenical Patriarchate of Constantinople and the Russian Orthodox Church in the territory of the United States during the 1908 – 1924. The author explores the influence of Greece upon the relationship between the two Orthodox jurisdictions in North America. The activity of the Patriarchate of Constantinople in the United States is compared to political events of Greece. The history of Orthodoxy in the United States in the first quarter of the XX century is highly researched however, the actions of church organizations are not always viewed from the perspective of the foreign policy of the countries involved. The conclusion is made on the possible influence of the Greek governmental forces on the Patriarchate of Constantinople, which in turn, stepped into the jurisdictional conflict with the Russian Orthodox Church.
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Rausch, Thomas P. "The Papacy and the Church in the United States." Thought 66, no. 4 (1991): 417–19. http://dx.doi.org/10.5840/thought199166412.
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Labaki, Georges T. "The Maronite Church in the United States, 1854–2010." U.S. Catholic Historian 32, no. 1 (2014): 71–85. http://dx.doi.org/10.1353/cht.2014.0001.
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Soule, Sarah A., and Nella Van Dyke. "Black church arson in the United States, 1989-1996." Ethnic and Racial Studies 22, no. 4 (January 1999): 724–42. http://dx.doi.org/10.1080/014198799329369.
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Shaduri, George. "Washington National Cathedral as the Main Spiritual Landmark of America." Journal in Humanities 5, no. 2 (January 27, 2017): 63–65. http://dx.doi.org/10.31578/hum.v5i2.337.
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Washington National Cathedral, located in Washington, D.C., is one of the major landmarks of the United States. Formally, it belongs to Protestant Episcopal Church of the United States. Informally, it is the spiritual center of the nation.The article discusses a number of factors contributing to this status of the Cathedral. Most of the Founding Fathers of the US were Episcopalians, as well as Episcopalians were the US presidents who played key role in the nation’s political history (George Washington, Franklin D. Roosevelt, George Bush, Sr.).Episcopalian Church belongs to the Anglican community of Protestant churches. This branch of Christianity combines different doctrines of Protestantism, being divided into High Church, Broad Church, and Low Church. With teaching and appearance, High Church borders with Catholicism, whereas Low Church is close to Congregationalism. Thus, Episcopal Church encompasses the whole spectrum of Christianity represented in North America, being acceptable to the widest parts of society. Built in Neo-Gothic style, located between Chesapeake to the South, the historical citadel of Anglicans and Catholics, and New England in the North, the stronghold of Puritans, Washington National Cathedral symbolizes the harmony and interrelationship between different spiritual doctrines, one of the facets shaping the worldview of society of the United States of America.
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Piper, John, John Reumann, Joseph A. Fitzmyer, and Jerome D. Quinn. ""Righteousness" in the New Testament: "Justification" in the United States Lutheran-Roman Catholic Dialogue." Journal of Biblical Literature 104, no. 2 (June 1985): 334. http://dx.doi.org/10.2307/3260991.
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Kramarenko, Grigoriy. "Development of the UAOC (Sobornopravna) flows in the free world and their destiny." Ukrainian Religious Studies, no. 6 (December 5, 1997): 16–19. http://dx.doi.org/10.32420/1997.6.111.
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In Ukraine, in October 1921, Metropolitan Vasyl Lipkivsky was quipped by the UAOC, which in the 1930s was completely liquidated in Ukraine.
In 1924, Metropolitan Vasyl Lipkovsky sent to the United States Archbishop I. Theodorovich, who organized the UPA of the parish in the USA and Canada, and thus created the UAOC on the American continent. In his letter to Archbishop Ioan Teodorovich on March 27, 1946, Bishop Mstislav wrote: "... solemnly declare that I recognize the grace of the hierarchy of the Ukrainian Autocephalous Orthodox Church in the United States of America and in Canada, the hierarchy that has renewed the function of the episcopal serving as the act of the First All-Ukrainian Orthodox Church Council in Kyiv, in the month of October 1921, as well as the sanctity of all the mysteries of the Church by that hierarchy of completed and completed in the past Church. "Unfortunately, it must be said that Archbishop Mstislav very much Ro broke his solemn affirmation of "the observance of the Autocephaly of the Ukrainian Orthodox Church in the United States of America and in Canada, and the church and people's sovereignty of its system."
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Spence, Taylor. "Naming Violence in United States Colonialism." Journal of Social History 53, no. 1 (2019): 157–93. http://dx.doi.org/10.1093/jsh/shy086.
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Abstract This article reexamines a highly public dispute between a powerful and well-connected Episcopal bishop and his missionary priest, men both central to the government’s campaign of war and assimilation against Indigenous Peoples in the Northern Great Plains of the nineteenth-century United States. The bishop claimed that the priest had engaged in sexual intercourse with a Dakota woman named “Scarlet House,” and used this allegation to remove the priest from his post. No historian ever challenged this claim and asked who Scarlet House was. Employing Dakota-resourced evidence, government and church records, linguistics, and onomastics, this study reveals that in actuality there was no such person as Scarlet House. Furthermore, at the time of the incident, the person in question was not a woman but a child. The church created a fictional personage to cover up what was taking place at the agency: sexual violence against children. After “naming” this violence, this article makes four key historical contributions about the history of US settler colonialism: It documents Dakota Peoples’ agency, by demonstrating how they adapted their social structures to the harrowing conditions of the US mission and agency system. It situates the experiences of two Dakota families within the larger context of settler-colonial conquest in North America, revealing the generational quality of settler-colonial violence. It shows how US governmental policies actually enabled sexual predation against children and women. And, it argues that “naming violence” means both rendering a historical account of the sexual violence experienced by children and families in the care of the US government and its agents, as well as acknowledging how this violence has rippled out through communities and across generations.
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Subotić, Mile. "Theophan Fan Noli: Albanian American hierarch, politician, and writer." Sabornost, no. 14 (2020): 177–86. http://dx.doi.org/10.5937/sabornost2014177s.
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Metropolitan Theophan Fan Noli was a leader of the Church both in America and his native Albania. He was a pioneer in calling for a united Orthodox Church in America and in the use of English in services. Noli began his life of service in the Church in the United States organizing Albanian parishes. With the Balkan Wars and the independence of Albania, Fan Noli devoted more of his time to the cause of Albania. He was Prime Minister of Albania in 1924. After a change in political climate, Bishop Theophan was forced to leave Albania. He was able to return to the United States in 1932. Upon arriving he retired from politics and resumed his duties as bishop of the Albanian Orthodox Church in America. Bishop Noli considered his Albanian Church as a daughter of the Russian Orthodox Church in America and looked to it for the creation of a single Orthodox Church in America. He continued to lead his flock and to advocate Orthodox unity until his death in 1965.
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Rozborski, Grzegorz. "Secularism as a Challenge for the Catholic Church in the United States of America in the 21st Century." Roczniki Teologiczne 69, no. 6 (June 29, 2022): 77–93. http://dx.doi.org/10.18290/rt.22696.5.
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Secularism is a founding principle of the United States of America. Historically, Americans have viewed secularism as a means to protect freedom of religion for its citizenry from a state imposed religion or, conversely, state imposed agnosticism. The American Catholic Church in the 21st century respects the separation of Church and State because it upholds the principle of religious freedom. Contemporary aggressive secularism becomes a challenge for the Church as it increasingly hinders the realization of her mission in the world. Secularism is also a challenge for pastoral theology, whose task is to create models of pastoral activity adapted to the conditions of a specific place and time. Thus, the problem of this study can be expressed in the following question: what is the perception of secularism in the United States, what challenges does it present for the Catholic Church in the 21st Century and how is the Church to fulfill her mission in American society? The answer will be established through analysis of universal Church documents, presentation of the teaching of the Church in the United States and review of the publications of American theologians and sociologists.
This article reviews the historical, cultural and ecclesiastical understanding of secularism in the United States as an ideology, and compares it to the modern understanding of secularism as it pertains to the organization of American society. Furthermore, it evaluates the impact of secularism as ideology and overarching societal organization on the modern American Catholic Church, the Church's role and impact in American society and the Church's vital and moral need to maintain its relevance through evangelization and ongoing participation in social justice issues in American society despite its minority status and the impact of recent scandals.
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Sokół, Teresa. "Protestanci w regionie kaliskim w XVI-XVIII wieku i ich budownictwo kościelne. Zarys problematyki." Zeszyty Kaliskiego Towarzystwa Przyjaciół Nauk 21 (December 31, 2021): 194–222. http://dx.doi.org/10.4467/26578646zknt.21.009.17593.
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Protestants in the Region of Kalisz from 16th to 18th Century and Their Sacral Architecture: an Outline The aim of this study is to offer a brief outline of protestant sacral architecture in the region of Kalisz, comprised of historic counties of Kalisz, Pyzdry and Konin from the 16th to 18th Century. Author tries to trace foundations of new parish churches for the United Brotherhood and lutheran communities. The general research question posed in this study targets different typologies of protestant church architecture in the region, including analysis of architecture and arrangements of interior, with focus on longevity of some typological units. Those issues were backgrounded in the historical framework of protestantism in the region of Kalisz, including situation of different waves of immigration or religious exile from other countries, affecting local confessions (to mention imigrants from Bohemia, Silesia or German-speaking rural colonists, called “Olędry”) from the outbreak of protestantism, counterreformation in Poland and introduction of religious tolerance in the mid-18th Century. The last factor affected protestant sacral architecture in many ways, allowing many new interesting and monumental churches of lutheran confessions to be constructed, often showing innovation in form and spatial arrangement.
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Murray, John Courtney. "The Crisis in Church-State Relationships in the U.S.A." Review of Politics 61, no. 4 (1999): 687–704. http://dx.doi.org/10.1017/s0034670500050579.
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In this memorandum four points will be briefly made.First, a grave danger confronts the Church in the United States, because the Church is the object of a newly intense fear, distrust, and hostility. At the same time a new apostolic opportunity is being offered to the Church, because the Church is now the object of a new interest, curiosity, and sympathy.Second, one great obstacle hinders the Church in coping effectively with the danger confronting her. And the same obstacle also blocks her from making full use of the opportunity offered to her. This obstacle consists in the present state of development of the Church's doctrine on Church-State relationships. This doctrine has not yet been vitally adapted to modern political realities and to the legitimate democratic aspirations, especially as they have developed in the United States.
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Riccardi-Swartz, Sarah. "American Conservatives and the Allure of Post-Soviet Russian Orthodoxy." Religions 12, no. 12 (November 24, 2021): 1036. http://dx.doi.org/10.3390/rel12121036.
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This article explores the growing affinity for the post-Soviet Russian Orthodox Church by far-right Orthodox converts in the United States, highlighting how the spiritual draw to the faith is caught up in the globalizing politics of traditionalism and a transnational, ideological reimaging of the American culture wars. Employing ethnographic fieldwork from the rural United States and digital qualitative research, this study situates the post-Soviet Russian Orthodox Church in the international flows of conservativism focused on reclaiming social morals and traditional religiosity. In doing so, this article sheds light on how the post-Soviet Orthodox Church is viewed politically by a growing contingent of American religious and political actors who are turning to Russian Orthodoxy and Putin’s government during this New Cold War moment of tension between the United States and Russia. I argue that the allure of the post-Soviet Russian Orthodox Church for conservatives in the West offers us a window into how the institution is situated imaginatively within transnational politics, thereby providing us insights into the rapidly transforming culture wars fomenting globally.
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Cantrell, Phillip A. "The Anglican Church of Rwanda: domestic agendas and international linkages." Journal of Modern African Studies 45, no. 3 (July 16, 2007): 333–54. http://dx.doi.org/10.1017/s0022278x07002650.
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ABSTRACTThe article analyses the relationship between the Anglican Church of Rwanda and evangelical Episcopalians in the United States. In 2000, the archbishop of Rwanda, Emmanuel Kolini, in a move that gained great support for Rwanda's post-genocide recovery, ordained several bishops to preside over congregations of orthodox, evangelical Americans who had severed their relationship with the Episcopalian Church of the United States over issues such as the blessing of same-sex marriages and the ordination of openly gay clergy. The result was the creation of the Anglican Mission in the Americas, a missionary province in the United States that acknowledges Kolini as its archbishop. Such actions have made Rwanda the currentcause célèbrenot only of AMIA but the wider evangelical community. While the relationship offers great support for Rwanda's recovery, the Anglican Church has presented to American evangelicals a misleading narrative of Rwanda's past and present political situation.