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Journal articles on the topic 'Missionary dioceses'
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1
Withycombe, Robert S. M. "Mother Church and Colonial Daughters: New Scope for Tensions in Anglican Unity and Diversity." Studies in Church History 32 (1996): 427–39. http://dx.doi.org/10.1017/s0424208400015540.
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Nova Scotia and Quebec were the only two overseas Anglican bishoprics in 1800, besides the eleven in the USA. By 1900 there were ninety-three overseas Anglican bishops, as well as the seventy-two in the home and missionary dioceses of the USA Church. Rapidly expanding colonial and missionary work was an essential element in the life of all nineteenth-century British Churches. Each by 1900 supported denominational and interdenominational missionary societies and encouraged local congregational missionary activities. Here and in fostering emigration to colonies, each British Church willingly took its part in fulfilling British imperial ideals.
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Kalinovsky, Vladimir. "Episodes from the confessional history of Alaska: Nikolay Ziorov’s missionary service." SHS Web of Conferences 84 (2020): 01002. http://dx.doi.org/10.1051/shsconf/20208401002.
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The paper deals with one of the outstanding hierarchs of the late 19th - early 20th century - Nikolay (Ziorov) and his missionary activity in Alaska. It is noteworthy that the peculiarity of his Ministry was that a diverse national staff distinguished all three departments that he led (Aleutian, Taurida, Warsaw and Privislenskaya), so he had to defend the rights of the Orthodox population and to try to harmonize interethnic relations at the level of his ideas. The path of Nikolay (Ziorov)’s Episcopal Ministry began with the appointment in 1891 to the Aleutian diocese, which was responsible for all Orthodox parishes in North America, including Alaska. When Nikolay (Ziorov) arrived in the United States, the local Church Department was located in San Francisco, which made it impossible for the Bishop to have a regular presence in Alaska. Moreover, even the possibility of moving the Department to Alaska was not considered acceptable, since the conversion of the Uniate population living in other States was seen as more promising perspective for the Hierarch at that time. It is established that the Bishop traveled a lot in Alaska, advocated for the rights of the Orthodox population, had a diary and appealed to central and regional authorities. At the initiative of the Minister, the sacred texts were translated into the languages of the indigenous peoples of the region. The views that Nikolay (Ziorov) developed while serving in North America were continued in his later work in other dioceses. Largely, this affected inter-ethnic and inter-religious relations. In both Taurida and Warsaw dioceses, he positioned himself as a defender of the Orthodox faith among the gentile environment. It is shown that Nikolay (Ziorov) used the methods of missionary work, developed in Alaska, later in Taurida and the Kingdom of Poland.
3
KLUJ, WOJCIECH. "Pole pracy Misjonarzy Oblatów Maryi Niepokalanej na Cejlonie w XIX w." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 51–69. http://dx.doi.org/10.14746/amp.2010.17.04.
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The above presentation aimed at more specific analysis of the territory of the missionary work of oblates on Ceylon in the 19th century. On this base there will be possible to discuss more clearly forms, the scope and methods of the evangelizing work. Even though at the end of 19th century there existed in Ceylon five dioceses, from the perspective of the Oblate missions most convenient was to divide this presentation in two parts following the division of the island into the territory of the two apostolic vicariates existing in the time of the arrival of the Oblates to the island (Colombo and Jaffna). In both cases we analyzed districts and missions, where missionary posts were founded.
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de Mesa, José M. "Re-Rooting Mission in the Family." Mission Studies 19, no. 1 (2002): 137–53. http://dx.doi.org/10.1163/157338302x00080.
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AbstractThe family, José M. de Mesa argues in this article, is the basic unit of the church, and should therefore be the basic unit of the church's mission. It is in the family where the Kingdom of God is most immediately experienced and witnessed to, and where the inclusiveness of God's saving presence can be exercised through the practice of dialogue and hospitality. Following the teaching of the Second Vatican Council, Dr. de Mesa calls for an understanding of marriage as a distinct ordo or ministry within the church, and for a renewed recognition of the family as the "domestic church," missionary by its very nature. "Parishes and dioceses," he says, "ought to rethink their pastoral vision, approaches and programs in renewing ecclesial life by first looking at the church already alive in families. The question should then be, 'How can these families be more church?' rather than 'How can we involve people (who belong to families) in the parish or the diocese?"'
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Hrabchuk, M. "Features of the Eastern Byzantine-Ukrainian rite in Hutsuls." Ukrainian Religious Studies, no. 9 (January 12, 1999): 43–49. http://dx.doi.org/10.32420/1999.9.821.
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The Ukrainian Christian ritual, which is common to Ukrainian Orthodoxy and Greek Catholicism, is called the Byzantine-Ukrainian and Eastern. The sources of its formation begin from Cyril and Methodius, who conducted their missionary work in Macedonian Bulgarians around 863 in the territory of Veliko-Moravia, in particular among the tribes of white Croats - the ancestors of modern Hutsuls. Created here, the first Slavic dioceses disseminated Cyril and Methodius Christianity among the Western Ukrainian tribes of Galicia and Zakarpattya long before the official baptism of Rus-Ukraine.
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Pillai, Shanthini, and Bernardo E. Brown. "The Apostolic Vicariate of Western Siam and the Rise of Catholicism in Malaysia and Singapore." International Journal of Asian Christianity 1, no. 1 (November 1, 2018): 45–63. http://dx.doi.org/10.1163/25424246-00101004.
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This article examines the emergence of the Catholic Church in Malaysia and Singapore in the modern period through an exploration of the Apostolic Vicariate of Western Siam (1841–1888). The establishment of this Catholic institution—a temporary territorial jurisdiction in missionary regions that precedes the creation of new dioceses—was key to advancing the transition of the Church from its older colonial model towards a modern national Church. Focusing on the work conducted by French missionaries of the Missions Étrangères de Paris (mep) over these five decades, we analyze the process of developing a local clergy and setting up the socio-cultural scaffolding of the contemporary Catholic Church in the Malay Peninsula. We pay special attention to howmepmissionaries skilfully navigated their missionary activities through encounters with Malay rulers and British colonial officers to secure the creation of a Catholic elite independent of the PortuguesePadroado. Our argument suggests that the apostolic vicariate and the dynamism of the Frenchmepmissionaries in colonial Malaya opened up the pathway for the rise of the ethnic Catholic elites in modern-day Malaysia and Singapore.
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Bate, Stuart C. "Foreign Funding of Catholic Mission in South Africa: a Case Study." Mission Studies 18, no. 1 (2001): 50–84. http://dx.doi.org/10.1163/157338301x00199.
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AbstractThis article forms part of an ongoing study of money as a cultural signifier in western missionary praxis. The focus here is foreign funding of Catholic mission in Africa. It presents a case study of a particular donor agency, given the pseudonym, "funding the mission," and its role in financing Catholic mission projects in South Africa between 1979 and 1997. This period was one of tremendous social change in South Africa during which the Catholic Church spent a large amount of time and effort in reviewing its own praxis culminating in the launch of a pastoral plan in 1989. The article begins by reviewing "funding the mission's" own vision of its missionary role emphasizing its funding criteria. Then there is an analytical presentation of the funding data. This looks at the amounts donated, the categories of projects funded and the identity of the applicants. Identity is first considered in terms of Catholic criteria: dioceses, religious congregations, lay people and ecumenical groups and then as social criteria: foreign, South African and racial identity. The article then proceeds to a missiological reflection in terms of the meaning of money in ecclesial praxis and then its cultural role in society and the church. In this section the missiological category of inculturation provides the hermeneutic key both from the cultural perspective of the donors and that of the recipients. Finally there is a reflection on the notion of sharing within the church and whether sharing from the richer nations is helping or hindering the process of inculturation within African local churches. It includes some suggestions for a more effective response.
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H. Meurer, Peter. "Oscar Werner, S.J., and the Reform of Catholic Atlas Cartography in Germany (1884–88)." Journal of Jesuit Studies 6, no. 1 (March 11, 2019): 115–31. http://dx.doi.org/10.1163/22141332-00601009.
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The article describes a short but innovative chapter in the history of Catholic atlas making. The work was done by exiled German Jesuits in the Dutch houses after the expulsion of the Jesuits in 1872 during the Kulturkampf. The project began in 1880–81 with four maps of China and India in the Catholic journal Die katholischen Missionen by Alexander Baumgartner, S.J. (1841–1910). His work was taken over by Oscar Werner, S.J. (1849–?). Werner’s Katholischer Missions-Atlas (1884) was the first Catholic missionary atlas. Its twenty-seven maps covered the worldwide dioceses subject to the Propaganda Fide. The supplementary Katholischer Kirchen-Atlas (1888) included fourteen maps of lands with an established Catholic hierarchy. Published in a large number of copies for a low price, both atlases helped to popularize Catholic cartography. This Jesuit groundwork abruptly ended when Werner resigned from the Society in 1891. The German tradition in Catholic atlas cartography was then taken over by members of Society of Divine Word, beginning with the Katholischer Missionsatlas (1906) by Karl Streit svd (1874–1935) and continuing for over a century with the Atlas hierarchicus (1913–2011).
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Nicoletti, María Andrea, and Ana Inés Barelli. "Blessed among All Women: The Missionary Virgin, Identity and Territory in Patagonia." Studies in Religion/Sciences Religieuses 48, no. 2 (June 2019): 258–81. http://dx.doi.org/10.1177/0008429819831942.
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After the creation of the Diocese of Viedma (1953), in Northern Patagonia, there took place the dedication to the Missionary Virgin, promoted by the Diocese’s second Bishop, Monsignor Miguel Hesayne (1975–1993). In the midst of the military dictatorship (1976–1983), he appointed her Patron Saint of Río Negro, a province that at the time belonged to the Diocese of Viedma. He followed the teachings of the Second Vatican Council, especially the Puebla Document, which considers the Virgin Mary as the patron saint of the Americas, with the dedication of the Virgin of Guadalupe. Hesayne sought to identify his Diocese with a female figure with indigenous features, like the Virgin of Guadalupe. In conceiving the Missionary Virgin deprived of ornaments and royal attributes, the bishop aimed to reflect his pastoral of the “option for the poor,” thus bringing attention to the marginalized groups and peripheral spaces of the province, and also attributing a new meaning to its social and territorial identity.
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Zemlyanskaya, Kseniya A. "The Study of Religious Customs and Traditions of the Nanai in Russian Science (Pre-Revolutionary Context) and the Experience of Their Systematization in the Literary Ethnography of Venedikt Mart." Study of Religion, no. 4 (2020): 137–47. http://dx.doi.org/10.22250/2072-8662.2020.4.137-147.
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In the 19th – early 20th centuries, the Nanai were one of the largest Tungus-Manchu peoples of the Russian Far East. A close study of their traditions and customs began in the middle of the 19th century, when numerous ethnographic expeditions of researchers (L.I. Shrenk, R.K. Maak, K.I. Maksimovich) were sent to the Amur. First of all, the researchers were interested in the material culture of the Nanai, the issues of religion were touched upon in the mainstream of ethnographic research. In the last quarter of the 19th century, the attention of researchers was directed to the description of Nanai rites of passage (D. Kropotkin, P.P. Shimkevich). Scientific expeditions of the early 20th century were aimed at describing the spiritual culture of the Nanai and its reflection in material culture (I.A. Lopatin, L.Ya. Sternberg). The description of the religious beliefs of the Nanai was recorded as a result of the missionary activities of Blagoveshchensk and Vladivostok dioceses. In 1932, the former Far East writer Venedikt Mart published the story “Dere – the Water Wedding”, where he accumulates and systematizes the accumulated knowledge about the Nanai people in literary form, introducing certain elements of fiction. Despite the fact that Venedikt Mart writes about the denial of religious customs and traditions by the new generation of Nanai, nevertheless, the story itself is, in fact, clearly fixed at its core by the content of the wedding ceremony
11
Lysenko, Yuliya A., and Marina N. Efimenko. "The Kyrgyz Anti-Islamic Mission of the Orenburg Diocese (1890s to early 20th century)." RUDN Journal of Russian History 19, no. 4 (December 15, 2020): 793–809. http://dx.doi.org/10.22363/2312-8674-2020-19-4-793-809.
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As a contribution to the history of the institutional development of the Russian Orthodox Church in the Central Asian parts of the Russian Empire, the present article analyzes the emergence of missionary structures in the Orenburg diocese. The research is based on a wide range of administrative documents of the Orenburg diocese (preserved in the State Archive of the Orenburg region), and on materials published in the Orenburg Diocesan Gazette. The contribution explores the reasons for the creation of the regional Committee of the Orthodox Missionary Society and the Kyrgyz Mission, and identifies the stages of their activities. It also highlights the features of the organization of Orthodox missionary work among the Kazakhs of the Urals and Turgay regions. The authors argue that Orthodox missionary work in the Steppe was meant to exclude the Kazakhs from the ongoing all-Russian Muslim consolidation. The strategy that the Russian state chose to control regions with a dense inorodtsy (non-Russians) population was acculturation, to control the respective populations by inclu- ding them into the cultural and religious Russian-Orthodox space. On the spot, however, the officials of the Kyrgyz Mission faced a whole range of obstacles, including particular attitudes of the Kazakhs about aspects of the Christian dogma. Also, there was already well-funded Islamic missionary work in the Ural and Turgai steppes. The Orthodox parish system remained weak, and state financing of missionary work was considered insufficient. The resettlement of peasants into the region required that employees of the Kirghiz mission changed their emphasis from missionary work to the ordinary duties of parish priests. All this allows the authors to conclude that the efficiency of Orthodox missionary structures among the Kazakhs of the Orenburg diocese was low.
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Ilyin, V. N. "Anti-Splinter Brotherhood of Saint Demetrius, Metropolitan of Rostov in the Fight Against the Old Believers in the Tomsk Diocese." Izvestiya of Altai State University, no. 3(113) (July 6, 2020): 47–51. http://dx.doi.org/10.14258/izvasu(2020)3-07.
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he question of the missionary activity of the antisplinter Brotherhood of St. Demetrius, Metropolitan of Rostov in the fight against the Old Believers in the territory of the Tomsk Diocese is considered. The author has studied a complex of rich and diverse archival sources, as well as activity reports of both the Brotherhood itself and its individual members, presented in official provincial and diocesan publications. Based on this, it was possible to recreate the overall «picture» of the Brotherhood and show its regional specificity. In particular, the purpose, composition of the Brotherhood, as well as the main directions of its missionary "anti-splinter" activity were determined. In order to combat the «schism» and the so-called «prevention of the avoidance of the schism», the brothers actively held religious disputes and interviews, both with the Old Believers themselves and the parishioners of the official Orthodox Church. Another missionary way to solve the tasks of the anti-splinter Brotherhood was to create and develop a network of «anti-splinter libraries» and parish schools. In general, despite the specific and concrete results of their anti-Old Believer missionary activities, the Brotherhood was not able to achieve its goals, including due to the regional specifics of the diocese.
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Shadrina, A. V. "Yedinovertsy Priests of the Don and Novocherkassk Diocese in 1890-1910: Social Group Description." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 3 (207) (October 19, 2020): 65–71. http://dx.doi.org/10.18522/2687-0770-2020-3-65-71.
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This article considers the process and results of the formation of the social group made up by the Yedinovertsy priests in the Don and Novocherkassk Diocese. Based on the analysis of the sources, it is shown that 27 Yedinovertsy churches had been established in the territory of the Don Army Land by the 1910s, which resulted from the development of the missionary movement that was expected to prevail over the Old Believers’ schism. It was initiated by hierarchy of the Don region, diocesan missionaries, and some Old Believers who had joined the Russian Church under the Old Believers’ “rules”. A group of priests was formed to provide service in those churches. The priests were familiar with the rites that were forbidden in 1666-1667 and wanted to perform their missionary activities among the Old Believers. At the beginning of the group formation process, in the Yedinovertsy churches, there were only 29 priests and psalm readers, who did not have the required education level. But by 1910, their number had grown up to 55 clergymen. Not only did they know the old rites well enough, which, in some instances, was caused by the fact that they had come to the Russian Church from various schism branches, they were also of the advantageous Cossack origin and had missionary education received from the Don diocesan missionary school specially established for those purposes. Considering how important the Yedinovertsy priests’ service was both for the management of the Diocese and the Don Army, those organizations were the financing sources for the priests, for the churches themselves did not even provide the Yedinovertsy priests and psalm readers with an average income. The integrity of the social group in question was sustained by the fact that priests serving at Yedinovertsy churches seldom moved to serve at Orthodox temples.
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Polovnikova, M. Yu. "STEFAN KASHMENSKY AND HIS RELIGIOUS-EDUCATIONAL AND MISSIONARY ACTIVITIES IN THE VYATKA PROVINCE IN THE SECOND HALF OF THE XIX CENTURY." Bulletin of Udmurt University. Series History and Philology 29, no. 4 (August 25, 2019): 593–602. http://dx.doi.org/10.35634/2412-9534-2019-29-4-593-602.
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The article examines the life and work of one of the prominent missionaries and enlighteners of the Russian Empire of the second half of the 19th century, Stefan Kashmensky, based on archival materials and published sources. By virtue of the changed religious policy in the Russian Empire in the second half of the nineteenth century there were changes in religious education and missionary work in the Vyatka province. In the Vyatka Diocese, a special contribution to the development of missionary activity was made by the diocesan missionary, the archpriest Stefan Kashmensky. The article reflects the contribution of Stefan Kashmensky to the organization of full-fledged work with the Gentiles and Old Believers. To strengthen the work with non-believers on his initiative, the Vyatka Committee of the Orthodox Missionary Society was opened in the Vyatka province. Stefan Kashmensky contributed to the reorganization of missionary work with the Old Believers in the Vyatka Diocese. To this end, he, with the support of the clergy, opened an anti-scholastic school in the city of Vyatka to train missionaries from among the peasants. According to the decree of the Holy Synod, the experience of organizing schools against old believers was to spread throughout the Russian Empire. But the main result of the work of Stefan Kashmensky was the creation of the Vyatka brotherhood of St. Nicholas, which led the work in three main areas: with the Old Believers, with the non-Russian population and, later, with the sectarians. Thus, Stefan Kashmensky, through his activity, managed to improve the position of the Russian Orthodox Church in the Vyatka province and prepare missionaries for conducting religious work in all religious areas in the Vyatka Diocese.
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Dworzecka, Joanna. "Spór o białorutenizację Kościoła katolickiego na Białorusi." Collectanea Theologica 86, no. 2 (December 15, 2016): 115–39. http://dx.doi.org/10.21697/ct.2016.86.2.05.
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Belorussification is explained as the process of change of direction of thelocal Roman Catholic Church from Polish national to Belarussian. It aimsto becoming an independent Church as the religious standalone institutionon the area of the autonomous Republic of Belarus. In practice it primarilymeans the change of the language used in the local Church. It causes anopposition on the part of the faithful (mainly from the older generation)and the Union of Poles in Belarus.The dispute about belorussification incorporates political, identity, historicaland practical issues. The Synod of the Archdiocese of Minsk-Mohilev,Pinsk and Vitebsk in 2000 ordained both languages (Polish and Belarussian)as languages of the Roman Catholic Church in dioceses participating inthe synod in Belarus. It depends on priests’ decision in what language theycommunicate with faithful and celebrate the church liturgical services.Basically the priests want to fulfill their role as pastors and hence theychoose the language suitable to communicate with the faithful – Belarussianand even Russian, whereas Polish is used for prayers only where it isexplicitly mentioned. The choice made by them is not dictated by politicalorganizations, but it is the conscious and calculated decision consideringthe neeeds of the faithful, the political correctness and personal attitudetowards missionary work.The paper is an attempt to respond to the accusation of Roman Dzwonkowski,Ewa Golachowska and Zdzisław Winnicki who claim that the churchesat present have become a tool of belorussification of Poles, in particularchildren and teenagers, by the clergy which has come from Poland. Thesubject raised in this thesis aims at explaining the decision of the priestswho choose belorussification, by taking into account their perspective andthe historical-political context.
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Vasnev, Theodosius. "The ministry of Saint Theophan (Govorov) on the Tambov Land: Tambov diocese in 1859–1863." Neophilology, no. 19 (2019): 413–18. http://dx.doi.org/10.20310/2587-6953-2019-5-19-413-418.
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Tambov Governorate in the Russian Empire until the beginning of the XX century was the largest region of the country. The borders of the Tambov diocese and the Tambov Governorate coincided with the end of the 18th century. There were 16 monasteries and monastic communities. Bishop Theophan paid special attention to the development of spiritual life in the Tambov Governorate. He fed seminars and schools for girls (the diocesan women's school). Saint Theophan founded the first periodical journal in the diocese, the Tambov Eparchial Journal. For a short period of stay in Tambov, he proved himself to be an active organizer of various areas of church life, including missionary and educational significance. Bishop Theophan was keenly interested in all questions that were connected with the activities of the clergy, their behavior and relations among themselves. The Saint always showed love and compassion for his flock, and especially in the days of severe trials. Bishop Theophan left a bright mark in the history of the Tambov diocese as a trustee of the theological seminary and diocesan schools, the founder of temples and the organizer of decency in the cloisters, a writer and a teacher of morality, caring for the spiritual education, education and perfection of the inhabitants of the Tambov territory.
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Almeida, Antonio José de, and Marcos Roberto Almeida dos Santos. "À busca de ministros ordenados próprios com rosto amazônico. Discernir os “sinais dos tempos” e ouvir o que o “Espírito” diz à Igreja." Revista Eclesiástica Brasileira 79, no. 312 (June 18, 2019): 119. http://dx.doi.org/10.29386/reb.v79i312.1817.
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O trabalho foi pensado em vista do Sínodo Especial para a Amazônia (Roma, 2019). A evangelização da Amazônia passou por várias etapas: período colonial, a partir da segunda década do século XVII, marcada sobretudo pela proposta dos jesuítas e a expulsão deles; a retomada da presença missionária junto às missões indígenas, no Império, a partir de 1840; a volta ou a chegada de missionários europeus, depois da proclamação da República, concretamente a partir do início do século XX, que resultou na criação das prelazias. O artigo valoriza as definições pastorais tomadas pela Igreja amazônica após o Vaticano II e Medellín, sobretudo o Documento Linhas Prioritárias da Pastoral da Amazônia (Santarém, 1972) e o documento Memória e Compromisso(Santarém, 2012). E termina, sugerindo as características consideradas fundamentais que deveriam ter os ministros ordenados para a região amazônica.Abstract:This work was written having in mind the Special Synod for the Amazon State (Rome 2019). The evangelization of the Amazon State went through various stages: during the colonial period starting on the second decade of the 17th century, characterized mainly by the Jesuits’ proposal and their expulsion; the renewal of the missionary presence near the natives’ missions, during the Empire, from 1840 onwards; the return and/or arrival of the European missionaries after the proclamation of the Republic, particularly from the beginning of the 20th century, a period that had as a result the creation of the dioceses. The article emphasizes the pastoral definitions adopted by the Amazonian Church after the councils Vatican II and Medellin, above all the document Priority Lines of the Amazonian Pastoral (Santarém, 1972) and the document Memory and Commitment (Santarém 2012). Finally, it suggests the essential characteristics that the ministers ordered for the Amazonian region should have.Keywords: Church in the Amazon; Panamazonic Synod; Formation of the clergy in Brazil; Ordained ministers.
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Sychevsky, Anton. "OLD BELIEVERS IN THE EKATERINOSLAV DIOCESE AND ACTIVITIES OF ORTHODOX MISSION AT THE BEGINNING OF THE 20th CENTURY." Intermarum history policy culture, no. 7 (January 28, 2020): 115–35. http://dx.doi.org/10.33287/112007.
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The purpose of this study is to present the religious life of the Old Believers in the Ekaterinoslav diocese of at the beginning of the 20th century and analyze the specific nature of the Orthodox mission activities in their midst. The research methodology is based on the principles of historicism, consistency, author’s objectivity, as well as on general scientific (analysis, synthesis, concretization, generalization) and special historical (problem-chronological, historical-genetic, historical-typological) methods. The problem-chronological method has been employed to analyze the religious life of the Old Belief communities in the Ekaterinoslav diocese and reveal the religious policy of the official Orthodox Church towards the Old Believers in the specified period. The historical-genetic method has been applied to analyze the transformations of the Old Belief in the Ekaterinoslav diocese and examine the confessional policy of the Orthodox Church. The historical-typological method has been adopted to study the internal separation and conflicts in the Old Belief of the Ekaterinoslav diocese and consider the forms of religious policy implementation. The scientific novelty of the undertaken researchlies in the fact that for the first time the internal distribution of the Old Belief in the Ekaterinoslav diocese has been comprehensively studied, the course of the conflict between the okruzhniki and the neokruzhniki has been disclosed, the forms and methods of missionary activity of the official Orthodox Church have been presented. Conclusions. At the beginning of the 20th century, 10 000 Old Believers lived in the Ekaterinoslav diocese. The popovtsy represented the overwhelming majority; the neokruzhniki, the bespopovtsy, and the beglopopovtsy were made up groups. The relations with priests, whose actions provoked indignation among the parish, caused the internal conflicts in the communities. The case of the priest S. Tokarev gained special publicity. The conflict was acute in popovshchina, between the okruzhniki and the neokruzhniki, that gradually began to decline after the act of reconciliation in 1906. On the way to reconciliation, the community of the okruzhniki faced an alleged provocation against Archbishop Ioann. The «fight» against the Old Believers remained the priority in the activities of the Orthodox missionary. The diocesan missionaries were opposed both by the representatives of the clergy and the ordinary Old Believers, and the authorities, namely the Old Belief nachyotchiki K. Peretrukhin, V. Zelenkov, L. Pichugin, and others. Despite the high level of organization and activities of the missionary institute, the immediate success of the mission was limited.
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Neumann, Piotr Franciszek. "Diecezja poznańska u schyłku Rzeczypospolitej Obojga Narodów." Poznańskie Studia Teologiczne, no. 33 (December 11, 2019): 163–75. http://dx.doi.org/10.14746/pst.2018.33.09.
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In the investigated period of the years 1768–1793, the Poznań diocese belonged to the Gniezno metropolitan area and comprised the territory of more than 28 000 square kilometers, divided into two parts — Great Poland and Masovia. Poznań bishops resided mainly in Warsaw, in the Masovian part. The diocesan office in the years 1768–1780 was held by Andrew Stanislaus Młodziejowski and in the years 1780–1793 by Anthony Onuphrius Okęcki, both involved in state issues, includ- ing the post of crown chancellors. Pontifical duties were performer mainly by bishops suffragan, while the diocese was managed by general curates. The cathedral chapter in Poznań, constituted by 10 prelates and 23 canons, was the elite of the clergy. In addition to that, there were other bodies of clergy like curates, penitentiaries, two missionary colleges, rorantists and altarists. Collegiate chapters existed in three churches in Poznań, as well as in Warsaw, Środa Wielkopolska (Great Po- land), Szamotuły and Czarnków. The area of the diocese was divided in to four archdeaconships — Poznań, Śrem, Pszczew and Warsaw — each divided into deaconships, amounting to the number of twenty nine. Within the territory of the diocese there were 466 parish churches and a significant number of churches and chapels of various character, with an abundance of priests. The clergymen derived mainly from the townspeople, and delegates of the bishop visiting the parishes positively assessed their moral conduct. In 1772 there were 78 male monasteries with 1549 monks and 17 female monasteries in the whole diocese.
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Šota, Stanislav. "Pastoralno-katehetska dimenzija biskupske službe u dokumentima pape Franje." Diacovensia 26, no. 1 (2018): 133.—154. http://dx.doi.org/10.31823/d.26.1.7.
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The paper analyzes the understanding of the pastoral and catechetical dimension of the bishop’s ministry in the documents of Pope Francis. In four parts, the paper presents the content and characteristics of bishop’s pastoral and catechetical activities, the mode of its realization and concrete contribution. Speaking primarily of the Jesus-like dimension of bishop’s pastoral-catechetical activity, the paper analyzes, it “stops” on Jesus’ face as the image and the synonym of bishop’s necessary evangelizing zeal, fervor and transformation. Jesus’ transformed face is a call, a mission and a need for the evangelizing, pastoral and catechetical transformation. The Jesus-like face speaks about the necessity of bishops being imbued with the principles and values of Jesus, about the necessity of their testimony and concrete love rooted in pastoral and catechetical activity. The second part of the paper brings concrete tasks of bishop’s ministry in the pastoral and catechetical sense: the incorporation of the Gospel in the socio-cultural environment, creating new models of pastoral-catechetical activity, promoting missionary communion, reviewing traditions, overcoming the “rural syndrome” in the pastoral-catechetical activity, the need to realize the bishop’s ministry in the dimension of “Jesus the Citizen” and “going out” to the peripheries, especially with a better family pastoral. In the third part, the author analyzes the pastoral-catechetical postulates of the bishop’s ministry through the prism of stronger inculturation, active, rather than re-active pastoral-catechetical activity, the overcoming of atheistic and anti-ecclesial culture of modern man, the need to preserve the original ways of incorporating the Gospel in the society, and the need for a stronger pastoral and catechetical inculturational involvement of bishops in their own dioceses. The fourth part of the paper points to the social dimension of the pastoral-catechistical activity of bishops, by stressing the need for bishops’ initiative to overcome evil and poverty that are present in the world, to deprive and eliminate their consequences, to point out their structural causes, with concern for ensuring health care for every person, the dignity of work, fair pay, protection of the dignity of human life, to contribute to and spread social dialogue as an essential dimension of peace and common good in the world.
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Whalon, Pierre. "Should The Episcopal Church Create a Missionary Diocese in Europe?" Journal of Anglican Studies 18, no. 2 (June 5, 2020): 251–63. http://dx.doi.org/10.1017/s1740355320000236.
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AbstractThere are four Anglican jurisdictions in continental Europe. Two are national churches, Spain and Portugal; two are non-geographical jurisdictions serving persons not geographical regions. These four have overlaps among themselves; they also overlap with full-communion partners. The Episcopal Church’s Convocation of Episcopal Churches in Europe is not officially a diocese, though it acts like one. Like the Diocese of Gibraltar in Europe, its mission is not limited geographically. The competition unwittingly engendered creates conflict that detracts from the part of God’s mission accorded to each Church. This essay argues that creating an official Episcopal diocese in Europe is not the way forward, if common care for that mission is and should be the primary concern of all.
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Doyle, Peter. "Episcopal Authority and Clerical Democracy: Diocesan Synods in Liverpool in the 1850s." Recusant History 23, no. 3 (May 1997): 418–33. http://dx.doi.org/10.1017/s0034193200005781.
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When the new English bishops met at the first Provincial Council in 1852 they decided that they should each hold a diocesan synod before 1854 to promulgate the decrees of the Council, and thereafter annually. These diocesan synods have usually been written off by historians as being of little interest, merely reaffirming and applying Provincial decrees. While this may be true of much of synodal legislation, the importance of the synods went beyond their strictly legal function: they played a part in establishing episcopal authority and in impressing on the clergy that the restoration of the hierarchy had not been merely a palace revolution. Many of the English missionary clergy had felt let down by the Restoration of 1850: they had petitioned Rome for a canonical hierarchy to replace the vicars apostolic in the hope that the new bishops would be less arbitrary in their rule and that they themselves would have their rights confirmed; in this context they were particularly keen on their supposed right to be consulted by the bishops in a range of matters. The events described in this article, which occurred in the new diocese of Liverpool, were perhaps the last organised attempt to get some of those rights recognised.
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Arkhipova, N. E. "Missionary Activity in Nizhny Novgorod Diocese in 1906—1916." Nauchnyy dialog, no. 1 (2018): 110–23. http://dx.doi.org/10.24224/2227-1295-2018-1-110-123.
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Stuart, John. "“The Most Improbable Diocese of the Anglican Communion”." Social Sciences and Missions 29, no. 1-2 (2016): 93–117. http://dx.doi.org/10.1163/18748945-02901014.
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The Anglican presence in Mozambique dates from the late nineteenth century. This article provides a historical overview, with reference to mission, church and diocese. It also examines ecclesiastical and other religious connections between Mozambique and the United Kingdom, South Africa and Portugal. Through focus on the career and writings of the English missionary-priest John Paul and on the episcopacy of the Portuguese-born bishop of Lebombo Daniel de Pina Cabral, the article furthermore examines Anglican affairs in Mozambique during the African struggle for liberation from Portuguese rule.
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Yegorenkova, E. N. "The Omsk Diocesan Vedomosti about the System of Parochial Education in the Steppe Territory (the Turn of the 19th-20th Centuries)." Izvestiya of Altai State University, no. 3(113) (July 6, 2020): 37–42. http://dx.doi.org/10.14258/izvasu(2020)3-05.
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From the middle of the 19th century, church periodicals in the form of the Omsk Diocesan Vedomosti occupy an important place in the sorial, socio-political life of the Russian provinces, plaring on their pages not only documents and addresses of church and offidal authorities (Holy Synod, Sovereign Emperor), sermons and instructions, reports of orthodox missions and committees, but also material of a journalists, local history, historical and ethnography nature and etc From this point of view, “The Omsk Diocesan Vedomosti ” with good reason can represent a full-fledged, original and versatile source of the history of church and parochial education in the Steppe Territory in the late 19th — early 20th centuries, which reflets on its pages both the general condition of parish schools, church literacy schools, and certain aspects of the functioning of the education system in the region under the patronage of the Russian Orthodox Church, such as: education as one of the tools of missionary activity, newly baptized Kyrgyz (Kazakhs) and the education system, missionary schools and their role in missionary work, boarding schools for children of immigrants baptized Kyrgyz (Kazakhs) and much more.
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Danyliuk, Olena. "Features evangelistic and missionary activities of Roman Catholic Religious orders in Kyiv-Zhytomyr diocese." Ukrainian Religious Studies, no. 73 (January 13, 2015): 345–50. http://dx.doi.org/10.32420/2015.73.545.
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Mbaya, Henry. "Church asMbumbaand Bishop asNkhoswe: Anglican Ecclesiology and Missiological Imperatives in Central Africa." Journal of Anglican Studies 14, no. 2 (May 16, 2016): 172–91. http://dx.doi.org/10.1017/s1740355316000140.
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AbstractThis paper explores the use of the Chewa and Nyanja concepts ofmbumbaandnkhoswein Central Africa and Southern Africa as interpretive tools for an Anglican ecclesiology and theology of leadership. Following an exposition of these two concepts, it conceptualizesmbumbaas a diocese, and bishops asnkhoswederiving from Christ asNkhoswepar excellence. These two concepts entail critical values including responsibility, accountability and mutuality, which can be used as a model to enhance the relationship between a diocese and bishop. Conceptualizing a diocese asmbumbaand the role of a bishop as that ofnkhoswehas the potential to enhance missional practice in Central and Southern Africa.
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Laksito, Petrus Canisius Edi. "PLANTATIO ECCLESIAE DAN PAROKI MISIONER DALAM ARDAS KEUSKUPAN SURABAYA 2020-2030." JPAK: Jurnal Pendidikan Agama Katolik 21, no. 1 (April 22, 2021): 34–47. http://dx.doi.org/10.34150/jpak.v21i1.304.
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Plantatio Ecclesiae is a particular term elaborated in missiology in the first half of the 20th century, and then used by the Vatican Council II in the decree on the mission activity of the Church Ad Gentes (1965) to designate the definition of mission and its goal, as well. From this perspective, it is believed that mission is not merely a question about converting souls and, therefore, bringing them to eternal salvation, but especially a “plantation of the Church” in the lands not yet touched by christian faith. Thus, mission is not only about individual salvation, but particularly about the formation of new christian communities comprised of indigenous people with their own hierarchical leaders, who live their own native values and culture contributing themselves for the local development and the good of their own society, enlightened by christian faith and strengthened by christian love. Being used to determine the ideal of a missionary parish in the Basic Orientation (Arah Dasar) of the Diocese of Surabaya 2020-2030, this term is important to be studied. This study tries to learn how the ideal of a missionary parish, seen from the perspective of plantatio Ecclesiae theology, could be realized by the Catholic Church of the Diocese of Surabaya in the years to come.
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Laksito, Petrus Canisius Edi. "EKLESIOLOGI KEMURIDAN DALAM KAJIAN TEKS GAUDIUM ET SPES ART. 1." JPAK: Jurnal Pendidikan Agama Katolik 19, no. 2 (October 11, 2019): 77–90. http://dx.doi.org/10.34150/jpak.v19i2.242.
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The First Pastoral Consultation of the Diocese of Surabaya held on November 26th-28th 2009 proposed The Basic Direction of the Diocese of Surabaya 2010-2019, which is stating the desire of the Church of the Diocese of Surabaya to be“a communion of Christ’s disciples, which is more and more maturing in faith, convivial, full of service and missionary”. The Second Pastoral Consultation held on October 18th-20th 2019, keeping this purpose statement for the next 10 years inThe Basic Direction of the Diocese of Surabaya 2020-2030, thus confirms the significancy of an “Ecclesiology of Discipleship” for the formation of the people of the Diocese. This paper wants to propose a study regarding this ecclesiology based on the document of the Second Vatican Council, i.e. The Pastoral Constitution Gaudium et Spes, art. 1. Being a Pastoral Constitution on the Church in the modern world, Gaudium et Spes, opened with a statement regarding the unity of the followers of Christ and the men of this age, would be fundamentally authoritative and enlightening for reflecting the vocation of the local Church of Surabaya as “a communion of the disciples of Christ” to become aware of her mission for the world (ad extradimension), while she is, as a communion of the faith (ad intra dimension), journeyingtowards eternal unity with the God
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Arkhipova, N. E. "Missionary Brotherhood of the Holy Cross in Nizhny Novgorod Diocese in 1875—1916." Nauchnyy dialog, no. 1 (2019): 194–208. http://dx.doi.org/10.24224/2227-1295-2019-1-194-208.
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Yung, Tim. "Visions and Realities in Hong Kong Anglican Mission Schools, 1849–1941." Studies in Church History 57 (May 21, 2021): 254–76. http://dx.doi.org/10.1017/stc.2021.13.
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This article explores the tension between missionary hopes for mass conversion through Christian education and the reality of operating mission schools in one colonial context: Hong Kong. Riding on the wave of British imperial expansion, George Smith, the first bishop of the diocese of Victoria, had a vision for mission schooling in colonial Hong Kong. In 1851, Smith established St Paul's College as an Anglo-Chinese missionary institution to educate, equip and send out Chinese young people who would subsequently participate in mission work before evangelizing the whole of China. However, Smith's vision failed to take institutional form as the college encountered operational difficulties and graduates opted for more lucrative employment instead of church work. Moreover, the colonial government moved from a laissez-faire to a more hands-on approach in supervising schools. The bishops of Victoria were compelled to reshape their schools towards more sustainable institutional forms while making compromises regarding their vision for Christian education.
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Andrusenko, Y., and N. Antipin. "Missionary activity of ROC among Old Belief in the Orenburg diocese in 1905—1917." Bulletin of the South Ural State University Series «Social Sciences and the Humanities» 18, no. 3 (2018): 16–21. http://dx.doi.org/10.14529/ssh180302.
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Arkhipova, N. E. "Missionary Work in Nizhny Novgorod Diocese in the Last Third of 19th — early 20th Centuries." Nauchnyy dialog, no. 3 (2017): 119–32. http://dx.doi.org/10.24224/2227-1295-2017-3-119-132.
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Lüdemann, Ernst-August. "THE MAKING OF A BISHOP: PERSONAL REFLECTIONS BY A COMPANION ALONG THE WAY." Studia Historiae Ecclesiasticae 42, no. 1 (September 19, 2016): 142–58. http://dx.doi.org/10.25159/2412-4265/513.
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With this text a German missionary, originating from the Lutheran Hermannsburg Mission, describes his way of service in southern Africa through which he is getting ever closer to Dr Manas Buthelezi. From the outset of Lüdemann’s ministry in KwaZulu-Natal he got to know the young but already widely acclaimed theologian (Buthelezi) in the same diocese. The intensive involvement of Buthelezi in the Black Consciousness Movement gave Lüdemann a deeper insight into his own challenges in apartheid South Africa, and at the same time he understood the critical position in which he had to see himself as a foreigner from Europe.Buthelezi ─ through various positions in his own Lutheran Church (Bishop of ELCSA-Central Diocese, Lutheran World Federation) and in the ecumenical context (Christian Institute, South African Council of Churches) ─ deepened his theological expression in view of the endangered society, and at the same time formulated the specific prophetic message of a relevant Christian gospel. This meant that he was severely challenged in conflicts between various interest groups. More and more he realised that he could with his ministry only survive through a clear scripture-related spirituality as part of the work of the Holy Spirit.
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Chambon, Michel. "Chinese Catholic Nuns and the Organization of Religious Life in Contemporary China." Religions 10, no. 7 (July 23, 2019): 447. http://dx.doi.org/10.3390/rel10070447.
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This article explores the evolution of female religious life within the Catholic Church in China today. Through ethnographic observation, it establishes a spectrum of practices between two main traditions, namely the antique beatas and the modern missionary congregations. The article argues that Chinese nuns create forms of religious life that are quite distinct from more universal Catholic standards: their congregations are always diocesan and involved in multiple forms of apostolate. Despite the little attention they receive, Chinese nuns demonstrate how Chinese Catholics are creative in their appropriation of Christian traditions and their response to social and economic changes.
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Flew, Sarah. "Money Matters: The Neglect of Finance in the Historiography of Modern Christianity." Studies in Church History 49 (2013): 430–43. http://dx.doi.org/10.1017/s0424208400002278.
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The subject of religion and finance is seriously neglected within the historiography of the church during the modern period. This essay explores the pioneering ‘Financing of American Religion’ project and suggests possible fruitful avenues of research into the financing of British religion. By way of a case study, it analyses the size of the religious voluntary sector as a whole and then, within that, the individual finances of a range of Anglican voluntary organizations, all home missionary organizations within the diocese of London. Historians of religion have shown a certain reluctance to grapple with the columns of figures and minutiae of detail contained in cash books, general ledgers and annual reports. This essay serves as a brief taster of the wealth of material contained in such sources.
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Andrusenko, Ya, and N. Antipin. "Missionary activity in the Orenburg diocese among old believers and sectarians in the documents of SA." Bulletin of the South Ural State University Series «Social Sciences and the Humanities» 19, no. 3 (2019): 16–20. http://dx.doi.org/10.14529/ssh190302.
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Doyle, Peter. "Jesuit Reactions to the Restoration of the Hierarchy: The Diocese of Liverpool, 1850–1880." Recusant History 26, no. 1 (May 2002): 210–28. http://dx.doi.org/10.1017/s0034193200030788.
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In the haphazard circumstances of the English mission, the Society of Jesus offered the virtues of discipline and organisation, the methodical self-programming of the Spiritual Exercises, and a record of missionary success from China to Peru’. The healthy survival of Catholicism in Lancashire through the seventeenth and eighteenth centuries owed a great deal to the active ministry of the Jesuits and by the 1770s they were running fifteen missions in the county. After the suppression of the Society in 1773 they continued to run these as ex-Jesuits but the years of the suppression became increasingly difficult. One important issue concerned the ownership of the Society’s funds and property: the Vicars Apostolic believed these should continue to be applied to the purposes for which they had originally been entrusted to the Society, that is the good of religion in the various Districts; some of the ex-Jesuits, however, believed they were the obvious inheritors and should control and benefit from the accumulated funds.
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Moriarty, Rachel. "Vivian Redlich, 1905–1942: A Martyr in the Tradition." Studies in Church History 30 (1993): 453–63. http://dx.doi.org/10.1017/s0424208400011876.
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In early August 1942 an English Anglican missionary priest named Vivian Redlich met his death at the hands of the Japanese in Papua, then in the Anglican diocese of New Guinea. Redlich is one of a group of Papua New Guinea martyrs commemorated by the Anglican Church. I first heard his story when I joined the staff of his former theological college at Chichester, where he is remembered every year with a Eucharist at which an account of his martyrdom is liturgically read, and where he stands as a model of priestly dedication and sacrifice for those approaching ordination. I have prepared this paper to remember him on this fiftieth anniversary of his death, and in particular to set his story in the context of the earliest tradition of martyrology.
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Wright, Michael, and Barbara Wright. "A Light under a Bushel? The Engagement between Clergy and Schools in the Missionary Diocese of Wakefield." Modern Believing 44, no. 4 (October 2003): 45–58. http://dx.doi.org/10.3828/mb.44.4.45.
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Stoner-Eby, Anne Marie. "African Clergy, Bishop Lucas and the Christianizing of Local Initiation Rites: Revisiting 'The Masasi Case'." Journal of Religion in Africa 38, no. 2 (2008): 171–208. http://dx.doi.org/10.1163/157006608x289675.
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AbstractOne of the most famous instances of missionary 'adaptation' was the Christianizing of initiation rites in the Anglican Diocese of Masasi in what is now southeastern Tanzania. This was long assumed to be the work of Bishop Vincent Lucas, who from the 1920s became widely known in mission, colonial and anthropological circles for his advocacy of missions that sought 'not to destroy, but to fulfill' African culture. Terence Ranger in his groundbreaking 1972 article on Lucas and Masasi was the first to point out the crucial role of the African clergy. In reexamining the creation of Christian initiation in Masasi, this article reveals that Lucas's promotion of Christianized initiation was actually based on the vision and efforts of the African clergy, an indication that mission Christianity in the colonial period cannot be assumed to reflect European initiative and African compliance.
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Shadrina, A. V. "Co-Believers in the Don Army Land in the Early 20th Century: Numbers and Localization." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 2 (206) (July 6, 2020): 80–86. http://dx.doi.org/10.18522/2687-0770-2020-2-80-86.
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This article considers the results of the formation of Common Faith in the Don Army Land, as a way to overcome the Old Believers’ Schism. In the 18th century, the numerous Old Believers living in the Don area interacted and cooperated with the official Orthodox Church’s parish priests who had been authorized by the eparchial bishops to practise rites in accordance with the old books published in Russia before the 18th centu-ry and used by the Old Believers. Despite the repeated cooperation facts, there were few Cossacks who joined the Russian Church after the establishment of the Common Faith regulations in 1800. The Common Faith development started in the Don area in the 1860s and was associated with the emergence of the Hierarchy of Be-laya Krinitsa, with the establishment of missionary movement within the Russian Church, and with the activities of Archbishop Platon (Gorodetsky). Over the ten-year period when he was the head of the Don and Novo-cherkassk Diocese, he initiated the series of measures which drew the Cossacks’ attention to the possibility of joining the Church without having to reject the old rites. At the beginning of the 20th century, there were 30 active Common Faith churches in the Don Army Land: 27 with their independent parishes and 3 with at-tached ones. Analyzing the quantitative composition of the Common Faith churches’ parishes, which was pro-vided in the clergy registers of the Don and Novocherkassk Diocesan churches, resulted in the conclusion that by the beginning of the 20th century, Common Faith had grown to a noticeable movement uniting 11,836 co-believers. They made 22.4 % of the Old Believers who were members of the Common Faith parishes and 0.5 % of the Orthodox believers registered in the Don Army Land’s statistics of the 1897 First General Census of the population of the Russian Empire. The co-believers were localized across the territories which had been the Old Believers’ settlement area since the early 18th century.
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Jakovac, Gašper. "A dancer made a recusant: dance and evangelization in the Jacobean North East of England." British Catholic History 34, no. 2 (September 27, 2018): 273–303. http://dx.doi.org/10.1017/bch.2018.24.
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In the summer of 1615, a newly discovered Catholic conspiracy prompted William James, bishop of Durham, to vigorously correspond with the archbishop of Canterbury. On 3 August, in the midst of the crisis, the bishop incarcerated a professional dancer, Robert Hindmers (b. 1585). Together with his wife Anne, Robert was associated with the Newcastle-based secular priest William Southerne and involved in Catholic evangelising in the diocese of Durham. This article discusses the biography and career of Robert Hindmers, and speculates about the role of dancing within the Durham Catholic community. It also analyses how the activities of the Hindmers were perceived by the ecclesiastical authorities. The case of Robert Hindmers traverses and links many related issues, such as Counter-Reformation culture, traditional festivity, religious politics, and the interconnectedness of elite and popular cultures. But above all, it expands our understanding of Catholic missionary strategies in post-Reformation England by suggesting that dance instruction might have been used by Catholics to access households and assist the mission.
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Harper, Kenn. "Innovation and Inspiration." section I 38, no. 1 (September 30, 2002): 18–24. http://dx.doi.org/10.7202/003027ar.
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Abstract In the 1850's John Harden and E.A. Watkins, missionaries of the Church Missionary Society (CMS) to James Bay, began the work of adapting James Evan's Cree syllabic orthography to Inuktitut. Watkins' introduced the syllabic writing system to Inuit at Fort George and Little Whale River in 1855, and that same year Harden printed a small book of scripture verses in syllables on his press at Moose Factory. In 1865, at the request of CMS Secretary Henry Venn, Harden and Watkins met in conference in England and modified the syllabic system to allow a more precise rendering of both Inuktitut and Moose Cree. It remained for Edmund James Peck, who arrived in the diocese in 1876, to devote his attention to the translation of scripture into Inuktitut in Harden and Watkins' orthography. Only minor changes were made in the Inuktitut orthography until the major revision under the direction of the Inuit Cultural Institute in the 1970's.
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Nishihara, Renta. "For the Reconciliation and Unity of the Anglican Communion: A Japanese Perspective Post Lambeth 2008." Journal of Anglican Studies 7, no. 2 (October 8, 2009): 221–28. http://dx.doi.org/10.1017/s1740355309990064.
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AbstractHow the Nippon Sei Ko Kai (NSKK), the Anglican Church in Japan, can respond to the discussion at the Lambeth Conference 2008? The NSKK celebrates its 150th anniversary of its missionary, beginning this year (2009). The NSKK is a diverse church where high and low, broad and liberal co-existed from the beginning, which in a way represented the epitome of the Anglican Communion. The NSKK officially expressed its position regarding the ‘Anglican Covenant’, at an early stage when the Windsor Report 2004 was issued; owning a binding force as in ‘Anglican Covenant’ does not match the spirit of Anglicanism which values the unity of diversity and autonomy of each province and diocese, and ‘Chicago-Lambeth Quadrilateral’ is enough for a guideline for the unity of Anglican Identity. The NSKK is a church, which values the principles of the consensus fidelium in the Anglicanism and focuses on the Anglican Consultative Council as the center.
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Yung, Tim. "Keeping up with the Chinese: Constituting and Reconstituting the Anglican Church in South China, 1897–1951." Studies in Church History 56 (May 15, 2020): 383–400. http://dx.doi.org/10.1017/stc.2019.21.
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When Anglican missionaries helped to constitute the Chinese Anglican Church (Chung Hua Sheng Kung Hui) in 1912, they had a particular expectation of how the church would one day become self-supporting, self-governing and self-propagating. The first constitution crafted by missionary bishops presupposed an infant church that would require the step-by-step guidance of its parent association. However, the intended trajectory was superseded by the zeal of Chinese Christians and drastic changes in the national government of China. The constitutional basis of the Chinese Anglican Church had to be restructured fundamentally again and again due to political upheaval in republican China, the Japanese occupation and the Communist revolution. This article explores the difficulties of crafting and implementing church constitutions in China in the first half of the turbulent twentieth century. Focusing on the South China diocese, wider questions are posed about the formation of canon law in an age of extremes.
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Hagerty, James M. "Habemus Ducem: Archbishop Hinsley’s Appointment to Westminster, 1935." Recusant History 29, no. 1 (May 2008): 124–41. http://dx.doi.org/10.1017/s0034193200011882.
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Arthur Hinsley was born in 1865 at Carlton, near Selby, in Yorkshire. Educated and trained for the priesthood at St. Cuthbert’s College, Ushaw, and the Venerable English College, Rome, he was ordained for the Diocese of Leeds in 1893 and immediately returned to Ushaw as a professor. In 1898 he became a curate at St. Anne’s Church, Keighley and from 1900 to 1904 was the founding headmaster of St. Bede’s Grammar School, Bradford. Following a disagreement with Bishop William Gordon of Leeds he was incardinated into the Diocese of Southwark in late 1904 and served as rector at Sutton Park near Guildford and at Sydenham. In 1917 Hinsley was appointed Rector of the Venerabile and in 1928 was sent to Africa as Apostolic Visitor charged with assessing and reporting on the state of Catholic missionary education in the British colonies. While in Africa he remained Rector of the English College but resigned from this post in 1930 when he was appointed as the first Apostolic Delegate to the British colonies in Africa. He remained in Africa until an attack of paratyphoid forced him to retire and return to Rome in 1934. On his retirement he was given a sinecure as a Canon of St. Peter’s Basilica. Hinsley had been created a Domestic Prelate to Pope Benedict XV in 1917 when he was appointed to the Venerabile. In 1926 he was consecrated titular Bishop of Sebastopolis and when he returned to Africa in 1930 he became titular Archbishop of Sardis.
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Bowen, John P. "The Making of a Reflective Practitioner of Mission: What Shaped the Author of Christianity Rediscovered." Mission Studies 30, no. 1 (2013): 86–104. http://dx.doi.org/10.1163/15733831-12341259.
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Abstract Vincent Donovan is best known for his best-selling Christianity Rediscovered (1978, 2003), frequently cited in discussions of the mission of the church in the post-Christendom West. His recently published letters from Tanzania between 1957 and 1973 shed new light on the man and his development. This article identifies some of the influences that shaped Donovan: firstly, the significance of the changing political face of Africa at that time, and how it led Donovan to question what this meant for the future of missions in Africa. Secondly, there were ecclesial influences. One was the character of his Order (the Spiritans) which found a fresh opportunity to experiment with enculturation when a new diocese was founded in Arusha in 1963, led by a Spiritan bishop. The other ecclesial influence was that of Vatican II, to which Spiritans contributed and which (they felt) affirmed their direction – though they also felt it did not go far enough. Thirdly, the letters show Donovan’s personal development from his arrival in Africa in 1957 as a naïve young missionary to the seasoned missiologist concerned “to fill the flesh and blood of Africa with the soul of Christianity” whose story is told in Christianity Rediscovered.
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Crăciun, Casian. "Tinerețea patriarhului Nicodim la Dunărea de Jos în contextul anului omagial al satului românesc." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 7–113. http://dx.doi.org/10.35219/teologie.2019.01.
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“The homage Year of the Romanian village, of the priests, teachers and mayors” and “The commemorative Year of the patriarchs Nicodim Munteanu and Iustin Moisescu”, topics decided by the Holy Synod of the Romanian Orthodox Church to be debated in the Romanian Patriarchate in 2019, they have given numerous scientific and cultural events, symposia or conferences within the Archdiocese of the Lower Danube, which have brought to light personalities of the Romanian village within the eparchy, and have shown how much we owe to our ancestors and how much and how much we have. to learn from them. The close connection between the traditional Romanian village and the intellectual, cultural, church life of the great urban centers of the Country was also highlighted, the village being the source from which the men of state, high hierarchies, great cultural people, intellectuals came out at the right time, especially that have contributed to the unification of all Romanians in a single homeland, to the preservation and affirmation of national identity, to the defense of the right faith and of the Romanian soul. This is also the case of the Nicodim Munteanu, a peasant son from Pipirig village, in the Neamț region, who was the Patriarch of the Romanian Orthodox Church between 1939 and 1948. Because an important stage in the becoming of Patriarch Nicodim took place in the Diocese of the Lower Danube, between 1902-1909, the present study sketches the personality and the theological, liturgical, missionary, cultural and administrative activity of Patriarch Nicodim in Galați, as archimandrite of the chair (vicar) and director of the Seminary “Sf. Apostle Andrew” (1908-1909). These issues, briefly presented, will be developed by our young priests, religious teachers, theologians, seminarians and social workers and, no less, by our good young Christians, by all the believers in the Lower Danube Diocese, by far and real useful for the salvation of our souls, for more soul peace, through prayer and the practice of liturgical, cultural and philanthropic life in the real way.
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Kamzina, Alina Dzhanarovna. "Archival sources of the Russian Orthodox Church missionary activity history among the old believers of the Orenburg diocese of the second half of the XIX - early XX centuries." Samara Journal of Science 7, no. 4 (November 30, 2018): 249–53. http://dx.doi.org/10.17816/snv201874216.
Full textAbstract:
The historical period considered in this paper is one of the important periods for the economic, political and spiritual development of the Russian state. The Orenburg Region at this stage was a multi-confessional region, where, despite the leading role of the Russian Orthodox Church, both non-Christian and Christian denominations, including a variety of old believers consent and sectarianism, were spread. In this regard, the anti-sectarian missionary activity of the official Orthodoxy aimed at both the old believers and sectarians became particularly relevant. Archival documents in the collections of Federal and regional archives form the basis of this problem study. The paper presents an overview of unpublished sources and their source analysis. The author analyses such groups of archival sources as statistical materials, records of management sources, among which a special place is occupied by the Governors and diocesan reports, documents of personal origin, legislative materials. Among these groups of sources, the most valuable ones are records of civil and spiritual departments. The review allows to conclude about the variety of types of archival documents and their various informative features. The presented classification is not final and can be supplemented.