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Journal articles on the topic 'National Council of Churches'
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1
Sagan, Oleksandr N. "Two families of Orthodox churches: is it possible to unite?" Ukrainian Religious Studies, no. 21 (December 18, 2001): 88–97. http://dx.doi.org/10.32420/2002.21.1233.
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The Fourth (Chalcedonian) Ecumenical Council in 451 divided the Ecumenical Orthodoxy into two large parts. The first is Orthodox churches (Chalcedonian, orthodox, "Eastern" (Efsten), which include the four ancient patriarchates (Constantinople, Alexandria, Antioch, Jerusalem), along with the younger recognized and unrecognized autocephalous Orthodox Churches, which today are numbered around the world However, in spite of the later division of Orthodoxy with the national churches (the separation here was usually based on an administrative principle), they all represent a single church community with a common faith nnyam nature and expression of church life. The basis of the true apostolic faith they accept the first, except the Bible, and even the decision of the seven ecumenical councils.
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Sawyer, Mary R. "The Fraternal Council of Negro Churches, 1934–1964." Church History 59, no. 1 (March 1990): 51–64. http://dx.doi.org/10.2307/3169085.
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In the years since the civil rights and black power movements cooperative black religious organizations have become a familiar feature of the religious landscape in America. Among these interdenominational bodies, in addition to the Southern Christian Leadership Conference, may be noted the now defunct National Conference of Black Churchmen, the Black Theology Project, Partners in Ecumenism, and the Congress of National Black Churches. Little noted, however, is a precursor of these organizations which functioned for two decades prior to the beginning of the modern civil rights movement.
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Herzog, Albert A. "The Disability Advocacy of the National Council of Churches." Journal of Religion, Disability & Health 10, no. 1-2 (May 31, 2006): 11–38. http://dx.doi.org/10.1300/j095v10n01_03.
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Evtuhov, Catherine. "The Church in the Russian Revolution: Arguments for and against Restoring the Patriarchate at the Church Council of 1917-1918." Slavic Review 50, no. 3 (1991): 497–511. http://dx.doi.org/10.2307/2499847.
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One of the most important events of the summer of 1917 was the opening of the All–Russian Council of the Orthodox church on 15 August in Moscow. In a dramatic opening ceremony, solemn processions from all the churches of Moscow converged on Red Square for the service led by Metropolitan Tikhon. The council had been convened by a 5 July order of the Holy Synod and its chief procurator, V. N. L'vov, with the concurrence of the Provisional Government. The calling of a church council–the first since Peter's establishment of the collegial system of administration–was a substantive change in church governance and also had a symbolic meaning. In pre-Petrine Russia, the councils not merely had played an ecclesiastical role but had formed an integral part of national government. (For example, Ivan IV and the church council had worked together to implement changes in the secular code of law as well as in spiritual and ecclesiastical matters.)
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Goeckel, Robert F. "Soviet Religious Policy in the Baltics under Khrushchev, 1957–1964: Domestic Repression and International Engagement." Politics and Religion 3, no. 2 (May 18, 2010): 352–88. http://dx.doi.org/10.1017/s1755048310000088.
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AbstractThe Khrushchev era brought a policy of religious repression in response to a resurgence of religious adherence after WWII. But a close evaluation of archival sources reveals distinctive features to its implementation in the Baltics, compared with other parts of the USSR and with the Orthodox Church. The study richly describes the erosion of church institutional interests, such as maintenance of registered churches and clergy, legal and financial autonomy, publications and theological education. But having adapted to their national context, republic-level state officials often pursued the campaign disproportionately against non-national churches, such as Catholics and so-called sects, thereby provoking bureaucratic tensions with party hardliners, both in Moscow and at the republic level. Motivated by its heightened anti-Vatican stance, Moscow's foreign policy opening—to the World Council of Churches, Lutheran World Federation, and the German churches—brought the Lutheran churches limited leverage against reluctant local and republic officials.
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Fischl, Vilmos. "The Role of Churches in Hungary in Providing Pastoral Care and Humanitarian Help for Migrants." Academic and Applied Research in Military and Public Management Science 17, no. 2 (June 30, 2018): 17–27. http://dx.doi.org/10.32565/aarms.2018.2.2.
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The author is a Lutheran pastor with a Master’s Degree in International Relations. He is a Doctor of Military Science (PhD) and a senior staff member at the National University of Public Service, also holding the position of General Secretary of the Ecumenical Council of Churches in Hungary. The publication tackles the problem of how Protestant Churches have been involved in the migratory processes. The aim of this paper is to explore the core function of the humanitarian service provided by Protestant Churches and the Catholic Church in Hungary, with special regard to the ethnic and religious aspects of the refugee problem.
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Sagan, Oleksandr N. "All-Ukrainian Council of Religious Associations as a Component of Civil Society in Ukraine." Religious Freedom, no. 20 (March 7, 2017): 141–45. http://dx.doi.org/10.32420/rs.2017.20.878.
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The idea of creating a religious council that would unite religious communities active in the public space of Ukraine was born several years ago, when it became clear that the All-Ukrainian Council of Churches and Religious Associations (hereinafter - the All-Ukrainian Council of Churches and Religious Associations) (hereinafter - the All-Ukrainian Council of Churches and Religious Associations) has no intention to expand . Any attempts by other religious associations to become a member of the AUCCIRO, under the influence of objective or subjective reasons, were doomed to failure. Therefore, in September-December 2016 several workshops of authorized representatives of various religious associations, which the AUCCI ignored, and representatives of the Ukrainian Association of Religious Studies took place at the Institute of Philosophy of the National Academy of Sciences of Ukraine. They discussed the necessity and concept of creating a new Council. Not an alternative to the existing, but some complementary it.
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Payne, Daniel P. "Nationalism and the Local Church: The Source of Ecclesiastical Conflict in the Orthodox Commonwealth." Nationalities Papers 35, no. 5 (November 2007): 831–52. http://dx.doi.org/10.1080/00905990701651828.
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Much of the social science literature pertaining to the development of civil society in post-communist Eastern Europe focuses on the issue of religious pluralism, especially the relationship of religious minorities and new religious movements (NRMs) to the state and their established Orthodox churches. Their findings suggest that the equation of ethno-religious nationalism, cultural identity, and the state becomes a hindrance to religious pluralism and the development of civil society in these nation-states. As a result, social scientists depict these national churches, and in most cases rightly so, as being the caretakers and fomenters of ethno-religious nationalism in their particular states. A factor in this debate that is often overlooked, however, is the role of the local church in intra-ecclesial relations. Is the concept of the “local church,” which developed in the time of the Roman and Byzantine Empires, to be identified with the modern national church? If this is the case, these churches may be guilty of the sin of ethno-phyletism, which the Council of Constantinople condemned in 1872 in regards to the Bulgarian schism. Additionally, while the development of religious pluralism in post-communist society with the proliferation of Protestant Christian sects and NRMs challenges the religious hegemony of the national churches, even more problematic has been the issue of inter-territorial Orthodox churches in Eastern Europe. The existence of a plurality of national Orthodox churches in the same territory violates the ecclesiological principle of the “local church” as well as perpetuates the sin of ethno-phyletism. While some social scientists may laud the development of a multiplication of churches in the same territory, from an ecclesiastical standpoint such a multiplication denies the unity and identity of the Orthodox Church as the one, holy, catholic and apostolic Church, which it confesses to be. What social scientists have failed to discuss is this important self-understanding of the Orthodox churches, especially as it pertains to inter-Orthodox ecclesial relations. Only with this self-understanding of the church blended with the issue of ethno-nationalism can the problems pertaining to the relations and development of ethno-national churches be properly understood.
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Bencke, Romi Márcia. "Christian Witness in a Multi-Religious World: Brazil and its Pulsating Plurality." Transformation: An International Journal of Holistic Mission Studies 36, no. 1 (January 2019): 29–35. http://dx.doi.org/10.1177/0265378819831849.
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This article traces the efforts of the National Council of Churches in Brazil to endorse the document ‘Christian witness in a multi-religious world’ and to implement its recommendations in the practice of churches in Brazil. The reception of the document is placed into the historical development of the ecumenical movement in Brazil since an important conference in 1962 in Recife, Brazil, and the impact the Second Vatican Council had in the Latin American country. The focus is then on how the religious plurality in the country started to be perceived. Three examples follow showing how fundamentalist Christian groups oppose other religious expressions in the country and how the churches united in the council are challenged by the spirit of witnessing in respect to embrace pluralism.
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De Jong, Ursula, and Flavia Marcello. "Stewardship and renewal of catholic places of worship in Australia." Actas de Arquitectura Religiosa Contemporánea 6 (April 3, 2020): 156–71. http://dx.doi.org/10.17979/aarc.2019.6.0.6236.
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The National Liturgical Architecture and Art Council (NLAAC) is an advisory body to the Bishops’ Commission for Liturgy of the Australian Catholic Bishops Conference, mandated to provide advice in the areas of liturgical architecture, art and heritage. The Council has prepared guidelines for use throughout the Catholic Church in Australia. The most recent of these documents, Fit for Sacred Use: Stewardship and Renewal of Places of Worship (2018) focusses on existing church buildings with particular reference to cultural heritage, and is the subject of this paper. Vatican II sought the full and active liturgical participation of all the people and so existing churches were reordered to foster inclusion. It is timely to consider questions around what constitutes our heritage and how it is valued. Fit for Sacred Use sets out the liturgical and heritage principles which are fundamental to conserving, renovating and reordering a church building. Its holistic approach considers how we renew our churches while honouring our heritage.
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Gill, Jill K. "The Politics of Ecumenical Disunity: The Troubled Marriage of Church World Service and the National Council of Churches." Religion and American Culture: A Journal of Interpretation 14, no. 2 (2004): 175–212. http://dx.doi.org/10.1525/rac.2004.14.2.175.
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AbstractIn 2000, after fifty years together, Church World Service and the National Council of Churches separated their organizations. These two ecumenical bodies, devoted to Christian unity, decided to do so after more than thirty years of intra-organizational tension had evolved into irreconcilable differences. This essay explores the long history of their troubled relationship and illustrates how profoundly political culture affects religious life and work. It asserts that the causes of their divorce were rooted in constituent and structural differences that became especially problematic during politically polarized eras. In spite of a mutual devotion to Christian unity based upon the expectation that ecumenism requires transcendence of worldly self interests, the NCC and CWS could not easily transcend the political culture of their times nor the self interests of their constituents if they wished to survive as organizations. Awareness of this reality is now a factor in the reshaping of national ecumenical organizations in the United States, which are moving more toward a multi-centered satellite model of ecumenism. The NCC/CWS split is also part of a global trend, for councils of churches and their service wings in several nations have been divorcing in recent years. Due to the influence of American ecumenical organizations internationally, the outcome of the NCC/CWS efforts to redefine themselves and their relationship will affect the future of ecumenism both within and beyond America's borders.
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Slawson, Douglas J. "The National Catholic Welfare Conference and the Church-State Conflict in Mexico, 1925-1929." Americas 47, no. 1 (July 1990): 55–93. http://dx.doi.org/10.2307/1006724.
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Established in 1919 to be the Catholic voice of America, to look after church interests, and to offset the political influence of the Protestant Federal Council of Churches, the National Catholic Welfare Conference (NCWC) was a voluntary association of the American hierarchy meeting annually in convention. It implemented decisions through an administrative committee of seven bishops which operated a secretariat, also known as the NCWC, located in Washington, D.C. This headquarters had five departments (Education, Lay Activities, Legislation, Press, and Social Action) each with a director and all under the supervision of Reverend John J. Burke, C.S.P., the general secretary of the administrative committee and its representative at the capital.
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Harvey, Thomas. "Ecumenical Engagement Resurrected: The Demise and Rebirth of the National Council of Churches, Singapore." Transformation: An International Journal of Holistic Mission Studies 26, no. 4 (September 8, 2009): 258–68. http://dx.doi.org/10.1177/0265378809342503.
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Nikitin, episcopus, Siluan. "Paavo Kontkanen and his Role in Normalization of Relations between the Russian and Finnish Orthodox Churches." Vestnik of Saint Petersburg University. History 65, no. 4 (2020): 1107–23. http://dx.doi.org/10.21638/11701/spbu02.2020.405.
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The interrelations of the Russian and Finnish Orthodox Churches in the 20th century are dramatic and poorly studied by Russian historians. This article, on the basis of materials from the State Archives of the Russian Federation and studies into church history translated from Finnish, attempts to evaluate the role of Dr. Paavo Kontkanen, an active member of the Finnish Archdiocese, in the relations between these two Churches. He exemplified a change in the attitude of the National Orthodox Church of Finland towards the Russian Church, historically kyriarchal, in the second half of the previous century. Dr. Paavo Kontkanen, being for a long time a member of the collegiate administrative body of the Finnish Archdiocese, the Church Administrative Council, with permission from Archbishop Herman (Aav) started negotiations with the leadership of the Russian Orthodox Church on a private level. Having archieved understanding with the chairman of the Department of External Church Relations, Metropolitan Nicholas (Yarushevich), Kontkanen considered the possibility of reunification of the Finnish Church and the Russian Church only for a short period, before receiving the status of Autocephalous Local Church from Moscow. Kontkanen’s actions enable to regard him as a conductor of Finland’s ecclesiastical interests aimed at rapprochement with the Soviet Union. It can be proved by Kontkanen’s close contacts with the President of Finland, Urho Kaleva Kekkonen, and his ability to defend interests of the “pro-Russian” part of the clergy and the Finnish Orthodox Church in the face of the state and the Church Council.
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Araújo, Michell Ângelo Marques. "Common home: our responsibility, our survival." Revista da Rede de Enfermagem do Nordeste 17, no. 2 (April 30, 2016): 154. http://dx.doi.org/10.15253/2175-6783.2016000200001.
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We have noticed how the reflections raised in the 2016 Ecumenical Fraternity Campaign are appropriate, timely and mobilizing to protect, promote and ensure life, and its theme is – “common home: our responsibility”. Due to the fact that this year has an ecumenical character, the campaign is not limited to the Catholic scope, but includes the Churches that take part in the Brazilian National Council of Christian Churches (as per its Portuguese acronym), thus inviting society to a broader discussion about this issue, with an emphasis on sewage disposal.
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Compton, John W. "Why the Covenant Worked: On the Institutional Foundations of the American Civil Religion." Religions 10, no. 6 (May 29, 2019): 350. http://dx.doi.org/10.3390/rel10060350.
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Scholars of American civil religion (ACR) have paid insufficient attention to the micro-level processes through which civil religious ideas have historically influenced beliefs and behavior. We know little about what makes such appeals meaningful to average Americans (assuming they are meaningful); nor do we know much about the mechanisms through which abstract religious themes and imagery come to be associated with specific policy aims, or what Robert Bellah called “national goals.” This article argues that a renewed focus on the relationship between civil religion and organized religion can help fill this gap in the literature. More specifically, I draw attention to three mainline Protestant institutions that for much of the twentieth-century were instrumental both in cultivating respect for the national civic faith and in connecting its abstract ideals to concrete reform programs: namely, the clergy, the state and local church councils, and the policy-oriented departments of the National Council of Churches (NCC). Finally, I argue that a fresh look at the relationship between civil religion and “church religion” sheds new light on the (arguably) diminished role of civil religious appeals in the present. If, as Bellah claimed in his later writings, ACR appeals have lost much of their power to motivate support for shared national goals, it is at least in part because the formal religious networks through which they once were transmitted and interpreted have largely collapsed.
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Mantilla, Luis Felipe. "Mobilizing Religion for Democracy: Explaining Catholic Church Support for Democratization in South America." Politics and Religion 3, no. 3 (June 10, 2010): 553–79. http://dx.doi.org/10.1017/s1755048310000179.
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AbstractThis article explores the conditions under which religious organizations push for democratization by addressing variation in support for democracy among Catholic Church authorities in South America. It argues that this can be best explained by leveraging key concepts used in the study of social movements: cultural frames, mobilizing resources, and political opportunity structures. This approach yields counter-intuitive insights about the role played by the Second Vatican Council, the size of national churches, and the crucial role of political parties. The empirical argument is formulated in terms of necessary and sufficient conditions, and tested using fuzzy-set Qualitative Comparative Analysis.
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Gill, Jill K. "The Political Price of Prophetic Leadership: The National Council of Churches and the Vietnam War." Peace & Change 27, no. 2 (April 2002): 271–300. http://dx.doi.org/10.1111/0149-0508.00230.
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ISNA, Convention Reporters Committee. "The Forty-second Annual ISNA Convention." American Journal of Islam and Society 22, no. 4 (October 1, 2005): 153–55. http://dx.doi.org/10.35632/ajis.v22i4.1679.
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The theme of this year’s event, “Muslims in North America: Accomplishments,Challenges, and the Road Ahead,” was a public proclamation thatNorth American Muslims are focusing on the future. One highlight was thepresence of Undersecretary of State for Public Diplomacy Karen Hughes,who met with heads of Muslim American organizations on the grounds thatshe needed their advice to help her reach out to the wider Muslim world.Overall, the convention focused on advancing values of the family, community,compassion, and justice; the workshops addressed communitybuilding, organizing politically, promoting civil rights, opposing Islamophobia,sharing Islam, and promoting interfaith understanding.The conference was inaugurated by the leaders of ISNA’s constituentorganizations and leaders of other faiths. Bob Edgar (secretary general,National Council of Churches), set the tone: “If you want to walk fast,walk alone. If you want to walk far, walk together!” Muhammad NurAbdullah (president, ISNA) spoke of such ISNA accomplishments as theimam and chaplain training services and empowering Muslim youths. Theinaugural session was addressed by Khurshid A. Qureshi (president,AMSE) Rafik Beekun (president, AMSS), Rehana Kausar (president,IMANA), Mohammad Sheibani (president, MSA), and co-chairs OmarSiddiqi and Kulsoom Salman (both of MSA-National). Ingrid Mattson(vice president, ISNA; director, Islamic chaplaincy; and professor, Islamicstudies and Christian-Muslim relations, Hartford Seminary), Abdul-MalikMujahid (president, Council of Islamic Organizations of Greater Chicago),Bob Edgar (secretary general, National Council of Churches), and RickUfford-Chase (chair of the moderator of the 216th General Assembly ofthe Presbyterian Church [USA]).The ISNA Dr. Mahboob Khan Community Service Award was presentedto Ilyas Ba-Yunus, a founding member of MSA who helped establishISNA and served as its first president. A respected sociologist, he is theauthor of several studies related to Muslim life in America. FormerMalaysian deputy prime minister Anwar Ibrahim, the keynote speaker at theCommunity Service Recognition luncheon, expressed his gratitude forISNA’s role in securing his release after the charges brought against him byformer prime minister Mahathir Muhammad failed the court test. In keepingwith a now 3-year-old tradition, Anwar received an award recognizing hiscontribution to democracy, civil society, and social justice ...
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Kobetiak, Andrii. "ALGORITHM FOR PROCLAIMING AUTOCEPHALY IN THE CONTEXT OF THE STRUGGLE FOR INDEPENDENCE." Sophia. Human and Religious Studies Bulletin 17, no. 1 (2021): 11–17. http://dx.doi.org/10.17721/sophia.2021.17.2.
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The article analyzes the process of system formation of the structure of Ecumenical Orthodoxy at the current stage. Church life is a dynamic process. The Church is constantly moving forward and has to respond to social demands and problems. It is determined that the institution of autocephaly went through a difficult path of formation, however, even today there is no clear regulated mechanism for the acquisition of autocephalous status by the new Local Church. It has been proven that a number of national churches, such as Montenegro, Macedonia and Belarus, have been defending their own church independence for a long time. However, due to external political-ecclesiastical pressure and the lack of an algorithm for the autocephalization process, they cannot acquire an independent status. In addition, it has been established that such "daughter" churches as Macedonian and Ukrainian are much older than their own kyriarchal patriarchates (Serbian and Moscow). The study found that an obvious violation of canonical rules is the presence of two jurisdictions (two canonical bishops) in the same territory. It has been proven that such a situation exists in a number of countries, such as the United States, where a number of churches in the diaspora of different jurisdictions operate in parallel. A similar situation has already formed in Ukraine. Two significant church organizations operate simultaneously. It has been proven that due to the pressure and reluctance of the mother churches to release the subsidiary churches from the field of influence and their own canonical territory, a similar situation could potentially occur in Montenegro, Macedonia and Belarus. As in Ukraine, some of the parishes will move to the newly created autocephalous church, for example, the Belarusian one, and some will remain loyal to the Russian Orthodox Church. However, it has been established that the coexistence of different mutually recognized Local Churches on the same territory contradicts a number of canons and traditions of the Orthodox Church. The article proves that the Conciliar fullness of the church does not justify such a status of churches, however, in general, the phenomenon of parallel jurisdictions is justified by the time and public demand of the population of different countries, as well as by the political situation. The Grand Council of Crete has not found a compromise solution for an authorized resolving of the problem of the diaspora and "parallel jurisdictions". The article establishes that institutional disputes between Local Churches related to borders and "canonical territory" and the proclamation of new Local Churches in autocephaly status can be resolved only by a conciliar way and with the participation of all Orthodox hierarchs. Existing approaches to solving the "temporary" problem of "parallel jurisdictions" have led to the incorporation of existing non-canonical entities into recognized churches. It has been proved that only the autocephalous system is a unanimously accepted version of the existence of Ecumenical Orthodoxy. Thuse, the striving of a number of national churches for their recognition and independence is just. Therefore, further scientific explorations of autocephalous topics and the canonical work of the holy fathers will complement the study.
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Nikolic, Marko. "Contemporary relations of Serbian Orthodox and Roman Catholic Churches." Zbornik Matice srpske za drustvene nauke, no. 133 (2010): 19–37. http://dx.doi.org/10.2298/zmsdn1033019n.
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The issue of primacy divides Roman Catholic (RCC) and Serbian Orthodox Church (SOC) in theological field. Painful historical heritage from Second World War is also the great obstacle. Yugoslav atheistic state supported development of inter-church relations in acceptable proportion that would increase national relations in Yugoslav federation. Its fear was related to possible 'common front' against ideological system. Regional inter-church relations were initiated by Vatican and Pope Paul II, while SOC accepted it particularly in the social field. Both agreed on common responsibility for the evangelization an atheistic society. The variety of institutional forms of cooperation was also agreed, Common Commission for dialogue of SOC Council and Yugoslav Bishop Conference, and Theological Faculties Conferences in Post World War II Vatican period. In post-conflict Balkan Societies, RCC and SOC agreed to continue common activities for post-conflict rehabilitation and evangelizational purposes.
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Butler, D. A. R. "Instruments of Unity. National Councils of Churches within the One Ecumenical Movement. Edited by Thomas F. Best. Geneva, World Council of Churches Publications, 1988. Pp. 179. £5·95." Scottish Journal of Theology 42, no. 4 (November 1989): 615. http://dx.doi.org/10.1017/s0036930600040370.
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WANG, Marina Xiaojing. "Neutrality is Impossible: Nationalism, Unequal Treaties and the National Christian Council of China 1925-1926." International Journal of Sino-Western Studies 20 (July 14, 2021): 135–56. http://dx.doi.org/10.37819/ijsws.20.113.
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"This article takes the National Christian Council of China (NCC) as a ease study. By examining the responses from various stakeholder both mainline Chinese Protestants and western mission within the NCC to the campaigns for the abrogation of the unequal treaties during the period of 1925——1926, it aims to reveal the tension and interaction between Christian missions? Chinese churches and the nationalist discourse. This article argues that although both Protestant missions and Chinese churches were in general the beneficiaries of the utoleration clauses“ of the unequal treaties and were aware of the necessity of drawing a clear borderline with the treaties > the two parties viewed the matter from different standpoints. To the majority of the missionary societies associated with the NCC > it was a diplomatic matter to be solved through formal negotiation between the governments. Whereas to most of the mainline Chinese Protestants> it had developed into a fundamental factor causing not only Christianity's unfavourable position in Chinese society, but also China's backwardness and uhumiliation. Considerably influenced by the nationalist discourse? they ardently engaged themselves in the campaigns to abrogate the unequal treaties > individually or as a group. Specific Chinese socio-political context and the nationalist discourse contributed significantly to the divergence of views. The NCC, incorporating both sides?was obliged to make a prompt response to the treaty issue and struggled to find common ground among the cooperating bodies.
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Kishkovsky, Leonid. "Following Christ with Great Joy: Christians Called to Reconciliation." Transformation: An International Journal of Holistic Mission Studies 27, no. 1 (January 2010): 55–62. http://dx.doi.org/10.1177/0265378809353471.
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A brief description of the 20th century ecumenical journey and the Global Christian Forum (GCF) provides the setting for some specific reflections from the US context and the Orthodox perspective. A development similar to the GCF has led to the formation of Christian Churches Together in the USA which is more inclusive of the five Christian families in the USA (Afro-American, Catholic, Evangelical and Pentecostal, Orthodox, Protestant) than the National Council of Churches. The experience of CCT has shown that the GCF meets an urgent need of our time: enabling all Christian churches to encounter one another in Jesus Christ through the sharing of faith stories. The Orthodox faith story is about the presence of the Kingdom among us, the eschatological character of life, the source of which is the Eucharist, and the joy of seeing the Risen Christ in the neighbor.
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Kobetіak, Andriy, and Oleh Sokolovsky. ""CHURCH BOUNDARIES" AND CANONICAL TERRITORY IN THE CONTEXT OF THE AUTOCEPHALIC SYSTEM OF UNIVERSAL ORTHODOXY." Sophia. Human and Religious Studies Bulletin 16, no. 2 (2020): 14–19. http://dx.doi.org/10.17721/sophia.2020.16.3.
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The article analyzes the fundamental problem of the corpus of ecclesiastical law – the autocephalous principle of the existence of the church. The study found that since the time of the Byzantine Empire, state power imposed its own principle of administrative division and management methods. Already in the II-III centuries, a clear hierarchical structure of church government has been formed. It is specified that the foundation of the first apostolic communities took place exclusively on the basis of the autocephalous principle. It is determined that the institution of autocephaly has been through a difficult path of formation: from the basic state of existence to a church-political phenomenon. It has been proved that it is the autocephalous system that is the only acceptable version of the existence of the Ecumenical Orthodoxy. Therefore, the struggle of a number of national churches for its independence and recognition is fair. The absence of a clear regulation of the procedure for proclaiming a new autocephalous church is specified. It is established that the principle of having a "canonical territory" in each of the churches was constantly violated. This is due to the problem of "parallel jurisdictions". The problem has been arising after the Fourth Ecumenical Council, when parallel hierarchies has been formed on the same territory. Nowadays, the problem of "parallel jurisdictions" is particularly acute in Western Europe and the American continents. The article establishes that the institutional disputes of the Local Churches, related to the borders and the "canonical territory", can be resolved only in a conciliar way and with the participation of all Orthodox hierarchs. Existing approaches to solving the "temporary" problem of "parallel jurisdictions" have led to the incorporation of existing non-canonical entities into recognized churches. The study emphasizes that the borders of the "canonical territory" in the vast majority should coincide with state borders, given that the state is politically sufficient, strong and constitutionally capable of supporting the church. Therefore, the church needs to return to the initial moment of institutional formation, when church borders corresponded specifically to national borders rather than territorial ones.
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Maiden, John. "‘What could be more Christian than to allow the Sikhs to use it?’ Church Redundancy and Minority Religion in Bedford, 1977–8." Studies in Church History 51 (2015): 399–411. http://dx.doi.org/10.1017/s0424208400050312.
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In 1985, Faith in the City, The Church of England’s report on Urban Priority Areas, commented that Christians frequently had an excess of church buildings, while ‘people of other faiths are often exceedingly short of places in which to meet and worship’. The challenge of securing sacred space has been common to migrant groups in Britain, and during the 1970s sharing of space between national historic denominations and migrant religious groups was identified by the British Council of Churches (BCC) and its Community and Race Relations Unit as a leading issue for interreligious relations. In the case of the Church of England, ancillary parish buildings were occasionally shared with non-Christian religious congregations for limited use: for example, later that decade the church halls of All Saints, Gravelly Hill, Birmingham, were being used by Muslims and Hindus for festivals and clubs.
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Brighenti, Agenor. "Sinodalidade eclesial e colegialidade episcopal. A relevância ofuscada das conferências episcopais nacionais." Revista Eclesiástica Brasileira 72, no. 288 (February 8, 2019): 862. http://dx.doi.org/10.29386/reb.v72i288.813.
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À luz do Concílio Vaticano II, este estudo busca fundamentar as Conferências Episcopais Nacionais como autêntica expressão da colegialidade episcopal, que por sua vez está situada no seio da sinodalidade eclesial. A reflexão está estruturada em três momentos: no primeiro, se levanta alguns elementos da pré-história e do itinerário das Conferências Episcopais Nacionais; no segundo, se busca inter-relacionar teologicamente Conferências Episcopais, colegialidade e sinodalidade eclesial; e, no terceiro, a modo de conclusão, se mostra a importância e o papel das Conferências Episcopais na promoção de Igrejas autóctones, dado que a Igreja gestada por Jesus e parida no Pentecostes é “Igreja de Igrejas”, respaldada numa eclesialidade pluriforme.Abstract: In the light of the Vatican II Council, this study seeks to justify the National Episcopal Conferences as an authentic expression of Episcopal collegiality, which, in turn, is located within the ecclesial synodality. The reflection is structured in three phases: in the first, some elements of the prehistory and of the itinerary of the National Episcopal Conferences are raised; in the second we seek to interrelate the Episcopal Conferences, collegiality and ecclesial synodality theologically; and in the third, in the guise of a conclusion, we attempt to show the importance and role of the Episcopal Conferences in promoting autochthonous Churches, since the Church gestated by Jesus and given birth at Pentecost is “Church of the Churches”, supported by a multifaceted ecclesiality.
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Ludwig, Frieder. "Tambaram: the West African Experience." Journal of Religion in Africa 31, no. 1 (2001): 49–91. http://dx.doi.org/10.1163/157006601x00031.
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AbstractTambaram 1938, held near Madras in South India, was the first conference of the International Missionary Council in which a significant number of Africans took part. It offered, therefore, a unique opportunity for the fifteen delegates from the continent. For the first time, West Africans exchanged views with South Africans about African Independent Churches, for the first time, they discussed issues such as the tolerance of polygamy in an international setting. The Africans were impressed by the efforts towards church union in India and by Gandhi's national movement. This article describes the experiences of three of the West African delegates, Alexander Babatunde Akinycle (Nigeria), Moses Odutola Dada (Nigeria) and Christian Goncalves Baeta (Gold Coast/Ghana). Baëta subsequently made a very significant contribution to West African Christianity as a church leader, theologian and academic.
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Thompson, David M. "The Ecumenical Network, 1920–48." Studies in Church History. Subsidia 14 (2012): 248–59. http://dx.doi.org/10.1017/s0143045900003987.
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Ecumenical networks are largely taken for granted by those whom they involve. The longer one is active in church life, particularly at national or international level, the more significant they become. The different layers of responsibility and the timespan involved in personal friendships are both integral to any understanding of them. Recent discussion within the WCC about the ‘reconfiguration of the ecumenical movement’ has raised once again the basis of representation in the council, a topic which goes back to some of the earliest discussions about its structure in the mid 1930s. The key issue is the tension between a relatively informal grouping, based on networks of people who already know one another, and a formal structure, based on the official representatives of the churches – which also assumes that its members will be churches rather than Christian associations of various kinds. It is a commonplace of ecumenical historiography that the formation of the WCC depended heavily on a pre-existing network of personal friends. But very often there is relatively little analysis of its nature. In fact, it is inherently difficult to analyse, because the official records give next to no information about it; better sources are letters and memoirs, notwithstanding any personal bias. Such bias may actually be key evidence. This paper uses the discussions about a future WCC in the 1930s as a focus for analysing the networks involved. The issue is well summed up in a letter from Henry van Dusen to William Temple in July 1938 about whether the proposed World Council should be exclusively composed of official church representatives. Van Dusen, who clearly felt personally threatened by this, pleaded for the inclusion of co-opted members, since without them ‘elements of vital importance for the Church’ would never find their way into the Council. The issue of how to secure sufficient women, young prople and the non-ordained has never gone away.
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Eagles, Charles W., and James F. Findlay. "Church People in the Struggle: The National Council of Churches and the Black Freedom Movement, 1950-1970." American Historical Review 99, no. 4 (October 1994): 1403. http://dx.doi.org/10.2307/2168944.
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Chappell, David, and James F. Findlay. "Church People in the Struggle: The National Council of Churches and the Black Freedom Movement, 1950-1970." Journal of American History 81, no. 3 (December 1994): 1376. http://dx.doi.org/10.2307/2081599.
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Moorhead, James H., and James F. Findlay. "Church People in the Struggle: The National Council of Churches and the Black Freedom Movement, 1950-1970." Journal of Interdisciplinary History 26, no. 1 (1995): 156. http://dx.doi.org/10.2307/205601.
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Weisbrot, Robert S., James F. Findlay Jr., and Michael B. Friedland. "Church People in the Struggle: The National Council of Churches and the Black Freedom Movement, 1950-1970." Journal of Southern History 66, no. 1 (February 2000): 168. http://dx.doi.org/10.2307/2587495.
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Appelbaum, P. "Embattled Ecumenism: The National Council of Churches, the Vietnam War, and the Trials of the Protestant Left." Journal of American History 99, no. 3 (December 1, 2012): 990–91. http://dx.doi.org/10.1093/jahist/jas417.
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Storey, John W. "Church People in the Struggle: The National Council of Churches and the Black Freedom Movement, 1950–1970." History: Reviews of New Books 22, no. 2 (January 1994): 63. http://dx.doi.org/10.1080/03612759.1994.9948856.
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Lamarca, Ferdinand Jermice. "HERITAGE MANAGEMENT: THE CASE OF TWO BAROQUE CHURCHES IN ILOCOS REGION, PHILIPPINES." Journal Sampurasun : Interdisciplinary Studies for Cultural Heritage 2, no. 2 (February 28, 2017): 177. http://dx.doi.org/10.23969/sampurasun.v2i2.161.
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Four Baroque Roman Catholic churches constructed between the 16th and the 18th centuries during the Spanish period of the Philippines are inscribed in the UNESCO World Heritage List. Two of them are assessed in this study. Generally, the paper aimed to assess the management of the two baroque churches in Region I, Philippines, to wit: the Paoay Church and and Sta. Maria Church. Specifically, it sought to 1) identify the reason for their inscription; 2) discuss the laws and ordinances that provide for the protection and conservation of these sites; 3) discuss how the protection and conservation of these sites are administered; and 4) and determine the extent of the compliance by these sites of the requirements of protection and conservation.
There are laws, international and national as well as ordinances passed at the local levels to provide protection and preservation of the heritage sites.
The Paoay Church is managed by the following groups, to wit: 1) Paoay Church Restoration Task Force; 2) Municipal Government; 3) Homeowners Association within the Heritage District; and 4) Other NGOs. The Sta. Maria Church, on the other hand, is managed by the different groups that comprise the Sta. Maria Heritage District Council.
As conclusions, there are adequate laws to protect the heritage sites. But some provisions are not strictly enforced. The LGUs are very supportive. However, their participation, particularly in Sta. Maria is constrained by lack of funds. Parish priests play a very significant role in the preservation of these churches. Their competence or enlightenment on conservation efforts would spell their success or failure.
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Gazal, Andre A. "’That Ancient and Christian Liberty’: Early Church Councils in Reformation Anglican Thought." Perichoresis 17, no. 4 (December 1, 2019): 73–92. http://dx.doi.org/10.2478/perc-2019-0029.
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Abstract This article will examine the role the first four ecumenical councils played in the controversial enterprises of John Jewel (1522-71) as well as two later early modern English theologians, Richard Hooker (1553-1600) and George Carleton (1559-1628). In three different polemical contexts, each divine portrays the councils as representing definitive catholic consensus not only for doctrine, but also ecclesiastical order and governance. For all three of these theologians, the manner in which the first four ecumenical councils were summoned and conducted, as well as their enactments touching the Church’s life provided patristic norms for its rightful administration. Jewel, Hooker, and Carleton each argued that the English Protestant national Church as defined by the Elizabethan Settlement exemplified a faithful recovery of patristic conciliar ecclesiastical government as an essential component in England’s overall endeavor to return to the true Church Catholic. Jewel employed these councils in order to impeach the Council of Trent’s (1545-63) status as a general council, and to justify the transfer of the authority of general councils to national and regional synods under the direction of godly princes. Hooker proposes the recovery of general councils as a means of achieving Catholic consensus within a Christendom divided along national and confessional lines while at the same time employing the pronouncements of the first four general councils to uphold the authoritative patristic and catholic warrant for institutions and practices retained by the Elizabethan Church. Finally, amid the controversy surrounding the Oath of Allegiance during the reign of James VI/1 (r. 1603-25), George Carleton devoted his extensive examination of these councils to refute papal claims to coercive authority with which to depose monarchs as an extension of excommunication. In so doing, Carleton relocates this ‘coactive jurisdiction’ in the ecclesiastical authority divinely invested in the monarch, making the ruler the source of conciliar authority, and arguably of catholic consensus itself.
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SARABIEV, A. V. "“Oriental” Churches of Levant and Mesopotamia in Continuing Social Fragmentation." Outlines of global transformations: politics, economics, law 11, no. 4 (October 16, 2018): 150–68. http://dx.doi.org/10.23932/2542-0240-2018-11-4-150-168.
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In the present difficult circumstances in the Middle East, the position of the so-called Oriental Churches, which is united by the similarity of the liturgical language, the language of the patristic and historical heritage – Syriac, is indicative. The pre-Chalcedon faith confession of these Christians and their special Eastern church rites, despite the separation of the Uniate Catholic communities, gave them an identity that persists to this day. The fate of these ancient autochthonous Christian communities was formed not only in conditions of an alien and heterodox environment, but also in isolation, and even confrontation with the main branches of Christianity. Now, serious efforts are being made by them in the mainstream of the activities of world supra-church structures, primarily the World Council of Churches. A characteristic feature of these communities are relatively prosperous diasporal communities, which far exceed the number of co-religionists in their historical homeland, and therefore, an important part of the ministry of their church hierarchy has become diverse contacts with foreign dioceses. Moreover, against the backdrop of the rise of the national aspirations of the Kurds – their neighbors in the territories of historical settlement – the national argument often referring to the Aramaic or Assyrian origin is often used. The vulnerable position of the flock of these ancient but few communities in the Middle East forces them to seek material, and sometimes even political, support abroad. Russia is still using the resource of only inter-church relations, which once showed its inadequacy, but at the same time the development of cultural ties with these communities in their homeland, the financial recharge of these projects on a secular basis could also contribute to strengthening our country’s image in the Middle East. The implementation of cultural, scientific and educational initiatives to support “Oriental” communities could become additional direction for Russia’s fruitful participation in the fate of the region, could prevent fragmentation of the Middle Eastern societies, to improve the situation of these communities and to normalize interfaith relations in general.
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Wolff, Elias. "Os caminhos rumo à unidade cristã no Brasil. Uma abordagem histórico-teológico-pastoral." Revista Eclesiástica Brasileira 61, no. 244 (December 31, 2001): 771. http://dx.doi.org/10.29386/reb.v61i244.2064.
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O artigo analisa o movimento ecumênico no Brasil a partir da experiência de diálogo entre as igrejas que compõem o Conselho Nacional de Igrejas Cristãs – CONIC. Estruturado em três capítulos, busca apresentar as características, os resultados e as lacunas do diálogo ecumênico local nos aspectos histórico, teológico e pastoral, vinculando dois grandes horizontes: os esforços em busca da unidade na fé e os esforços pela promoção humana, ambos considerados constitutivos dos caminhos rumo à unidade cristã no Brasil por explicitarem a natureza e a missão da Igreja una. Abstract: The article analyzes the ecumenical movement in Brazil from the standpoint of the experience of dialogue among the churches which comprise the National Council of Christian Churches. Given in three chapters, it seeks to present the characteristics, the results and the gaps in the local, ecumenical dialogue in the historical, theological and pastoral aspects binding two great horizons: the efforts in looking for unity in faith and the efforts in human advancement, both considered as being part of the paths to Christian unity in Brazil as they expound the nature and the mission of the one Church.
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Baeriswyl, María Victoria Correa. "Restorations in Chile in the Mid-Twentieth Century: The National Monuments Council and Some of the First Architectural Heritage Interventions." IOP Conference Series: Materials Science and Engineering 1203, no. 2 (November 1, 2021): 022002. http://dx.doi.org/10.1088/1757-899x/1203/2/022002.
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Abstract This paper presents the initial results of an ongoing historical research project that addresses some of the first architectural restoration interventions led by the Chilean State through the National Monuments Council, the institution responsible for management of the country’s cultural heritage. The National Monuments Council was created in 1925 by Decree-Law No. 651, the first long-standing legal provision to cover this aspect of cultural heritage. It remained in place for several decades before being superseded in 1970 by the current National Monuments Law (No. 17,288). The State’s first steps in regard to architectural restoration were made possible by this legislation, and by the mid-twentieth century, the National Monuments Council was working systematically to register, analyse and take action to restore the country’s architectural heritage. In 1949, a Conservation Commission was formed as part of the Council, and this body played a key role in the promotion of restoration projects at the time. The National Monuments Council worked in partnership with the General Directorate of Public Works, and efforts on the part of the two public institutions resulted in the creation of an annual budget for architectural restoration. By the 1950s, numerous buildings and sites considered relevant to the national identity were being restored, and efforts were made to emphasise their cultural significance and value. These early interventions were some of the first of their type to be funded by the State and were fundamental to the local architectural historical context. Work focused primarily on religious and military colonial buildings, including churches, chapels and fortresses located the length of Chile. Archival material from the time, such as National Monuments Council session minutes and institutional bulletins drafted under Decree-Law No. 651, provide a record of these early interventions. Analysis of these sources from a technical and theoretical perspective provides insights into the motivations and selection criteria used to establish an order of priority for the restoration of buildings and sites. This paper presents the main actions taken at a time when architectural restoration was first being promoted by the Chilean State and explores how these provided the foundations upon which future development of the local discipline would occur.
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Veselago, N., and P. Mart’yanov. "Problems of teaching the course of Christian ethics in educational institutions of Odessa region." Ukrainian Religious Studies, no. 36 (October 25, 2005): 235–42. http://dx.doi.org/10.32420/2005.36.1682.
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It seems that the choice for the subject "Christian Ethics in Ukrainian Culture" was made by everyone: the so-called "traditional Churches" and the authorities. The move, however, leaves much room for thought. First, who will teach this subject in educational institutions? We propose to use the experience not only of the western regions of Ukraine, including Lviv, Ivano-Frankivsk, etc., but also of the Ostroh Academy National University. When on March 24, 2000, the Rivne Regional Council decided to introduce the subject of Christian ethics in Rivne schools, the National University "Ostroh Academy" became one of the basic training centers for teachers of Christian ethics. The creation of a faculty for the training of teachers of Christian ethics caused, accordingly, the recruitment of students.
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Keramidas, Dimitrios. "The Holy and Great Council and the Orthodox Diaspora. National Temptations and Missionary Challenges." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 2 (December 30, 2021): 51–68. http://dx.doi.org/10.24193/subbto.2021.2.04.
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"This article explores the issue of the Orthodox diaspora from an ecclesiological, nationalist and missionary perspective. To achieve these themes, the article is divided into four main parts. In the first part, is evaluated the new situation of the Mother Orthodox Churches, founding new canonical territories. At the same time, the rule of having only one bishop in a city was violated, leading to parallel canonical jurisdictions. Unfortunately, most of the time this reality is created because of national interests and not missionaries. However, the solution can only be obtained synodically. In the second part, where he talks about the document Orthodox Diaspora, approved at the Holy and Great Synod in Crete, the article criticizes certain decisions, as well as the lack of reaching a final consensus regarding diaspora. Exploring this non-canonical situation, the article proposes two solutions that do not exclude each other. The first of these refers to the possibility of an ecclesiastical emancipation of the Orthodox diaspora. The second concerns the establishment of a “First” by delegation. The last part of the article talks about the missionary witness of the diaspora. In essence, the mission is just a natural continuation of the Liturgy. That is why the article proposes as a typological model the proclamation-dialogue-cooperation. Keywords: diaspora, mission, unity, ecumenism, Holy and Great Council, ecclesiology "
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RUOTSILA, MARKKU. "“Russia's Most Effective Fifth Column”: Cold War Perceptions of Un-Americanism in US Churches." Journal of American Studies 47, no. 4 (September 4, 2013): 1019–41. http://dx.doi.org/10.1017/s0021875813001333.
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From the very beginning of the Cold War, fundamentalist Christian organizations in the United States were engaged in a strident polemical campaign against the modern ecumenical movement and its American supporters in the major mainline churches. Consistently, this movement and its Social Gospel supporters were perceived as allies or tools of the Soviet Union, or at the very least as unwitting co-conspirators in world revolutionary projects that posed a direct threat to US national security. In the late 1940s and the early 1950s, the American Council of Christian Churches and other key fundamentalist organizations of the era developed a set of key theological arguments about the perceived un-Americanism of said churches and their clergy. Later in the 1950s, the fundamentalists allied with others on the religious and political right to push for a series of Congressional and FBI investigations into perceived subversion as practised by these churches. While ultimately unsuccessful in terms of their originally stated goals, these prolonged fundamentalist campaigns became a crucial site for disseminating the faith-based conceptions of Americanism and un-Americanism that eventually cohered in the contemporary religious right. This paper will investigate the Cold War fundamentalist discourse on un-Americanism and subversion in an effort to illumine the contours of perceived religious otherness in this exceptionally religious nation.
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Григорян, Арсен Артурович. "National Church Council of the Armenian Apostolic Church in 1945: Preparation and Decisions." Церковный историк, no. 1(3) (June 15, 2020): 16–31. http://dx.doi.org/10.31802/ch.2020.3.1.001.
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Национально-церковным собором называется Поместный Собор Армянской Апостольской церкви. Состоявшийся в 1941 г. собор из-за отсутствия необходимого кворума не смог решить важнейшего вопроса церкви - выбрать Верховного Патриарха и Католикоса всех армян, поэтому Армянская церковь семь лет оставалась без католикоса. Разрешение и поддержку правительства СССР в проведении очередного собора церковь получила благодаря своей патриотической деятельности в годы Великой Отечественной войны. Для своего времени собор является уникальным, поскольку собрал большое число делегатов из зарубежных епархий; особенно важно было присутствие Киликийского католикоса, Иерусалимского и Константинопольского патриархов. Изумляет также царившая на соборе атмосфера единомыслия советских и зарубежных представителей церкви. 22 июня 1945 г. абсолютным большинством Католикосом всех армян был избран архиепископ Геворг (Чеорекчян). Кворум Национально-церковного собора позволил рассмотреть и ещё один важный вопрос - разработку «Конституции Армянской Национальной Святой Апостольской Церкви». The National Church Council of 1945 was a Local Council of the Armenian Apostolic Church. Due to the absence of the quorum, the council that took place in 1941 could not resolve the most important issue of the church - to elect the Supreme Patriarch and Catholicos of All Armenians, so the Armenian Church remained without a Catholicos for seven years. The church received permission and support from the government of the USSR in holding the next council thanks to its patriotic activities during the Great Patriotic War. For that time the Council was unique, as it gathered a large number of delegates from foreign dioceses; the presence of the Catholicos of Cilicia and the Patriarchs of Jerusalem and Constantinople was especially important. The atmosphere that prevailed at the Council - the spirit of unanimity between all the representatives of the church, both from Soviet Union and abroad - was also amazing. On June 22, 1945, Archbishop George (Chorekchian) was elected Catholicos of all Armenians. The quorum of the National Church Council made it possible to consider another important issue - the development of the «Constitution of the Armenian National Holy Apostolic Church».
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Borschevych, V. T. "Identification of the national identity of the Orthodox clergy of Volhynia in the 40-80s of the XX century." Ukrainian Religious Studies, no. 51 (September 15, 2009): 158–67. http://dx.doi.org/10.32420/2009.51.2091.
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During the German-Soviet War and in the decades that followed, the Volyn Orthodox clergy functioned under a cohesive social ghetto, which was to ensure the gradual assimilation of the social group in accordance with the needs of the totalitarian regime. In this situation, the national self-awareness of a part of the sacred priests did not fit into the coordinates of the Nazi religious and ethnic politics and, later, into the process of creation of the Soviet people. The question of national identity remains relevant, and now, when it is the basis of the newest Ukrainian state-making, it has caused division in the Orthodox field. The national consciousness of the Volyn clergy in the years of war and in the era of Soviet totalitarianism never became a topic of separate study. To date, scientists have only partially addressed the problem. Although in 1960, the head of the ROC Council, V. Kuroedov, said that the remnants of religious remnants contributed to preserving the bourgeois nationalist sentiment. The compilers of the first volume of documents and materials “Martyrology of the Ukrainian Churches” Osip Zinkevich and Alexander Voronin, analyzing the national composition of the bishopric of the Russian Church in Ukraine as of 1986, hoped that in case of revival of Ukrainian Orthodoxy, the origin of some of them role.
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Inboden, William. "Jill K. Gill. Embattled Ecumenism: The National Council of Churches, the Vietnam War, and the Trials of the Protestant Left." American Historical Review 117, no. 4 (September 21, 2012): 1261. http://dx.doi.org/10.1093/ahr/117.4.1261.
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이유나. "The Unification Movement of the National Council of Churches in Korea and the Unification Activities of Several Groups ‘88 Declaration'." Christianity and History in Korea ll, no. 32 (March 2010): 263–96. http://dx.doi.org/10.18021/chk..32.201003.263.
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Son seung ho. "The Stagnation of Ecumenical Movement after Democratization and Search for breakthroughs – Focusing on the National Council of Churches in Korea." Christianity and History in Korea ll, no. 48 (March 2018): 31–72. http://dx.doi.org/10.18021/chk..48.201803.31.
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Polk, Andrew. "“Unnecessary and Artificial Divisions:” Franklin Roosevelt's Quest for Religious and National Unity Leading Up to the Second World War." Church History 82, no. 3 (August 30, 2013): 667–77. http://dx.doi.org/10.1017/s0009640713000693.
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The letters were portrayed as a goodwill gesture toward the three more dominant religious traditions in America and, as far as President Franklin Roosevelt was concerned, the world. After being carefully constructed over the preceding weeks, they were held in strict secrecy until they were released to the media on December 24, 1939. Each was written to the leader of his respective religion: as president of Jewish Theological Seminary, Rabbi Cyrus Adler represented American Jews and George A. Buttrick, president of the Federal Council of Churches of Christ in America (FCC), received a letter on behalf of American Protestants, with the last letter going to Pope Pius XII, head of the Roman Catholic Church. Each letter was, at least ostensibly, a Christmas greeting. Roosevelt offered each man warm wishes and his hearty thanks for all that he had done for his people and the world. Yet Roosevelt also noted the fear and uncertainty of the time. War had again come to Europe and threatened to envelop the globe. It was the responsibility of all people of goodwill, Roosevelt argued, to come together in any way they could for the cause of peace. He hoped the three men, and those they represented, would put aside religious differences and join together for the common good.
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Blaney, Ian. "Pious Causes: The Boundaries between Charity Law and Ecclesiastical Law." Ecclesiastical Law Journal 24, no. 3 (September 2022): 309–31. http://dx.doi.org/10.1017/s0956618x22000333.
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Charities increasingly make up the body politic of the Church of England. They include parochial church councils, diocesan boards of finance and national institutions. By April 2024 every chapter of a cathedral will be required to register as a charity. Faithful parishioners put their collection money in gummed envelopes which call for them to add Gift Aid to their donations. Individual churches run foodbanks, drop-in centres, baby and toddler groups, and a whole range of charitable activities. The general public could be forgiven for thinking that ‘the Church of England’ is a national charity. However, it has not always been the case that the work and mission of the Church of England has been through charities, and for much of its history the Church has remained largely independent of charity law. What are the consequences of increasing reliance on charities and where do the boundaries lie between ecclesiastical and canon law on the one hand and charity law on the other?