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1
Marks, Patricia. "An Iconic Image: Henry Ward Beecher in Puck Magazine." Christianity & Literature 67, no. 4 (August 21, 2018): 629–52. http://dx.doi.org/10.1177/0148333118793146.
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Henry Ward Beecher, the influential pastor of Plymouth Church in Brooklyn until his death in 1887, became an iconic figure in Puck magazine during its first decade. Beecher, who was involved in the Tilton marital scandal, was satirized in word and graphics by editor and cartoonist Joseph Keppler for both his womanizing and his politics. A study of Puck’s response to Beecher from 1877 to 1887 exemplifies the magazine’s crusade against dishonesty and attempt to safeguard public morals as it followed in the steps of its mascot Puck, proclaiming “What Fools These Mortals Be!”
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Franklin, Robert M. "THE CHURCH AND MASS MEDIA COMMUNICATION IN THE TWENTY-FIRST CENTURY." International Review of Mission 87, no. 346 (July 1998): 410–16. http://dx.doi.org/10.1111/j.1758-6631.1998.tb00098.x.
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Downes, Kerry. "Averlo formato perfettamente: Borromini's first two years at the Roman Oratory." Architectural History 57 (2014): 109–39. http://dx.doi.org/10.1017/s0066622x00001398.
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St Philip Neri, founder of the Roman Oratory, died in 1595, just in time to see the completion, after twenty years, of the church of Santa Maria in Vallicella (known as the Chiesa Nuova)— except for the facade (finished c. 1607). Even before his canonization in 1622 the church was a place of pilgrimage. The community he founded inhabited a mass of miscellaneous buildings east of the church, decrepit, cramped, and acquired piecemeal over time when funds allowed. The musical ‘oratories’ — concerts with a sermon in the middle — also attracted many visitors, and the eponymous hall in which these events took place was inadequate. The community's rule allowed them to accept donations but not to beg or canvass for them. Nevertheless, by 1624 they were able to contemplate building a new sacristy on the west of the church and they were also buying up adjacent properties on that side. Initially most of the block was already built on, but by 1650 they owned practically all of it, and the shape of a new complex (Figs 1 and 2) was discernible from partly or wholly completed new structures.
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Kravetsky, Alexander G. "Sociolinguistic Aspects of the First Translations of the Bible into the Russian Language." Slovene 4, no. 1 (2015): 191–203. http://dx.doi.org/10.31168/2305-6754.2015.4.1.11.
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The first translations of the New Testament into the Russian language, which were carried out at the beginning of the 19th century, are usually regarded as a missionary project. But the language of these translations may prove that they were addressed to a rather narrow audience. As is known, the Russian Bible Society established in 1812 began its activities not with translations into Russian but with the mass edition of the Church Slavonic text of the Bible. In other words, it was the Church Slavonic Bible that was initially taken as the “Russian” Bible. Such a perception correlated with the sociolinguistic situation of that period, when, among the literate country and town dwellers, people learned grammar according to practices dating back to Medieval Rus’, which meant learning by heart the Church Slavonic alphabet, the Book of Hours, and the Book of Psalms; these readers were in the majority, and they could understand the Church Slavonic Bible much better than they could a Russian-language version. That is why the main audience for the “Russian” Bible was the educated classes who read the Bible in European languages, not in Russian. The numbers of targeted readers for the Russian-language translation of the Bible were significantly lower than those for the Church Slavonic version. The ideas of the “language innovators” (who favored using Russian as a basis for a new national language) thus appeared to be closer to the approach taken by the Bible translators than the ideas of “the upholders of the archaic tradition” (who favored using the vocabulary and forms of Church Slavonic as their basis). The language into which the New Testament was translated moved ahead of the literary standard of that period, and that was one of the reasons why the work on the translation of the Bible into the Russian language was halted.
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Potašenko, Grigorijus. "Old Believers Church in Lithuania (1918–1926): The Restoration and Recognition of Parishes, the Legitimation of the Church, and the Problems of Autonomy." Lietuvos istorijos studijos 46 (December 28, 2020): 43–66. http://dx.doi.org/10.15388/lis.2020.46.3.
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The purpose of this article is to research in more detail the restoration of the Old Believers parishes and their recognition during the interwar Lithuania (excluding Vilnius region) from 1918 to 1923, as well as to analyse the legalization of the Old Believers’ Church of Lithuania and the problems of practical establishment of religious autonomy in this period. The main focus is on three new problems: the situation of the Old Believers’ parishes in the country at the beginning of 1918, taking into account the mass migration to the depths of Russia from 1914 to 1915; the restoration of Old Believers parishes and the legalization (registration) of their religious activities from 1918 to 1922, during their mass repatriation to Lithuania; and focus on some problems of the practical consolidation of Old Believers’ Church of Lithuania autonomy from 1923 to 1926. The research is based mostly on new archival data, as well as on the analysis and interpretation of Lithuanian and partly foreign historiography on this topic. The study suggests that due to the mass migration of Old Believers to the East between 1914 and 1915, the future Lithuanian territory retained a much thinner congregation network and in turn had fewer parishes members by the beginning of 1918. Therefore, the mass repatriation of the Old Believers from Soviet Russia from the spring of 1918 to 1922 to a large extent explains why the recovery of many of their parishes in Lithuania has been rather slow. After the establishment of the central institutions of the Church in May 1922, the Lithuanian Old Believers’ Church was legalized on the basis of “Provisional regulations concerning the relationship between the organization of Old Believers in Lithuania and the Lithuanian government” on the May 20, 1923. Therefore, for the first time in history in 1923 the Lithuanian Old Believers Church was legally recognized in a certain state and formally received equal rights with other recognized denominations. At that time, Lithuania was the first country in Central and Eastern Europe to officially recognize the Old Believers (Pomorian) Church.
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Balabanić, Ivan. "The Social Doctrine and Presence of the Catholic Church in the Media." In medias res 9, no. 16 (May 26, 2020): 2533–43. http://dx.doi.org/10.46640/imr.9.16.5.
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The social doctrine of the Church involves greater commitment and engagement of the Church in social problems as well as the promotion of relationships that serve justice and peace. The Catholic Church first began relating mass media to its social teaching in the 19th century. As the Church aimed at a broader scope of public, it dealt with means of social communication and examined it through numerous sources – papal encyclicals, conciliar and episcopal documents. The relationship between the Catholic Church and the media is not simple. Approaches to ethics, morality, responsibility and dignity of human beings are sometimes different in media reports and in the aims of the Church in its social doctrine which should provide all members of the society with a sense of direction and instruction for everyday actions. Through the documents presented here, the Church has shown a readiness to face the media as well as the possibility to use them for advancing justice, truth, peace and freedom.
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Drayton, Dean. "Public Theology in the Market State." International Journal of Public Theology 2, no. 2 (2008): 203–22. http://dx.doi.org/10.1163/156973208x290044.
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AbstractThe accepted view that the modern state arose out of the 'wars of religion' is countered with evidence that the late fifteenth century reification of the state used a new category of religion as a human universal impulse to disempower the church and contain the church within the bounds of the state. As a further five successive forms of the state have come into existence new forms of communal and religious life have emerged: first, religious toleration; secondly, the development of a new 'public' realm; thirdly, the denominational form of church; fourthly, the appearance of mass media; fifthly, the embedding of the private citizen in a media world. In this last context either the church opts to reify the denominational church emphasizing individual democratic religious experience, or it realizes that an eschatological view of the gospel calls it to be a public church with a public theology.
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Michalak, Jakub. "Kościół ewangelicki przyczółkiem opozycji wschodnioniemeickiej." Refleksje. Pismo naukowe studentów i doktorantów WNPiD UAM, no. 2 (October 31, 2018): 101–14. http://dx.doi.org/10.14746/r.2010.2.09.
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Evangelical Church had an important role in the GDR as far as the activities of opposition at the beginning of 1970s and 1980s are concerned. Indeed, it was outside the institution of the Unity Party. Within the vicinity of the church, people were to create a feeling of solidarity between those aggrieved by the system and the first grassroots activists. During 1989 and 1990 Lutheran church became the starting point for mass demonstrations and a peaceful revolution. In addition, the invitation of the party and the opposition to committees’ meeting on Dec. 7, 1989 was published on behalf of the Association of Evangelical Churches.
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Fadeyev, Ivan. "The 1917 Code of Canon Law: Codification and Development of Latin canon law in the First Half of the 20th Century." Novaia i noveishaia istoriia, no. 4 (2021): 184. http://dx.doi.org/10.31857/s013038640014890-7.
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This publication presents the very first Russian translation of the First Book of the first official comprehensive Code of Latin canon law. The Code was promulgated on 27 May, 1917, and took legal effect on 19 May 1918. Although replaced in the practice of the Church with the new Code of 1983, the so-called “Pio-Benedictine Code” remains the most important source for the history of the development of canon law of the Catholic Church in Modern era. It represents the first experience of a full-scale legal codification, on which the development of Catholic ecclesiastical law was based throughout the 20th century. Prior to the promulgation of the Code in 1917, the canon law of the Latin Church was dispersed over a number of sources created in different periods of church history. By the time of the convocation of the First Vatican Council (December 8, 1869 – October 20, 1870) by Pope Pius IX (June 16, 1846 – February 7, 1878), it was obvious to many in the Church that there was an urgent need to codify the vast and unorganised mass of ecclesiastical laws that was presenting all sorts of challenges to both church authorities and canonists. Calls for the codification of Latin canon law, voiced in the run-up to and at the Council itself, were heard by the Holy See, although direct work on the creation of the first full-fledged Code of canon law began only 34 years after the Council’s adjournment, in the pontificate of Pius X (August 4, 1903 – August 20, 1914). The introductory article analyses the main stages of the development of can-on law of the Catholic Church, the history of the creation of the Code, the discussions that unfolded in the 19th century among canonists as to the very need for codification, as well as the impact of the Code on the development of Canon law in the 20th century.
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Superson, Jarosław A. "Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)." Ruch Biblijny i Liturgiczny 62, no. 3 (September 30, 2009): 165. http://dx.doi.org/10.21906/rbl.205.
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Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holyday Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.
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Superson, Jarosław. "Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)." Ruch Biblijny i Liturgiczny 62, no. 3 (October 1, 2009): 165. http://dx.doi.org/10.21906/rbl.298.
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Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland, it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century, the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, an introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holy day Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.
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Pokrovskaya, Elena. "Increasing the strength of destroyed wood of wooden architecture monuments by surface modification." MATEC Web of Conferences 251 (2018): 01034. http://dx.doi.org/10.1051/matecconf/201825101034.
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The Anglican Church in Arkhangelsk built in 1833 represents a wooden architecture monument. The article describes the strengthening of partially destroyed samples of the Anglican Church wood by surface modification. The first layer of the sandwich coating is nitrilotrimethylphosphonic acid, which forms covalent bonds with the substrate, partially strengthening the wood. The second layer is an epoxy resin solution, which forms covalent bonds with the coating of the first layer, with hydroxyl groups of the first layer involved in the curing of the second layer as well. A two-layer surface coating is formed, while the strength of the wood increases by 2 – 2.5 times, water absorption decreases by 3 times, and mass loss in combustion is no more than 9% according to GOST 27484-87. The monument preservation increases.
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Klymov, Valeriy Volodymyrovych. "Comprehension by Orthodox monks of church-religious, inter-church, social problems of the pre-war era in monastic sources." Ukrainian Religious Studies, no. 43 (June 19, 2007): 86–94. http://dx.doi.org/10.32420/2007.43.1871.
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It is of scientific interest to consider the monastic and monastic vision of church-religious, socio-political, ethno-religious problems of the pre-war era in Ukrainian lands. Interest is dictated by the following factors and reasons. First, monastic centers from the time of Kievan Rus remained one of the most stable in the society and in their mass created a fairly representative network of peculiar indicators of the spiritual state of the Russian (Ukrainian, Byelorussian) community in the regions. Secondly, through these spiritual centers there was a large-scale reproduction in the generations of the whole world-view complex, which included not only church-religious, but also ideological, socio-political orientations, moral and cultural values, ethno-national traditions, etc. Third, it was from monasticism that the higher clergy formed, which then determined the position and course of the church as a whole. Fourth, the monasteries, in the face of socio-political transience and uncertainty, actually became the gatherers, producers and guardians of the spiritual achievements of the Russian community.
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Hernández-Sánchez, Adrián, Ernestina Gutiérrez-Vázquez, Carlos Alberto Villalba-Sánchez, Rosa Elena Pérez- Sánchez, Ruy Ortiz-Rodríguez, and Aureliano Juárez-Caratachea. "Comportamiento productivo en primer ciclo de gallinas rhode island rojas y plymouth rock barradas." South Florida Journal of Development 2, no. 4 (August 15, 2021): 5157–65. http://dx.doi.org/10.46932/sfjdv2n4-015.
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RESUMEN
Se evaluó el comportamiento productivo de gallinas Rhode Island Rojas (RIR) y Plymouth Rock Barradas (PRB), durante el primer ciclo de postura, bajo las condiciones ambientales de la región del Altiplano en el estado de Michoacán, México. Para ello se utilizaron 26 gallinas doble propósito, distribuidas aleatoriamente en dos grupos: 13 RIR y 13 PRB de 20 semanas de edad, colocadas en jaulas individuales convencionales tipo batería; durante el período experimental (noviembre de 2019 a octubre de 2020), recibieron alimento comercial especial para gallinas en postura y agua, ambos ad libitum. Las variables bajo control fueron: peso vivo inicial (PVi), peso vivo final (PVf), consumo de alimento (CA), peso del huevo (PH), porcentaje de postura (%P), huevos por ciclo (HPC), masa de huevo (MH), índices morfométricos (IM), índices productivos (IP). Los resultados más relevantes en los genotipos RIR y PRB fueron: PVi y PVf, 2.019 vs. 2.160 kg y 2.105 vs. 2.300 kg respectivamente (P<0.05); CA, RIR 124.1 vs. PRB 131.8 g (P<0.05); PH y %P para RIR y PRB: 59.4 vs. 61.2 g, 82.5 vs. 64.8 % (P<0.05) respectivamente; HPC y MH: 287.3 vs. 226.8 y 17.217 vs. 13.721 kg para RIR y PRB (P<0.0001) en su orden. En conclusión, las gallinas del genotipo Rhode Island Rojas mostraron mejor comportamiento productivo que sus contemporáneas Plymouth Rock Barradas.
ABSTRACT
The productive behavior of Rhode Island Red (RIR) and Plymouth Rock Barradas (PRB) hens was evaluated during the first laying cycle under the environmental conditions of the Altiplano region in the state of Michoacán, Mexico. For this purpose, 26 dual-purpose hens were used, randomly distributed in two groups: 13 RIR and 13 PRB of 20 weeks of age, placed in individual conventional battery type cages; during the experimental period (November 2019 to October 2020), they received special commercial feed for laying hens and water, both ad libitum. The variables under control were: initial live weight (PVi), final live weight (PVf), feed consumption (CA), egg weight (PH), laying percentage (%P), eggs per cycle (HPC), egg mass (MH), morphometric indices (IM), productive indices (IP). The most relevant results in RIR and PRB genotypes were: PVi and PVf, 2.019 vs. 2.160 kg and 2.105 vs. 2.300 kg respectively (P<0.05); CA, RIR 124.1 vs. PRB 131.8 g (P<0. 05); PH and %P for RIR and PRB: 59.4 vs. 61.2 g, 82.5 vs. 64.8 % (P<0.05) respectively; HPC and MH: 287.3 vs. 226.8 and 17.217 vs. 13.721 kg for RIR and PRB (P<0.0001) in their order. In conclusion, hens of the Rhode Island Red genotype showed better productive performance than their Plymouth Rock Barradas contemporaries.
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Kosek, Joseph Kip. "“Just a Bunch of Agitators”: Kneel-Ins and the Desegregation of Southern Churches." Religion and American Culture: A Journal of Interpretation 23, no. 2 (2013): 232–61. http://dx.doi.org/10.1525/rac.2013.23.2.232.
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AbstractCivil rights protests at white churches, dubbed “kneel-ins,” laid bare the racial logic that structured Christianity in the American South. Scholars have investigated segregationist religion, but such studies tend to focus on biblical interpretation rather than religious practice. A series of kneel-ins at Atlanta's First Baptist Church, the largest Southern Baptist church in the Southeast, shows how religious activities and religious spaces became sites of intense racial conflict. Beginning in 1960, then more forcefully in 1963, African American students attempted to integrate First Baptist's sanctuary. When they were alternately barred from entering, shown to a basement auditorium, or carried out bodily, their efforts sparked a wide-ranging debate over racial politics and spiritual authenticity, a debate carried on both inside and outside the church. Segregationists tended to avoid a theological defense of Jim Crow, attacking instead the sincerity and comportment of their unwanted visitors. Yet while many church leaders were opposed to open seating, a vibrant student contingent favored it. Meanwhile, mass media—local, national, and international—shaped interpretations of the crisis and possibilities for resolving it. Roy McClain, the congregation's popular minister, attempted to navigate a middle course but faced criticism from all sides. The conflict came to a head when Ashton Jones, a white minister, was arrested, tried, and imprisoned for protesting outside the church. In the wake of the controversy, the members of First Baptist voted to end segregation in the sanctuary. This action brought formal desegregation—but little meaningful integration—to the congregation.
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Stojanovic, Aleksandar. "A beleaguered church the Serbian Orthodox Church in the Independent State of Croatia (NDH) 1941-1945." Balcanica, no. 48 (2017): 269–87. http://dx.doi.org/10.2298/balc1748269s.
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In the Independent State of Croatia (NDH) from its establishment only days after the German attack on Yugoslavia in early April 1941 until its fall in May 1945 a genocide took place. The ultimate goal of the extreme ideology of the Ustasha regime was a new Croatian state cleansed of other ethnic groups, particularly the Serbs, Jews and Roma. The Serbian Orthodox Church (SPC), historically a mainstay of Serbian national identity, culture and tradition, was among its first targets. Most Serbian Orthodox churches and monasteries were demolished, heavily damaged or appropriated by the Roman Catholic Church or the state. More than 170 Serbian priests were killed and tortured by the Ustasha, and even more were exiled to occupied Serbia. The regime led by Ante Pavelic introduced numerous laws and regulations depriving the SPC of not only its property and spiritual jurisdiction but even of its right to existence. When mass killings stirred up a large-scale rebellion, a more political and seemingly non-violent approach was introduced: the Croatian regime unilaterally and non-canonically founded the so-called Croatian Orthodox Church in order to bring the forced assimilation of Serbs to completion. This paper provides an overview of the ordeal of the Serbian Orthodox Church in the NDH, based on the scholarly literature and documentary sources of Serbian, German and Croatian origin. It looks at legislation, propaganda, the killings and torture of Orthodox clergy and the destruction of church property, including medieval holy relics. The scale and viciousness of some atrocities will be looked at based on unused or less known sources, namely the statements of Serbian refugees recorded during the war by the SPC and the Commissariat for Refugees in Serbia, and documents from the Political Archive of the Third Reich Ministry of Foreign Affairs.
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Domaszk, Arkadiusz. "Formacja alumnów wyższych seminariów duchownych do korzystania ze środków społecznego przekazu w misji Kościoła." Prawo Kanoniczne 51, no. 3-4 (December 10, 2008): 91–106. http://dx.doi.org/10.21697/pk.2008.51.3-4.04.
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The formation of students of higher theological seminaries embraces different problems. It is no possible to skip the mass-media problem in the seminarformation. The present research undertakes the problem of the seminar-formation in relation to using media in the mission of the Church, which are propositions of law and church-teaching in this field. Detailed norms of the education of seminarists bear upon three levels: first embraces the formation of seminarists as receivers, the next stage possesses the pastoral dimension, and the third (specialistic) is directed to those who will committing their future working on the field of media or will be lecturers in this sphere. The study of the documents of the church, instructions and propositions of law, confirms the urgent need of formation of the seminarists of theological seminaries, in the area of instruments of social communication. In the preparation of seminarists, one cannot only bring the separate lecture on the subject massmedia. Necessary is the general philosophical reference, and the theological formation to the present problems of social communication. In the present evangelization one ought to use mass-media. One ought today to ask after this, as to using instruments of social communication, which forms of the communication and which technologies are most useful in the concrete realization of the mission of the Church. One future priest, the conscious and critical receiver, should be a partner in the dialogue in the subject of present forms of the communication.
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Колесникова, Людмила, Lyudmila Kolesnikova, Юлия Цветкова, and Yuliya Cvetkova. "ANCIENT ARCHITECTURAL MONUMENT OF BELGOROD «USPENSKO-NICHOLAS CATHEDRAL” 1692–1703, – FIRST HALF OF THE XIX." Bulletin of Belgorod State Technological University named after. V. G. Shukhov 4, no. 3 (April 10, 2019): 59–68. http://dx.doi.org/10.34031/article_5ca1f631dd9ac4.78538855.
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This article highlights the history of construction the most ancient in the Belgorod region Russian Orthodox Uspensko-Nicholas Cathedral, which has survived to the present day. Bibliographic information relating to the history and time of church construction, erected in the era of Moscow baroque – a new style in the architecture of Moscow region of the late XVII – early XVIII centuries, is given. This style is characterized by consistency in the mass ratio, the pomp of white-stone decor, in which the ornamental and order elements of Western European baroque –- cartouches, “torn” pediments, columns and pilasters with plant capitals – are peculiarly interpreted.
The location of the Cathedral is described. It is built in the former residential settlement Zhiloy, located to the west of Belgorod, constructed according to the general plan of 1768 by architect A.V. Kvasov after the fire of 1766. In addition, the modern urban situation of the cathedral’s location in the structure of modern urban development is presented. Historical planning frame is considered.
The space-planning and space-spatial solution of the cathedral church in historical chronology, as well as constructive solutions of the cathedral’s octagon on cube, bell tower and two-column refectory, built in the first half of the XIX century, the decorative design of the facades and interiors are analyzed.
The main construction stages of the church from its creation to the restoration works carried out in 2005 are considered. Strengthening and restoration on the preservation of cultural heritage are described. Cartographic material, plans building at different construction stages, archival and modern photographs of the exteriors and interiors, both during and after the restoration process, are given.
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Ambelu, Ayele Addis. "African Form of Indigenous Mass Communication in the Case of Ethiopia." ATHENS JOURNAL OF MASS MEDIA AND COMMUNICATIONS 7, no. 3 (March 17, 2021): 183–204. http://dx.doi.org/10.30958/ajmmc.7-3-3.
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The purpose of this article is to explore African form of indigenous mass communication with emphasis on Ethiopian indigenous form mass communication institutions, tools, manuscripts, and regulatory bodies. The method employed for this study is qualitative. First hand documents, tools and observation were considered as sources of primary data. Furthermore, pertinent literature was reviewed. The data was analyzed qualitatively where description of the responses on the bases of themes was given emphasis. The finding of this study argued that drum beating, horn blowing and town crying are a form of mass communications in the ancient time. In ancient time news in Africa was first made public from the tower in the center, squares of the city, palace main stairs, market and church. Town Criers, Azmari and shepherds were the journalists and the essential news presenters in ancient times. In the same manner, Afe Negus (mouth of the King) and Tsehafe Tezaze (Minister of Pen) were originally indigenous information regulatory bodies of the empire regime. This research discovered the oldest African newspaper in Ethiopia, a news sheet entitled Zenamewale (Daily News) and the first written newspaper and inscriptions of king Ezana are the first types of African form of news, which dates back to 320 A.D. Zena mewale is believed to be the first handmade press so far known in Africa for 700 years. This confirmed that Ethiopia has 3,000 years of indigenous forms of oral mass communication and handmade press history in Africa. Keywords: indigenous mass communication institutions, tools of traditional mass communication, manuscripts, regulatory bodies, Ethiopia
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Fritsch, Emmanuel, and Michael Gervers. "Pastophoria and Altars: Interaction in Ethiopian Liturgy and Church Architecture." Aethiopica 10 (June 22, 2012): 7–51. http://dx.doi.org/10.15460/aethiopica.10.1.235.
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FOR THE PHOTOGRAPHS BELONGING TO THE ARTICLE SEE SUPPLEMENTARY FILES > There are three parts to the interior space of ancient Ethiopian churches: a sanctuary (Mäqdäs) which is expanded into the “Holy Place” (Qǝddǝst) and the place of the assembly (Qǝne maḥlet). Four rooms stand at the corners of a cross-in-square interior: two service rooms on either side of a narthex-like entrance-room, westwards and, more important for the present discussion, two eastern service rooms which flank the sanctuary. These are called the pastophoria. After early input from Syria-Palestine, the Ethiopian basilicas took on an Aksumite character. Their development continued in a loose relationship with changes on the Egyptian scene, notably with a double phenomenon: the evolution of the rite and place of preparation of the bread and wine for Mass (the prothesis), and the demand for more altars at a time when churches could not be multiplied in Egypt. A study of architectural changes in the churches, alongside a comparison of liturgical practices and clues found in iconography and Coptic and Syriac literature, can bear witness to how the liturgy of the Ethiopian Church developed. Such investigation is all the more important because the absence of written documentation until the 13th century has left the church buildings as almost the only evidence available for study. The present study concentrates on the evolution and eventual disappearance of the pastophoria. The nature and location of the altars provides further evidence for dating. It should be noted that Ethiopia does not entirely abide by the Coptic models, essentially because what provoked change in Egypt did not exist in Ethiopia. Many questions still remain to be answered, including: When and where did the large monolithic altar of the permanent Coptic altar type first appear? Why are the West-Syriac and Ethiopian Churches today the only ones to celebrate Mass in a synchronized manner? We hope to address these and other questions at a later date.
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Strohmaier, Patricia. "Vom liturgischen Textil zum Werbebanner? Zwei byzantinische Goldstickereien im Dom zu Halberstadt." Zeitschrift für Kunstgeschichte 80, no. 2 (December 30, 2017): 219–46. http://dx.doi.org/10.1515/zkg-2017-0012.
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Abstract Two church banners made from a garment of late-fourteenth-century Italian lampas display two late-twelfth-century purple veils embroidered with gold. Bishop Konrad of Krosigk, having acquired a treasure of relics, textiles, and liturgical objects during the Fourth Crusade, donated these to his cathedral. The article focuses on how the two veils, which originally had veiled the chalice and the paten in the Byzantine mass, were reused and reframed. There is evidence that at first they were displayed upon or close to the altar, representing the cathedral’s new wealth by their costly appearance and Greek inscriptions evoking the splendor of Byzantine textile production. When sewn on church banners in the fifteenth century, they assumed the role of an advertisement for the Byzantine treasure, an attempt to reaffirm the marginalized cathedral’s prestige.
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Huckle, K. E. "Latinos and American Catholicism: Examining Service Provision Amidst Demographic Change." Journal of Race, Ethnicity, and Politics 5, no. 1 (June 4, 2019): 166–95. http://dx.doi.org/10.1017/rep.2019.3.
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AbstractThe Catholic Church currently sits at the forefront of U.S. demographic change as a prominent institution that is working on how to positively respond to a growing Latino population. Understanding the factors that either complicate or facilitate that endeavor may help other institutions in their future efforts to likewise integrate and serve Latino communities. Further, there may be broader implications for the success of Catholic churches to serve as research has found that participation in church activities is positively related to increased rates of civic and political engagement. However, these positive effects cannot be felt if churches fail to present the opportunity to participate in the first place. To that end, this study examines the relationship between Latino population density, the presence of a Latino minister, and the likelihood a church would offer Spanish mass or any other service relevant to the Latino community. I find these factors are useful in predicting service provision to a limited degree, and that individual leaders’ initiative and decision making also play a role in determining institutional responsiveness.
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Chaidar, Al, Herdi Sahrasad, and Dedy Tabrani. "THE BATIH FAMILY AS A WEAPON: ANALYSIS OF THE JOLO CATHEDRAL BOMB, PHILIPPINES." Aceh Anthropological Journal 3, no. 2 (October 30, 2019): 114. http://dx.doi.org/10.29103/aaj.v3i2.2776.
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This article explain about terrorist’s bombing toward a Roman Catholic cathedral in Jolo, southern Philippines, Sunday 27 January 2019 morning. At least 22 people were reportedly killed tragically and nearly 50 others were injured. The suicide bombing of the husband and wife exploded during Sunday Mass in Jolo is the first bomb explosion was carried out by a woman from inside the church who smashed benches, smashed windows and left the body of the victim at the Catholic church located in Jolo. The first explosion occurred at Jolo Cathedral in Sulu Province. The second bomb exploded outside the church after the congregation left to save themselves. The second bomb was carried out by a man who was the husband of the first bomber. This Jolo suicide bombing mimics the suicide bombing of a family of 8-9 May 2018 in Surabaya and Sidoarjo. Nobody thought that the perpetrators came from one whole family. Officers revealed that the bombers in the three churches were the families of Mr. Dita Oepriyanto and Mrs. Puji Kuswati. These parents invited their four children to take action in three different churches. Their four children have a very young and young age. Yusuf Fadil's son (18), Firman Halim (16), daughter of Fadhila Sari (12), and Pamela Riskita (9). The familial terroist bombing in Jolo dan Surabaya is a reflection that our world today is 'a world full of the thrill of underground revenge, inexhaustible and never satisfied in an explosion'. The present is a age of anger
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Lysenko, Yu A. "Annual Reports of the Omsk and Orenburg Bishops to the Holy Synod as a Source of the History of Orthodoxy in the Steppe Territory of the Russian Empire (Second Half of the 19th — Early 20th Centuries)." Izvestiya of Altai State University, no. 3(113) (July 6, 2020): 76–83. http://dx.doi.org/10.14258/izvasu(2020)3-12.
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The article analyzes the structure and information potential of the annual reports on the conditions of the Orenburg and Omsk dioceses to the Holy Synod, prepared science 1870 to 1917. It is emphasized that this set of paperwork is a unique source on the history of the Russian Orthodox Church in the Central Asian outskirts of the Russian Empire and reflects virtually all spheres of life and activities of the dioceses, their institutional and administrative-territorial development, processes of the deanery, church, parish, church and monastery construction. The information capabilities of the reports make it possible to reconstruct a whole range of social, economic, demographic, and migration processes that took place within the boundaries of a particular diocese. That is why the author assigns diocesan reports to the type of “mixed type” paperwork on the basis that they contain information of a normative, narrative and statistical nature. Analysis of reports on the state of the Orenburg and Omsk dioceses allow us to conclude that the 1880s the first decade of the 20th century began a period of active development in the Steppe Territory institutions, the administrative-territorial management system of the Russian Orthodox Church. This was largely due to a sharp increase in the number of Orthodox population in the region, mediated by mass peasant migration.
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Urban, Hugh B. "The Knowing of Knowing." Gnosis: Journal of Gnostic Studies 4, no. 2 (November 13, 2019): 129–46. http://dx.doi.org/10.1163/2451859x-12340070.
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Abstract This article traces the idea of neo-Gnosticism in a series of occult and new religious movements from the late nineteenth to the mid-twentieth century. Specifically, the article examines the links between two controversial groups that both described themselves as modern forms of Gnosticism: first, the European esoteric group, the Ordo Templi Orientis, and second, the American new religion, the Church of Scientology. Founded by Theodor Reuss in Germany in the 1890s, the O.T.O. described itself as a form of “Gnostic Neo-Christian Templar” religion, with sexual magic as its primary ritual secret. Its most infamous leader, British occultist Aleister Crowley, also developed a full scale “Gnostic Mass” for the group. Many elements of the O.T.O. and Crowley’s work were later picked up by none other than L. Ron Hubbard, the eclectic founder of Scientology, who also called his new church a “Gnostic religion,” since it is the “knowing of knowing” (scientia + logos). To conclude, I will discuss the ways in which these Gnostic and occult elements within Scientology later became a source of embarrassment for the church and were eventually either obscured or denied altogether—in effect, obfuscated by still further layers of secrecy and concealment.
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Dolhai, Lajos. "Az Eucharisztia ünneplése az ókori egyházban." Belvedere Meridionale 32, no. 1 (2020): 7–16. http://dx.doi.org/10.14232/belv.2020.1.2.
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The form of liturgy of the Eucharist evolved only slowly and gradually. The development of the first three century can be divided in two periods. The first is the age of the Church of Apostles, until the middle of the second century: In this period the Eucharist was celebrated in private houses. During the second period Christianity entered into the Greek-Roman world. Initially, the Eucharist was celebrated in the evening, but already at the end of the fi rst century and at the beginning of the second it has become general to celebrate the Holy Mass in the morning. A communal meal did not join to these Holy Masses in the morning. The participation in the Eucharist had conditions: The Didache states: “Do not eat and drink from the Eucharist anyone but who is baptized on the name of the Lord.” The breaking of bread (fractio panis) was called Eucharist fi rstly by the Didache, later by St. Ignatius of Antioch. In the Ancient Church it was natural the Communion under both kinds. The Didache contains one of the earliest Eucharistic-prayers. The first detailed description about the celebration of the Eucharist can be found by Justionos (†165). From liturgical viewpoint the Traditio Apostolica is important: this work was written about 215.
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Szutenbach, Stephen P. "Urban and Social Design." Actas de Arquitectura Religiosa Contemporánea 3 (October 2, 2015): 128–31. http://dx.doi.org/10.17979/aarc.2013.3.0.5094.
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As first described by Gaudium et Spes, we know the Church's relationship with society should and must evolve. Our moment in history, perhaps, is not as simple as past eras when the Church (the physical edifice and the institution) acted as the axis of both life and culture; churches anchored towns and their public spaces; church bells tolled the order of the day, calling all to toil and prayer alike; the liturgical calendar established the very rhythms of the seasons, and thus life itself. For most modern Westerners, it is no longer so; the Church is far removed from the daily routine. It is the sanctuary where we attend Mass on Sunday, but not much more. For those who have fallen away or have yet to be evangelized, the church building is often nothing more than part of the homogenous fabric that constitutes most urban, suburban and rural cores.
The Church no longer dominates culture and society in the way it once did, and it is forced to compete with virtual connectedness for the attentions, affections and devotion of the masses. How often have you seen a person in a beautifully constructed sacred space entirely consumed by the world encapsulated in their smart phone? Have we become so virtually connected that we are paradoxically disconnected from physical drama of the human condition happening all around us?
The church does not require more grand architectural gestures, but rather new, more networked and nuanced ways to exist and connect to each other and God in the built world; in other words, new ways to manifest to contemporary women and men “the mystery of God, who is their final destiny.” (Gaudiem et Spes)
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Brusokas, Eduardas. "1794 M. SUKILĖLIŲ VIEŠIEJI RENGINIAI VILNIUJE." Lietuvos Didžioji Kunigaikštystė Visuomenė. Kasdienybės istorija, T. 4 (October 8, 2018): 218–28. http://dx.doi.org/10.33918/xviiiastudijos/t.4/a9.
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A public event, whichever kind it may be – entertaining, educational, educative, and formative, strengthens and rallies individuals into community, amplifying mutual ties, shaping and engrafting common values. Such events allow each and every one to feel a part of a larger common action or undertaking. First public events after the insurgence of 1794 took place right after the capital fell under control of the rebels. In three and a half months Vilnius saw at least ten public events of the rebels. All these events could be divided into secular and religious. Seven of those event could be considered secular: solemn pronouncements of the government – 1 (announcement of the Act of Insurgence and a public oath); military parades – 2 (Vilnius Guards and armed forces of Vilnius voivodeship); commemorations – 1 (commemoration of the Constitution of 3 May 1791); public punishments (three times). Secular events by the rebels were quite closely linked to the church, since often they were concluded with some religious note, usually a mass. Speaking of religious events it is important to note that the Curia of Vilnius bishopric supported the insurgence, and commissioned clergy to attend events organized by the leadership of the insurgence, initiating such events as well. Roman Catholic Church held two solemn burials of the rebels and a one solemn mass with a procession. Most (i.e. half ) of the secular and religious events of the rebels took place in May. In the most important events, such as announcement of the Act of Insurgence or solemn burial of rebels, in addition to the crowds from all social levels members of the Council of Lithuania, clergy of all ranks, members of the Senate of Vilnius University and professors, and army officers participated as well. Members of the city magistrates are mentioned less frequently, and it might be the case that most of them also belonged to other institutions of the rebels. Smaller events were attended by representatives of all aforementioned institutions. Secular events were held under open sky – city hall square and the square of military campus, possibly not far from Pohulianka, whereas major church events took place in the Church of St Johns. Keywords: 1794 insurgence, insurgence of Tadeusz Kościuszko, public events, Church of St Johns, city hall square, Pohulianka.
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Westbrook, Donald A. "Our Lady of Zeitoun (1968–1971)." Nova Religio 21, no. 2 (November 1, 2017): 85–99. http://dx.doi.org/10.1525/nr.2017.21.2.85.
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This article situates the mass mariophanies reported at Zeitoun (Cairo), Egypt, from 1968 to 1971 in their historical, political, interfaith, and ecumenical contexts. The series of luminous apparitions above St. Mary’s Coptic Orthodox Church were first observed by nearby Muslim public transit workers. Soon after, the site attracted tens of thousands of Christian and Muslim pilgrims, many of whom observed bright light in the form of the Virgin Mary in addition to other manifestations, such as dove-shaped lights hovering above or near the church. Miraculous healings were also reported. The Zeitoun apparitions serve as a unique instance within the broader study of Marian apparitions by providing a non-Catholic example that took place within a Muslim-majority nation over a span of nearly three years. Moreover, full contextualization of the events in Zeitoun requires interdisciplinary attention spanning Middle Eastern, Islamic, and ecumenical studies; as such, the apparitions invite further and fuller examination in the secondary literature.
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Тетяна Коляда. "SOCIAL CONDITIONS FOR THE DEVELOPMENT OF SECONDARY EDUCATION IN GREAT BRITAIN." Social work and social education, no. 5 (December 23, 2020): 179–92. http://dx.doi.org/10.31499/2618-0715.5.2020.220814.
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The article considers the social conditions for the development of secondary education in Great Britain (XIX – first half of the XX century). It was founded that an important factor in the formation of the British education system was the influence of the ruling class of aristocrats (landlords) and the petty nobility. It was founded that education of the majority of the population depended on the area, financial status of the family and religion. It was emphasized that religion played a significant role in the field of mass education. It has been shown that in the early nineteenth century, English society was engulfed in a movement of evangelical revival, as a result of which the Anglican Church could not control all its faithful, unlike the Catholic Church in Europe. It is determined that industrialization, urbanization and democratization have created conditions for social, political and economic transformations that required educated personnel. As a result, a number of laws were passed initiating reforms in primary and secondary education.
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Manzi, Silvia. "Nella lingua di ciascuno: Church Communication between Latin and Vernacular during the Counter-Reformation." Studies in Church History 53 (May 26, 2017): 196–209. http://dx.doi.org/10.1017/stc.2016.12.
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This article investigates the reasons for the choice of vernacular language instead of Latin in the communications of bishops with clergy and laity at the end of the sixteenth century and into the first decades of the seventeenth. The spread of Lutheran doctrine, which encouraged the use of the vernacular in the Scriptures and in the mass, was confronted by a reaction: the Catholic Church denied all access to the mysteries of faith to anyone ignorant of Latin through the three Indices of prohibited books issued in the second half of the sixteenth century (1559, 1564, 1596). However, concurrently with the issuing of these prohibitions, the bishops of Italy used the Italian language to translate some papal bulls and decrees of the Council of Trent. On which issues and under what circumstances did they feel it was necessary to be understood by the non-Latinate and therefore find it necessary to supply Italian translations of official documents, such as papal constitutions and Tridentine decrees? Was the local translation of such documents faithful to the original? And if not, why not?
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Valerio, Adriano, Matteo Verzè, Francesco Marchiori, Igor Rucci, Lucia De Santis, Irene Aprili, Lucia Antolini, et al. "Managing a Mass CO Poisoning: Critical Issues and Solutions From the Field to the Hyperbaric Chamber." Disaster Medicine and Public Health Preparedness 11, no. 2 (July 4, 2016): 251–55. http://dx.doi.org/10.1017/dmp.2016.112.
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AbstractCarbon monoxide acute intoxication is a common cause of accidental poisoning in industrialized countries and sometimes it produces a real mass casualty incident. The incident described here occurred in a church in the province of Verona, when a group of people was exposed to carbon monoxide due to a heating system malfunction. Fifty-seven people went to the Emergency Department. The mean carboxyhemoglobin (COHb) level was 10.1±5.7% (range: 3-25%). The clinicians, after medical examination, decided to move 37 patients to hyperbaric chambers for hyperbaric oxygen (HBO) therapy. This is the first case report that highlights and analyses the logistic difficulties of managing a mass carbon monoxide poisoning in different health care settings, with a high influx of patients in an Emergency Department and a complex liaison between emergency services. This article shows how it is possible to manage a complex situation with good outcome. (Disaster Med Public Health Preparedness. 2017;11:251–255)
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Ahmed, Ikram M., Yahia F. Tahir, Ibrahim I. Tomsah, and Ibrahim E. Ali. "Identification of A Liverwort Fossil on Pottery from A Church Excavation in Northern Sudan: Evidence for Moist Paleoenvironment." Science Journal of University of Zakho 8, no. 3 (September 30, 2020): 92–96. http://dx.doi.org/10.25271/sjuoz.2020.8.3.722.
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This paper aims to document the first record of coalified compression fossil of a liverwort on pottery from a church excavation in the desert, northern Sudan. The outline or surface feature of the fossil is clearly observed. Morphological distortion is minimal while the internal anatomy is not preserved. The shapes of the archaeological specimens are closely similar to the morphology of a Riccia sp collected from the Red Sea state and the Blue Nile bank in Khartoum state. Energy-Dispersive X-ray fluorescence (EDXRF), Scanning Electron Microscopy with Energy (SEM/EDS), and Gas Chromatography and Mass Spectroscopy (GC-Mass) analytical techniques were used to determine the chemical composition of the fossil materials. Higher concentrations were reported for Carbon and Oxygen indicating the organic nature of the materials and also excluded the presence of manganese dentrites which perfectly imitate liverwort fossils. Also n-hexadecanoic acid, dodecanoic acid, tetradecanoic acid, hexadecanoic acid, methyl ester, cis-9-hexadecenoic acid, 9, 12-octadecadienoic acid (z,z)-, methyl ester,tert-butyldimethylsilyl decanoic acid were recorded for the fossil materials. This study also provides additions to the chemical profile for the fresh material from the same genus which provides important data or monitors for the assessment of the chemical or thermal alteration in the corresponding coalified compression fossil.
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Pshenychnyi, Taras. "The Role of the Holy See (Vatican) in Legalizing the Greek Catholic Church: The Historiographic Aspect." European Historical Studies, no. 7 (2017): 84–102. http://dx.doi.org/10.17721/2524-048x.2017.07.84-102.
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The article shows the involvement of the Vatican in the process of legalizing the Ukrainian Greek Catholic Church. The classification of research shows the evolution of their development. The author notes that the illegal existence of the Greek Catholic Church in the Soviet Union was marked by a series of events and phenomena. They are classified in two categories. First – the tireless struggle of the clergy and the faith for family live, and second – a systematic struggle for the legalization of church. For the latter, the Ukrainian Greek Catholics wanted to engage the Vatican administration. In characterizing the historiographical base and relying on a wide range of research, the autor tries to show the changes in estimating Vatican’s involvement in resolving the crisis of the church in the Western regions of the Ukrainian SSR in the 1950’s – 1980’s. Thus, a large historiographical base reveals a wide range of opinions that reflects the participation of the various representatives of Vatican and of its administration in lobbying the legalization of the UGCC. This approach is related to the necessity of a critical reflection of the Soviet-Vatican relations in the late twentieth century, that of the impact Vatican on the revival of church life in the Soviet Union as a whole. As a conclusion, the article presents a view on a change in the Vatican’s Eastern policy during the late 1950s – 1980s. It shows different factors that affected the process. Special attention is given to those driwing the attention of the papal curia on the Ukrainian issues. These include the Second Vatican Council, the Metropolitan J. Slipyy’s release from prison, the emergence of information about the mass crimes of the Soviet government, the pontificate of John Paul II etc.
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Carraro, Mariano, Tiziano Ghedina, Alessandro De Sabbata, Claudio Modena, F. Casarin, and Dalla M. Benetta. "The S. Marco Church in L’Aquila: Provisional Interventions after the 2009 Abruzzo Earthquake." Advanced Materials Research 133-134 (October 2010): 953–58. http://dx.doi.org/10.4028/www.scientific.net/amr.133-134.953.
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The 6th of April 2009 a strong earthquake (rated 5.8 on the Richter scale) struck the Abruzzo region in central Italy, causing hundreds of casualties and devastating the historical city of L’Aquila and several small towns in the area. The toll in terms of structural damage was enormous, also considered that a vast amount of buildings was made of poorly arranged masonry composed by round pebbles and mortar of scarce mechanical characteristics. In particular, the buildings belonging to cultural heritage (e.g. churches and monumental buildings) were between the structures that suffered more from seismic damage, considered their dimensions, mass and general lack of adequate connections. Few weeks after the seismic event, a church in the historical city centre of L’Aquila, the S. Marco church, was “adopted” by the Italian Veneto Region, which paid and provided the necessary technical support for the first necessary provisional structural interventions. The paper describes the steps undertaken in order to provide the building with the minimum safety conditions necessary to face the aftershocks, and to survive without further collapses to be subsequently retrofitted. A static and dynamic structural monitoring system was also installed in the church since the beginning of the works, in order to control the safety conditions of the area during the execution of the interventions and to assess the damage progression or stationariness.
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Иерей, Тимофей, Timofe Ierey, Екатерина Топалова, Ekaterina Topalova, Наталья Шафажинская, and Natalya Shafazhinskaya. "Spiritual and Sociocultural Service of the Figures of the Russian Orthodox Church in the XX — Beginning of the XXI Century: from Repressions to Revival." Scientific Research and Development. Socio-Humanitarian Research and Technology 7, no. 4 (December 6, 2018): 67–74. http://dx.doi.org/10.12737/article_5bffbe310e9735.88385639.
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This article is devoted to the characteristic and analysis of the problem of spiritual and sociocultural ministry of the leaders of the Russian Orthodox Church in crucial periods of the 20th and early 21st centuries. Reflects the consolidating, mobilizing mission of the Church in the national liberation struggle during the Great Patriotic War. Against the background of anti-religious repression of the post-October period in this difficult period of national history, the Russian Orthodox Church, on behalf of its archpastors, appealed to the patriotic feelings of power and the population of the country, provided spiritual and material support. The article focuses on the study of aspects of the general situation and the social and cultural service of the monasteries - the most important centers of spiritual life and religious and cultural education - in the middle and second half of the twentieth century, which in the postwar period faced a political campaign to mass closure of the monasteries. The fate of the devotees and the lives of the Russian saints, who, in the face of opposition to the repressive regime, continued to serve, accomplished Christian exploits and made their invaluable contribution to the preservation and further development of the spiritual and cultural life of Russia, are described. Article material consists of two parts, the first of which is presented in this publication.
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Tonggo, Hasian Laurentius, and Irwansyah Irwansyah. "Mediated Catholic Mass During the COVID-19 Pandemic: On Communication, Technology and Spiritual Experience." Jurnal Komunikasi 13, no. 1 (April 14, 2021): 20. http://dx.doi.org/10.24912/jk.v13i1.9714.
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The COVID-19 pandemic has prompted Catholic churches in Indonesia to conduct physical distancing, close their doors and move mass to online media or television. This situation is something extraordinary for the Catholic church which is known to adhere to tradition in the implementation of its worship. This study aims to determine the experience of Catholics in conducting mediated worship using Religious-Social Shaping of Technology examining and concepts, namely social affordance, religion-online/online-religion, and digital media law. This qualitative research is done by interviewing six informants using descriptive phenomenological approach. The results of the study indicate four main findings. First, informants have the freedom to choose the tools or channels to attend the mediated mass. Second, the interactivity in the mediated mass is lost. Third, the atmosphere of the mediated mass can have an impact on the solemnity of worship. Fourth, the use of technology for mediated mass cannot absolutely be paralleled with physical worship, but some informants still hope that the mediated mass will be held after this pandemic. This research concludes that mediated mass during a pandemic is not as ideal as a physical mass because the experience gained is not optimal, but it opens up wider opportunities to reach people who may not be physically present in church from anywhere. Academically, this research is expected to increase the wealth of knowledge about mediated worship during a pandemic. Meanwhile, in practical terms, this research can be a reference for the church to improve its overall quality. Pandemi COVID-19 membuat gereja Katolik di Indonesia melakukan physical distancing bahkan menutup pintunya dan mengalihkan misa ke media daring atau televisi. Keadaan ini merupakan sesuatu yang luar biasa bagi gereja Katolik yang terkenal memegang teguh tradisi dalam pelaksanaan ibadahnya. Penelitian ini memiliki tujuan yaitu ingin mengetahui pengalaman umat Katolik dalam melakukan ibadah termediasi dengan menggunakan Religious-Social Shaping of Technology serta beberapa konsep lain, yaitu social affordance, religion-online/online-religion, dan hukum media digital. Adapun pelaksanaan penelitian kualitatif ini adalah dengan mewawancarai enam informan menggunakan pendekatan fenomenologi deskriptif. Hasil penelitian ini menunjukkan empat temuan utama. Pertama, informan memiliki kebebasan untuk memilih alat maupun kanal untuk mengikuti misa termediasi. Kedua, interaktivitas dalam misa termediasi menjadi hilang. Ketiga, suasana misa termediasi bisa berdampak pada kekhusyukan saat beribadah. Keempat, pemanfaatan teknologi untuk misa termediasi memang tidak bisa mutlak disejajarkan dengan ibadah fisik namun sebagian informan tetap mengharapkan misa termediasi dilakukan setelah masa pandemi ini. Penelitian ini menyimpulkan bahwa misa termediasi selama pandemi memang tidak seideal misa fisik karena pengalaman yang diraih tidaklah maksimal, namun membuka peluang lebih luas untuk menjangkau orang-orang yang tidak mungkin hadir secara fisik di gereja dari mana saja.Secara akademis penelitian ini diharapakan dapat meningkatkan khazanah pengetahuan tentang ibadah termediasi pada saat pandemi. Sementara secara praktis, penelitian ini dapat menjadi acuan bagi gereja untuk meningkatkan kualitas secara menyeluruh.
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Davenport, J., M. S. Berggren, T. Brattegard, N. Brattenborg, M. Burrows, S. Jenkins, D. McGrath, et al. "Doses of darkness control latitudinal differences in breeding date in the barnacle Semibalanus balanoides." Journal of the Marine Biological Association of the United Kingdom 85, no. 1 (February 2005): 59–63. http://dx.doi.org/10.1017/s0025315405010829h.
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This paper reports the first study of breeding in the boreo-arctic barnacle Semibalanus balanoides in which latitudinal variation in timing of egg mass hardening has been examined simultaneously over the geographical scale involved, thereby excluding temporal confounding of the data. The timing of autumn egg mass hardening on the middle shore was established in 2002 and 2003 at ten stations ranging latitudinally from Trondheim (63°24′N) to Plymouth (50°18′N). To assess variation at local scale (<10 km), breeding was studied on three shores at each of two Irish locations (Cork and Galway). At Oban (Scotland) and Cork, the effect of shore height on timing of breeding was investigated. A strong influence of latitude and day length on timing of breeding was found in both 2002 and 2003. In both years, barnacles bred much earlier (when day length was longer) at high rather than low latitudes. No significant effect of environmental temperature or insolation on timing of breeding was detected. Shores no more than 10 km apart showed minimal difference in middle shore breeding date (<4 days). However, upper shore barnacles bred significantly earlier (by 7–13 days) than middle shore animals. The data indicate that breeding is controlled by period of daily darkness, with high shore animals encountering longer effective ‘nights’ because of the opercular closure response to emersion (which will reduce light penetration to tissues). Predictions concerning the effects of global changes in climate and cloud cover on breeding and population distribution are made. It is suggested that increased cloud cover in the northern hemisphere is likely to induce earlier breeding, and possibly shift the present southern limit of Semibalanus southwards.
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Demchik, Evgeniya, and Anastasiya Savitskaya. "The First Communes in Altai (1917-1927): Economic Activity and Government Support." Journal of Economic History and History of Economics 19, no. 2 (June 30, 2018): 198–221. http://dx.doi.org/10.17150/2308-2588.2018.19(2).198-221.
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Authors analyzed the influence of state policy of the Soviet rule in 1917-1927 on the economy of communes in the Altai villages. The emergence of the first communes dates back to the end of 1917, but they were not registered. At various stages of state policy, there were many motivations for the formation of communes, but all of them can be reduced to the following: economic and non-economic motives. The creation of communes in Siberia in general and in the Altai region in particular had a number of peculiarities. Unlike the processes in the European part, where communes were created on the former landlords, allotments, church and state lands, in Altai this process took place on new uninhabited places. The mass guerrilla movement, together with a large number of refugees and displaced persons, intensified the processes of collective entities. Low degree of security of inventory and livestock of the communes (especially in the period of NEP), climatic conditions and other factors were the prerequisites to the disintegration of the Kommunar movement. The author stresses the dependence of communes from state policy of soviet leadership and concludes that the commune was a basis for further collective-farm construction of the 1930ies.
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Burns, Ryan. "Enforcing uniformity: kirk sessions and Catholics in early modern Scotland, 1560–1650." Innes Review 69, no. 2 (November 2018): 111–30. http://dx.doi.org/10.3366/inr.2018.0171.
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In the decades following the Scottish Reformation, Scottish parliaments passed a series of penal laws against Catholics and expressions of Catholic religious practice. In an act of 1594 the death penalty was prescribed on the first offence for wilfully hearing Mass; but no Scot was ever executed for hearing Mass. The same law of 1594 encouraged local presbyteries to convert any suspected Catholic under their jurisdiction. As historians of the Scottish Reformation begin to appreciate the crucial role that kirk sessions played in suppressing Scottish Catholicism, this article adds to recent studies which seek to offer a corrective to much previous scholarship on the persecution of Scottish Catholics – which tended to focus almost exclusively on civil enforcement – and explores the impact of parish church courts on Scottish Catholicism, highlighting the effectiveness of public penance, shaming, and psychological pressure as the most useful tools for enforcing uniformity.
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Oak, Sung-Deuk. "Major Protestant Revivals in Korea, 1903–35." Studies in World Christianity 18, no. 3 (December 2012): 269–90. http://dx.doi.org/10.3366/swc.2012.0025.
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This paper reviews five major revivals and four revivalists of colonial Korea and discusses key issues of the revivals. It has three aims: to search for a new perspective on the interpretation of the revivals of colonial Korea; to map a new lineage of the revivals; and to provide contemporary Korean Protestant churches in crisis with some issues to consider for their renewal. The conventional image of the revivals in the colonial period has been that they were ‘passive, otherworldly, and introversive’. This stereotypical image reflects the historical context of the nationalist or minjung theologians of the 1970s and 1980s. They criticised contemporary mass revival meetings for their orientation toward emotionalism, individual salvation and prosperity, church-centred growth and dispensationalism. They argued that ahistorical revivalists were actually supporting the dictatorial government by depoliticising the churches. Yet a revised interpretation began to emerge from the late 1980s. And the first centennial of the 1907 P'yŏngyang Revival in 2007 has produced heated debates on its historical meaning for the renewal of a declining church. This paper emphasises the positive side – the nationalistic, reformative and indigenous elements of revivalism – without ignoring the negative legacy. I discuss Yi Tonghwi's revival in Hamgyŏng province and East Manchuria in 1908–11 as a development of the first revival of 1903–7. And I will identify the influence of Daoism, rather than that of shamanism, on the revivalists.
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Lipp, Carola, and Lothar Krempel. "Petitions and the Social Context of Political Mobilization in the Revolution of 1848/49: A Microhistorical Actor-Centred Network Analysis." International Review of Social History 46, S9 (December 2001): 151–69. http://dx.doi.org/10.1017/s0020859001000281.
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A great part of the political movement in the Revolution of 1848 took place in the form of group and mass petitions. The National Assembly in Frankfurt, the first national German parliament, received 17,000 petitions from more than three million people. A great number of petitions, analysed by German scholars such as Best, dealt with the question of a liberal market economy, with problems resulting out of the developing process of industrialization, and with protective duties. The petitions expressed different group interests, articulated by craftsmen, merchants, entrepreneurs, and workers, who responded to current economic and social restraints. Another complex of petitions formulated requests regarding the constitution, the liberalization of the political system, or the organization of education, especially the separation of church and state. Another large mass of revolutionary petitions was addressed to the rulers or the ruling bodies of the different German states and was concerned with regional conflicts, and the adoption of ideas that were developed at national level.
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Великанов, Павел, and Василий Владимирович Чернов. "The Eucharist Under Quarantine: the Experience of Anglican Churches." Theological Herald, no. 2(37) (June 15, 2020): 107–22. http://dx.doi.org/10.31802/2500-1450-2020-37-2-107-122.
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Англиканские Церкви традиционно занимают очень активную позицию по социально-значимым вопросам. В данной статье на примере Церкви Англии и Епископальной Церкви США будет рассмотрено, какой ответ на вызов пандемии коронавируса дало англиканское богословие. Речь идёт в первую очередь о сакраментологии, точнее - о богословии Евхаристии. Статья состоит из трех частей. В первой говорится о формировании англиканского подхода к причащению Святых Таин вне контекста храмового богослужения. Во второй части рассказано о современных литургических и канонических нормах, регулирующих причащение Святых Таин вне храма. Третья часть посвящена описанию и краткому анализу тех перемен в практике преподания таинства Евхаристии, которые произошли и продолжают происходить в англиканской традиции в связи с пандемией коронавируса 2020 г. Методология исследования в первых двух частях основана на анализе богослужебных книг Церкви Англии и Епископальной Церкви США с привлечением классической вторичной литературы. В третьей части основным методом является анализ недавних документов, изданных официальными органами упомянутых Церквей с привлечением данных о практических шагах англиканского духовенства и реакции на них церковных властей, почерпнутых из англиканских церковных СМИ. The Anglican churches have traditionally been vocal on social issues. In this article the authors provide a case study of the Church of England and the Episcopal Church (United States) seeking to comprehend the Anglican theological, or, more precisely, sacramentological response to Covid19. The article includes three main parts. The part one deals with development of the Anglican approach to distribution of the Eucharistic elements beyond the context of communal worship in church. The part two tells about the present state of the related norms and practices. The part three is a theological study of the changes in the Eucharistic practices caused by the Covid19 pandemic. The method applied for the first two parts is based on analysis of official liturgy sources of the Church of England and the Episcopal Church; some classic secondary works are also used. In the part three the authors offer a theological vision based on a selection of resent documents issued by Anglican church authorities in England and the US as well as on mass media information regarding practical steps proposed by some Anglican clergy in both churches.
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Levad, Amy. "Repairing the Breach: Faith-Based Community Organizing to Dismantle Mass Incarceration." Religions 10, no. 1 (January 10, 2019): 42. http://dx.doi.org/10.3390/rel10010042.
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Public awareness of the injustices of mass incarceration has grown significantly over the last decade. Many people have learned about mass incarceration in church contexts through book groups, study campaigns, and denominational statements. In recent years, faith-based community organizing (FBCO) networks have increasingly turned their attention to mass incarceration in light of the growing awareness of many Christian individuals, congregations, and denominations. Mass incarceration, however, presents three distinctive challenges to FBCO. First, dismantling mass incarceration requires overtly and conscientiously confronting white supremacy and advancing racial and ethnic equity; faith-based community organizers have avoided this work in the past for fear of dividing their base. Second, streams of Christian theology based in retributivism have provided justifications for increasingly punitive practices and policies, thus contributing to mass incarceration; FBCO networks must construct and uplift alternative theological streams to support alternative practices and policies. Finally, several practices and policies tied to mass incarceration deplete the political power of individuals, families, and communities most deeply impacted by it. Organizing against mass incarceration requires new strategies for building social capital and creating coalitions among groups who have been disenfranchised, marginalized, and undercounted by these practices and policies. Together, these challenges have required FBCO networks to adapt assumptions, strategies, and relationships that had previously been effective in addressing other issues, such as healthcare, employment, education, and transportation. Based on ethnographic fieldwork, this paper explores the insights, struggles, and innovations of ISAIAH, a network in Minnesota, as its members work to dismantle mass incarceration and confront its unique challenges.
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Getz, Christine. "Simon Boyleau and the Church of the ‘Madonna of Miracles’: Educating and Cultivating the Aristocratic Audience in Post-Tridentine Milan." Journal of the Royal Musical Association 126, no. 2 (2001): 145–68. http://dx.doi.org/10.1093/jrma/126.2.145.
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The cappella musicale at Santa Maria presso San Celso in Milan, also known as the church of the ‘Madonna of Miracles’, was originally charged with the performance of individual plainchant Masses on specified feasts, Vespers as a choir daily in the summer and on those specified feasts, and Compline as a choir during Lent. In 1535, however, its duties were expanded to include a High Mass and a Vespers service on the first Sunday of each month. With Carlo Borromeo's ascension to the seat of archbishop of Milan in 1560, the cappella's Vespers service became central to public worship, and attracted foreign visitors as well as the Milanese aristocracy. As a result, public worship services featuring the cappella were expanded to include a Compline service on Saturday evenings. Simon Boyleau, the first documented maestro di cappella at Santa Maria presso San Celso, was a madrigalist familiar to the Milanese aristocracy. His compositions for Santa Maria presso San Celso reflect not only Borromeo's attempts to shape the Milanese liturgical style according to Tridentine aims, but also Borromeo's desire to spiritualize and theologically educate the Milanese aristocracy. Boyleau's tenure at Santa Maria presso San Celso, which featured the cultivation of sacred and secular audiences alike, defined the activities of the church's composers for the next 50 years.
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Kutsyk, R. "Informational Substantiation of Western Ukrainian Lands Conquest by the Russian Empire in 1914." Kyiv Historical Studies, no. 2 (2018): 65–72. http://dx.doi.org/10.28925/2524-0757.2018.2.6572.
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The article deals with the peculiarities of ideological and propaganda substantiation of the process of Eastern Galicia, Northern Bukovina, Zakarpattia by the Russian Empire at the initial stage of the First World War on the basis of source materials of Ukrainian governorates of South-West Kray (Kyiv, Volyn and Podillia). The main thematic areas of press publications, the content and specificity of appeals and brochures’ informative filling are noted. It is examined that the imperial authorities began to actively ideological myths propaganda from the first days of the war about the process of the “collecting Rus’ lands” (“zbyrannia zemel ruskykh”*) and that the Galician population is a fraternal people who needs a long-awaited “liberation”. The mass media used various techniques and mechanisms of information influence on the formation of public consciousness in order to overpersuade the society in the truthfulness of the aforementioned assertions and for the formation of a positive attitude towards the occupation of Western Ukrainian lands. The Orthodox clergy and the church mass media, which supported the official policy of the government and widely propagated the idea of the liberation of Eastern Galicia, Northern Bukovina and Zakarpattia population from Roman, Catholic oppression, played an important role in theideological course of the imperial authorities.
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Harvey, Margaret. "Church and society in late medieval England. By R. N. Swanson. Pp. xiv + 434. Oxford-Cambridge, Mass.: Blackwell, 1993 (first publ. 1989). £14.99 (paper). 0 631 18643 3." Journal of Ecclesiastical History 45, no. 2 (April 1994): 343–45. http://dx.doi.org/10.1017/s0022046900013130.
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Boynton, Lindsay. "Gillows’ Furnishings for Catholic Chapels, 1750-1800." Studies in Church History 28 (1992): 363–79. http://dx.doi.org/10.1017/s0424208400012560.
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When Catholic Emancipation came at last in 1829 it was the culmination of half a century’s agitation. The first landmark was the Relief Act of 1778, which repealed most of the penal legislation of the 1690S, and the second was the Act of 1791, which, in effect, removed penal restraint on Catholic worship in England. Of course, both the anti-Catholic hysteria of the Gordon Riots which followed the 1778 Act and the repression after the rebellions of 1715 and ’45 have remained vivid in the national memory. On the other hand, we ought to recall how Defoe observed that Durham was full of Catholics, Svho live peaceably and disturb nobody, and nobody them; for we … saw them going as publickly to mass as the Dissenters did on other days to their meetinghouse.’ After the death of the Old Pretender in 1766 the Pope recognized George III de facto and ordered the Catholic Church to pay no royal honours to ‘Charles III’. The penal laws on church-going were now only lightly enforced and then usually at the behest of informers, until the 1778 Act frustrated them, since it was no longer illegal for a priest to say Mass. Thomas Weld of Lulworth Castle (the head of probably the richest Catholic family in the kingdom) maintained six chaplains in different houses; his ability to do so must have been helped by the fact that the Lulworth estate had not paid the double land tax, for which it was theoretically liable, since 1725.* Mr Weld deliberately flouted the remaining archaic laws by building a handsome chapel in his grounds (‘truly elegant,—a Pantheon in miniature,—and ornamented with immense expense and richness’, said Fanny Burney).
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Palić-Jelavić, Rozina. "Mise Ferde Wiesnera Livadića - O 220. obljetnici rođenja i 140. obljetnici skladateljeve smrti." Nova prisutnost XVII, no. 2 (July 9, 2019): 285. http://dx.doi.org/10.31192/np.17.2.3.
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Through his compositional contributions, Ferdo Wiesner Livadić enriched the Croatian (sacral) musical creativity of the age of Romanticism, realizing – alongside thirty church/sacral »small form« pieces – also one mass in Latin (Missa in C), and one in Croatian, with the title (Missa croatica pastoralis) as well as the titles of its parts/movements in Latin. By observing the autographical scores of the two Livadić’s masses, certain reflections regarding their similarities and differences had resulted; first of all, in terms of textual and language base, composition structure, performers’ ensamble, composing procedures and use of musical expression elements, their purpose, and finally, their artistic range and significance. Created at the time of predominance of small, chamber music forms, especially solo songs, piano miniatures and reveilles, Livadić’s masses, among a multitude of works of the composers of the time, and especially within the Croatian church musical heritage, mean the continuity of a multi-Century tradition of that music genre. While Missa croatica pastoralis is related to the pastoral (folk) one voice masses with the organ accompaniment (with inserted text/extensions of the Kajkavian dialect), the concerto vocal-orchestral Missa in C, with its musical features and its base on the international music vocabulary, manifests a compound of Classicist simplicity and early Romantic lyricism, representing the essence of Livadić’s creativity in the area of sacral music.
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Zygmunt, Bartosz. "The Theological Sense of the Polish Antiphons: The Song and the Hymn from the Mass of the Lord’s Supper." Religions 12, no. 3 (March 5, 2021): 169. http://dx.doi.org/10.3390/rel12030169.
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The Eucharist, a gift of God’s fatherly love, is the heart of the Church life. It constitutes the most important reality, but also a sacrament of everyday life. Awareness of that great gift leads to a deep need for gaining an insight into the beginnings of the Eucharist—the Mass of the Lord’s Supper. The aim of the present article is to investigate the theological content of the antiphons, the song, and the hymn included in the contemporary Polish Roman Missal. The Author will present a theological analysis of the Polish antiphons, the song, and the hymn from the Mass of the Lord’s Supper in the chronological order of their appearance in the contemporary liturgy. The texts will be subject to historical and linguistic analysis. The texts of the antiphons are rooted in the Bible. For that reason they will be first analyzed from the historical point of view, and then juxtaposed with the version from the Millennium Bible and with the original Greek text, in order to identify differences and analogies between them. Next, the texts will be analyzed from the linguistic and pragmatic perspective. The consideration will end with a short summary of the sources and theological motifs identified in the course of the analysis.