To see the other types of publications on this topic, follow the link: Provinciale synoden.
Journal articles on the topic 'Provinciale synoden'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Provinciale synoden.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Sztafrowski, Edward. "Instytucja synodu diecezjalnego przed Soborem Watykańskim Drugim." Prawo Kanoniczne 31, no. 3-4 (1988): 23–33. http://dx.doi.org/10.21697/pk.1988.31.3-4.02.
Full textAbstract:
Synodus dioecesana, sicut et alia instituta primitivae Ecclesiae, initium suum in praxi a vita commendata, habent. Cum presbyterium , primum una cum Episcopo in civitate permanens, post aliquod tempus in dioecesi dispersum est, necessum fuit novas formas contagis Episcopi cum suo clero quaerere. Unam ex his, primum in Oriente et dein in Occidente, synodus dioecesana evadit. Isto in articulo auctor dicit: I. De praesbyterio in primis saeculis Ecclesiae. II. De synodis dioecesanis in luce legis universae. III. De modo celebrandi synodos dioecesanas, praesertim in Polonia. IV. De Synodo dioecesana in Pontificali Romano. Esti Concilia provincialia et dein Concilia oecumenica statuerunt, ut synodi dioecesanae quotannis (vel etiam bis in anno) celebrarentur, in praxi temen Episcopi rarius clerum in synodum convocarunt. Ultimo tempore multis in dioecesibus aliae formae, quae tantum speciem synodi dioecesanae obtinent, praevaluerunt, quaeque „conferentiae dioecesanae” nuncupantur. De modo celebrandi synodos dioecesanas pauca tantum iure statuta sunt, leges tamen liturgicae — in Pontificali Romano — ordinem ad celebrandam synodum dioecesanam praebebant. Multa etiam a praxi descripta sunt.
2
Krafl, Pavel. "Provinciální synody hnězdenské církevní provincie do začátku 16. století." Prawo Kanoniczne 43, no. 1-2 (2000): 37–78. http://dx.doi.org/10.21697/pk.2000.43.1-2.02.
Full textAbstract:
It was relatively early that the archbishops of Gniezno began to convoke provincial synods - the oldest dated assembly which is marked in the sources as a provincial synod took place as early as in 1210. But even before this synod another provincial synod took place in 1206 (?). In the beginning, i. e. in the thirteenth century, it is important to distinguish clearly between bishops' conventions, or colloquia, and provincial synods. The first statutes backed up with evidence are the statutes issued by Archbishop Henryk Kietlicz around 1217 in Kamień. Another important archbishop was Pełka (Fulko, 1232 - 1258). Two statutes issued by this metropolitan are still preserved. An important role in the system of provincial legislation was played by legates' synods and the legates' statutes which were proclaimed at them. A number of provincial synods was summoned by the archbishop of Gniezno Jakub Świnka (1285, 1287,1290,1298, 1306, 1309). Several not dated fragments of statutes originate from his time. In the fourteenth century the situation changes - the only two provincial synods that we know of are the synods of Janisław (1326) and Jarosław Bogoria Skotnicki (1357). „Synodyk“, the first attempt at codification of the legislation of Gniezno church province, comes from Skotnicki's synod. We cannot agree with referring to the assembly at Krakow from 1356 as to a provincial synod. Similarly, the „convencio generalis“ in Łęczyca in 1402 could not have been a provincial synod. Thus the first reliably proved provincial synod of the fifteenth century is the synod of Mikołaj.
3
De Boer, Erik A., and Moses Lim. "De klassiek gereformeerde Liturgie 1.0: Uitbreiding tot en verspreiding van het zevental liturgische formulieren door de nationale synode te ’s-Gravenhage 1586." Yearbook for Ritual and Liturgical Studies 38 (October 24, 2022): 73–90. http://dx.doi.org/10.21827/yrls.38.73-90.
Full textAbstract:
The National Synod of the Reformed Churches was convened by the Earl of Leicester in The Hague in 1586 in a period of crisis. One of the Synod’s results was the Church Order, of which handwritten copies were sent to the provincial synods and classes. The synod’s second major work was on the liturgical formularies. While the ‘ceremonies’ in the Dathenus Psalter only contained three forms, Synod 1586 validated a shorter version of the formulary for baptism and composed four new ones. The present article studies how these new forms came on the agenda and how they were disseminated. Examples from the acts of provincial synods and a classis bring to light traces of the first impact of the ‘Liturgy of The Hague’, which brought the number of full liturgical formularies from three to seven, completing the upgrading of the reformed liturgy.
4
Gręźlikowski, Janusz. "Synody diecezji włocławskiej przed Soborem Trydenckim." Prawo Kanoniczne 54, no. 1-2 (2011): 273–320. http://dx.doi.org/10.21697/pk.2011.54.1-2.12.
Full textAbstract:
Synodal practice in Włocławek diocese in period before Trident Council has rich and interesting history. Synodal activity since the very beginning had been written into the life, activity and development of Włocławek’s Church and synods played very important ecclesial, legislative and organizational role for that local Church. Thanks to care, efforts and work of synodal legislators – Włocławek’s bishops as well as dispositions and orders included in synodal resolutions, religious, sacramental and disciplinary life was formed of the faithful clerical and secular people as well as organization and structures of diocese. Synodal statutes were basic reference point for the priesthood, administration and Church judicature. In period before Trident Council, calling and holding of at least twenty nine dioecesan and partial synods can be noted in Włocławek’s diocese. This number is probably a lot higher, especially if we are talking about the XIV-th century, but conquests of Teutonic Knights, the wars, annexations and unfavourable political conditions caused that news about synods and their statutes have not lasted till contemporary times. From twenty nine held synods of period before Trident Council, we know the redolutions of only ten of them. Not always are complete synodal statutes, because aften there ore only fragments of resolutions or letters of bishops calling the synod, or other documents presenting synodal orders. In the resolutions of synods held before Trident Council, synodal legislators undertook wide and important range of legislating, administration and judiciary cases, which they wanted to implement into the life of diocese. They were important instruments for Włocławek’s Church of that period, making management of large dioceses easier and more efficient, as well as they allowed bishops to introduce common and provincial law into life his dioceses, adopting in to local conditions. They created also a possibility to deal witch needs, which occurred in the diocese in relation to organization of church structures, religious life of the faithful secular people, task, rights, duties and discipline of priesthood, case connected with performing and taking the sacraments or managing the church prosperity. Their goal was also to watch over the purity of faith, announcing to the priesthood over the purity of faith, announcing to the priesthood the ordinance of The Holy See and resolutions of Provincial Synods as well own orders and instructions from diocese bishop, adjudicate especially complex or important disputes or especially official condemnation of faults or misdemeanours.
5
Góralski, Wojciech. "Synod prowincjonalny w dyskusji na Soborze Trydenckim." Prawo Kanoniczne 30, no. 1-2 (1987): 113–20. http://dx.doi.org/10.21697/pk.1987.30.1-2.07.
Full textAbstract:
II concilio provinciate fu stato l’oggetto della discussione a Trento nelle congregazioni generali del 9 e 10 giugno 1546. Si iniziava allora il dibattito sulla residenza. II concilio venne chiamato im causa a proposito del problema a chi dovesse essere domandata 1’esecuzione delle pene contro non residenti. II primo periodo del concilio (1545—1547) si era concluso senza aver nulla deciso all’istituto del concilio provinciale. II 18 gennaio 1562 fu iniziato il terzo periodo del concilio di Trento durante il quale si doveva finalmente trattare dei concili provilnciali. Molti partecipanti del concilio incominciarono ad avanzare una serie di proposte a favore dei concili provilnciali, tra 1’altro a proposito dello schema sui seminari. Non mancarano peró anche voci contrarie al rinnovo dei concili provinciali, nati da una particolare concezione teologica e giuridica per la quale ogni innovazione doveva considerarsi un male. Alcuni padri del concilio temevano che i concili provinciali dessero la via per i concili nazionali. I decreti del concillio di Trento considerarono i concili provinciali come degli organi necessari per la riforma, ma non in tale misura da far soddisfare tanti padri conciliari.
6
Gręźlikowski, Janusz. "Kongregacje dekanalne na tle zadań i obowiązków dziekanów w ustawodawstwie synodalnym diecezji włocławskiej w okresie potrydenckim." Prawo Kanoniczne 45, no. 3-4 (2002): 181–210. http://dx.doi.org/10.21697/pk.2002.45.3-4.07.
Full textAbstract:
Synod legislators from Wloclawek, while determining in detail the rights and duties of the deans, wanted them to guarantee increase of discipline, morality and Ethics amongst the priesthood as well as to contribute to revival of priesthood and were the tool of introduction into parish life the common, provincial and diocesan law. First of all, the following synods: bishop’s Stanislaw Kamkowski (1568) and bishops’s Hieronim Rozrażewski (1585,1586,1589 and 1598) as well as synods of bishop’s: Pawel Wolucki’s (1617, 1620 and 1622), Andrzej Lipski; s (1628) and Maciej Lubienski’s (1634) had decisive influence on from of dean’s office in Wloclawek diocese, its functioning and tasks. Amongst the tasks and duties of the deans, decanal congregations had very important role and greatness. They were considered as important tool of forming church discipline amongst the priesthood by oil Wloclawek’s synods post-trident period undertaking this subject. Synod legislators, referring to regulations of Trident Council, to Pastoral of cardinal Maciejowski and to resolutions of provincial synods, had obliged the deans to regular conventions of decanate priesthood as assemblies two times a year and they determined in detail the course, role and tasks of these decanal assemblies. By paying big attention to them in synod’s resolutions, they realized, how significant they role can be in revival of priesthood and increase of priesthood church discipline. Analyze of Wloclawek synod legislation allows to native in it certain continuity, when we are talking abut the contents of statutes dispositions. Bishop Stanislaw Kamkowski, a big protagonist of introduction of Trident reform into Wloclawek Church life, on his first synod in 1568 had initiated decanal congregations as meetings that gather priesthood, on which the dean was entitled to examine the decanate priesthood from education and existence and he had a duty to devolve necessary knowledge from theology and law. Merit of bishop Hieronim Rozrażewski was reactivation of decanal structures, revival and increase of the range of dean’s office as well as detailed determination of tasks and duties of deans, including those which are referring to congregations. On the base of legal norms of these two bishops, the following bishops: Pawel Wolucki and Andrzej Lipski had built legal regulations referring to dean’s office, structures and decanal congregations and also they had made more detailed. Bishop Maciej Lubieński, on synod in 1634, took care of decanal congregations to the highest extent. His directives included in synod’s resolutions can be called instruction for these meetings, however those directives were never called that way. In should be admitted that Trident reform within the range of revival and stimulation of decanal structures, amongst the others, thanks to reinforcement of dean’s office, determination of its duties and tasks and thanks to decanal congregations, found the appropriate understanding in synod legislation in Włocławek. It should be also supposed that in the second half of XVII century and later, after cessation of synod activity in Wloclawek diocese, dean’s office has been still developing and it played important role in priesthood and decanal congregations along with it.
7
Durand, Jean-Paul. "La synodalite dans les Eglises particulieres. Fondements theologiques et applications juridiques." Teka Komisji Prawniczej PAN Oddział w Lublinie 7 (December 31, 2014): 21–33. http://dx.doi.org/10.32084/tkp.6250.
Full textAbstract:
Dans l’article a été présenté un probléme de la synodalité dans l’Eglises. La synodalité et la conciliarité de l’Eglise sont enrichi par la tradition catholique, à la fois latine et orientale. Chaque Église particulière a une caractere synodale, exprimée par excellence par la Synode diocésain, ainsi que conciliaire, qui est exprimée à travers la participation dans le conseil oecuménique et les synodes particuliers (provinciaux et plénières). L’artcile décrit une communion hiérarchique du diocése et la synodalité diocésaine et l’institution du synode diocésain et la synodalité de l’Eglise particulière, dont la responsabilié appartient à l’évȇque diocésain et les fidèles de son diocèse.
8
Doyle, Peter. "Episcopal Authority and Clerical Democracy: Diocesan Synods in Liverpool in the 1850s." Recusant History 23, no. 3 (1997): 418–33. http://dx.doi.org/10.1017/s0034193200005781.
Full textAbstract:
When the new English bishops met at the first Provincial Council in 1852 they decided that they should each hold a diocesan synod before 1854 to promulgate the decrees of the Council, and thereafter annually. These diocesan synods have usually been written off by historians as being of little interest, merely reaffirming and applying Provincial decrees. While this may be true of much of synodal legislation, the importance of the synods went beyond their strictly legal function: they played a part in establishing episcopal authority and in impressing on the clergy that the restoration of the hierarchy had not been merely a palace revolution. Many of the English missionary clergy had felt let down by the Restoration of 1850: they had petitioned Rome for a canonical hierarchy to replace the vicars apostolic in the hope that the new bishops would be less arbitrary in their rule and that they themselves would have their rights confirmed; in this context they were particularly keen on their supposed right to be consulted by the bishops in a range of matters. The events described in this article, which occurred in the new diocese of Liverpool, were perhaps the last organised attempt to get some of those rights recognised.
9
Guillemin, Thomas, and Julien Léonard. "Une identité d’entre-deux." Revue d'histoire du protestantisme 7, no. 1 (2022): 9–64. http://dx.doi.org/10.47421/rhp7_1_9-64.
Full textAbstract:
Cet article se propose de faire le point sur un statut spécifique quoique particulièrement flou de la carrière pastorale dans le royaume de France sous le régime de l’édit de Nantes : le proposant. Employé sans être défini dans la Discipline, ce mot désigne les étudiants en théologie à la fin de leurs cursus, ainsi que ceux qui sont en recherche d’un premier poste. L’analyse proposée croise approches anthropologique et culturelle, associant lecture qualitative et quantitative, en mobilisant différents types de sources : institutionnelles (actes de synodes nationaux et provinciaux, registres de délibérations de conseil académique), du for privé (correspondances, notes) et éristiques. Il ressort de ce croisement des sources que le proposant occupe une identité d’entre-deux dans les Églises réformées de France. Il n’est plus un simple étudiant, mais pas encore un pasteur. Un certain nombre de contraintes pèsent sur lui : respecter les valeurs qui sont celles du « bon ministre », dépendre d’une Église, d’un synode ou d’un protecteur pour le financement de ses études. Durant leur formation, quand ils sont dans une académie, les proposants composent un corps clairement identifié au sein de l’institution vis-à-vis de laquelle ils peuvent d’ailleurs prendre des initiatives, voire revendiquer leur statut particulier. Auprès d’un pasteur, le proposant apparaît en formation pratique et peut jouer un rôle actif dans la vie d’un troupeau, notamment au sein d’un consistoire. Au terme de sa formation, c’est en quelques semaines que son statut change, par un examen devant un synode provincial, standardisé dans la Discipline, puis devant sa nouvelle Église par l’imposition des mains reçue de députés de ce synode. Jusqu’à ce geste rituel, il demeure un pasteur en devenir.
10
Romero, Michael A. "Sin and Synodality: The Struggles of the Third Mexican Council." Religions 14, no. 11 (2023): 1365. http://dx.doi.org/10.3390/rel14111365.
Full textAbstract:
This paper is a historical and contextual investigation of the practice of synods and synodality in the historical moment of the colonial Church of New Spain. Bishops, clergy, and religious orders vied for ecclesial and spiritual power against civil and royal authorities, and often even against themselves. The bishops of New Spain did not use the language of “enlarging the space of one’s tent”, but they were deeply and genuinely disturbed by the evils present concretely before the eyes of the Church. The Third Mexican Provincial Council of 1585 will be examined as a case study of how the Church has listened to and responded synodally to large-scale abuse of human dignity perpetuated and legitimized by the social order. The paper will then explore how the Council’s decrees anticipate modern notions of synodality. The historical perspective of the bishops of New Spain and contemporary documents of the Synod on Synodality will help form the basis for questions about how Christ is made central in synodal gatherings.
11
Góralski, Wojciech. "Instytucja synodu w Kodeksie Prawa Kanonicznego Jana Pawła II." Prawo Kanoniczne 31, no. 3-4 (1988): 35–44. http://dx.doi.org/10.21697/pk.1988.31.3-4.03.
Full textAbstract:
L’istituzione del concilio— provinciale, plenario e diocesano — gode la sua storia assai ricca. La legislazione canonica fin dai primi secoli tendeva progressivamente a stabilire le norme riguardanti queste riunioni. Nel Codice di Diritto Canonico del 1917 si trattava dei concili particolari e diocesani nel libro II. Anche il codice del 1983 tratta di essi nello stesso libro. L’autore presenta le nuove norme relativamente ai concili plenari, provinciali e diocesani. Nel commento si indica le differenze in rapporto al codice di Pio X e Benedetto XV.
12
Bárány, Zsófia, and Tibor Klestenitz. "Synode, Katholikentage und die protestantische Minderheit im langen 19. Jahrhundert in Ungarn." Annuarium Historiae Conciliorum 49, no. 2 (2020): 352–66. http://dx.doi.org/10.30965/25890433-04902006.
Full textAbstract:
Abstract The study explores how Catholic prelates, priests and politicians evaluated the connections of their Church with the Protestants. It investigates the documents of the last national synod of Hungary (1822), the provincial synod of Kalocsa (1863), and the regional and national Catholic Congresses (1893–1913). In the first part of the century, some intellectuals aimed to create a union between Catholics and Protestants to strengthen the Hungarian nation, and their ideas had some influence even on the preparation work on the synods of the period. At the end of the century, the question of the mixed marriages overshadowed the relations between the denominations, but the Catholic leaders of the People’s Party tried to preserve the opportunity of the political cooperation with the Protestants.
13
Moehn, Wim. "The Making of the Dutch Form for Adult Baptism." Church History and Religious Culture 102, no. 3-4 (2022): 483–501. http://dx.doi.org/10.1163/18712428-bja10046.
Full textAbstract:
Abstract The Liturgy of the Dutch Reformed Church came about in several steps from Petrus Dathenus’s 1566 edition of the Psalms to the National Synod of Dordt (1618–1619). During the Post-Acta sessions of Dordt in 1619, it was finally decided to draw up a form for baptism of adults (“de bejaerde”), in addition to the already existing form for infant baptism. This essay shows that the church in the Netherlands could not fall back on texts that were already in use elsewhere in Europe. Both the provincial synods of North- and South-Holland and that of Zeeland provided material that was incorporated into the new form, which gradually replaced the so-called “Corte ondersoeckinge” in the years after the Synod of Dordt.
14
Barta, Cristian. "Synodality of the Romanian Greek-Catholic Church (1964–2024): Evolution, Institutional Forms, and Identity Significance." Religions 16, no. 5 (2025): 579. https://doi.org/10.3390/rel16050579.
Full textAbstract:
The Romanian Church United with Rome, Greek-Catholic, boasts a long and rich synodal tradition, with roots tracing back to the Metropolitanate of the Orthodox Romanians of Alba Iulia, which, at the close of the seventeenth century (1697–1700), re-established communion with the Church of Rome. The aim of the study I put forward is to analyse the evolution of synodality in the Greek-Catholic Church of Romania between the years 1964 and 2024, employing a methodology that will systematically relate historical, ecclesiological, and canonical aspects, thereby highlighting their identity implications. The structure of the article is determined by the principal stages through which the Greek-Catholic Church has traversed during the specified period: 1964–1989; 1989–2005; 2005–2024. These stages have witnessed profound transformations within the Greek-Catholic Church, including modifications to its canonical status that have also impacted its synodal life. In the year 1964, as the Second Vatican Council concluded and the decree Orientalium Ecclesiarum was approved, the Greek-Catholic Church of Romania was in the midst of severe communist persecution, having been outlawed since 1948. Its canonical status as a metropolitan province extra Patriarchatus was regulated by the Motu Proprio Cleri Sanctitati (2 June 1957), which recognised the institution of the provincial metropolitan synod, yet not that of the diocesan synod. Due to the persecution, the celebration of the metropolitan synod was not possible; however, privy conferences of bishops and diocesan ordinaries were held, which had significant effects on the life of the Church. The fall of communism, in December 1989, and the legalisation of the Greek-Catholic Church were followed by the publication, on 18 October 1990, of the Codex Canonum Ecclesiarum Orientalium. According to the new legislation, the Greek-Catholic Church regained the status of a Metropolitan Church sui iuris, a status unsuitable to its dignity and tradition since it lacked the institution of the synod. Indeed, the Council of Hierarchs, which under the presidency of the metropolitan archbishop governed the Church, did not constitute a synod but merely a form of exercising episcopal collegiality. Nevertheless, with the approval of the Holy See, the Fourth Provincial Council was held in Blaj (1997–2000). On 14 December 2005, Pope Benedict XVI elevated the Greek-Catholic Church of Romania to the dignity of a Major Archbishopric. Thus, the full attainment of synodality was achieved, with the supreme governing authority being the Major Archbishop and the Synod of Bishops. The proceedings of the Synod of Bishops of the Greek-Catholic Church have prompted institutional development, to be detailed in the article. This research will also illustrate the limitations of the current Codex Canonum Ecclesiarum Orientalium concerning the synodality of the Greek-Catholic Church.
15
Withycombe, Robert S. M. "Imperial Nexus and National Anglican Identity: The Australian 1911–12 Legal Nexus Opinions Revisited." Journal of Anglican Studies 2, no. 1 (2004): 62–80. http://dx.doi.org/10.1177/174035530400200107.
Full textAbstract:
ABSTRACTThe legal Opinion of eminent English Counsel on the legal nexus of the Australian Anglican colonial dioceses to their Mother Church in England was delivered on 20 June 1911. It provoked a decade of debate in diocesan, provincial and national synods that revealed how leading Australian Anglicans identified themselves before and after World War One. Great diversity appears among the responses of bishops, clergy and laity. Both enthusiasm for change and wariness of it were confined to no one region or diocese. Lay understandings and participation in these debates, along with churchmanship anxieties and long traditions of colonial diocesan independence, were among important factors that governed the Australian Anglicans' long march towards constitutional autonomy in 1962. Lambeth archives, printed Synod Reports, Australian secular and religious press reports are quarried to reconstruct these images of a diverse and uncertain pre-1921 Australian Anglican identity.
16
de Jong, Klaas-Willem. "Who Shaped the Dutch Liturgy?" Church History and Religious Culture 102, no. 3-4 (2022): 449–61. http://dx.doi.org/10.1163/18712428-bja10045.
Full textAbstract:
Abstract About 125 years ago, the question of whether a synod established the handed-down classical Reformed Liturgy, and if so, which one, was hotly debated. The answer to this question was important in determining which text should be considered authoritative in the church. It is now clear that the answer has only limited relevance. On the one hand, the text of the Liturgy has certainly been handed down in a broadly correct manner. On the other hand, there is a large number of variations, most of which, however, are of minor importance. The influence of church assemblies on all this is only one factor. This article, therefore, chooses to ask what factors influenced the shape of the Liturgy as it developed in the second half of the sixteenth and the first half of the seventeenth centuries. It names six factors in addition to the (both provincial and national) synods, namely the government, some prominent pastors, local church councils, printers, buyers’ tastes, and local practice.
17
Larminie, Vivienne. "Yves Krumenacker, Editor, Actes des Synodes Provinciaux: Bourgogne (1601–1682)." Huguenot Society Journal 36 (October 2023): 62–63. http://dx.doi.org/10.3828/huguenot.2023.36.01.62.
Full text
18
Leonard, Julien. "Soumission et insoumission de représentants réformés face à la surveillance louis-quatorzienne : réflexions à partir de quelques synodes (années 1660–années 1680)." Renaissance and Reformation 46, no. 1 (2023): 79–105. http://dx.doi.org/10.33137/rr.v46i1.41734.
Full textAbstract:
Lors du règne personnel de Louis XIV et jusqu’à la Révocation (1661–85), dans le contexte d’une répression judiciaire contre la minorité réformée et d’une remise en cause du régime de l’édit de Nantes, les synodes provinciaux représentent de facto les Églises. En leur sein, ce sont des pasteurs, et notamment les modérateurs, qui portent la parole de leurs communautés. La surveillance royale est principalement exercée par des commissaires (y compris des catholiques à partir de 1679) présents dans les synodes. Les échanges entre les modérateurs et les représentants du roi permettent donc de voir comment le discours de soumission à la monarchie est recherché, consigné et valorisé par les commissaires, mais parfois conditionné, voire contesté par les pasteurs, en particulier lorsque la liberté de conscience est remise en cause et que les lois divines semblent entravées par la législation royale.
19
Борисов, Н. Ю. "Отчеты обер-прокурора, епархиального преосвященного и начальника губернии как источник по провинциальной церковной истории (на примере отчетной документации по Черниговской губернии и епархии)". Вестник Исторического общества Санкт-Петербургской Духовной Академии, № 3(19) (15 січня 2025): 76–87. https://doi.org/10.47132/2587-8425_2024_3_76.
Full textAbstract:
При изучении позднесинодального периода в истории Русской Церкви исследователи зачастую используют официальную отчетную документацию второй половины XIX — начала XX вв. К ней можно отнести отчеты обер-прокурора Св. Синода, отчеты о состоянии епархий и отчеты начальников губерний, последние из которых в данной области исследования используются крайне редко. Необходимо отметить, что иногда во всех 3‑х видах документации приводится информация об одних и тех же предметах, при этом подобные сведения разнятся в зависимости от типа источника. В данной статье на примере Черниговской губернии и епархии прослеживается, какие сведения о церковной жизни содержатся в отчетах о состоянии губернии и как они соотносятся с данными, предоставляемыми епархиальным начальством и обер-прокурором Синода. Также с учетом специфики каждой группы источников производится попытка определить, какая группа документов дает наиболее точные и достоверные сведения по провинциальной церковной истории. When studying the late synodal period in the history of the Russian Church, researchers often use official reporting documentation from the second half of the 19th — early 20th centuries. These include reports of the Chief Prosecutor of the Holy Synod, reports on the state of dioceses and reports of governors, the latter of which are extremely rarely used in this area of research. It should be noted that sometimes all 3 types of documentation provide information on the same subjects, while such information varies depending on the type of source. In this article, using the example of the Chernigov province and diocese, we trace what information about church life is contained in reports on the state of the province and how it correlates with the data provided by the diocesan authorities and the chief prosecutor of the Synod. Also, taking into account the specifics of each group of sources, an attempt is made to determine which group of documents provides the most accurate and reliable information on provincial church history.
20
Ewing, Hannah. "Occupying and transcending a provincial see: the career of Euthymios Malakes." Byzantine and Modern Greek Studies 42, no. 1 (2018): 58–78. http://dx.doi.org/10.1017/byz.2017.36.
Full textAbstract:
Despite a distinguished reputation as an orator and bishop in his own time, comparatively little scholarship focuses upon Euthymios Malakes, metropolitan of Neopatras during the later twelfth century. Using his extant works and contemporary sources, this article reconstructs elements of Malakes’ career in both Constantinople and Hellas. He was active in each, balancing his intellectual credentials, participation in synods, and elite connections to the capital, with immersion in more local contests. This combination allowed him to expand his pursuits and reputation beyond his minor see, in the capital and also in the province of his see.
21
Wouters, A. P. F. "J. Bouterse, Classicale Acta 1573-1620, IV, Provinciale synode Zeeland Classis Walcheren 1602-1620, Classis Zuid-Beveland 1579-1591." BMGN - Low Countries Historical Review 112, no. 4 (1997): 543. http://dx.doi.org/10.18352/bmgn-lchr.4582.
Full text
22
Góralski, Wojciech, and Paweł Waruszewski. "Posługa charytatywna Kościoła w świetle uchwał synodów polskich po Soborze Watykańskim II." Prawo Kanoniczne 41, no. 1-2 (1998): 43–92. http://dx.doi.org/10.21697/pk.1998.41.1-2.03.
Full textAbstract:
Tra i diversi settori dell' attività sinodale svolta in Polonia dopo il Concilio Vaticano Il (i diciasette sinodi diocesani e un sinodo provinciale) un posto assai importante occupa il servizio caritativo. Nelle rispettive disposizioni sinodali i legislatori diocesani mostrano un' attenzione particolare verso i biosognosi di diverse categorie.
 Presentando le norme dei sinodi polacchi riguardanti il servizio della carità cristiana gli autori indicano le forme di esso: il servizio indivuale e comunitario, il servizio materiale e spirituale e i soggetti di quel servizio: attivi (i sacerdoti e i religiosi, i laici, i gruppi critativi) e passivi (gli ammalati, i poveri, gli handicappati, gli altri).
 Nella conclusione dello studio vengono indicate le principali idee di una pastorale dei sinodi verso coloro che si trovano nelle diverse situazioni difficili.
23
Sztafrowski, Edward. "Ustawodawstwo Jana Pawła II." Prawo Kanoniczne 32, no. 1-2 (1989): 7–25. http://dx.doi.org/10.21697/pk.1989.32.1-2.01.
Full textAbstract:
Activitas legislativa Papae Nostri iam antea in campo legis particularis bene nota est. Ipse enim, uti pastor Ecclesiae Cracoviensis, synodum dioecesanam, et, uti Metropolita Cracoviensis, concilium provinciale, celebravit. Nunc, decenio Summi Pontificatus Eius celebrantes, omnes actus legislativos ab Ipso vel ab dicasteriis Curiae Romanae in memoniam revocare volumus, sed hic praeter Codicem Iuris Canonici. Isti actus multi et praeclari sunt. Hoc in articulo hoc modo positi sunt: I. De Populo Dei. 1. De christifidelibus. 2. De Ecclesiae constitutione hierarchica. 3. De institutis vitae consecratae. II. De Ecclesiae munere docendi. III. De Ecclesiae munere sanctificationis. IV. De processibus
24
Van Raalte, Theodore G. ":L'organisation et l'action des églises réformées de France (1557-1563): Synodes provinciaux et autres documents." Sixteenth Century Journal 44, no. 4 (2013): 1121–22. http://dx.doi.org/10.1086/scj24246336.
Full text
25
Zakharov, Georgy. "The relationship between the sees of Rome, Thessalonica and Constantinople in the context of the development of synodal institutions in the first half of the 5th century." St.Tikhons' University Review 104 (February 28, 2022): 27–37. http://dx.doi.org/10.15382/sturii2022104.27-37.
Full textAbstract:
This paper is devoted to the problem of the development of the church organization of the super-provincial level in the Balkan region and to the influence of the Roman and Constantinople Sees on this process. According to the author, the law of emperor Theodosius II, concerning church affairs in Illyricum (421), did not imply the liquidation of the vicariate of Thessalonica created by the Roman see and the transfer of this region to the jurisdiction of Constantinople. It was about endowing the Constantinopolitan see with the function of an alternative judicial instance (along with the see of Thessalonica), which was justified by the status of Constantinople as the New Rome. The protest of Pope Boniface I and the western emperor Honorius against this decision, apparently, led to the fact that the status quo remained in Illyricum. Nevertheless, this law was included in the Code of Theodosius. It is also possible that, along with the diocese of the Orient, Illyricum was meant as the sphere of implementation of the 9th and 17th canons of the Council of Chalcedon (451), which prescribe, in the case of litigation with the participation of the metropolitan, to apply for a trial to the exarch of the diocese or to the Constantinopolitan see. This rule, apparently, was associated with the existence in Constantinople of a "permanent synod", the organization of which did not require significant costs and efforts, in contrast to the synods of dioceses.
26
Knight, Frances. "‘A Church without Discipline is No Church at All’: Discipline and Diversity in Nineteenth- and Twentieth-Century Anglicanism." Studies in Church History 43 (2007): 399–418. http://dx.doi.org/10.1017/s0424208400003375.
Full textAbstract:
In the early years of the twenty-first century, ecclesiastical discipline in an Anglican context has been very much a hot topic. Internationally, there has been intense debate over the decision by the Episcopal Church in the United States of America to ordain Gene Robinson, a continent yet avowedly homosexual priest, as one of its bishops, and over the decision of the diocese of New Westminster in Canada to authorize liturgical services of blessing for same-sex couples. The Windsor Report of 2004 was commissioned in order to formulate a Communion-wide response to these developments,1 and although ‘discipline’ is a word which is very seldom in its pages, it is, in effect, a study of the disciplinary framework which its authors believe necessary in order for the Anglican Communion to hold together. At a local level, the Church of England’s clerical discipline procedures are being thoroughly overhauled, following the General Synod of the Church of England’s 1996 report on clergy discipline and the ecclesiastical courts. This paper seeks to explore the themes of discipline and diversity in both an international and an English context. It attempts to shed a little more light on how the Anglican Communion, particularly in the former British Empire, got itself into its current position, as a loosely-federated assembly of provincial synods, without a central framework for handling disciplinary matters. Secondly, it examines how the Church of England has handled discipline in relation to its clergy since the mid-nineteenth century.
27
Góralski, Wojciech, and Tomasz Białobrzeski. "Osoby i instytucje odpowiedzialne za budzenie powołań kapłańskich w świetle uchwał synodów polskich po Soborze Watykańskim II." Prawo Kanoniczne 42, no. 3-4 (1999): 39–62. http://dx.doi.org/10.21697/pk.1999.42.3-4.03.
Full textAbstract:
I numerosi sinodi diocesani e il sinodo provinciale della provincia di Cracovia, celebrati in Polonia nel periodo postconciliare, tra i temi importanti per la vita ecclesiastica hanno prestato 1’attenzione alia cura delle vocazioni scerdotali. La pastorale per le vocazioni è stata indicata com e un compito ehe dovrebbe impegnare sia le persone sia le istituzioni: laiche ed ecclesiastiche. Per quanto riguarda le persone, i decreti sinodali indicano soprattutto i genitori, i catechisti, gli insegnanti, gli educatori, i vescovi diocesani e i sacerdoti. Quanto invece alle istituzioni, la responsabilità per le vocazioni viene attribuita alle scuole nonchè alle parrocchie, ai seminari: minori e maggiori e agli istituti diocesani per le vocazioni.
28
DASHKEVICH, LIUDMILA. "PERM CATHEDRAL MOSQUE: TO THE HISTORY OF ISLAMIC CULTURAL ARCHITECTURE IN THE URALS." Культурный код, no. 2023-2 (2023): 118–25. http://dx.doi.org/10.36945/2658-3852-2023-2-118-125.
Full textAbstract:
The article analyzes the correspondence regarding the construction of the Perm Cathedral Mosque, preserved in the fund of the Department of Religious Affairs of Foreign Confessions. Archival materials expand our understanding of the confessional policy of the government of the Russian Empire towards Muslims. The construction of a Muslim liturgical building in the provincial town was delayed by almost two years due to the opposition of the Holy Synod. The chief prosecutor of the Synod believed that the appearance of a mosque in an Orthodox city would be an insult to the feelings of believers. Based on the norms of the legislation, the Department of Religious Affairs of Foreign Faiths sided with the Muslim community and found no reason to ban the construction of the mosque. The Perm Cathedral Mosque was built in 1903.
29
Tretiakova, Alina Alekseevna, and Igor Ivanovitch Orlov. "Analysis of the architectural environment of religious buildings in the Tambov province of the early 18th to the early 20th century." Manuscript 18, no. 1 (2025): 259–65. https://doi.org/10.30853/mns20250038.
Full textAbstract:
The objective of this research is to identify a series of stylistic features of the provincial architecture of religious buildings in the Tambov province, which are formed through the synthesis of Western European art and the historical conditions during the Synodal period in Russia. In the article, the authors describe the design of the spatial environment and its emergence within various stylistic directions of existing and lost sacred structures through historical and social factors, which are integral to the assessment of architectural solutions. The study of the chronology of the construction and transformation of religious objects in the region enables the tracing of the evolution of architectural styles and technological innovations, as well as the establishment of correlational links between architectural changes and the ideological-artistic programs that were present in the region’s life, thus defining the scientific novelty of the study. Based on the findings, the authors conclude that the cultural and spiritual aspirations of society were reflected in the prevailing stylistic trends and transformations in church construction, not only in the capitals but also in the provincial cities of Russia.
30
Anashkin, Anton. "Epistle of Pope Zosimus to bishops of Galliae and Septem provinciae." St. Tikhons' University Review 114 (October 31, 2023): 107–18. http://dx.doi.org/10.15382/sturii2023114.107-118.
Full textAbstract:
The paper includes a publication of a Latin translation of the Epistle Placuit apostolicae of Pope Zosimus to the bishops appointed in the dioceses of Galliae (Northern Gaul) and of Septem Provinciae (Southern Gaul), as well as a historical commentary and an introductory article. At the beginning of the paper, the historical context of the Epistle is described, then its content is considered. The Epistle sheds light on the relationship between the see of Rome and the sees of churches of Gaul (primarily, the Church of Arelate). Placuit apostolicae was written in the early days of the pontificate of Pope Zosimus (March 22, 417), probably as a reaction to the appeal of Patroclus of Arles who wanted to expand his influence and jurisdiction over the province of Viennensis and neighboring provinces of the South Gallic diocese, which contradicted the decisions of the synod of Turin in 398. In his letter to the Gallic bishops, Pope Zosimus expresses support for Patroclus and confirms special rights of the see of Arles: the right of the metropolitan bishop of Arles to ordinate bishops in the provinces of Viennensis, Narbonnensis I and Narbonnensis II; the privilege of issuing to Gallic bishops special cover letters (formatae) and recognition of primacy of the metropolitan bishop of Arles in Gaul (although the latter is not said expressiss verbis, but is implied); transfer of some controversial parishes in favor of Arles. With the help of these decisions, Zosimus was able to strengthen the influence of the Roman see in Gaul. Realizing that administrative decisions alone are not enough to fulfill these aspirations, Zosimus substantiates the rights of the see of Arles by appealing to the authority of Saint Trophimus, who, according to the legend first set forth in the letter, founded the first episcopal see in the Gallic lands and became the first bishop of Arles. It follows from this that the bishop of Arles enjoys the advantage of power in the region as Trophimus' heir. Through this narrative, Zosimus defended the interests of the see of Rome, which had sent Trophimus to christianize Gaul, and in the letter he actually constituted a hierarchical connection between the Churches of Gaul and Rome, asserting for Patroclus the right to issue formatae. Trying to change the ecclesiastical and administrative structure of Southern Gaul, Zosimus delegitimizes the decisions of the synod of Gallic Bishops in Turin.
31
Chopelin, Paul. "Marc Aoun et Jeanne-Marie Tuffery-Andrieu (dir.), Conciles provinciaux et synodes diocésains du Concile de Trente à la Révolut." Chrétiens et sociétés, no. 18 (May 30, 2012): 200–202. http://dx.doi.org/10.4000/chretienssocietes.2999.
Full text
32
Coureas, Nicholas. "Latin Provincial Synods of the Thirteenth Century as a means of promoting Ecclesiastical Discipline and Doctrinal Uniformity." Annuarium Historiae Conciliorum 32, no. 1 (2000): 82–105. http://dx.doi.org/10.30965/25890433-03201006.
Full text
33
De Jong, Klaas-Willem, and Jan Dirk Wassenaar. "Gereformeerde voorbereidingsvragen voor het avondmaal." Yearbook for Ritual and Liturgical Studies 40 (December 17, 2024): 1–23. https://doi.org/10.21827/yrls.40.1-23.
Full textAbstract:
In this article, the authors discuss the origin, development and practice of a set of questions the Dienstboek voor de Nederlandse Hervormde Kerk in ontwerp (1955) offers for the Lord’s Supper preparation services. In answering the questions, churchgoers profess their faith, just as they did when they sought admission to the Lord’s Supper. The editing of the questions changed over time. The questions originated in East Frisia, but in their later editing were partly stamped by the Kirchenordnung (1563) of the Palatinate. Local congregations in both most northern provinces, but especially in Groningen, have adopted the questions from Emden. The provincial synod of Groningen prescribed them in 1659, but the reception in its jurisdiction has been variable. The same was true of the questions prescribed by Synod of the Netherlands Reformed Church in 1817 for the entire country. Nowadays, they are still sporadically in use.
34
Joblin, Alain. "La représentation au xviie siècle des communautés protestantes du Nord de la France aux synodes provinciaux Ile-de-France/Champagne/Picardie." Revue du Nord 395, no. 2 (2012): 361. http://dx.doi.org/10.3917/rdn.395.0361.
Full text
35
Sandberg, Brian. "L’Organisation et l’action des églises réformées de France (1557–1563). Synodes provinciaux et autres documents ed. by Philip Benedict, Nicolas Fornerod." Catholic Historical Review 100, no. 2 (2014): 349–51. http://dx.doi.org/10.1353/cat.2014.0085.
Full text
36
Uruszczak, Wacław. "Ustawodawstwo synodów Kościoła katolickiego w Polsce w XIII i XIV w." Czasopismo Prawno-Historyczne 51, no. 1-2 (1999): 133–48. https://doi.org/10.14746/cph.1999.51.1-2.6.
Full textAbstract:
Les débuts des synodes écclesiaux et de la législation synodale en Pologne datent du temps de la mission de l'archévêque Henryk Kietlicz (1192-1219). Les synodes provinciaux etaient convoqués par l'archevêque de Gniezno ou par le légat du pape qui les présidaient. Aux synodes participaient en premier lieu les évêques diocésains en personne ou par procuration., les abbées et les supérieurs des couvents, enfin les délégués du chapitre auprès des cathédrales. La législation synodale de la province écclesiale polonaise de l’époque médievale (concrétement du XIIIe et du XlVe s.) dont nous avons connaissance aujourd’hui, se compose de 18 statuts (lois) dont 4 rendus lors des synodes des légats. Les statuts synodaux conservés à nos jours viennent surtout du „Synodique” de Jaroslav de 1357 et d’un recueil privé de législation synodale de Nicolas Czech, plus ancien, datant début du XIVe s. Du point de vue de leur contenu les statuts refermaient des réglements sur deux problèmes de premier ordre et qui touchaient les rapports internes (avec la participation du clergé et des fidèles) et externes. Dans ce dernier cas il s'agissait des rapports du clergé avec la société laique et les autorités de l’Etat. Quant aux problèmes internes et l’Eglise il s’agissait dans la législation synodale de la discipline au sein du clergé et surtout du célibat et de l’obéissance du clergé devant leurs supérieurs. Les textes s’intéressaient aussi tout particulièrement à ce que les vérités de la foi soient proclamées convenablement ou ordonnaient (impérativement), des 1279 et 1285 que les sermons soient prononcés en polonais. Une partie des réglements se referaient à plusieurs questions du domaine de l’organisation des autorités éccelesiales. L’un des problèmes d’une grande importance et que les réglements prenaient en considération était celui des rapports de l’Eglise avec les autorités laiques et la population. Il s’agissait entre autre du respect du privilegium fori ecclésial, de l’inviolabilité de la personne chez le clergé, de la protection des intérêts des biens de l’Eglise. En plus les statuts synodaux font ressortir pleinement les nouveaux principes du proces canonique romain. La legislation synodale mediévale polonaise n’a pas omise le problème matrimonial. Les normes contenues dans les statuts synodaux s’opposaient au droit coutumier traditionnel en imposant les moyens canoniques. La législation synodale en Pologne médievale fut sans doute l’un des facteurs les plus importants à faciliter les transformations de la société selon le modèle occidental et fut l’élement culturel essentiel permettant la latinisation du pays. En parlant du rôle des statuts synodaux il nous faut aussi mentionner leur influence sur le developpement du droit et de la culture juridique en Pologne. Aux côtés du droit canon général la législation de l’Eglise polonaise devint l’exemple à imiter et qui a eu pour don d’accelerer les transformations au sein du droit autochtone.
37
Dunn, Geoffrey D. "The ecclesiastical reorganisation of space and authority in late antique gaul: Zosimus' letter Multa contra (JK 334 = J3 740)." Journal of the Australian Early Medieval Association 12 (2016): 1–33. http://dx.doi.org/10.35253/jaema.2016.1.1.
Full textAbstract:
On 29 September 417 'Zosimus', bishop of Rome, wrote 'Epistula' 5 ('Multa contra' - JK 334 = J3 740) to the bishops of the Gallic provinces of Viennensis and Narbonensis Secunda. It followed a synod that had been held in Rome on 22 September to consider alleged violations by Proculus of Marseille of the hierarchical relationship between the churches of southern Gaul and the authority of metropolitan bishops over the other churches of their provinces. Episcopal authority was geographically defined and circumscribed by Roman provincial boundaries, with the bishop of a provincial capital having some authority over the other bishops of the province. What was to happen, though, when those boundaries changed or a new city within a province became capital? In a series of four letters (the others being 'Epistulae' 4 ['Cum aduersus' - JK 331 = J3 737], 6 ['Mirati admodum' - JK 332 = J3 738], and 7 [Quid de 'Proculi' - JK 333 = J3 739) written immediately after the synod, of which this letter is the last, Zosimus supported the claims of Patroclus, bishop of Arles, to be not only the metropolitan of Viennensis but, surprisingly, the sole metropolitan over several Roman provinces. This paper examines how authority within the late antique church was dependent upon spatial organisational arrangements and how temporal arguments could be advanced when such spatial arrangements did not suit the personal plans of some ambitious bishops. It further considers the religious conflict that arose over disputed areas of authority and the mechanism by which attempts were made at its resolution and how Zosimus' action contributed ultimately to a developing concept of papal primacy.
38
Zakharov, Georgy. "The Canons 9 and 17 of the Council of Chalcedon (451) in the Light of the Western Synodal Heritage of the 4th Century." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2022): 90–97. http://dx.doi.org/10.15688/jvolsu4.2022.6.8.
Full textAbstract:
Introduction. The article is devoted to the problem of interpretation of the canons 9 and 17 of the Council of Chalcedon (451) which regulate the arbitrage in disputes between clerics. Of particular importance is the prescription to resolve disputes in which the metropolitans participate through an appeal to the exarch of the diocese or the See of Constantinople. These canons are often viewed as the foundations of the ecumenical primacy and special judicial prerogatives of the See of Constantinople in the entire Orthodox Church. Methods. Given the status of Constantinople as the New Rome, the author compares the contents of the rules of the Council of Chalcedon with the decisions of the Council of Serdica (343) and the Council of Rome (378) concerning the judicial prerogatives of the Roman see. Analysis. As a result, the article criticizes the thesis about the similarity of the rules of the Council of Chalcedon with the appeal canons of the council of Serdica, which has become widespread in historiography. At the same time, in the letter of the Council of Rome (378) and in the rescript of the emperor Gratian who responded to this text, we can find some similarity with the Chalcedonian decrees. For example, in the decisions of both councils, there is alternativeness in the choice of the judicial instance. Their common feature is also the idea that it is impossible to conduct a trial of the metropolitan’s case at the provincial level. At the same time, if the decisions of the Council of Rome deal with the accusations in grave crimes, the canons of the Council of Chalcedon speak about arbitration in litigation. Results. Despite some differences, the decrees of the councils in Rome and Chalcedon are inextricably linked with the general tendencies in the development of the system of ecclesiastical organization at the super-provincial level.
39
Spichak, Aleksandra V., Olesya V. Vanyushina, and Yuliya A. Krivosheeva. "Divorces based on inability to cohabitate in marriage in the provincial governorates of the Russian Empire." Vestnik Tomskogo gosudarstvennogo universiteta, no. 500 (2024): 47–57. http://dx.doi.org/10.17223/15617793/500/6.
Full textAbstract:
The article examines the peculiarities of the process of divorce due to the inability to cohabitate in marriage in the second half of the 19th – early 20th centuries. Based on an analysis of church and secular laws, as well as the opinions of lawyers of the late 19th – early 20th centuries, we established what was meant by “inability to cohabitate in marriage” and justified the inclusion of this problem in the list of permitted reasons for divorce. The main source of the research was the files of the funds of the Tobolsk, Tver and Yaroslavl spiritual consistories preserved in regional archives, as well as the fund of the Office of the Holy Governing Synod. Such a parallel study of one problem in different territories remote from each other made it possible to most thoroughly and fully study the questions posed, to identify common and distinctive features of the divorce process in the center of the Russian Empire and on its periphery. Since spiritual consistories were state institutions, the stages of paperwork in them were identical, and members of the panels strictly followed the law. The time frame for completing cases also turned out to be equally long, it took years to resolve cases positively; a period of up to a year was rather an exception. The time for processing rejected cases depended on the reasons for the refusal and ranged from several days if the documents were incorrectly completed to several months if the illness was not proven. A minority of those who applied, who were mostly women, were able to obtain a divorce. Refusal in half of the cases occurred due to the discovery of the ability to cohabitate in marriage. According to archival documents and the statements of contemporary lawyers, it was much easier to get a divorce for this reason than for the most common one – adultery because the only evidence was the results of a medical examination, the testimony of witnesses was not required, there was no court settlement, admonition took place without unnecessary pressure. However, it cannot be argued that it was easy to get a divorce because, firstly, persons conducting the examination and employees of the consistories and the Synod were quite subjective in assessing the ability to cohabitate in marriage; secondly, shortcomings in the legislation limited applicants in the types and manifestations of the inability itself; thirdly, there were errors when submitting documents and paying fees due to the illiteracy of the population. In Tobolsk Governorate, the eparchy authorities practically deprived poor people of the opportunity to get a divorce for this reason, prohibiting examination by district doctors.
40
Tudor, Philippa. "Huguenot pastor Jean Jembelin and his sermons: part 1. Normandy 1676–1685." Huguenot Society Journal 37 (November 25, 2024): 43–54. http://dx.doi.org/10.3828/huguenot.2024.37.4.
Full textAbstract:
This article (the second part of which will be published in this Journal in 2025) discusses Huguenot pastor Jean Jembelin and the sermons he preached between 1676 and 1727. Jembelin, a native of Caen (Normandy), began his ministry in nearby Bernières in 1676 and moved to serve the church of Saint-Lô in 1680. Jembelin recorded 146 of his sermons in a large volume, Lambeth Palace Library MS 3976, which has been newly catalogued. The sermons he recorded include two he preached at provincial synods, Quevilly in September 1677, and Alençon in 1678, and another that he preached in the presence of magistrates in July 1683. Never intended for publication, the manuscript is a rare survival from this period of censorship and persecution in France. It provides a unique insight into Jembelin’s preaching ministry in the years leading up to the revocation of the Edict of Nantes on 15 October 1685.
41
Coleman, Janet. "The Owl and the Nightingale and Papal Theories of Marriage." Journal of Ecclesiastical History 38, no. 4 (1987): 517–68. http://dx.doi.org/10.1017/s0022046900023630.
Full textAbstract:
In English and American Studies in German, summaries of theses and monographs, a supplement to Anglia, 1983, there is a notice of Hans Sauer's edition of the Middle English poem the Owl and the Nightingale with a German translation. Sauer stresses ‘that no completely satisfactory interpretation of this fascinating poem has been suggested so far. At best, only some of the aspects of O & N are covered by the various allegorical explanations or by reading it as a burlesque-satirical poem - these interpretations by no means explain its significance as a whole.’ The present paper suggests that a knowledge of the papacy's changing attitude t o marriage in the twelfth century, as expressed in the development of canon law, as well as in the deliberations of English provincial synods, goes far to illuminating the scope and purpose of this Middle English satire/burlesque.
42
Anashkin, Anton. "Epistle of Pope Leo the Great to bishops of Provincia Viennensis." St. Tikhons' University Review 120, no. 120 (2024): 147–62. http://dx.doi.org/10.15382/sturii2024120.147-162.
Full textAbstract:
The paper contains a publication of a Latin translation of the Epistle Divinae cultum of Pope Leo I the Great to the bishops of the Province of Vienne, as well as a historical and philological commentary and an introductory article. At the beginning of the paper, the historical context and content of the Epistle is described. The letter serves as one of the important sources of our information about the relationship between Pope Leo and St. Hilary of Arles. Besides, it sheds light on the relationship between the see of Rome and the Gauliс episcopate and, in particular, the see of Arles. The text refl ects the historical events that took place in Gaul in 444–445 and was written in 445. The epistle deals with two church aff airs (the deposition of bishop Celidonius and the removal of bishop Projectus), and also reports on the measures taken by St. Leo against St. Hilary. The synod of Rome in 445, which examined these cases, acquitted Celidonius and Projectus and restored their episcopal dignity. Hilary was found to have committed misconduct and was accused by Pope Leo of exceeding his powers. At the same time, Hilary was deprived of the rights of metropolitan of the province of Vienne, the right to convene super-provincial councils and participate in ordinations. “By the mercy of the Apostolic see” Hilary retained the episcopal ministry only within the boundaries of Arles. The tone of Pope Leo’s Epistle seems to be somewhat harsh.
43
Soto Rábanos, José María. "Disposiciones sobre la cultura del clero parroquial en la literatura destinada a la cura de almas (siglos XIII-XV)." Anuario de Estudios Medievales 23, no. 1 (2020): 257. http://dx.doi.org/10.3989/aem.1993.v23.1049.
Full textAbstract:
L'analyse de la littérature destinée au soin des âmes, c'est-a-dire des traités de théologie pratique et des normes synodales, du Bas Moyen-Age espagnol, en relation avec la culture religieuse du clergé paroissial, fait remarquer que l'autorité ecclésiastique exigeait un niveau minimum de connaissance pour ce qui concernait les trois tendances du savoir: connaissance des Ecritures et de la discipline ecclésiastique, connaissance des sciences profanes et connaissance des thèmes mondains. Plus concrètement cette exigence minime se matérialise pour tout le clergé par: savoir lire, chanter (plain-chant, musique religieuse) et connaître la grammaire; et se résume fréquemment dans des phrases telles que «savoir parler latin» et «être grammairien». En plus le clergé préparé devra savoir, au moins dans sa formation la plus élémentaire, la doctrine chrétienne pour administrer les sacraments et enseigner la foi au peuple qui lui est confié. D'autre part cette analyse nous permet d'aborder des situations d'application ou d'inaccomplissement de cette exigence minimale dans les divers diocèses, conformément aux circonstances socio-politiques et religieuses. Les principales sources de référence littéraires qui son analysées ici sont, à côté de la tradition ecclésiastique (saints canons), le Concile IV de Latran (1215 ), les conciles des légats de Valladolid (1228 et 1322) et de Lérida (1229), ainsi que les constitutions provinciales et diocésaines antérieures à chaque synode en question.
44
Aizatullova, Alsu Shamilievna. "Public authorities’ role in public education organization in the Simbirsk province in the second half of the 19th century." Samara Journal of Science 6, no. 2 (2017): 144–49. http://dx.doi.org/10.17816/snv201762211.
Full textAbstract:
This paper examines public authorities role in public education organization in the Simbirsk province in the second half of 19th - beginning of the 20th century. The state structures, the Russian Orthodox Church and other confessions managed the state-religious education in the country. The author examines the role of public authorities in the organization of state-religious education of people. The Ministry of National Education and the Holy Synod were responsible for it on the state scale. In the provinces this work was coordinated by the guardianship of the school districts, directorate of education and provincial and district councils. In secular educational institutions educational work was organized by the directorate of public schools, who controlled the educational work of school teachers and effective forms and methods use. The main responsibility of the national education directorates was joint Russian-Tatar schools opening, Russian classes opening in Islamic schools and compulsory Russian language study in Tatar schools. An important goal was to tighten control over the school activities. There was Orthodox missionary fraternity. These organizations were responsible for the same questions. Provincial directorates of national education had to coordinate all state-religious activities done by teachers, religious priests and missionaries. Thus, the system of the state-religious education management was complex, diverse; its parts copied each other, so it led to its activity efficiency decrease.
45
Chernykh, Ivan. "Criteria for the approval of textbooks in religious education by the School Board of the Educational Committee under the Holy Synod for schools of the Russian Empire." St. Tikhons' University Review. Series IV. Pedagogy. Psychology 73 (June 28, 2024): 23–32. http://dx.doi.org/10.15382/sturiv202473.23-32.
Full textAbstract:
This article characterizes the concepts of publicity and censorship, which are an integral part of social and political life. Control over these institutions was also important in the second half of the 19th and early 20th centuries, when church literature, particularly educational literature, was subjected to strict evaluation. Censorship committees were widespread throughout the Russian Empire, but one of the central bodies that was the censor was the Teaching Council of the Teaching Committee under the Most Holy Governing Synod. The article lists the criteria for approval of textbooks and manuscripts submitted to the Holy Synod. The article lists the criteria for approval of textbooks and manuscripts received by St. Synod. Most of the books were rejected at this stage because the censors saw various errors in the books, ranging from spelling and punctuation to spiritual errors that could distort the dogmatic side of Orthodox doctrine. One form of rejection or approval of a book could be a permission to allow the book into the libraries of certain types of educational institutions. However, at the provincial level, textbooks could be allowed to be distributed in schools or to the public with the blessing of the ruling bishop, the local censorship committee, or in the presence of a favorable review from the local representation of a popular church journal. For example, this was the Church Herald. Therefore, there was a dual state of affairs in the matter of censorship of books: on the one hand, there was a center in St. Petersburg, which received new manuscripts, and on the other hand, many little-known books in the capital were quietly used in Russian schools and sold in bookstores. In spite of this, local censorship committees and diocesan authorities, although they did not have the full experience of the members of the Study Committee, kept diligent watch over the emerging educational literature.
46
Ionuț, HOLUBEANU. "THE ECCLESIASTICAL PROVINCE OF MOESIA SECUNDA IN THE MID-5TH CENTURY AD." Icoana Credintei 10, no. 20 (2024): 33–51. http://dx.doi.org/10.26520/icoana.2024.20.10.33-51.
Full textAbstract:
In this article, the author outlines the organization of the Church in Moesia Secunda in the decade following the Hunnic invasion of AD 447/448. He refutes the hypothesis that Abritus (now Razgrad, Bulgaria) assumed the function of the metropolis of Moesia Secunda and that its bishop took over the ecclesiastical leadership of the province after the destruction of Marcianopolis (now Devnya, Bulgaria) during this period. While the temporary relocation of the administrative headquarters from Marcianopolis to another city within the province is conceivable, there is no clear evidence that it specifically moved to Abritus. However, the bishop of this latter city presided over the extraordinary session of the provincial synod in 457/458 following the death of Metr - bishopric of Odessus (now Varna, Bulgaria) was subordinated to the metropolitan T C ț ical province of Scythia at that time.
47
Polozova, Irina, and Juliya Tyuryakova. "Concerts of spritial music in the russian province in the early 20th century (with towns of the Middle and Lower Volga region)." St.Tikhons' University Review. Series V. Christian Art 45 (March 31, 2022): 112–25. http://dx.doi.org/10.15382/sturv202245.112-125.
Full textAbstract:
The article examines some aspects of the musical and educational activities carried out at the turn of the XIX-XX centuries. provincial church-singing communities of various Christian denominations. As an example, the cities of Saratov, Samara, Simbirsk and Syzran are covered - the largest economic and cultural centers of the Middle and Lower Volga regions. The authors analyze the concert activity of the represented provinces in several directions: concerts of pra-glorious liturgical chants, spiritual concerts with mixed programs, concerts of sacred music in Catholic and Protestant churches, and also separately highlight examples of the premiere performance of author's spiritual works in provincial temples. Thus, the work highlights the educational concert and educational work of the professor of the Saratov Conservatory I.V. Lipaev, the Saratov Bishops' Choir under the direction of N.M. Dmitriev, Simbirsk Bishop's Choir (choir director S.P. Yagodinsky). The authors provide examples of touring performances by leading choral groups of the Russian Empire in the Volga cities, in particular, the Moscow Synodal Choir (conducted by N.N. Tolstyakov) in Saratov and the choir of the St. Samara. In addition, the article touches on the problem of interaction between Orthodox and co-religion communities, the performance of joint services by them (possible within the framework of the same-faith Liturgical practice), as well as the preservation of the Volga region of a living tradition of using the znamenny chant. As a result of the research carried out, the article traces the idea of the continuity of the ideas of the New direction in Russian sacred music by the Volga choir directors, as well as the active inclusion of the latter in the general process of development of Russian church singing art.
48
Arranz Guzmán, Ana. "La cultura en el bajo clero: una primera aproximación." Anuario de Estudios Medievales 21, no. 1 (2020): 591. http://dx.doi.org/10.3989/aem.1991.v21.1128.
Full textAbstract:
La manque d'études sur les paroisses du Moyen Age et la manque de sources limitent, pour le moment, les connaissances que nous avons de ce thème. En effet, la documentation nous éclaire plutôt sur la préoccupation de la société et des pouvoirs laïque et ecclésiastique pour ce qui est de l'élévation du niveau culturel des prêtres dans ce groupe. Les premières dispositions ecclésiastiques prennent naissance avec le Concile de Latran et se développent dans la Péninsule à partir du concile dirigé par un légat en 1228 et surtout à partir de celui de 1332. On y accorde, ainsi que dans bon nombre d'autres qui suivent la même ligne, de célébrer des synodes provinciaux afin d'élever la formation des ecclésiastiques. Tous les évêques n'en célébrèrent pas et l'efficacité de ceux qui se célébrèrent fut, en outre, très limitée. On voit cependant se multiplier les écoles de grammaire pour le clergé le plus démuni de certains diocèses et on souligne l'importance du maître d'école. Une claire préoccupation se fait seulement sentir dans la monarchie à travers les mesures prises par Juan Ier, qui avait comme collaborateurs certains des évêques réformistes les plus connus. Quant aux plaintes du Tiers État concernant les faiblesses morales et intellectuelles des curés, elles se basent sur la dénonciation de la prolifération de ce que l'on appelait le «faux clergé», c'est-à-dire, des membres analphabètes du bas clergé qui ne partageaint que les formes extérieures du clergé.
49
Monson, Craig A. "The Council of Trent Revisited." Journal of the American Musicological Society 55, no. 1 (2002): 1–37. http://dx.doi.org/10.1525/jams.2002.55.1.1.
Full textAbstract:
Abstract Reexamination of a wide range of documents surrounding the twenty-second, twenty-fourth, and twenty-fifth sessions of the Council of Trent reveals that delegates strived officially to say as little as possible about music: only that secular or impure elements should be eliminated and that specific issues should be settled locally, by individual bishops and provincial synods. But, beginning with Gustave Reese, several scholars have misleadingly strung together a preliminary canon, stressing textual intelligibility, which was never approved in the general congregations, and the few lines that actually supplanted it, concerned only with the elimination of lasciviousness. On the other hand, a largely unrecognized or misunderstood attack on church polyphony did occur at the less familiar twenty-fifth session, when Gabriele Paleotti may have attempted to suppress elaborate music in female monasteries. Although this attempt was rejected in the general congregations, its restrictions were subsequently revived by local authorities such as Paleotti and Carlo Borromeo in their own dioceses. In the Council's immediate aftermath, reformers such as Paleotti and Borromeo once again focused on the issue of intelligibility, affording it a quasi-official status that seems to have quickly become widely accepted as “iuxta formam concilii.”
50
Richard, Nicolas. "Yves K rumenacker (éd.), Actes des Synodes provinciaux. Bourgogne (1601-1682) , Genève, Droz, « Travaux d’Humanisme et Renaissance », « Archives des Églises Réformées de France », 2022, 681 p., 17,3 × 24,3 cm." Dix-septième siècle 303, no. 2 (2024): 386–88. http://dx.doi.org/10.3917/dss.242.0386.
Full text