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Journal articles on the topic 'Religious life of the parish'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Hall, Stuart George. "Liturgical Science and Parish Life." Theology 108, no. 845 (2005): 323–30. http://dx.doi.org/10.1177/0040571x0510800502.

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Borejko, Yu. "Primary community of modern ukrainian orthodox church as a form church of sociality." Ukrainian Religious Studies, no. 69 (May 16, 2014): 22–33. http://dx.doi.org/10.32420/2014.69.372.

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In the article Boreyko Yuri Grigorovich «Primary community of modern ukrainian orthodox church as a form church of sociality» set significance of the religious community as a social phenomenon and the parish as a center of the institutional structure of the church in shaping religious orthodox believers, the ratio of the parish and the community as a form of religious associations, the nature of the participation of the believers in the daily life of religious communities and their integration into the social relations within the parish and the community.

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Murillo, Luis E. "Tamales on the Fourth of July: The Transnational Parish of Coeneo, Michoacán." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 137–68. http://dx.doi.org/10.1525/rac.2009.19.2.137.

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AbstractThis article traces the significant yet largely unexplored experience of transnationalism in the lived religious experiences of Mexican and Mexican American Catholics by focusing on the parish as a central unit of analysis. Within this analysis, the parish unit is rethought as an analytical unit in two important regards. First, the way in which parish life in rural Mexico has been predominately conceptualized as one whose rhythm revolves around a traditional ritual calendar centered on community celebrations of particular religious holidays and localized votive devotions needs to be re

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4

Hoover, Brett C. "A Place for Communion: Reflections on an Ecclesiology of Parish Life." Theological Studies 78, no. 4 (2017): 825–49. http://dx.doi.org/10.1177/0040563917731746.

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Theologians have demonstrated curious restraint in assigning theological meaning to the parish. I argue here for a renewed attention to the parish as an “ecclesial place,” that is, a geographical site situated in particular contexts where ecclesial relationships of communion unfold by the power of the Holy Spirit for the sake of God’s mission. Simply put, parishes function—or at least ought to function—as the places where “histories of communion” are manifested in the context of grace and struggle in the real world.

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5

Doyle, Michael. "One Year in the Life of a Parish." Liturgy 6, no. 1 (1986): 24–31. http://dx.doi.org/10.1080/04580638609409043.

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6

Shaw, D. W. D. "‘The Undiscover'd Country’ an Exploration – ‘The Life Everlasting’." Scottish Journal of Theology 47, no. 2 (1994): 149–68. http://dx.doi.org/10.1017/s0036930600045956.

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In memory of Alan Lewis, student, colleague and above all friend, at whose ordination as a minister of the Church of Scotland the author was privileged to preach, Kirkliston Parish Church, Midlothian, 4th December, 1977.

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Slawson, Douglas J. "Thirty Years of Street Preaching: Vincentian Motor Missions, 1934–1965." Church History 62, no. 1 (1993): 60–81. http://dx.doi.org/10.2307/3168416.

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Known in the United States as the Vincentian Fathers, the Congregation of the Mission is a religious community founded during the early seventeenth century by the French priest Vincent de Paul for the purpose of revitalizing religious life in rural areas through the preaching of parish missions. Such missions began with a sermon on repentance that urged people to make a general confession of all their past sins. The priests continued with a protracted catechesis that lasted for several weeks to several months. In time, Vincent de Paul realized the futility of pumping new life into a parish onl

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8

Hall, Stuart George. "Liturgical Science and Parish Life II. Identifying a Base." Theology 108, no. 846 (2005): 414–19. http://dx.doi.org/10.1177/0040571x0510800603.

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9

Mariański, Janusz. "The Roman Catholic parish in Poland as the local community." Journal for Perspectives of Economic Political and Social Integration 20, no. 1-2 (2014): 73–103. http://dx.doi.org/10.2478/v10241-012-0027-1.

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Abstract In the Roman Catholic Church a parish is the smallest legal unit and it is the milieu for religious, social, and cultural activities for a group of people joined together in a geographical area. The purpose of this article is a sociological study examining the Catholic parish in Poland as a local community. Today a parish along with its community is exposed to social change and to myriad forces characteristic of the postmodern culture. In Poland two opposite forces characterize the life of a parish community: on the one side, secularization and individualization, and on the other side

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10

Ciappara, Frans. "Parish Priest and Community in 18th-century Malta: Patterns of Conflict." Journal of Early Modern History 9, no. 3 (2005): 329–47. http://dx.doi.org/10.1163/157006505775008464.

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AbstractThis essay explores the relations between parish priests and their parishioners in eighteenth-century Malta. It argues that pastors did not succeed in governing the community and controlling local religious life. Generally, they were outsiders. This was a great liability since rivalry between villages was intense and the inhabitants were reluctant to admit new people, to whom they were often hostile. But the main reason for the rivalry between the faithful and the pastor was that the people themselves took an active role in the parish. They regarded the office of parish priest as a sub

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11

Reynolds, Susan Bigelow. "Fieldwork in Ecclesial Borderlands." Exchange 48, no. 3 (2019): 225–35. http://dx.doi.org/10.1163/1572543x-12341527.

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Abstract Roman Catholic parishes in the United States are steadily becoming more diverse. This article examines St. Mary of the Angels, a small, urban, economically marginal, highly diverse Roman Catholic parish in Boston, as a case study in the question of how researchers might approach the tension between cultural dynamism and structural stability at the heart of multiethnic parish life. Attending to the ways in which parishioners articulated their decisions to belong to St. Mary’s, I demonstrate how their renegotiation of the relationship between parish, place, and belonging reflects broade

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12

Ling, Jessica. "Labors of Attention: The Parish Novel, Parochialism, and George Eliot's Endearing Parsons." Victorian Literature and Culture 47, no. 4 (2019): 785–812. http://dx.doi.org/10.1017/s1060150318001584.

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Tenure, the Anglican practice of residing and ministering within the small bounds of a parish, became the basis for a surprisingly wide range of Victorian novels. Its plot, which begins with the clergyman's arrival in a parish and ends with his leave-taking or death, echoes throughout the work of Gaskell, Oliphant, Trollope, and Eliot, but its origins and most condensed form lie in a minor, midcentury genre that I call the parish novel. In taking the parameters of tenure—its duration and its modest ambit—as their own, parish novels turned reading into a form of pastoral labor: a close, laborio

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13

Chapman, Justine Allain. "Book Review: The Vicar's Guide: Life and Ministry in the Parish." Theology 109, no. 851 (2006): 395–96. http://dx.doi.org/10.1177/0040571x0610900531.

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14

SCHENK, JOCHEN. "ASPECTS AND PROBLEMS OF THE TEMPLARS' RELIGIOUS PRESENCE IN MEDIEVAL EUROPE FROM THE TWELFTH TO THE EARLY FOURTEENTH CENTURY." Traditio 71 (2016): 273–302. http://dx.doi.org/10.1017/tdo.2016.8.

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The medieval military orders were religious institutions whose members had professed a life of combat and prayer that integrated them into a religious landscape sharply defined by diversity. And yet still very little is known about the military orders’ religious functions in the dioceses in which they held ecclesiastical possessions. By focusing on one military order in particular, the Order of the Temple, this study aims to achieve two goals: first, to provide a critical overview of recent scholarship in the emerging field of military order (and especially Templar) religion, and second, to ex

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Rymarz, Richard. "Catholic Parish-based Youth Ministers: A Preliminary Study." Journal of Youth and Theology 18, no. 1 (2019): 49–64. http://dx.doi.org/10.1163/24055093-01801004.

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Eleven youth ministers working in Catholic parishes in two large urban dioceses were interviewed. The paper examined the life journey of youth ministers and how they saw their role along with perceptions of challenges and how they could be better supported. Participants were motivated and expressed satisfaction with their jobs. They displayed high levels of religious salience as marked by their religious belief and practice and networking with faith-based communities. They manifested a strong counter-cultural message which is essential to authentic witness. As such, the participants in this st

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16

Cross, Claire. "The Religious Life of Women in Sixteenth-century Yorkshire (Presidential Address)." Studies in Church History 27 (1990): 307–24. http://dx.doi.org/10.1017/s0424208400012134.

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On 17 September 1523 a very wealthy widow, Dame Joan Thurscross, made her will in Hull. Her benefactions included £30 for new vestments to her parish church of St Mary’s, £35 to hire a priest for seven years to sing for her soul, the souls of her three husbands, of her parents, and of her son, £4 to the building works at the White Friars’, £12 for a priest to perform an obit in St Leonard’s convent in Grimsby, where she had been born, small presents to her god-daughter and other nuns at Sixhills, £20 for mending the causeway between Beverley and Anlaby, thirteen white gowns for thirteen poor w

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17

Burgess, Clive, and Beat Kümin. "Penitential Bequests and Parish Regimes in Late Medieval England." Journal of Ecclesiastical History 44, no. 4 (1993): 610–30. http://dx.doi.org/10.1017/s0022046900077824.

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The orthodoxy which dismissed the pre-Reformation parish as the point where the many failings of the Church met to blight ordinary lives has exercised a tenacious grip on the historical imagination. Current opinion, on the other hand, perceives the parish as deserving of inquiry, not least because of a dawning realisation that it was a point where managerial expertise and a noteworthy buoyancy of spirit intersected. Ostentatious programmes of church rebuilding and embellishment testify both to competence and to a vitality bordering on exuberance in many parish communities. If more difficult to

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18

Donahue, Michael J., Jim Castelli, and Joseph Gremillion. "The Emerging Parish: The Notre Dame Study of Catholic Life Since Vatican II." Journal for the Scientific Study of Religion 28, no. 2 (1989): 241. http://dx.doi.org/10.2307/1387064.

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19

Scott, Amanda L. "Seroras and Local Religious Life in the Basque Country and Navarre, 1550–1769." Church History 85, no. 1 (2016): 40–64. http://dx.doi.org/10.1017/s0009640715001341.

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In the early modern period, Basque women who could not or did not want to follow the traditional paths of monasticism or secular marriage had a third option. They could become seroras, or celibate laywomen licensed by the diocese and entrusted with caring for a shrine or parish church. Seroras enjoyed significant social prestige and their work was competitively remunerated by the local community; yet despite their central place in the local religious life of the early modern Basque Country and Navarre, the seroras have attracted almost no historical study. The purpose of this article is twofol

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20

Biela, Bogdan Jerzy. "Pastoral Conversion According to Franciszek Blachnicki in the Context of the Vatican’s Instruction on Parishes in the Service of Evangelization (29 June 2020)." Religions 12, no. 9 (2021): 762. http://dx.doi.org/10.3390/rel12090762.

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Endowed with an in-depth and insightful analysis of the Church’s reality and the charism of reading the signs of the times, one of the greatest Polish pastoralists, founder of the Light-Life Movement, Fr. Franciszek Blachnicki (21 March 1921–27 February 1987) insistently postulated making the “Copernican turn” in the Church’s saving ministry. On the hundredth anniversary of his birth, it is worth looking at the guiding principles of the Congregation for Clergy Pastoral conversion of the parish community in the service of the Church’s evangelizing mission (29 June 2020) and analyze to what exte

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21

Spufford, Margaret, and Motoyasu Takahashi. "Families, Will Witnesses, and Economic Structure in the Fens and on the Chalk: Sixteenth- and Seventeenth-Century Willingham and Chippenham." Albion 28, no. 3 (1996): 379–414. http://dx.doi.org/10.2307/4052169.

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The debate on whether or not seventeenth-century village society was increasingly polarized between parish notables and prosperous households, who tended both to appropriate Protestant virtues of “order and godliness” to themselves and impose them on the indifferent or even hostile laboring poor, is not yet over. On one side is Tessa Watt, who has summarized the arguments against polarization that do not fit with the distribution of her “godly” woodcuts, broadsides, and chapbooks, and Martin Ingram, who says “the evidence from Wiltshire and elsewhere suggest it is a mistake to overemphasize ei

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22

Donnelly, J. "Cult and culture in a medieval community: Ayton and Coldingham, 1188–1376." Innes Review 63, no. 2 (2012): 109–60. http://dx.doi.org/10.3366/inr.2012.0039.

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It was assumed only recently that there was little to be said about popular religious culture in Scotland, below the level of rural gentry or the urban classes, for any period much before 1400. Charters and account rolls do exist however which, read with synodal statutes and liturgical texts, reveal such features of cultural life as the churching of women, marriage settlements, widowhood, the neighbourly pax, blessed bread or the commemoration of the dead, all in a rural parish. The cult was appropriate to an illiterate society, deploying ceremony, drama, art, music, textiles and architecture.

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23

Gentilcore, David. "‘Adapt Yourselves to the People's Capabilities’: Missionary Strategies, Methods and Impact in the Kingdom of Naples, 1600–1800." Journal of Ecclesiastical History 45, no. 2 (1994): 269–96. http://dx.doi.org/10.1017/s0022046900013014.

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At a time when European missionaries were active in the New World to capture the souls of the ‘heathen’ for Catholicism, their confrères were conducting missions throughout Europe itself. For more than two centuries these missions – variously known as internal, parish or popular – were a crucial aspect of religious life, with numerous religious orders and congregations seeking to weave a fabric of evangelisation and catechetical instruction in areas of Europe that were nominally Catholic but were in many ways cut off from orthodox Tridentine Catholicism. This was particularly so in isolated ar

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Zinchuk, Sergey M. "Intra-Church processes during the implementation of parish reform in the 1st half of the 1960s." Vestnik of Kostroma State University, no. 2 (2019): 67–70. http://dx.doi.org/10.34216/1998-0817-2019-25-2-67-70.

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The author describes in the article some important components and features of Church life in the period initiated by Nikita Khrushchev and known as the parish reform, which, among other things, was aimed at undermining the fi nancial base of the Russian Orthodox Church (hereinafter referred to as the Church) in the USSR. It is noted that Stalin's post-war system of state-Church relations had a serious defect in the form of ineffective legal consolidation: in addition, after the end of the World War II, the question if the Soviet power praised Orthodoxy and other religions stood no longer disap

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van Loon, Antonia Anne M. "The Challenges and Opportunities of Faith Community (Parish) Nursing in an Ageing Society." Journal of Religious Gerontology 12, no. 3-4 (2002): 167–80. http://dx.doi.org/10.1300/j078v12n03_13.

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Kryukova, Natalia V. "The Religion of the Flock: Rural surbs in modern Armenia." Вестник антропологии (Herald of Anthropology) 47, no. 3 (2019): 256–65. http://dx.doi.org/10.33876/2311-0546/2019-47-3/256-265.

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According to opinion polls, Armenia is one of the most religious countries in Europe. However, in some villages of the Aparan district Aragatsotn Marz parish life is almost completely absent. Everyday religiosity of the locals is connected with surbs – home and rural sanctuaries. These include some natural objects in the surrounding villages. Two parallel systems coexist in Armenia’s religious culture. One is the official Armenian Apostolic Church with its churches, a priesthood, and its spiritually cared flock, the other one includes vernacular practices and beliefs of much of this very flock

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27

Hope, David. "‘The Letter Killeth, But The Spirit Giveth Life’ (2 Cor 3:6)." Ecclesiastical Law Journal 4, no. 21 (1997): 694–99. http://dx.doi.org/10.1017/s0956618x00002969.

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I begin this evening with a text rather than a title, though I hope my presentation will be more in the nature of an address than a sermon. And I select this text because I believe it focuses very well and very sharply the sort of concerns which you are to address in your conference over this weekend—Practical Parish Problems: Gospel and Order. For how often have I heard this text trotted out in defence of the people getting on and doing what they want to do without reference to all those interfering lawyers who in any case cost a great deal of money! We are perfectly capable of ordering our o

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Roszak, Piotr, and Sławomir Tykarski. "Popular Piety and Devotion to Parish Patrons in Poland and Spain, 1948–98." Religions 11, no. 12 (2020): 658. http://dx.doi.org/10.3390/rel11120658.

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This paper will show the dynamics of change in the celebration of the parish patron’s day at the turn of several decades (before and after the Second Vatican Council) at a Marian shrine in Poland and the cult of Cross from Monjardin in Spain. It will refer to various forms of ritual which are manifestations of popular piety: cultural expressions, services, prayers and songs which form part of the veneration of Our Lady of Sorrows, Chełmno and the Cross in Villamayor de Monjardin. The article will also examine the different ways in which these feasts were celebrated during the period and the im

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29

Leege, David C. "Catholics and the Civic Order: Parish Participation, Politics, and Civic Participation." Review of Politics 50, no. 4 (1988): 704–36. http://dx.doi.org/10.1017/s0034670500042017.

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Renewed interest in the relationship between religion and politics in the United States and widespread discussion of recent pastoral letters adopted by the American bishops, especially those dealing with disarmament and the economy, have drawn attention to the political values of American Catholics. After a brief historical review of the political experiences of American Catholics and of the roles social theorists accord religion in political life, this article addresses three concerns: (1) in a nation of joiners, does parish participation reinforce civic participation? (2) are there patterns

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Bojanin, Stanoje. "Sacred and profane topography in a medieval Serbian parish - an outline." Zbornik radova Vizantoloskog instituta, no. 50-2 (2013): 1013–24. http://dx.doi.org/10.2298/zrvi1350013b.

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This article presents a basic research scope of the social importance of microtoponyms and topographical features of villages and their precincts, which in the Middle Ages were organized as parish communities. The social space of the rural environment is segmented by different entities important for the social and religious life of the local community, such as a parish church with its yard, a cemetery, other churches and chapels in the fields and groves, freestanding crosses, certain bodies of water or some marked trees, typically the oak. The issue of the methods of analysing medieval sources

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Barron, Caroline M. "Church music in English towns 1450–1550: an interim report." Urban History 29, no. 1 (2002): 83–91. http://dx.doi.org/10.1017/s0963926802001086.

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In the towns of late medieval England (where perhaps 10 per cent of the population may have lived) the parish churches were being continuously expanded, adapted and decorated. Chantry and fraternity chapels were added between the nave pillars, or at the eastern ends of the aisles and here, as well as at the high altar, masses were celebrated and prayers recited with incessant devotion by the living for the repose of the souls of those who had died. These intercessory services, together with those of the usual liturgical round which took place in the choir and in the nave, were increasingly acc

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Sulkowski, Lukasz, and Grzegorz Ignatowski. "Impact of COVID-19 Pandemic on Organization of Religious Behaviour in Different Christian Denominations in Poland." Religions 11, no. 5 (2020): 254. http://dx.doi.org/10.3390/rel11050254.

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Any pandemic disorganizes the life of wider society. One of the manifestations of social activity is religious life. Despite progressing secularization, both religion, churches, and denominational associations have an impact on individual ethical choices and business decisions. This is true especially in Poland, where over 90 percent of the citizens declare affiliation with some religion, mostly Christian. The purpose of the present article is to demonstrate what activities are undertaken by churches in Poland at the time of the COVID-19 pandemic, and what differences there are in their organi

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LICZBIŃSKA, GRAŻYNA. "INFANT AND CHILD MORTALITY AMONG CATHOLICS AND LUTHERANS IN NINETEENTH CENTURY POZNAŃ." Journal of Biosocial Science 41, no. 5 (2009): 661–83. http://dx.doi.org/10.1017/s0021932009990101.

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SummaryThe purpose of this study was to show the differences in the mortality rates of children from Catholic and Lutheran families in 19th century Poznań, and to elucidate the causes of these differences. Data from Catholic and Lutheran parish death registers were used. The infant death rate (IDR), neonatal and postneonatal death rates and life table biometric functions were calculated and causes of deaths were characterized. The worst child mortality values (IDR=394.4; neonatal and postneonatal death rates, respectively, 117.1 and 277.4; e0=16.14 years; Crow's Index=2.47) were obtained for t

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Krestianinov, Artem. "“Apostasy in a Schism” in the Kazan Diocese: Old Believers in the Parish life of the Russian Village." State Religion and Church in Russia and Worldwide 38, no. 3 (2020): 116–48. http://dx.doi.org/10.22394/2073-7203-2020-38-3-116-148.

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In the era of Nicholas I, the policy for further unification of the religious life and stricter surveillance over parishioners led to a rise of investigative cases filed against schismatics. The article discusses how the clergy increased their efforts in revealing the facts of “apostasy” of Old Belief among the Orthodox. In the course of these activities, the Russian authorities discovered the imperfection of their own system of surveillance. The paper shows that the active investigation of cases of “apostasy” produced the opposite result: instead of drawing people back from “apostasy” the pol

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REYNOLDS, MATTHEW. "Predestination and Parochial Dispute in the 1630s: The Case of the Norwich Lectureships." Journal of Ecclesiastical History 59, no. 3 (2008): 407–25. http://dx.doi.org/10.1017/s0022046908004181.

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Recently it has been suggested that fundamental disagreements over the theology of grace had little impact upon parish life in early Stuart England. However, by considering the local circumstances and wider national repercussions of an open debate over predestination in the 1630s between two Norwich lecturers, William Bridge and John Chappell, this article will argue the contrary. It will show that the public nature of the clash between Bridge and Chappell, examined by the church courts, ensured that predestination became a politically divisive issue within Norwich's parishes on the eve of the

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Oliver, David B. "Reflections on the Role of the Church, Synagogue, or Parish in Developing Effective Ministries with Older Persons." Journal of Religious Gerontology 12, no. 2 (2001): 37–43. http://dx.doi.org/10.1300/j078v12n02_05.

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37

Loewe, Andreas. "Michaelhouse: Hervey de Stanton's Cambridge Foundation." Church History and Religious Culture 90, no. 4 (2010): 579–608. http://dx.doi.org/10.1163/187124110x545173.

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AbstractThis article recalls the foundation of one of Cambridge's lost Colleges. It documents the transformation by a private benefactor, Hervey de Stanton (or Staunton), of a small Cambridge living into the university's third College, giving an overview of the life of its founder and outlining the personal connections that led to the establishment of Michaelhouse. It traces the foundation history of parish and College and their expansion through the strategic accumulation of benefactions. It gives an insight into the College statutes, a highly original composition by Stanton to govern the lif

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Ancel, Stéphane. "Maḫbär et sänbäte: associations religieuses en Ethiopie". Aethiopica 8 (18 листопада 2012): 95–111. http://dx.doi.org/10.15460/aethiopica.8.1.327.

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Faithful of the Ethiopian Orthodox Täwaḥǝdo Church gather sometimes into a religious association. We can distinguish two types of religious associations: the maḫbär and the sänbäte. These two types are organized on the same scheme and are led by the faithful themselves. Both are based on a fundamental concept, which is to gather faithful around a banquet for a commemoration. Maḫbär and sänbäte are a representation of a zǝkǝr, a crucial concept in the Ethiopian Christianity. The religious authority is shared by one priest who leads the liturgy of the ritual. The presence of a priest without an

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Hrydkovets, L. "The Crisis Factor in Religious Development." Herald of Kiev Institute of Business and Technology 39, no. 1 (2019): 49–56. http://dx.doi.org/10.37203/kibit.2019.39.10.

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The article presents the stages of the religious development of personality. There is represented by periods: prenatal (the main phase of favorability, phase of an ancient faith, phase of quasi-religious behaviour), early childhood (phase of maternal religiosity, phase of development of prerequisites for individual religiosity), the preschool period (phase of encouraging religiosity, phase of individual religious interest), younger school age (phase of transition from external to internal, identification phase), an early teenager (phase of religious criticality, phase of relay autonomy), a lat

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Marczak, Łukasz. "The concept and example of assistance aid as a form of support in the social reintegration of prisoners in the context of the activity of the Roman Catholic parish." Praca Socjalna 35, no. 6 (2021): 117–34. http://dx.doi.org/10.5604/01.3001.0014.5741.

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The aim of the article is to present the assistance aid and forms of support for prisoners undergoing the process of social reintegration in a religious community. A special area of values is the inclusion of the sustainable development principle in the scope of activities aimed at the reintegration process, organized mainly based on the applied subsidiarity principle. The article uses sociological qualitative methods, mainly the case study method based on the sociological observation of the convict and the person supervising him/her, which is included in the category of assistance support. Th

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Bauwens, Michal. "Parish Studies and the Debates on Religious Life in the Low Countries (Late Middle Ages and Early Modern Period)." History Compass 13, no. 2 (2015): 64–77. http://dx.doi.org/10.1111/hic3.12215.

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NEVILLE, CYNTHIA J. "Native Lords and the Church in Thirteenth-Century Strathearn, Scotland." Journal of Ecclesiastical History 53, no. 3 (2001): 454–75. http://dx.doi.org/10.1017/s0022046901008715.

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The thirteenth century in Scotland witnessed a determined effort on the part of the crown and its ecclesiastical officials to initiate a series of reforms comparable to those that had so deeply altered the social and religious life of England and continental Europe. An important aspect of the transformation that occurred in Scotland was the consolidation of a network of parish churches throughout the kingdom. Scottish authorities, however, encountered several obstacles in their attempts to create parishes, and especially to assign sufficient revenues to them. In the lordships controlled by old

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Logan, Enid Lynette. "Each Sheep with Its Mate: Marking Race and Legitimacy in Cuban Catholic Parish Archives, 1890-1940." New West Indian Guide / Nieuwe West-Indische Gids 84, no. 1-2 (2010): 5–39. http://dx.doi.org/10.1163/13822373-90002445.

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Examines the politics of racialization in Cuba from the period after full emancipation to the restrictive immigration policy of the 1930s, through an analysis of the record-keeping practices of the Cuban Catholic Church. The study uses baptismal and marital records to record information on the intimate, racialized, and gendered domains of Cuban social life. Author points out that certain policies adopted by religious authoritites gestured towards inclusivism and egalitarianism, others served to reinforce hierarchies based upon race and rank.

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Atta-Baffoe, Victor. "Ministerial Formation and Theological Education in Ghana: Prospects and Challenges." Journal of Anglican Studies 6, no. 1 (2008): 41–48. http://dx.doi.org/10.1177/1740355308091385.

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ABSTRACTThe inconsistency between theological education and parish life is a sign of the breakdown of a theological paradigm for doing and communicating theology in Africa today. The role of Scripture within the framework of an Anglican tradition is now a matter of examination. There are biblical foundations for ministerial formation but they need to relate to the current situation of ministry. The only theological seminary in Ghana is St Nicholas, where the staff are indigenous but the programme offered is Western and imported. The result is that ministerial formation has failed to meet the n

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Spence, Alan. "John Owen and Trinitarian Agency." Scottish Journal of Theology 43, no. 2 (1990): 157–73. http://dx.doi.org/10.1017/s0036930600032476.

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As a faithful young Puritan minister John Owen used to visit his people in the parish of Fordham teaching both adults and children the basic doctrines of Protestantism from two catechisms which he himself composed. In the larger one it is asked: Do we know God as he is? The answer is: No; his glorious being is not of us, in this life, to be comprehended. The same concern is apparent at the end of the section on the Trinity. Question: Can we conceive these things as they are in themselves? Answer: Neither we nor yet the angels of heaven are able to dive into these secrets, as they are internall

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Rowley, Bethany. "'We Will Never Forget You': Christian Charities and the Rehabilitation of Disabled ex-Servicemen in Inter-War Leeds." Local Population Studies, no. 101 (December 31, 2018): 47–63. http://dx.doi.org/10.35488/lps101.2018.47.

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The unprecedented number of disabled ex-servicemen is one of the evident, but often forgotten, legacies that the First World War left to Britain. For these men, and the organisations created to rehabilitate and reintegrate them back into civil life, the war did not end with the 1918 armistice. By using parish records, this paper will argue that disabled veterans were largely forgotten by religious charities within inter-war Leeds, despite attempts made by clergymen to help servicemen during the war. The impact that this had on male and religious identity is also examined, as any help available

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Ball, James B. "A Second Look at the Industrial Areas Foundation: Lessons for Catholic Social Thought and Ministry." Horizons 35, no. 2 (2008): 271–77. http://dx.doi.org/10.1017/s036096690000548x.

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ABSTRACTThis article revives consideration of the Industrial Areas Foundation (IAF), a network of Alinsky-style community organizing institutions supported by the Catholic Church, as an object of theological and ethical reflection. After describing the IAF and its organizing practices, it advances two claims. First, the IAF offers Catholic social teaching a concept of power that can sharpen its understanding of social change. Second, the IAF offers a promising model of parish social ministry. Specifically, it offers a pedagogy and praxis of political agency that enhances the parish's ability t

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Semenyuk, B. "The life and work of A.Richinsky as an example of service to Christian ideals." Ukrainian Religious Studies, no. 41 (December 26, 2006): 14–17. http://dx.doi.org/10.32420/2007.41.1843.

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The name of Arsen Rychinsky - a doctor, church and public figure, a prominent religious ethnologist - is being forgotten today. Arsen Rychinsky was born in the village of Tetilitsa, Kremenetsky district of the former Volyn province in a priest's family, studied at the Kremenetsky Pymnasium, and after graduating from Zhytomyr Theological Seminary. While studying at the seminary, Arsen Richinsky produced manuscripts and journals. A well-endowed young man searched hard for himself. Perhaps that is why in 1911 he became not a priest but a teacher of the parish school of the village of Sidnyarka, L

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Llewellyn, Nigel. "Honour in Life, Death and in the Memory: Funeral Monuments in Early Modern England." Transactions of the Royal Historical Society 6 (December 1996): 179–200. http://dx.doi.org/10.2307/3679235.

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In the parish churches and cathedrals of England and Wales stand many thousands of early modern funeral monuments. Typically, these are elaborate structures of carved stone, often painted and decorated in bright colours and trimmed with gilding. Their complex programmes of inscribed text, allegorical figures, heraldic emblazons and sculpted effigies are set within architectural frameworks. With a few exceptions, such as the famous memorials to Queen Elizabeth, William Shakespeare or John Donne, these monuments are relatively little studied and little known. However, they were extremely costly

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Jarman, Andrea Loux. "Disability and Demonstrating Christian Commitment." Ecclesiastical Law Journal 16, no. 1 (2013): 57–65. http://dx.doi.org/10.1017/s0956618x13000823.

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Community lies at the heart of both church and school life in the Church of England. In some areas, church communities are sustained by families who choose to attend a particular church based on the quality of the church school in its parish. Many Voluntary Aided Church of England schools (church schools) give priority admission to parents on the basis of faith in the oversubscription criteria of their admission arrangements. While the Church stresses inclusiveness in its recommendations regarding admissions policies to church schools, where a church school is very popular and oversubscribed a

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