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Journal articles on the topic 'The communion table'

Author: Grafiati

Published: 28 July 2024

Last updated: 31 July 2025

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1

Graves, Mike. "Talking at the table: Preaching on Communion Sunday." Review & Expositor 116, no. 3 (2019): 320–31. http://dx.doi.org/10.1177/0034637319867407.

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Although the historic pattern of Christian worship features the sermon and Communion, coming out of the Reformation many traditions observe Communion only occasionally. In both cases, the relation of the two is not apparent. The article considers what preachers as well as liturgists might consider when both sermon and Communion occur.

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2

Strout, Shawn. "Jesus’ Table Fellowship, Baptism, and the Eucharist." Anglican Theological Review 98, no. 3 (2016): 479–94. http://dx.doi.org/10.1177/000332861609800303.

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The practice of communion without baptism has become more prevalent within the Episcopal Church. Proponents of this practice use scripture extensively in their argument for a change in the traditional Ordo, which maintains an indissoluble bond between baptism and the eucharist. They claim that the narratives of Jesus’ table fellowship support the practice of communion without baptism. In this essay, I will critique the use of scriptural references to Jesus’ table fellowship in support of communion without baptism by considering their canonical context. First, I will explain how the canonical c

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3

Park, Hea-Jung. "Who would be invited to the table? Open Communion or Closed Communion?" Theology and Praxis 59 (May 30, 2018): 123–52. http://dx.doi.org/10.14387/jkspth.2018.59.123.

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4

Canoy, Robert W. "Turning the table: Luke’s inclusive invitation to Communion." Review & Expositor 116, no. 3 (2019): 305–19. http://dx.doi.org/10.1177/0034637319866848.

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Luke’s Gospel features an inclusive invitation to Communion at which the gospel of release is extended to saints and sinners alike. This Lukan message of inclusivity is demonstrated through examination of three texts: 4:16–30; 7:36–50; and 14:1–24. Following Luke’s Eucharistic perspective, contemporary practices of the Lord’s Supper will reorient the Supper to Jesus as Lord of the table, and in so doing overcome divisions, remove barriers, and abandon otherwise destructive cultural norms and practices often associated with the Eucharist.

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Bowman, Hannah. "Communion without Baptism and the Paradox of the Cross." Anglican Theological Review 102, no. 3 (2020): 373–92. http://dx.doi.org/10.1177/000332862010200303.

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Communion without baptism remains a controversial topic in The Episcopal Church, with many parishes practicing it in violation of the canons of the church. Drawing on recent scholarly arguments both for and against the practice of opening the table to all comers, this article brings a new perspective to the discourse, emphasizing the real presence of Christ in the Eucharist to suggest a way of interpreting the “open table” as an audacious proclamation of the scandalous nature of the gospel of Christ crucified. The cross of Christ, as the reality underlying the eucharistic sacrament, provides a

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6

Harader, Joanna. "Tension at the table: 1 Corinthians 11:23–32." Review & Expositor 116, no. 3 (2019): 359–63. http://dx.doi.org/10.1177/0034637319867404.

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Paul’s presentation of the communion meal in 1 Cor 11:23–32 highlights tensions we experience as we participate in the Lord’s Supper today: situational tension in re-enacting a conflicted meal and remembering a violent event, a tension between memory and hope, a painful tension for survivors of sexual abuse with the use of “body” and “blood” language in both Scripture and liturgy, and a tension between an insistence on the egalitarian nature of the meal alongside warnings of exclusionary judgment for any who eat while “unworthy.” The first two tensions are biblical and are to be explored and e

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7

McFee, Marcia. "Communion, potluck, and the Body of Christ: Embodying diversity in worship practice for a deeper communion theology." Review & Expositor 116, no. 3 (2019): 292–304. http://dx.doi.org/10.1177/0034637319867406.

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Worship builds up the Body of Christ for its work in the world through encounter with the Holy, Living God. Rather than simply the latest “bells and whistles,” creativity in worship practice exercises the depth of our theological understandings about gathering around the table of Jesus Christ, and the result is more passionate conviction to “go and do likewise” for a hungry and hurting world.

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8

Crisp, Oliver. "Jonathan Edwards and the Closing of the Table: Must the Eucharist be Open to All?" Ecclesiology 5, no. 1 (2009): 48–68. http://dx.doi.org/10.1163/174553108x378477.

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AbstractThe New England Puritan theologian, Jonathan Edwards (1703-1758) famously changed his mind on the question of the qualifications for communion in his church, a matter that led to his dismissal from the pastorate at Northampton. This paper sets Edwards' contribution to the Communion Controversy in New England into the broader context of his thought, especially his doctrine of the Church. I argue that, although there are objections to Edwards' position, his sacramental theology makes a constructive contribution to ecclesiology.

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9

Canoy, Robert W. "Book Review: Graves, Mike, Table Talk: Rethinking Communion and Community." Review & Expositor 115, no. 3 (2018): 435–37. http://dx.doi.org/10.1177/0034637318781596m.

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10

Reymond, Bernard. "La table de communion des réformés : emplacement, forme, signification théologique." Études théologiques et religieuses 82, no. 4 (2007): 493. http://dx.doi.org/10.3917/etr.0824.0493.

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11

Williams, Khalia J. "Liturgical undoing: Christ, communion, and commodified bodies." Review & Expositor 115, no. 3 (2018): 351–61. http://dx.doi.org/10.1177/0034637318790749.

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During the years of chattel slavery in the USA, Black bodies were commodified. This article pays particular attention to the commodification of female Black bodies and the way in which the participation of the Christian community in Holy Communion undoes the capitalistic, free market enterprise of commodification by setting bodies and communities of faith free from the abuse and bondage as we begin to live into the fullness of the body of Christ. At the table of Communion, we are undone and through the gracious gift of Christ’s body we are reclaimed as the creation of the divine—a creation tha

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12

Harren, Jessica. "Bones and Bread: Knowing God in Our Bodies Through the Communion Table." Journal of Religion, Disability & Health 13, no. 3-4 (2009): 274–92. http://dx.doi.org/10.1080/15228960902931889.

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13

Prendergast, James D. "The Debate over Open Communion in the Episcopal Church: Ecclesiastical Disobedience or Lawlessness?" Ecclesiastical Law Journal 16, no. 1 (2013): 32–46. http://dx.doi.org/10.1017/s0956618x1300080x.

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Lawyers and priests are both vested in their office by a licensing authority and take oaths to obey the law, whether civil or ecclesiastical, that governs. Within these similar settings, the appropriate authority may need to judge disobedience by the lawyer or priest. If obedience is not enforced, respect for the law will decline and lawlessness ensues. In the Episcopal Church, it is black-letter law that only the baptised may receive communion. Notwithstanding the law, priests in ever-increasing numbers are inviting all to the table. Against what standard is such conduct to be judged? The Con

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14

Swindall, Lindsey R. "Sitting at Baldwin’s Table." James Baldwin Review 5, no. 1 (2019): 105–15. http://dx.doi.org/10.7227/jbr.5.7.

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Last year, in the dispatch “There Is No Texting at James Baldwin’s Table,” I began to assess the ways in which audiences were engaging with Baldwin’s writing at several public discussions that I co-facilitated with NYC actor/comedian Grant Cooper. Based on the initial reaction to two five-part Baldwin conversations at a high school and middle school in Manhattan, I posited that a need for meaningful communion is drawing people to discuss the writer. As I wrote that article, I was busy scheduling seven new Baldwin discussions in communities across New Jersey and another five-part series in Manh

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15

Torvend, Samuel. "Book Review: Remembrance, Communion, and Hope: Rediscovering the Gospel at the Lord's Table." Anglican Theological Review 101, no. 2 (2019): 343–45. http://dx.doi.org/10.1177/000332861910100219.

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16

Schor, Ralph. "Le facteur religieux et l’intégration des étrangers en France, 1919-1939." Migrants formation 82, no. 1 (1990): 30–49. http://dx.doi.org/10.3406/diver.1990.5993.

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«La prière devant les mêmes autels, la communion à la même table», facteurs d’assimilation ? La question est essen¬ tielle dans une France de l’entre-deux-guerres où les catholiques constituent les plus gros bataillons de la population immigrée. Et les réponses sont complexes, tant il est vrai que chez les arrivants comme chez les autochtones, de l’athéisme à la foi ardente, les cas de figure étaient nombreux et les combinai¬ sons, de ce fait, multiples.

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17

Inscore Essick, John. "Preaching from ground to table: Reflections on an Eastertide sermon for Port Royal Baptist Church." Review & Expositor 117, no. 4 (2020): 497–504. http://dx.doi.org/10.1177/0034637320971007.

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Food production and consumption cuts across personal, communal, and liturgical practices. This article includes a sermon and a theological reflection on Port Royal Baptist Church’s communion bread. The sermon and reflection give particular attention to the benefits of the perennial grain Kernza, the nature of belonging in Baptist congregations, eating with greater memory, and the delight and pleasure of eating together in worship. The bread we eat, whence it comes, and how we prepare and eat it are all worthy of theological reflection and lived witness.

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18

Torrance, Iain R. "A particular Reformed piety: John Knox and the posture at communion." Scottish Journal of Theology 67, no. 4 (2014): 400–413. http://dx.doi.org/10.1017/s0036930614000180.

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Abstract2014 is the quincentenary of the birth of John Knox and the article is part of an attempt to contextualise him and assess his impact. In the autumn of 1552 Knox preached a ferocious sermon at Windsor in the presence of the young King Edward VI. The sermon threatened to derail the careful compromise of the Second Prayer Book of Edward VI and provoked a sharp reply from Archbishop Thomas Cranmer to the Privy Council. The so-called Black Rubric (arguably produced by Cranmer) which clarified the intention of the posture of the recipient at communion was added to the Second Prayer Book. Tho

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19

Oce Marlince Seo. "KAJIAN TEOLOGIS TENTANG PAEDOCOMMUNION BERDASARKAN TEKS 1 KORINTUS 10:16-17 DAN IMPLIKASINYA BAGI GEREJA PRESBITERIAN DI INDONESIA." Jurnal Teologi RAI 1, no. 2 (2025): 183–96. https://doi.org/10.63276/jurnalrai.v1i2.44.

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ABSTRACT The concept of the church that we know in the New Testament has its roots in the Old Testament. This concept is closely related to God's work in freeing the Israelites from slavery in Egypt. This act of liberation became the basis for the formation of God's people (qahal Yahweh), namely the Israelites to become God's people. Based on the understanding above, we can conclude that the Church in the New Testament is the New Israel. If the Church is the new Israel then the church can also be described as the Family of God (Familia Dei), then as the Family of God, the church is a fraternal

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20

Mathison, Keith A. "Remembrance, Communion, and Hope: Rediscovering the Gospel at the Lord’s Table, by J. Todd Billings." Journal of Reformed Theology 13, no. 2 (2019): 191–92. http://dx.doi.org/10.1163/15697312-01302006.

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21

Kurtz, Ronni. "Remembrance, Communion, and Hope: Rediscovering the Gospel at the Lord’s Table. By J. Todd Billings." Journal of Theological Studies 70, no. 1 (2019): 494–96. http://dx.doi.org/10.1093/jts/flz014.

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22

Stamm, Mark W. "Remembrance, Communion, and Hope, Rediscovering the Gospel at the Lord’s Table by J. Todd Billings." Theology Today 76, no. 4 (2019): 370–71. http://dx.doi.org/10.1177/0040573619886130e.

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23

Sledge, Sharlande. "“All Nature Sings”: Creation and Congregations Worshiping God." Review & Expositor 102, no. 1 (2005): 65–84. http://dx.doi.org/10.1177/003463730510200107.

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This essay on worship and creation provides images, hymns, scriptural references, poems, prayers and practical suggestions drawn from the congregational context of the author's life. Many of these resources will help stimulating worship leaders to think of creative ways to divide hymns into litanies or how to use hymn tunes about creation as the setting for liturgical dance. The author encourages adapting children's books about creation into choral readings and finding images of the natural world from Scripture texts for the preparation of a communion table. Most of all, these reflections will

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24

Francis, Leslie J., and Andrew Village. "This Blessed Sacrament of Unity? Holy Communion, the Pandemic, and the Church of England." Journal of Empirical Theology 34, no. 1 (2021): 87–101. http://dx.doi.org/10.1163/15709256-12341420.

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Abstract A major consequence of the pandemic for the Church of England was the decision of the Archbishops on 24 March 2020 to prevent the use of churches (even for the broadcasting of services by the clergy), and the consequent sudden trajectory into online worship streamed by clergy from their homes. On Easter Sunday the Archbishop of Canterbury exemplified the challenge confronting Anglican clergy by presiding for the nation from his kitchen table. This sudden change to online services may have highlighted differences in eucharistic practice within the Church of England, differentiating bet

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25

Suhonen, Katri. "« Partout de la neige entassée, comme du linge à laver 1 »." Étude 37, no. 2 (2012): 111–23. http://dx.doi.org/10.7202/1008579ar.

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L’article étudie l’exploitation de l’hiver en tant que rite initiatique dans le roman québécois moderne à l’aide de la lecture du Couteau sur la table de Jacques Godbout et du Jour est noir de Marie-Claire Blais. La saison incarne l’angoisse temporelle qui marque, selon Pierre Nepveu, la littérature québécoise des années 1960. Dans le premier, l’hiver est révélateur d’une crise identitaire culturelle dans une société qui explore un rapport nouveau au temps, au passé comme à l’avenir. Dans le deuxième, l’hiver dévoile la crise psychologique de personnages incapables d’affronter la réalité du qu

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26

Ariance Lende and Aprianus Lendrik Moimau. "Doktrin Sakramen: Menelaah Makna Dan Signifikansi Sakramen Baptisan Dan Perjamuan Kudus"." Jurnal Magistra 2, no. 2 (2024): 24–32. http://dx.doi.org/10.62200/magistra.v2i2.98.

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Reincarnation or reincarnation is not a foreign term for Christians. Nearly all churches encourage their congregation to experience rebirth or new birth. This research uses literature studies to explore several GBI sources containing Church doctrine, primary sources for John Calvin's theological ideas from his writings, as well as secondary sources from theologians who have studied this issue. The researcher's perspective and experience as a GBI member cannot be ignored when contributing to this research. The idea that the Church is the unified body of Christ is a very familiar idea among Chri

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27

Grundy, Christopher. "A Table in the Midst of My Enemies? Power, Abuse, and the Possibilities for Reconciliation in Holy Communion." Liturgy 23, no. 4 (2008): 27–34. http://dx.doi.org/10.1080/04580630802205512.

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28

O'Toole, James M. "From Altar-Throne to Table: The Campaign for Frequent Holy Communion in the Catholic Church (review)." Catholic Historical Review 97, no. 4 (2011): 750–51. http://dx.doi.org/10.1353/cat.2011.0200.

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29

Nuechterlein, Paul J. "Holy Communion: Altar Sacrament for Making a Sacrificial Sin Offering, or Table Sacrament for Nourishing a Life of Service?" Contagion: Journal of Violence, Mimesis, and Culture 3, no. 1 (1996): 201–21. http://dx.doi.org/10.1353/ctn.1996.0001.

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30

Nowakowski, Przemysław. "Kościół rzymskokatolicki w poszukiwaniu interkomunii z Kościołami odmiennych tradycji liturgicznych." Ruch Biblijny i Liturgiczny 60, no. 2 (2007): 97. http://dx.doi.org/10.21906/rbl.340.

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After the Second Vatican Council the Roman Catholic Church recapitulated all his teaching on the Holy Eucharist, coming back to its biblical and patristic roots. At the same time Church was looking for the best way to common Eucharistic Table with different Christian communities – eastern and western. The intercommunion exists just between Catholics and Orthodox in the very special situations. The intercelebration is not possible yet in the absence of ecclesiological and doctrinal communion. The lack of apostolic succession and the other interpretation of the sacraments causes more difficultie

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31

Gouldbourne, Ruth, and Steve Holmes. "From one degree of imperfection to another: A consideration of gathering in different ways." Theology in Scotland 29, no. 2 (2022): 29–43. http://dx.doi.org/10.15664/tis.v29i2.2507.

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This conversation between Ruth Gouldbourne and Steve Holmes, both ordained Baptist ministers, focuses on issues raised during the COVID-19 pandemic, and in particular the theological as well as practical questions around gathering for worship when gathering together in church buildings was not possible. Exploring a theology of ‘gathering’, they find themselves wanting to distinguish between ideal and ‘adequate’ ways of being church: the significance and different expressions of people seeing each other ‘face to face’, the experience of virtual gatherings around the Lord’s Table, and the antici

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32

Hustad, Donald Paul. "The Lord's Supper for Baptists: A Spiritual Meal, a Snack, or a Placebo?" Review & Expositor 106, no. 2 (2009): 171–87. http://dx.doi.org/10.1177/003463730910600206.

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Baptists and other evangelical Christians have some unique challenges in Table worship. They are essentially alone in insisting that the Lord's Supper is not a sacrament — “a visible sign instituted by Christ to symbolize or confer grace.” They are more comfortable calling it an “ordinance,” which acknowledges Christ's institution of the act and their own obedience, but hesitates to claim any spiritual benefit. Their fears of “sacramental heresy” were confirmed in pre-Reformation abuses by Roman Catholics, especially those connected with transubstantiation and the concept of ex opere operato.

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33

Bettley, James. "Some Architectural Aspects of the Role of Manuals in Changes to Anglican Liturgical Practice in the Nineteenth Century." Studies in Church History 38 (2004): 324–38. http://dx.doi.org/10.1017/s0424208400015904.

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The evangelical Francis Close, rector of Cheltenham and Dean of Carlisle, pithily observed in 1844 that ‘Romanism is taught Analytically at Oxford [and] Artistically at Cambridge … it is inculcated theoretically, in tracts, at one University, and it is sculptured, painted, and graven at the other’. The two forces to which he was referring – the Oxford Movement and the Cambridge Camden Society – emerged within a few years of each other, in 1833 and 1839 respectively. Although they were very different in the ways in which they achieved their ends, they were essentially products of the same Zeitg

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34

Kurniawan, Jemima Carissa. "Children at the Lord’s Table: Revisiting the Covenantal and Eschatological Foundations for the Practice of Paedocommunion." Veritas: Jurnal Teologi dan Pelayanan 22, no. 1 (2023): 129–42. http://dx.doi.org/10.36421/veritas.v22i1.604.

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The inclusion of children in the church’s liturgy of the Lord’s Supper (paedocommunion) is still a matter of debate today. One of the main reasons for excluding them is that they are not considered capable of expressing their faith independently. However, from a biblical perspective, we see that the Lord’s Supper cannot be separated from covenant theology, which states that children are part of God's covenant, with or without a declaration of faith. If so, forbidding a child to participate in the Lord’s Supper would ultimately amount to considering children as mere potential Christians and not

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35

Aarten, Pauline, Iva Bicanic, Marijke Brouwer, and Carlo Contino. "Van de keukentafel naar de rechtbank." Justitiële verkenningen 51, no. 1 (2025): 45–60. https://doi.org/10.5553/jv/016758502025051001004.

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From kitchen table to courtroom. Preventing secondary victimization and re-traumatization of sexual violence victims in the criminal justice system Sexual violence often impacts victims, undermining their sense of safety, trust and communion. The criminal justice system, with its focus on evidence and legal procedures, can expose victims to secondary victimization and re-traumatization, which can influence their willingness to report and participate in the legal process. In this article, the authors discuss the meaning and impact of secondary victimization and re-traumatization in victims of s

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36

Levin, Laura, Marlis Schweitzer, Kim Solga, Jenn Stephenson, and Belarie Zatzman. "Performing Outside of the Box." Canadian Theatre Review 137 (January 2009): 61–67. http://dx.doi.org/10.3138/ctr.137.011.

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Intimate and emotional as a confessional, a doctor’s office or a romantic table for two, Theatre Replacement’s installation, BioBoxes, radically reduces the space of theatrical performance to its absolute minimum. Each ten-minute performance piece is housed in a miniature theatre, with a single chair for the lone audience member and a box resting on the shoulders of the performer forming the stage. The visceral experience of sitting knee-to-knee, making direct eye contact, in shared isolation fosters a unique communion between actor and audience. Some boxes also invite active participation; au

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37

Baldovin, John F. "From Altar-Throne to Table: The Campaign for Frequent Holy Communion in the Catholic Church. By Joseph Dougherty. Lanham, MD: Scarecrow, 2010. xxxv + 225 pages. $80.00." Horizons 39, no. 1 (2012): 142–43. http://dx.doi.org/10.1017/s0360966900008720.

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Ugwu, Agozie. "The Pragmatics of Film Language and Sentence in the Creation of African Myths in Nigerian Movies: An Evaluation of Obi Emelonye’s The Mirror Boy." Nile Journal of English Studies 2, no. 3 (2016): 3. http://dx.doi.org/10.20321/nilejes.v2i3.95.

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39

Marangoni, Kristen. "Beckett's Watt and Monastic Tradition." Journal of Beckett Studies 25, no. 1 (2016): 96–109. http://dx.doi.org/10.3366/jobs.2016.0158.

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The enigmatic setting of Beckett's novel Watt has been compared to places as diverse as an insane asylum, a boarding school, a womb, and a concentration camp. Watt's experience at Knott's house does seem suggestive of all of these, and yet it may more readily conform to the setting of a monastery. The novel is filled with chants, meditations, choral arrangements, hierarchical classifications, and even silence, all highly evocative of a monastic lifestyle. Some of Watt's dialogue (such as his requests for forgiveness or reflections on the nature of mankind) further echoes various Catholic litur

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40

Tentler, Leslie Woodcock. "From Altar-Throne to Table: The Campaign for Frequent Holy Communion in the Catholic Church. By Joseph Doherty. ATLA Monograph Series 50. Lanham, Md.: Scarecrow, 2010. xxxv + 225 pp. $80.00 cloth." Church History 80, no. 1 (2011): 210–12. http://dx.doi.org/10.1017/s0009640710001940.

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41

Naidin, Alin Constantin. "SEMNIFICAȚIILE CERCULUI ÎN CREDINȚA RELIGIOASĂ ȘI ÎN PRACTICA RITUAL-FOLCLORICĂ." Arhivele Olteniei 38 (December 20, 2025): 337–49. https://doi.org/10.59277/ao.38.25.

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The idea of circularity contains strong heavenly symbolism, as the ecclesiastical writer states, and is associated with the heavenly bodies of the day and the the night, but also with the idea of sky. For this reason, divinity is symbolically likened to a round or circular shape. The circle suggests continuous, eternal movement. For this reason, in prehistoric cultures, round shapes were associated with life and implicitly with telluric and astral divinities. The Diskos, the round disk - as the name suggests - on which the face of the Savior is engraved, used during the Holy Liturgy, is placed

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42

Kunnumpuram, Kurien. "Jnanadeepa: Pune Journal of Religious Studies Jan-Dec 2009 11/1-2: The Relevance of St. Paul: Indian Reading of His Letters." Jnanadeepa: Pune Journal of Religious Studies Jan-Dec 2009, no. 12/1-2 (2009): 1–321. https://doi.org/10.5281/zenodo.4268696.

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Jnanadeepa: Pune Journal of Religious Studies Jan-Dec 2009 11/1-2: The Relevance of St. Paul: Indian Reading of His Letters  Editorial: The Relevance of St. Paul │ (pp. 3-7) │DOI:  10.5281/zenodo.4268465│Read Continuity and Change Francis X. D’Sa SJ   │ (pp. 8-29) │DOI:  10.5281/zenodo.4268477│Read Paul as a Pastor-Theologian in the Early Church Joseph Pathrapankal CMI   │ (pp. 30-51) │DOI:  10.5281/zenodo.4268496│Read Paul’s Theology in the Context of Early Christian Pluralism Lucien Legrand MEP    │ (pp. 52-66) │DOI: 10.5281/zenodo.426

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43

Hobolth, Nina. "Christen Dalsgaard som grundtvigsk billedkunstner." Grundtvig-Studier 52, no. 1 (2001): 76–93. http://dx.doi.org/10.7146/grs.v52i1.16398.

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Christen Dalsgaard as a Grundtvigian Pictorial ArtistBy Nina HobolthThe article elucidates the connection between the first generation of Grundtvig’s disciples and the painter Christen Dalsgaard (1824-1906). This connection derives from the close bonds between people who play an important role in the creation of pictorial art, but who are very often not given the appropriate attention by art history.In Dalsgaard’s case, such connections go as far back as to his childhood and youth among the revivalist circles in the Salling-Mors region, which developed into a strong Grundtvigian movement, and

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Dayıoğlu, Attila Gökhun. "From Communism to Democracy: The Democratic Transition in Hungary." International Journal of Political Studies 10, no. 3 (2025): 218–37. https://doi.org/10.25272/icps.1556134.

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Hungary’s transition from communism to democracy presented a series of profound challenges, highlighting the complexities inherent in post-communist transformations. Despite the relatively peaceful nature of the transition, the process was marked by substantial difficulties in the political, economic, and institutional domains. Politically, the legacy of the one-party system posed significant hurdles to the establishment of a stable multi-party democracy. The National Round Table negotiations, though crucial to the peaceful transition, were fraught with tensions as competing factions-represent

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Starodubcev, Tatjana. "Predstava starozavetnog Veseleila u oltaru Ravanice." Zbornik radova Vizantoloskog instituta, no. 39 (2001): 249–63. http://dx.doi.org/10.2298/zrvi0239249s.

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(francuski) Dans l'?glise de Ravanica les faces frontales des deux pilastres flanquant l'abside centrale et marquant la limite de la proth?se, respectivement du diaconicon, accueillent deux personnages v?t?rotestamentaires, chacun s?par? de la sc?ne de la Communion des ap?tres par la figure d'un archipr?tre. Sur le pilastre nord se tient Melchis?dek, et sur celui situ? au sud, un homme aux cheveux courts et ? la barbe arrondie, v?tu d'un chiton et d'un hymation, qui tient en mains un objet de forme ronde orn? d'une repr?sentation en buste de la Vierge ? l'Enfant, et ? c?t? duquel subsistent le

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Domański, Henryk. "Major social transformations and social mobility: the case of the transition to and from communism in Eastern Europe." Social Science Information 38, no. 3 (1999): 463–91. http://dx.doi.org/10.1177/053901899038003005.

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This analysis compares the effects on social mobility of the political transformations in Eastern Europe which took place in the 1950s and the 1990s. The author examines absolute and relative mobility rates in Bulgaria, the Czech Republic, Hungary, Poland, Russia and Slovakia based on data from national random samples taken in 1993 and 1994. Log-linear models are applied to mobility tables for four periods, 1948-52, 1952-63, 1983-88 and 1988-93, to determine change in the strength of association between occupational categories. Searching for the effect of the transition to communism the author

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Balázs, István Miklós. "Democratic transition with those responsible for martial law? : Moral criticism of the Polish round table talks." Central-European Horizons 3, no. 1-2 (2023): 100–122. http://dx.doi.org/10.51918/ceh.2023.1-2.3.

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Although martial law in Poland, introduced on 13 December 1981, was lifted on 22 July 1983, its effects were decisive on several levels until the 1989 transition to democratic rule. Beyond the persecution of the opposition – from the internment and imprisonment of its leaders to the fragmentation of Solidarity – it also put an end to any lingering belief in the system’s reformability and gradually forced the Jaruzelski regime onto the path of expediency. Thus, in addition to the deepening economic crisis, the need to reach a mutual compromise brought to the negotiating table the leadership of

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Polak, Wojciech. "The Round Table in 1989 – Consequences and Evaluation." Polish Political Science Yearbook 50 (2021): 1–7. http://dx.doi.org/10.15804/ppsy202131.

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The agreement of the round table signed on April 5, 1989, resulted in the creation of the government of Tadeusz Mazowiecki (September 12, 1989) and the end of communist rule in Poland. However, it should be pointed out that the agreement of the round table is currently often criticized. It is claimed, among other things, that the agreement was a form of “unification of the elite” (the term Jack Kuroń) to obtain financial and political benefits. As a result, the mixed communist-solidarity elite has taken over power in the country, guided solely by their own interests. It is also stressed that t

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Kluzik, Marcin. "“Niepodległość” Liberal Democratic Party." Sowiniec 26, no. 46 (2015): 53–67. http://dx.doi.org/10.12797/sowiniec26.2015.46.04.

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The Liberal Democratic party “Niepodległość”/“Independence” was a radically anti-communist party and its aim was to overthrow the communist regime and make Poland an independent country, for the party had no doubt that other elements of its agenda could be realised only after Poland achieved independence. Its uncompromising anti-communist stance made the party reject the agreements made at the Round Table. The LDPN advocated political and economic liberalism, combining it with an attachment to a conservative and Christian canon of values.

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Han, Soul, and Hee Jin Cho. ""The Theory and Reality of Social Value: Observations from the Round Table of Center for Social Entrepreneurship Studies"." Journal of Public Policy Studies 39, no. 2 (2022): 123–66. http://dx.doi.org/10.33471/ila.39.2.6.

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