Academic literature on the topic 'World Conference on Church and Society'
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Journal articles on the topic "World Conference on Church and Society"
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Nikolic, Marko. "Contemporary relations of Serbian Orthodox and Roman Catholic Churches." Zbornik Matice srpske za drustvene nauke, no. 133 (2010): 19–37. http://dx.doi.org/10.2298/zmsdn1033019n.
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The issue of primacy divides Roman Catholic (RCC) and Serbian Orthodox Church (SOC) in theological field. Painful historical heritage from Second World War is also the great obstacle. Yugoslav atheistic state supported development of inter-church relations in acceptable proportion that would increase national relations in Yugoslav federation. Its fear was related to possible 'common front' against ideological system. Regional inter-church relations were initiated by Vatican and Pope Paul II, while SOC accepted it particularly in the social field. Both agreed on common responsibility for the evangelization an atheistic society. The variety of institutional forms of cooperation was also agreed, Common Commission for dialogue of SOC Council and Yugoslav Bishop Conference, and Theological Faculties Conferences in Post World War II Vatican period. In post-conflict Balkan Societies, RCC and SOC agreed to continue common activities for post-conflict rehabilitation and evangelizational purposes.
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Brown, Stewart J. "Introduction." Studies in Church History 54 (May 14, 2018): 1–15. http://dx.doi.org/10.1017/stc.2017.1.
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The theme of this fifty-fourth volume of Studies in Church History is ‘The Church and Empire’, and the twenty-three articles included here explore the complex and ever-evolving relationship of ecclesiastical and imperial power within a range of historical contexts. The articles represent plenary addresses and a selection of the communications presented at two highly successful Ecclesiastical History Society conferences during my presidential year – a Summer Conference held at the University of Edinburgh in July 2016 and a Winter Meeting held at Magdalene College, Cambridge, in January 2017. Both conferences attracted a large number of speakers and participants from across the world, and reflected the considerable scholarly interest in questions concerning the relations of Church and empire. These questions include the extent to which Christianity in the Western world became linked to the political power of large imperial states, the nature and extent of the connection of Christianity to the expansion of Western imperialism in the early modern and modern periods, and the manner in which the Church often came into conflict with imperial power, especially when Christians insisted on the spiritual independence of the Church and on maintaining an independent Christian moral witness against the wars of conquest, cruelty, racism, oppression and arrogance of power that too often have been associated with imperial rule.
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Paulet, Lucian. "Tradition and traditions: From a Model of the Church to a Model of Society – A Response to Challenges in the Black Sea Region." DIALOG TEOLOGIC XXV, no. 50 (December 1, 2022): 55–74. http://dx.doi.org/10.53438/eyaf1140.
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It is a common perception that some of the most conservative institutions in the world are the Catholic and Eastern Orthodox Churches. As some say: In 2.000 years, the Church has not changed anything. On the one hand, the statement is true as regards the Tradition of the Church, that is, all that was handed on by the Apostles and contributes toward the holiness of life and increase in faith of the peoples of God (Dei Verbum 8). On the other hand, there is a growth in the understanding of the realities and the words which have been handed down (Dei Verbum 8). In other words, the Church remains the same as regards her essence (this is preserved by Tradition), while she needs to change as regards her historical forms of life (these are traditions). This conference will show the distinction between Tradition and traditions according to Yves Congar, one of the greatest theologians of the twentieth century. His thesis is that the Church must preserve Tradition and reform traditions. To accomplish this goal, that is a true reform within Church without schisms, Congar proposes four conditions for an authentic reform. This conference claims that this model of reform in the Church can be transferred to the present societies in the Black Sea Region. Mutatis mutandis, the four conditions of true reform are applicable to modern societies. Thus, distinguishing between Tradition and traditions, each society can preserve what is essential to its’ own identity and ethos, while accepting the changes suggested by the present and future situations of life
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Mitchell, Nicholas Ensley. "A Critical Race Theology Analysis of Catholic Social Teaching as Justification for Reparations to African Americans for Jim Crow." Journal of Catholic Social Thought 19, no. 2 (2022): 251–73. http://dx.doi.org/10.5840/jcathsoc202219218.
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This article is a critical race theology analysis that asserts that Catholic social teaching established in documents such as the Catechism of the Catholic Church, Populorum progressio, Caritas in veritate, and the Pontifical Council for Justice and Peace’s Contribution to the World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance justifies reparations for the state of oppression commonly called Jim Crow, or segregation society, from the US government because it denied African Americans “truly human conditions.”
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Riches, Tanya. "Acknowledgment of Country: Intersecting Australian Pentecostalisms Reembeding Spirit in Place." Religions 9, no. 10 (September 21, 2018): 287. http://dx.doi.org/10.3390/rel9100287.
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This article builds upon a previous application of Nimi Wariboko’s “Charismatic City” proposal, adapting it to the Australian context. Within this metaphor, the Pentecostal worshipper is situated in a rhizomatic network that flows with particular energies, forming a new spirit-ed common space that serves as the basis of global civil society. In this network, the culturally dominant metropolis and the culturally alternative heteropolis speak in distinct voices or tongues: An act that identifies and attunes participants to the Spirit’s existing work in the world. Here, two interweaving Australian Pentecostalisms are presented. The metropolis in this example is Hillsong Church, well known for its song repertoire and international conferences. In contrast, the heteropolis is a diverse group led by Aboriginal Australian pastors Will and Sandra Dumas from Ganggalah Church. In 2017, Hillsong Conference incorporated a Christianised version of an “Acknowledgement to Country,” a traditional Indigenous ceremonial welcome, into its public liturgy, which is arguably evidence of speaking new languages. In this case, it also serves a political purpose, to recognise Aboriginal Pentecostals within a new commons. This interaction shows how Joel Robbin’s Pentecostal “impulses” of “globalization,” “cultural fragmentation” and “world-making” can operate simultaneously within the ritual life of national churches.
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Smirnov, Mikhail Yur'evich. "Ecumenism in modern Europe: adaptation to secular society." Contemporary Europe, no. 4 (December 15, 2023): 157–69. http://dx.doi.org/10.31857/s0201708323040095.
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The ecumenism ideology is based on evangelical foundations and is aimed at achieving universal Christian unity. The historical differentiation of Christianity and the various circumstances of the church organizations development have caused the ecumenical movement internal heterogeneity. Each of the Christianity directions is guided by its own theological interpretation of ecumenism. Doctrinal agreement of these interpretations cannot be achieved. The political situation in the world and the situation of national churches within countries also hinder organizational unification. Therefore, ecumenical organizations, mainly the World Council of Churches and the Conference of European Churches, develop dialogue and cooperation programs aimed at Eucharistic and liturgical communication between different Christian confessions believers, as well as joint social services of representatives of different churches. The ecumenical movement in the twentieth century developed almost synchronously with the deployment of large-scale secularization. The secular nature of modern European societies determines the priority of social activity over theological activity in the ecumenical movement. The dependence of international ecumenical organizations on current politics is also obvious - they currently follow the European Union governing bodies’ ideo-logical rhetoric. The current situation of the ecumenical movement cannot be called a crisis, rather, there is a transformation into a new state - going beyond intra-Christian cooperation and inclusion in an interreligious dialogue, as well as in a dialogue with non-religious institutions of modern society.
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Bucknall, Alison M. "Martha’s Work and Mary’s Contemplation? The Women of the Mildmay Conference and the Keswick Convention 1856–1900." Studies in Church History 34 (1998): 405–20. http://dx.doi.org/10.1017/s0424208400013772.
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For many Evangelical clergy and lay people, the ‘annual conference’ became a vital feature of Christian life during the second half of the nineteenth century. Dominant among these was the Mildmay Conference, only later rivalled by the convention held at Keswick. The small beginnings of ‘conference going’ were a group of friends who responded to the invitation of the Revd William Pennefather to meet together in his parish at Barnet in 1856. He had not intended to found an annual gathering, but the momentum of the movement he set off was such that after he left Barnet in 1856 for the parish of Mildmay in London’s northern suburbs, the Conference which followed him grew into a powerful organization which not only brought together some three thousand Evangelical clergy and lay people each year, but also involved itself in welfare work which extended beyond the parish boundaries into other areas of London, and supported a wider network of workers in Britain and overseas. The Convention which began to meet at Keswick in 1875 was far removed from the social concerns of Mildmay, and its commitment to a controversial teaching of’holiness’ kept it on the fringes of Evangelical respectability for the first decade of its existence; but by the 1890s the popularity of ‘Keswick teaching’ could no longer be denied. While other Evangelicals sought to attack or denounce the perceived evils which were creeping into both Victorian Church and society, these conference goers sought to renew Evangelicalism from within in a way that would enable them to speak to that changing world with a new, but still distinctively Evangelical, voice.
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Ornella, Alexander. "Of watchdogs and safe havens: control mechanisms and/in online sacred spaces." Scripta Instituti Donneriani Aboensis 25 (January 1, 2013): 150–80. http://dx.doi.org/10.30674/scripta.67438.
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‘Die große Schlacht. Der Hass des Satans auf Benedikt XVI. Non praevalebunt’ is the headline of an article the Austrian-based and Catholic news portal, kath.net, published in early June 2012. It is about how badly and unfairly the media treat the Catholic Church and its official representatives in the wake of the so-called ‘Vatileaks’ scandal and it reasons that Satan is behind the attacks of the media, society, popular culture, on saintly figures such as Pope Benedict XVI. ‘Gegen die Diktatur des Relativismus’ is another article published on the same platform in the context of a conference hosted by the Catholic Heiligenkreuz monastery. On the forum kath.net, powerful language is employed to draw the faithful in, to make them feel themselves to be safe within a community of like-minded people in the midst of turmoil. News portals and message boards such as kath.net create safe spaces within a world whose culture, values, and morals are not only not understood but despised. The analysis is informed by critical discourse analysis and based on Paul Ricœur’s understanding of narratives and how narratives create worlds. As a first step, the concept of space and Ricœur’s understanding of narrative identity are discussed. After an introduction to the news portal kath.net, a close reading of some articles shows how these safe spaces are created and guarded. To conclude, a reflection on the implications of the self-understanding of kath.net and some of its user base on the understanding of hierarchy and the role of theology in the Church, is provided.
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Oliveira, Pedro Assis Ribeiro de. "Nossa América interpela a Igreja." Revista Eclesiástica Brasileira 67, no. 266 (April 9, 2019): 360. http://dx.doi.org/10.29386/reb.v67i266.1523.
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A importância sociológica da religião não se mede pelo número de seus adeptos, mas por sua capacidade de formar o “clima moral” da sociedade. A América Latina, constituída para ser economicamente explorada pelas metrópoles e ainda na periferia do sistema econômico mundial, vive hoje uma onda de participação política dos setores populares em busca de democracia e de uma outra AL possível. Esses sinais dos tempos interpelam a Igreja católica, onde a pastoral comprometida com os Direitos Humanos e com as lutas populares tem sido contestada por setores conservadores. O V CELAM reafirmará a participação da Igreja na construção desse novo “clima político”, ou se preocupará apenas em aumentar o número de seus membros?Abstract: The sociological significance of religion is not measured by the number of its followers but by its ability to produce a “moral climate” in society. Latin America, still on the periphery of the world economic system and constituted to be economically exploited by the metropolises is currently experiencing a wave of political participation on the part of the most popular sectors of society in search of real democracy and of other possibilities for Latin America. These signsofthetimes are challenging the Catholic Church where the pastoral committed to the popular struggle and to Human Rights is being contested by the conservative sectors. Will the 5th Latin American Episcopal Conference (CELAM) reaffirm the Church’s participation in the construction of this new “political climate” or will it only be concerned with expanding its membership?
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PATER, Ivan. "KHOLM SKETCHES (STUDIES) IN THE SCIENTIFIC HERITAGE OF IVAN KRYPIAKEVYCH OF 1914–1918." Ukraine: Cultural Heritage, National Identity, Statehood 36 (2022): 133–48. http://dx.doi.org/10.33402/ukr.2022-36-133-148.
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The paper considers the scientific work of the academician in the study of various areas of the history of the Kholm land. His interest in that region was not accidental, because he had Kholm and Pidlashshia roots. The influence of Prof. M. Hrushevskyi on the formation of I. Krypiakevich as a historian, his first papers on religious and cultural life in the Kholm region in the XIX century in Memoirs of the Shevchenko Scientific Society, and scientific work in society are emphasized. An extremely serious study of the Kholm region was conducted during World War I, especially after the successful Austro-German occupation of the Kholm region, parts of Volhynia, Pidlashshia, and Polissia in the summer of 1915. It is noted that in the reports "On Ukrainian Affairs in the Kholm Region", "On Church Relations in Northwestern Ukrainian Lands", "On Church Affairs in the Kholm Region", "On the Need for Ukrainian Schooling in the Occupied Ukrainian Lands", the historian stated the importance of the Kholm Region for Ukraine. The need to carry out Ukrainization of the region was emphasized, for which it was recommended: to gain real power locally; to form the Ukrainian Church - to restore the GCC, to de-Russify the Orthodox Church; to create a Ukrainian school by training personnel from the local population; establish examplar educational institutions in larger cities and villages as soon as possible; publish school textbooks; to restore the activities of educational and economic organizations. Much attention is given to the historian's work in the Bureau of Cultural Assistance for ensuring the development of national and cultural life, primarily, schooling, in the Ukrainian lands occupied by the Central Powers. The resistance to the aspirations of the Ukrainians by some part of the Poles and the Austrian military and governance factors have been revealed. The destruction of Ukrainian lands in 1915 by the retreating Russian troops and the displacement of almost the entire Ukrainian population of the Kholm region deep into Russia are shown. It is pointed out that the scholar recreated the fate of public, scientific, and religious figures of the Kholm region, who put up a persistent resistance to Russification and Polonization of the region, first of all, Greek Catholic bishops Metodii Terletskyi, Yakiv Susha, and Maksymilian Ryll. The professional assistance of I. Krypiakevich and other figures of Halychyna to the Ukrainian delegation at the Brest Peace Conference, regarding Ukraine's western borders, was emphasized, which gave a positive result for Ukrainians in the negotiations between the People's Republic of Ukraine and the Quadruple Alliance. It is mentioned that a large manuscript part of the academician's on a Kholm subject still needs scientific research.
Dissertations / Theses on the topic "World Conference on Church and Society"
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Lewis, Velda Gale Davis. "From Womanhood to Sisterhood: The Evolution of the Brigham Young University Women's Conference." Diss., CLICK HERE for online access, 2006. http://contentdm.lib.byu.edu/ETD/image/etd1242.pdf.
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Sanecki, Kim Caroline. "Protestant Christian Missions, Race and Empire: The World Missionary Conference of 1910, Edinburgh, Scotland." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-07062006-114644/.
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Thesis (M.A.)--Georgia State University, 2006.Title from title screen. Ian Christopher Fletcher, committee chair; Duane J Corpis, committee member. Electronic text (180 p.). Description based on contents viewed May 8, 2007. Includes bibliographical references (p. 163-180).
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Flessati, Valerie. "PAX : the history of a Catholic peace society in Britain 1936-1971." Thesis, University of Bradford, 1991. http://hdl.handle.net/10454/3801.
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In 1936 the founders of PAX aimed at 'resistance to modern warfare on grounds of traditional morality'. Believing that 'just war' criteria could no longer be met, they called themselves pacifists. Although most members were Roman Catholic Pax did not claim to be a 'Catholic society' because the RC Church at that time took an opposing view, particularly of conscientious objection. Church authorities attempted to censor Pax literature and instructed clergy to resign from the society. Pax supported conscientious objectors during the Second World War. When membership declined afterwards it continued to publish the Pax Bulletin and to provide a forum where Catholics could debate theological and practical questions of war and peace. By the 1960s Pax had gained some distinguished sponsors and a branch in the United States - support which enabled it to influence debate at the Second Vatican Council in 1965. The Council endorsed the right to conscientious objection. In 1971 Pax merged with Pax Christi, the international Catholic peace organisation which began in France in 1944/45. This is the first detailed historical study of the Roman Catholic element in the British peace movement. The story of Pax demonstrates the part that even a small pressure group can play in changing public opinion through patient work. Eventually, despite apathy and opposition, Pax helped bring the RC Church to a recognition of the right to conscientious objection and played a crucial role in the development of a more widespread peace movement within the Church
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Mitchell, Michael. "The Mormons in Wilhelmie Germany, 1870-1914 : making a place for a unwanted American religion in a changing German society /." Diss., CLICK HERE for online access, 1994. http://patriot.lib.byu.edu/u?/MTGM,33264.
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Silva, Marcos Aurélio da. "CONCEITO DE MISSÃO EM JOHN STOTT E RENÉ PADILLA: RELAÇÃO ENTRE PROCLAMAÇÃO DA PALAVRA E AÇÃO SOCIAL." Universidade Metodista de São Paulo, 2012. http://tede.metodista.br/jspui/handle/tede/230.
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Previous issue date: 2012-03-19The concept of Mission on John R. W. Stott and C. René Padilla is a research that analyses the relation between the proclamation of the word and the social action as contextualized in the Gospel. This thesis, developed towards the granting of the Master s Degree in Sciences of Religion, belongs to the Religion, Society and Culture research field. The bibliography revision was the methodology used for the data collection. The question that guided the research was: what is the concept of world mission in J. Stott and integral mission in R. Padilla? Among the answers it was possible to compare the theology of J. Stott and R. Padilla. In the first chapter, the concept of world mission in the theology of J. Stott was presented. In the second chapter, the concept of integral mission in the theology of R. Padilla was presented as well. In the third chapter, through a comparison it has been demonstrated that J. Stott emphasizes the proclamation of the word by the church, leaving the social service action as a second matter, because his priority is the need of salvation of the sinner, through repentance and the acceptance of Jesus Christ as the savior. On the other hand, R. Padilla sets the proclamation of the word and the service through social action in a joint way and making them inseparable in order to achieve the announcement of the Kingdom of God in society.
No presente estudo sobre o tema Conceito de Missão em John R. W. Stott e C. René Padilla procurei analisar a relação entre proclamação da palavra e ação social contextualizada no Evangelho. Esta dissertação desenvolvida no Programa da Pós-Graduação em Ciências da Religião, pertence à linha de pesquisa Religião, Sociedade e Cultura . A metodologia adotada na coleta de dados foi de uma revisão bibliográfica. O questionamento que norteou a pesquisa foi: qual o conceito de missão mundial em J. Stott e de missão integral em R. Padilla? Com as respostas obtidas, foi realizado um comparativo entre a teologia de ambos. No primeiro capítulo foi apresentado o conceito de missão mundial na teologia de J. Stott. No segundo capítulo, foi apresentado o conceito de missão integral na teologia de R. Padilla. Já no capítulo três, foi realizado um comparativo no qual ficou demonstrado que J. Stott em sua teologia da missão mundial prioriza a proclamação da palavra pela igreja, deixando o serviço de ação social para segundo plano, ao priorizar a necessidade da salvação da alma do pecador que se arrepende, mediante a aceitação Jesus Cristo como seu salvador. Em contrapartida, R. Padilla em sua teologia da missão integral coloca a proclamação da palavra e a prestação de serviço mediante a ação social de forma conjunta e indissociável para concretizar o anúncio do Reino de Deus na sociedade.
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Van, Niekerk Francine. "Die rol en regulering van internetdiskoerse op die NG Kerk se webplatforms in die daarstelling van ʼn publieke sfeer." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/79931.
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Thesis (MPhil)--Stellenbosch University, 2013.Bibliography
ENGLISH ABSTRACT: This study investigates if and how the Dutch Reformed Church (DRC) uses its websites to create a public sphere. Since the end of apartheid this church and its media had to adapt to the changing environment in South Africa, particularly in its increasing use of the new media to involve believers and non-believers. Because of the internet’s potential to connect people from all over the world and its interactivity, scholars assert that the internet can create a public sphere. Habermas’ idea of the public sphere, a conceptual space where critical public discourse takes place and anyone can participate, forms the theoretical underpinning for this study. This theory, however, is slightly adapted by arguing that conflict – within bounds – is also part of the communication process within the public sphere. This study focuses on seven active websites of the DRC in order to examine its relation to public theology from a critical cultural perspective. The ideals of public theology closely relates to that of the public sphere. These ideals are a public debate on issues relating to the common good, which are discussed from a religious stance. A central view is that regulation can hinder the forming of a public sphere. Thus the nature and level of regulation on the church’s websites are examined. The nature of interaction between users and content on websites is also studied. This study combines qualitative and quantitative methods, including semi structured interviews, questionnaires, content analysis and systematic observation. The study found that Kerkbode’s Facebookpage facilitates a lively forum for debate on issues that advances the public sphere. The Facebookpage of the DRC has the potential to create such debates. On both these websites and Kerkbode-online and NG Kerk-online, regulation on midlevel curbs this potential. Other obstacles for creating a public sphere that was identified on the DRC’s websites, were personal insults, too narrow focus on internal church affairs and low participation in topics that could advance the public sphere.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die vraag of die NG Kerk se webwerwe dit regkry om ʼn publieke sfeer te skep. Sedert die einde van apartheid het die kerk en sy media hom op verskeie maniere in die veranderende Suid-Afrika aangepas, onder meer deur die toenemende gebruik van nuwe media om gelowiges en nie-gelowiges te betrek. As gevolg van die internet se vermoë om mense van regoor die wêreld te verbind en die interaktiewe aard van die medium, meen kenners dat die internet ʼn publieke sfeer kan skep. Habermas se idee van ʼn publieke sfeer, wat ʼn konseptuele ruimte is waar kritiese, openbare diskoers gevoer word wat vir enigeen toeganklik is, vorm die onderbou van hierdie studie. Dié teorie word hier aangepas deur aan te voer dat konflik en meningsverskil – binne perke – ook deel van kommunikasieprosesse binne die publieke sfeer is. Hierdie studie fokus op die sewe aktiewe webwerwe van die NG Kerk om hul verbintenis tot publieke teologie binne ʼn krities-kulturele paradigma te ondersoek. Die ideale van publieke teologie hang nou saam met dié van die publieke sfeer, naamlik ʼn openbare gesprek oor sake van openbare belang wat vanuit godsdienstige oortuigings gevoer word. ʼn Sentrale vertrekpunt van die studie is dat ʼn ideale publieke sfeer deur regulering aan bande gelê kan word. Dus word die aard en vlak van regulering op die kerk se webwerwe ook nagevors. Die tipe interaksie tussen gebruikers en die inhoud van die webwerwe is ook bestudeer. Die studie gebruik ʼn kombinasie van kwalitatiewe en kwantitatiewe metodes, insluitend semi-gestruktureerde onderhoude, vraelyste, inhoudsanalise en sistematiese observasie. Die studie het bevind dat Kerkbode se Facebookblad ʼn lewendige forum bied vir debat oor sake wat die publieke sfeer bevorder. Ook die NG Kerk se Facebookblad het die potensiaal om sulke debatte te skep. Op albei hierdie webwerwe, asook Kerkbode-aanlyn en NG Kerk-aanlyn, het regulering op mesovlak dié potensiaal egter ingeperk. Ander hindernisse vir die skep van ʼn ideale publieke sfeer wat op die NG Kerk se webwerwe geïdentifiseer is, is beledigings, ʼn te noue fokus op interne kerksake en lae deelname aan debatte oor sake wat die publieke sfeer kan bevorder.
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Harris, Eleanor M. "The Episcopal congregation of Charlotte Chapel, Edinburgh, 1794-1818." Thesis, University of Stirling, 2013. http://hdl.handle.net/1893/19991.
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This thesis reassesses the nature and importance of the Scottish Episcopal Church in Edinburgh and more widely. Based on a microstudy of one chapel community over a twenty-four year period, it addresses a series of questions of religion, identity, gender, culture and civic society in late Enlightenment Edinburgh, Scotland, and Britain, combining ecclesiastical, social and economic history. The study examines the congregation of Charlotte Episcopal Chapel, Rose Street, Edinburgh, from its foundation by English clergyman Daniel Sandford in 1794 to its move to the new Gothic chapel of St John's in 1818. Initially an independent chapel, Daniel Sandford's congregation joined the Scottish Episcopal Church in 1805 and the following year he was made Bishop of Edinburgh, although he contined to combine this role with that of rector to the chapel until his death in 1830. Methodologically, the thesis combines a detailed reassessment of Daniel Sandford's thought and ministry (Chapter Two) with a prosopographical study of 431 individuals connected with the congregation as officials or in the in the chapel registers (Chapter Three). Biography of the leader and prosopography of the community are brought to illuminate and enrich one another to understand the wealth and business networks of the congregation (Chapter Four) and their attitudes to politics, piety and gender (Chapter Five). The thesis argues that Daniel Sandford's Evangelical Episcopalianism was both original in Scotland, and one of the most successful in appealing to educated and influential members of Edinburgh society. The congregation, drawn largely from the newly-built West End of Edinburgh, were bourgeois and British in their composition. The core membership of privileged Scots, rooted in land and law, led, but were also challenged by and forced to adapt to a broad social spread who brought new wealth and influence into the West End through India and the consumer boom. The discussion opens up many avenues for further research including the connections between Scottish Episcopalianism and romanticism, the importance of India and social mobility within the consumer economy in the development of Edinburgh, and Scottish female intellectual culture and its engagement with religion and enlightenment. Understanding the role of enlightened, evangelical Episcopalianism, which is the contribution of this study, will form an important context for these enquiries.
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"A New World community: The New Orleans Ursulines and colonial society, 1727-1803." Tulane University, 1998.
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This dissertation explores the relationship between a women's religious order and the growth of colonial culture and society in New Orleans between 1727 and 1803. The experience of the Ursulines traces a common arc of colonial development from the frontier struggle to survive, to stabilization, and maturation. At the same time, it reveals a distinctive pattern of cultural continuity and adaptation at work. A traditional French institutional form was transplanted to a new environment, leaving its imprint on the society that emerged in the process. The Ursulines influenced slavery and race relations, shaped gender roles and expectations; and played a critical part in establishing and defining Catholicism in New Orleans The Ursulines promoted an aggressively inclusive form of Catholicism that deputized laywomen of all racial and social backgrounds to carry out an active campaign of catechesis among the young and unconverted of the colony. The results of their apostolate were striking. Enslaved Africans were drawn into the fold of Catholicism and women of diverse backgrounds enjoyed a formal educational experience unavailable to the colony's men The spirituality and practices of vowed and lay women in colonial New Orleans invite comparison among English, French, and Spanish experiences, and suggest how different cultural legacies inflected the developmental course of these three colonial societies. The Ursulines' active educational mission contrasts with the contemplative mode of Spanish and Spanish colonial female religious, who were excluded from the process of native and slave conversion. The New Orleans nuns enjoyed economic autonomy and wealth in land and slaves, providing a counterpoint to trends in the English colonies and post-Revolutionary America which reinscribed women within a confining realm of domesticity The history of the Ursulines in New Orleans demonstrates that while the institutions of colonizing nations shared a common developmental trajectory, distinct cultural endowments persisted in the New World. It testifies to the profound impact of religious ideology and institutional forms on colonial development, and offers new perspective on the origins of nineteenth-century conflict over the nature of American identityacase@tulane.edu
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Katoneene, Jonah. "Lay training at Mindolo Ecumenical Foundation." Diss., 1999. http://hdl.handle.net/10500/17059.
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This study describes and analyses lay training programmes at Mindolo Ecumenical Foundation (MEF) with emphasis on: Women's Training; Conference, Research and Development; and Youth Leadership. Mindolo is seen as an expression of the church's presence in society and a symbol of hope, peace and reconciliation. Lay training programmes at Mindolo aim at equipping Christians to act as 'leaven', salt and 'light' in society. The values and morals of
the African people could be the basis of such teaching.
The study discusses how the term 'laity' has negative implications such as regarding the laity as non-competent or specialist because they are not priests or theologians. It illustrates that although the majority of Christians are women, leadership in the church is dominated by men.
The study illustrates how critical it is for Mindolo to evaluate its original vision in light of current challenges and promises.Christian Spirituality, Church History and Missiology
MA (Religious Studies)
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Clark, Emily J. "A new world community the New Orleans Ursulines and colonial society, 1727-1803 /." 1998. http://books.google.com/books?id=MlHZAAAAMAAJ.
Full textBooks on the topic "World Conference on Church and Society"
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World Methodist Historical Society. South Pacific Regional Conference. Wesley's South Sea heritage: Report of the South Pacific Regional Conference of the World Methodist Historical Society, an affiliate of the World Methodist Council, held at Wesley College, Paerata, Auckland, New Zealand, 18 to 23 May, 1987, including addresses and papers presented tothe Conference. Auckland: Wesley Historical Society (New Zealand), 1987.
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Pendle Hill (School : Wallingford, Pa.), ed. Friends in Civilian Public Service: Quaker conscientious objectors in World War II look back and ahead : a conference, November 4-7, 1996. Wallingford, PA: Pendle Hill, 1998.
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Ikara, Bashir. Abstracts: World Conference on Slavery and Society in History. Kaduna, Nigeria: Arewa House, Centre for Research and Historical Documentation, Ahmadu Bello University, 1990.
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1964-, Hogan Linda, ed. Applied ethics in a world church: The Padua conference. Maryknoll, NY: Orbis Books, 2008.
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World Conference on Slavery and Society in History (1990 Virginia, Liberia). Arewa House World Conference on Slavery and Society in History. Kaduna [Nigeria]: Arewa House, Centre for Research and Historical Documentation, Ahmado Bello University, 1990.
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Heinrich Böll Foundation (Nairobi, Kenya), ed. An African civil society action toward WTO 2003. Nairobi, Kenya: Heinrich Böll Foundation, 2004.
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Clayton, Philip. Transforming Christian theology: For church and society. Minneapolis: Fortress Press, 2010.
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1933-, Ferguson Everett, ed. Christianity and society: The social world of early Christianity. New York: Garland Pub., 1999.
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C, Smith Anthony, and Maeder Anthony, eds. Global telehealth: Selected papers from Global Telehealth 2010 (GT2010) : 15th International Conference of the International Society for Telemedicine and eHealth and 1st National Conference of the Australasian Telehealth Society. Amsterdam: IOS Press, 2010.
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Montenegro) International Conference Transition to a New Society (2014 Podgorica. International Conference Transition to a New Society: 20-22 March 2014, Podgorica, Montenegro : proceedings. Edited by Đurović Momir editor. Podgorica: Montenegrin Academy of Sciences and Arts, 2014.
Find full textBook chapters on the topic "World Conference on Church and Society"
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Rawlings, Helen. "The Church in the New World." In Church, Religion and Society in Early Modern Spain, 100–118. London: Macmillan Education UK, 2002. http://dx.doi.org/10.1007/978-1-137-08684-6_5.
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Appleby, R. Scott. "From State to Civil Society and Back Again: The Catholic Church as Transnational Actor, 1965–2005." In Religious Internationals in the Modern World, 319–42. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137031716_14.
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Alladi, Krishnaswami. "Royal Society Conference and Publication for the Centenary of Srinivasa Ramanujan’s Election as FRS." In Ramanujan's Place in the World of Mathematics, 247–53. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-6241-9_33.
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Barbato, Mariano P. "Pilgrim Popes: How the Catholic Church Makes a Difference in World Society and the Middle East." In Middle East Christianity, 125–43. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-37011-4_7.
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Hoenkamp, E. "Using ‘basic level categories’ to retrieve multimedia from the world-wide-web." In Proceedings of the Twenty First Annual Conference of the Cognitive Science Society, 796. New York: Psychology Press, 2020. http://dx.doi.org/10.4324/9781410603494-153.
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Dennis, Simon, Robert McArthur, and Peter Bruza. "Searching the World Wide Web Made Easy? The Cognitive Load Imposed by Query Refinement Mechanisms." In Proceedings of the Twentieth Annual Conference of the Cognitive Science Society, 1214. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781315782416-234.
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Magnuson, James S., Michael K. Tanenhaus, Richard N. Aslin, and Delphine Dahan. "Spoken Word Recognition in the Visual World Paradigm Reflects the Structure of the Entire Lexicon." In Proceedings of the Twenty First Annual Conference of the Cognitive Science Society, 331–36. New York: Psychology Press, 2020. http://dx.doi.org/10.4324/9781410603494-63.
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Wang, Jiayi. "The Carnival of his World and the Subversion of Patriarchal Society—On the Duality of a Midsummer Night’s Dream." In Proceedings of the 2022 4th International Conference on Literature, Art and Human Development (ICLAHD 2022), 1538–43. Paris: Atlantis Press SARL, 2023. http://dx.doi.org/10.2991/978-2-494069-97-8_197.
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Kern, Kathleen. "From Haiti to Hebron with a Brief Stop in Washington, D.C." In From The Ground Up, 183–200. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195136425.003.0012.
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Abstract In 1984, Ron Sider Gave The keynote address at the Mennonite World Conference, calling for the Christians of the world to band together and form a Christian peacemaking army that would intervene nonviolently in situations of conflict. He later expanded on this theme: Nonviolent resistance to tyrants, oppressors and brutal invaders is not for fools or cowards. It demands courage and daring of the highest order. It requires discipline, training and a willingness to face death. It produces collective pride in the group or society that successfully . . . stands together and overcomes a brutal enemy. Are there tough, brave volunteers for that kind of costly, demanding battle? Would the people be there if the Christian church—and people of other faiths as well—called for a vast multiplication of our efforts in nonviolent alternatives to war? Would the scholars and trainees emerge if we doubled and then quadrupled our study and training centers on nonviolence? Would the nonviolent troops be available to be trained by the thousands and then tens of thousands to form disciplined Christian Peacemaker Teams ready to walk into the face of danger and death in loving confrontation of injustice and oppression? (1989, pp. 93–94)
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HEHIR, J. BRYAN. "Church-World and Church-State:." In The Church in Pluralist Society, 1–18. University of Notre Dame Press, 2019. http://dx.doi.org/10.2307/j.ctv19m6245.4.
Full textConference papers on the topic "World Conference on Church and Society"
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Rohrbach, Wolfgang. "CHURCH SERVICES - OPPORTUNITIES AND CHALLENGES OF ECUMENISM." In International scientific conference challenges and open issues of service law. Vol. 2. University of Kragujevac, Faculty of law, 2024. http://dx.doi.org/10.46793/xxmajsko2.147r.
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The progressive secularization of Europe has become an undeniable social fact in recent decades. The separation of state and church, religion and politics, is now widely regarded as the fundamental achievement of modern times. At the same time, however, Europe follows a tradition of Christianity that is over 1,500 years old. At the meeting of the Central Committee of the World Council of Churches (February 9-15, 2022), it was emphasized, among other things: "European churches are struggling with the influence of a secularized society on their lives and witness." Individual churches cannot solve complex problems, but together there would be more opportunities than challenges. In Montenegro, about half of the population (with higher education) sees a promising future for their country in ecumenical and cosmopolitan thinking and action. Another part of the population of Montenegro still sees nationalist structures and their political representatives as salvation and maximum independence for their country. However, in a populist way, the fact that, especially small countries, need external partnerships is ignored. It seems that the politicians in question are more concerned about their position, about which Caesar said in ancient times: "It is better to be first in a Gallic village than second in Rome". To explain ecumenism in more detail, let's use an analogy - imagine that all Christian churches are housed in one multi-story building. Each church occupies one floor. What good is it for a church on the 20th floor, for example, to only reinforce the walls and floors in its premises for stabilization, if the foundation of the entire house, including the supporting pillars (which connect several floors in the lower and upper parts) would be unstable. Many church decision-makers today see ecumenism as an opportunity for preservation, salvation and future-oriented influence on the "house" of Christian cultural heritage. It should be noted that, although an increasing part of the European population stopped participating in traditional religious practice (at least, regularly), the level of private religious beliefs remained relatively high.
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Pirjevec, Jože. "“The sole catholic church allied with nazism”: the Ljubljana diocese during World War II." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_02.
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With the words quoted in the title of the presentation, Friedrich Rainer, the Carinthian Gauleiter, characterized the conduct of Bishop Gregorij Rožman and his Catholic clergy during the Second World War in the Province of Ljubljana. This paper endeavours to fathom the underlying motivations behind this political alignment, which triggered a violent civil war in occupied Slovenia in 1941 that tragically tore the Slovenian nation apart – a legacy that can still be felt today. To comprehend the mindset of the Slovenian clergy, it is essential to look at the historical role of the Catholic Church in shaping Slovenian national and cultural identity throughout the 19th and first half of the 20th century. In a predominantly agrarian society, the Catholic clergy assumed multifaceted roles, encompassing spiritual, educational, political and economic functions, underpinned by the conviction that they were the sole interpreters of the nation. To be a true Slovenian was equated with being Catholic. With the beginning of the occupation and the partitioning of Slovenia among the aggressors – Germany, Italy and Hungary – in 1941, the emergence of a Liberation Front, led by the Communists was perceived by the Church in the Province of Ljubljana as a direct challenge to the established social order. Deeming this emerging movement as the paramount adversary of both God and the nation, Bishop Rožman opted to fight it, even if it entailed forging an alliance with fascist Italy and later the Third Reich. This paper will delve into the intricacies of this dynamic process, including the role of the Vatican in its evolution.
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OHIRKO, Oleh. "PROBLEMS OF HAPPINESS IN THE ETHICAL THEORY OF TOMA AQUINSKY." In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.48.
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The problems of happiness in the theological and philosophical heritage of the outstanding medieval scientist St. Thomas Aquinas are considered. The main source and basis of happiness according to Thomism is the Lord God himself. Happiness cannot be fully comprehended in the material world, in wealth, in intellectual knowledge. Human happiness does not consist in honors, in human glory, strength, goodness and pleasures of the body. Happiness is realized in human virtue. Happiness does not consist in human feelings, but it is revealed in thoughts about God. Man will experience perfect happiness in another supernatural world through contemplation of God, who is the highest good and truth. The teachings of the Catholic Church on the understanding of happiness are analyzed. Attention is drawn to the Message of Pope Francis on the occasion of World Youth Day in 2015. It is pointed out that God himself placed “in the heart of every man an unbridled desire for happiness and fullness”. Ten key topics that guide a person to achieve true supernatural, eternal happiness are considered. Ways to live in happiness through a state of joy, love, friendship, humor, gratitude, the ability to forgive and ask for forgiveness are offered. In trying to achieve a happy state, it is important to rely on God in everything, as well as to realize that we are loved. KEYWORDS: Toma Aquinsky, happiness, knowledge, will, love, goodness, joy.
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Redd, James B. "The Volatile Flavors of Orange Juice." In ASME 1988 Citrus Engineering Conference. American Society of Mechanical Engineers, 1988. http://dx.doi.org/10.1115/cec1988-3406.
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I want to thank the Florida Section of the American Society of Mechanical Engineers for the opportunity of talking with you about my favorite subject: “Orange Juice”. I’m a bit like the fellow from Texas who was visiting in Oklahoma. The town’s “ner-do-well” had passed away and at the local church, the minister was trying to say something nice about the departed. He soon ran out of words so he asked if someone in the audience cared to say a few words about the deceased. After a few moments of silence, the Texan got up and said that if nobody wanted to talk about the deceased, then he would like to take a few minutes to talk about Texas. That is how I feel about orange juice. Paper published with permission.
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Sima, Adriana. "A PHILOSOPHICAL VIEW OF GOD, FAITH AND UNBELIEF IN 21ST CENTURY SOCIETY." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs03.03.
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Faith in God also enables individuals to make sense of their lives in the midst of chaos and to find meaning and purpose in life�s challenges, a sense of peace and security, especially during difficult times, It can provide hope for a brighter future and a sense of assurance that no matter what life throws our way, God is always with us, knowing that God will never leave them and that He has a plan for their lives. The debate on creation versus evolution is an ongoing, heated debate that has been going on for many years. The debate is between those who believe that God created the universe and those who believe that evolution is the process by which the universe was created. Creationists believe that the Bible is literal and that God created the world in six days. Evolutionists believe that the universe developed over billions of years through natural processes. The debate is ongoing because there is no clear answer to the question of how the universe was created. The evidence for both sides is inconclusive, with no one side able to definitively prove their point of view. The issue of faith and unbelief in God in 21st century society is a complex one. It is important to remember that everyone has the right to make their own decisions when it comes to their beliefs and that there is no one right answer, the important thing is to respect the beliefs of others, no matter what they may be. Alternative sources of spiritual guidance, such as meditation, mindfulness and yoga can take the place of a higher, omniscient and omnipresent Being to whom are attributed all the positive traits that he imprints on people in the form of moral and ethical values, without denying the positive aspects that they have on the human mind and on physical well-being? Therewith, the internet has provided access to a variety of religious perspectives, so more people are exposed to different beliefs and the idea of religious diversity. There is also a growing sense of skepticism about faith among many people. With the rise of science and the prevalence of �fake news�, people are increasingly questioning the validity of religious claims. In the last 10 years, with the emergence of several types of manifestations, several surveys have been conducted in many countries of the world regarding belief in God, the weight of religion in everyday life and people's attitude toward faith. The results were surprising because it could be observed that more and more people perceive the relation to faith and to the Divinity in a completely different way than in the previous centuries. Given the above, it is necessary to try to find answers to some questions that may give us a better understanding of the human-Divinity relationship in the society of the 21st century. Does today's society still believe in God and the moral laws promoted by the church? When and why did people begin to give up belief in God? Why is there a growing sense of skepticism about faith? Are people now more likely to question the traditional beliefs? Do people belive in God in 21st century society or this is the century of unbelif and theism? 21st century society - a society of faith in God, a society of unbelif or a society of atheism? Faith in God remains a powerful force in the world today?
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Režek, Mateja. "Shifting paradigms: atheization of school education in socialist Slovenia." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_03.
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The paper delves into the instruments of the atheization of school education in Socialist Slovenia, drawing from an analysis of school curricula, textbooks, archival sources, and public debates on religious policy. The atheization of society in Slovenia was a gradual process that developed in the awareness that most of the population was religious and that prior to the Second World War, the Catholic Church had played a key role in Slovenian society. Similarly, yet in line with the specifics of the different regions of the Yugoslav state and the respective predominant religions, the process of atheization took place elsewhere in Yugoslavia as well. The Yugoslav constitution guaranteed freedom of religion and respect for religious rights, but defined religion as a private matter, thus rendering it irrelevant and invisible in the public sphere. At the same time, non-religiosity and atheism as the official stances of the ruling Communist Party were mediated through all areas of social life. The dialectical materialism developed into the only recognized “scientific” way of explaining the world and coping with the “ultimate questions”, while religion was considered a sign of ignorance, an illusion, and the alienation of people. The education system served as a pivotal conduit for disseminating the new ideology. On the one hand, religious education faced constraints and rigorous oversight in public schools until its removal in 1952. On the other hand, the introduction of the new school subject Moral Education emerged as the most obvious mechanism for promoting atheization within the school system.
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Silvo, Jonna. "PATINA AND ITS FORMATION ON A WOODEN CHURCH FLOOR - CASE PETÄJÄVESI OLD CHURCH AND VIIKKI CHURCH IN HELSINKI." In World Conference on Timber Engineering 2023 (WCTE2023). As, Norway: World Conference on Timber Engineering (WCTE 2023), 2023. http://dx.doi.org/10.52202/069179-0081.
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Trebežnik, Luka. "Christianity as a constant process of atheization." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.
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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.
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Sutherland, Arline Conan, Jeff Sutherland, and Christine Hegarty. "Scrum in Church: Saving the World One Team at a Time." In 2009 Agile Conference (AGILE). IEEE, 2009. http://dx.doi.org/10.1109/agile.2009.26.
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KULAHINA-STADNICHENKO, Hanna. "THE CONCEPTS OF HAPPINESS AND HOLINESS IN THE CHRISTIAN TRADITION: RELIGIOUS DISCOURSE." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.23.
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The article notes that with the beginning of Russia's military aggression and its insidious attack on Ukraine on February 24, 2022, we have new accents in our approaches to understanding the phenomenon of happiness. Ukrainian churches and religious organizations have given a proper assessment of the war waged by Russia against Ukraine. At the same time, solving the problem of happiness is not relevant and, in general, characteristic of the Christian tradition, in which the category of holiness is analogous to the perception of the happy way of life of the individual. In this article, the author compares the concepts of happiness and holiness through the phenomena of holiday, sin. The author considers new theological approaches to understanding "social" and "collective" sin. Understanding holiness as the ability to overcome suffering, to affect, allows us to distinguish two types, ascetic and corporeal. Holiness as a life-affirming principle (ability to live) is reflected in the phenomenon of the folk type of holiness, the origin of which is attributed to the seventeenth - nineteenth centuries, associated with the active process of desacralization of all spheres of life. Modern theologians speak of the need for a positive, optimistic perception of the surrounding reality in order to fulfill the individual mission of Orthodox believers, linking the implementation of this mission with the acquisition of a special state of holiness. There is a "theology of earthly realities" that overcomes the gap between the sacred and the secular, postulates the need for a conscious faith that loves the world and makes people happy. Key words: holiness, holiday, folly, sin, happiness
Reports on the topic "World Conference on Church and Society"
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Bengio, Yoshua, Caroline Lequesne, Hugo Loiseau, Jocelyn Maclure, Juliette Powell, Sonja Solomun, and Lyse Langlois. Interdisciplinary Dialogues: The Major Risks of Generative AI. Observatoire international sur les impacts sociétaux de l’intelligence artificielle et du numérique, March 2024. http://dx.doi.org/10.61737/xsgm9843.
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In an exciting series of Interdisciplinary Dialogues on the societal impacts of AI, we invite a guest speaker and panellists from the fields of science and engineering, health and humanities and social sciences to discuss the advances, challenges and opportunities raised by AI. The first dialogue in this series began with Yoshua Bengio, who, concerned about developments in generative AI and the major risks they pose for society, initiated the organization of a conference on the subject. The event took place on August 14, 2023 in Montreal, and was aimed at initiating collective, interdisciplinary reflection on the issues and risks posed by recent developments in AI. The conference took the form of a panel, moderated by Juliette Powell, to which seven specialists were invited who cover a variety of disciplines, including: computer science (Yoshua Bengio and Golnoosh Farnadi), law (Caroline Lequesne and Claire Boine), philosophy (Jocelyn Maclure), communication (Sonja Solomun) and political science (Hugo Loiseau). This document is the result of this first interdisciplinary dialogue on the societal impacts of AI. The speakers were invited to respond concisely, in the language of their choice, to questions raised during the event. Immerse yourself in reading these fascinating conversations, presented in a Q&A format that transcends disciplinary boundaries. The aim of these dialogues is to offer a critical and diverse perspective on the impact of AI on our everchanging world.
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Vecchioni, Matilde, and Sanem Topal. Unregulated: Examining the Global Proliferation of Craft-Production Weapons. UNIDIR, February 2024. http://dx.doi.org/10.37559/caap/24/pacav/02.
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Illicitly craft-produced small arms and light weapons (SALW) are increasingly used in episodes of armed violence, terrorism, and criminality across all regions of the world. Despite the global nature of this issue, and the significant challenges it poses for regulation, detection and control, a global discussion on and approach to this issue is lacking. In June 2024, UNIDIR will present a global study on crafted-produced SALW to increase knowledge and understanding on proliferation trends, and raise awareness of the challenges for preventing and addressing their illicit proliferation, trafficking, and misuse. This factsheet presents a preliminary and non-exhaustive overview of the information collected from 43 States, as well as United Nations entities, regional organizations, and civil society actors. This information is intended to support preparations for the Fourth Review Conference on the implementation of the Programme of Action (PoA) and International Tracing Instrument (ITI). Information presented in this Factsheet draws upon UNIDIR’s Global Survey on addressing the global craft production of SALW, which was distributed to all UN Member States during 2023. The Survey sought to gather information to enable a mapping of different types of SALW craft production around the globe, and identify challenges and effective measures to address the illicit proliferation of craft-produced SALW. UNIDIR continues to welcome contributions to this research.
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MORELLI, D. Long-distance transport of live animals: WOAH’s standards and best practices including societal perception and communication aspects. O.I.E (World Organisation for Animal Health), October 2022. http://dx.doi.org/10.20506/tt.3334.
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During the 88th General Session held virtually in May 2021, the World Organisation for Animal Health (WOAH: founded as OIE) Regional Commission for Europe agreed “Long-distance transport of live animals: WOAH’s standards and best practices including societal perception and communication aspects” as the Technical Item I to be presented during the 30th Conference of the Regional Commission in Catania (Italy), from 3 to 7 October 2022. An online questionnaire was designed and distributed to WOAH Members of the Regional Commission for Europe from 21 June to 8 July 2022 (with minor finalisations by 2 August 2022). The persons responsible for completing the questionnaire (of 47 Members in total) were mainly WOAH Delegates, National Focal Points for animal welfare or National Contact Points for long-distance transportation. The qualitative analysis of the information provided was carried out by grouping similar answers and, when proper, the United Nations geoscheme was applied to highlight any spatial clustering of the results. The wide majority of the Members (46 out of 47) declared to have in place specific legislation on animal welfare during transport, and most of them stated to be “generally aligned” with WOAH standards, there are still many countries in the Region where certain crucial requirements are not mandatory. Journey and contingency plans are commonly part of the specific legislation on animal welfare during transport, as well as monitoring and evaluation of the implementation of the legal requirements concerning animal transport by the Competent Authority or other certification bodies. The presence of major gaps in budget and/or available resources and trained personnel was declared by almost half of the responding Members (21 out of 47). Concerning the awareness of the civil society regarding animal welfare issues during transport, 11 Members reported a “low” level of awareness, and they were mostly included in the areas of Southern Europe, Western and Central Asia. The greatest part of Members responding “high awareness” clustered in the Northern and Western Europe geographical areas. Members were also asked to indicate possible WOAH initiatives that could improve the implementation of the standards, and most of them suggested to develop training activities and provide additional guidance through revised and/or new standards in the Terrestrial Animal Health Code and/or through other WOAH documents.
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Hynd, David, Caroline Wallbank, Jonathan Kent, Ciaran Ellis, Arun Kalaiyarasan, Robert Hunt, and Matthias Seidl. Costs and Benefits of Electronic Stability Control in Selected G20 Countries. TRL, January 2020. http://dx.doi.org/10.58446/lsrg3377.
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This report, commissioned by Bloomberg Philanthropies, finds that 42,000 lives could be saved and 150,000 serious injuries prevented by 2030 if all new cars in seven G20 countries were required to be equipped with an inexpensive crash avoidance technology starting in 2020. Thirteen G20 counties currently adhere to United Nations regulations on electronic stability control (ESC). If the seven remaining countries—Argentina, Brazil, China, India, Indonesia, Mexico and South Africa—also mandated ESC in 2020, the report estimates $21.5 billion in economic benefit to those countries from the prevention of deaths and serious injuries. Argentina and Brazil are due to start applying ESC regulations in 2020. The UK-based Transport Research Laboratory (TRL) conducted the independent study of costs and benefits of applying ESC regulation in G20 countries, which are responsible for 98% of the world’s passenger car production. This report comes before the 3rd Ministerial Conference on Road Safety in Stockholm, which is the largest gathering of governments and is a key opportunity for adoption of this UN-recommended standard. According to the World Health Organization’s Global Road Safety Report, the number of road traffic deaths reached 1.35 million in 2016. Of all vehicle safety features, electronic stability control is regarded as the most important one for crash avoidance since it is 38% effective in reducing the number of deaths in loss-of-control collisions. ESC tries to prevent skidding and loss of control in cases of over-steering and under-steering. The technology continuously monitors a vehicle’s direction of travel, steering wheel angle and the speed at which the individual wheels are rotating. If there is a mismatch between the intended direction of travel and the actual direction of travel, as indicated by the steering wheel position, ESC will selectively apply the brakes and modulate the engine power to keep the vehicle traveling along the intended path. The cost of implementing ESC on vehicles that already contain anti-lock braking systems is thought to be as little as $50 per car. And the report finds the benefits are significant: For every dollar spent by consumers in purchasing vehicles with these technologies, there is a US$2.80 return in economic benefit to society because of the deaths and serious injuries avoided. The analysis warns that without regulation of ESC, the seven remaining G20 countries will only reach 44% installation of ESC by 2030. However, if all seven countries implemented ESC regulations this year, 85% of the total car fleet in G20 countries will have ESC by 2030, a figure still below the United Nations target of 100% ESC fleet coverage by 2030.
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Political Consensus Building: The Brasilia International Conference on the Millennium Development Goals in Latin America and the Caribbean. Inter-American Development Bank, January 2003. http://dx.doi.org/10.18235/0006786.
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The Economic Commission for Latin America and the Caribbean, the Inter-American Development Bank, the United Nations Development Program and the World Bank reiterated their support for the countries of Latin America and the Caribbean to establish the basis for a renewed political consensus focused on achieving the Millennium Development Goals (MDGs). On November 16 and 17, 2003 in the City of Brasilia, the four multilateral agencies joined the government of Brazil in sponsoring an international conference bringing together high-level representatives of governments, parliaments and civil society organizations in the region, and the international community. This publication presents the main conclusions of that meeting, which are expressed in the Brasilia Declaration, a proposal for implementing the MDGs in the region. It also includes the statements made by each of the four heads of state who attended the event, extracts of presentations by high-level representatives of the international institutions that organized the event, and a summary report highlighting the main issues raised during the conference.