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1
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.
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Sadlon, Wojciech, and Marek Rymsza. "Volunteering and Catholicism in Europe. The Inside Perspective. Part 1: Theoretical." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 13, no. 2 (September 29, 2023): 199–214. http://dx.doi.org/10.15633/pch.13212.
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The paper analyses the social activity practices of the Catholic persons, as a set of individual and collective action emerging from the Catholic identity and structuralised under the Church-related formal non-profit initiatives. The purpose of the study is to clarify: (1) to what extent the Catholic unpaid social activities of different kinds could be classified as forms of volunteering and (2) to what extent the third sector definitions of volunteering include the specificity of Catholic activities. There are three reasons for observed tendencies to not include religion-oriented volunteering in voluntary studies. Firstly, while using tools for collecting data adequate for the secular world, researchers face methodological difficulties in order to successfully cover social activities organized in parishes and congregations. Secondly, fonist approach reflects the ideological-rooted tendency to treat religion as a matter pertaining to private life. Thirdly, some of religious-based entities tends to keep social activities of the believers inside the church-related circle. From the Catholic perspective, volunteer engagement represents an important aspect of faith-based daily activities, so called ‘lived religion’. Social engagement of believers provided within the church-related entities, as well as outside them, usually fulfils all the main features of volunteering. The relation between volunteering and religion is to be referred, not only to the general position of faith-based and religious organizations in public sphere, but also to the embeddedness of religious life in the society, as in fact, both religion and volunteering are categories social per se. Reflection on volunteering and Catholicism is illustrated by presenting empirical evidence from the 2018 panel expert research among representatives of 29 Catholic Bishops Conferences across Europe.
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Comblin, José. "O papel histórico de Aparecida." Revista Eclesiástica Brasileira 67, no. 268 (April 9, 2019): 865. http://dx.doi.org/10.29386/reb.v67i268.1483.
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O Documento de Aparecida está construído em torno de dois eixos, um secundário e outro principal. O eixo secundário é a afirmação da continuidade de Medellín e Puebla. Daí o compromisso com as comunidades eclesiais de base e a opção pelos pobres. O outro eixo é o projeto de transformar a Igreja de uma Igreja centrada nos templos para uma Igreja metida no mundo para evangelizar. O projeto é grandioso. Não se prevê nenhuma mudança estrutural. Então quem vai realizar o projeto? O clero vai poder mudar radicalmente? Era necessário reconhecer essa necessidade de mudança, e agora virá o desafio da aplicação prática. A parte mais fraca é a cristologia de tal sorte que não aparece claramente a mensagem da nova Igreja missionária. Assim mesmo, este Documento abre uma época de esperança, porque os bispos estão descobrindo os desafios da nova sociedade.Abstract: The Aparecida Document has been drawn around two axles, a secondary and a main one. The secondary axle is a statement of the continuity of the Medellin and Puebla Conferences. Hence the document’s commitment to the ecclesial grass-root communities and its option for the poor. The main axle is the project of changing the Church from a church that is centred on the temples to a church that has turned to the world and has an evangelizing role. This is a magnificent project. As no structural changes are foreseen, we ask: who is going to develop the project? Will the clergy be capable of radical change? We had to recognize this need for change and now we will face the challenge of its practical application. The weakest part is Christology, and this weakness is revealed by the fact that the message of the new missionary Church is not clearly shown. In spite of this, the document opens an age of hope, as bishops begin to discover the challenges of the new society.
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Sadlon, Wojciech, and Marek Rymsza. "Volunteering and Catholicism in Europe. The Inside Perspective Part 2: Empirical." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 14, no. 1 (March 27, 2024): 213–27. http://dx.doi.org/10.15633/pch.14113.
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In the paper we analyse the social activity practices of Catholic persons, as a set of individual and collective action emerging from the Catholic identity and – to more or less extent – structuralised under the Church-related formal non-profit initiatives. The purpose of the study is to clarify: (1) to what extent the Catholic unpaid social activities of different kinds could be classified as forms of volunteering and (2) to what extent the third sector definitions of volunteering are included in specific Catholic activities. Three tendencies have been observed with respect to not including religion-oriented volunteering in voluntary studies. Firstly, while using tools for collecting data adequate for the secular world, researchers face methodological difficulties to successfully cover social activities organized in parishes and congregations. Secondly, a reductionist approach reflects the ideological-rooted tendency to treat religion as a matter of private life. Thirdly, some religious-based entities tend to keep social activities of the believers within the Church-related circle. From the Catholic perspective, volunteer engagement represents an important aspect of faith-based every day activities, the so-called lived religion. At the same time, social engagement of believers provided within the Church-related entities, as well as outside them, usually fulfils all main features of volunteering. The relation between volunteering and religion is to be referred not only to the general position of faith-based and religious organizations in the public sphere, but also to the embeddedness of religious life in the society, as in fact both religion and volunteering are categories social per se. We illustrate our reflection on volunteering and Catholicism by presenting empirical evidence from the 2018 panel expert research among representatives of 29 Catholic Bishops Conferences across Europe.
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Ojo, Olatunji. "The Yoruba Church Missionary Society Slavery Conference 1880." African Economic History 49, no. 1 (2021): 73–103. http://dx.doi.org/10.1353/aeh.2021.0003.
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Mehta, Vijay. "CONFERENCE REPORT - World Civil Society Forum." Medicine, Conflict and Survival 19, no. 1 (January 1, 2003): 61–63. http://dx.doi.org/10.1080/714004278.
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Scott, Peter Manley. "Churches, Communities and Society." Journal of Anglican Studies 13, no. 2 (July 10, 2015): 153–55. http://dx.doi.org/10.1017/s1740355315000145.
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AbstractFour articles based on presentations from the Lincoln Theological Institute’s 2013 Conference on ‘Churches, Communities and Society’ deal with issues facing the Church of England and other faith communities in the UK, and reflect the legacy of the Institute and the previous Lincoln Theological College.
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Codina, Victor. "NUEVOS DESAFÍOS DE LA TEOLOGÍA DE LA LIBERACIÓN." Perspectiva Teológica 48, no. 2 (August 31, 2016): 229. http://dx.doi.org/10.20911/21768757v48n2p229-243/2016.
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Resumen: La Teología de la Liberación (TdL) que siempre ha reflexionado desde la fe a partir de la realidad de los pobres, no puede quedar insensible ante el mundo cambiante de hoy. Damos aquí por supuesto todo lo elaborado en torno a la TdL, por ejemplo en Mysterium liberationis (ELLACURÍA; SOBRINO, 1990, v. I-II) y en Y el mar se abrió (SUSIN, 2001), y quisiéramos seguir avanzando en la comprensión de los actuales desafíos de la TdL. Por ello comenzaremos por mostrar los fundamentos de la TdL como base de su identidad que se ha mantenido constante a través de los años. A pesar de las diversas corrientes y de la evolución a través de los años, se respira en todos los teólogos y teólogas de la TdL un innegable aire de familia. Pero, al mismo tiempo queremos mostrar la evolución y variaciones de esta TdL a lo largo de estos años, como se pueden constatar, de modo paradigmático, a través de los diversos congresos o encuentros celebrados sobre TdL. Con todo, lo más importante es mirar al futuro y detectar cuáles son los mayores y nuevos desafíos de la TdL en el contexto actual de la sociedad y de la Iglesia. Esto lo sintetizaremos en un decálogo teológico.Abstract: Liberation Theology (TdL) which has always reflected faith from the reality of the poor, must not remain insensitive to the changing world today. Taking into account all the scientific production about TdL, for example Mysterium liberationis (ELLACURÍA; SOBRINO, 1990, v. I-II) and El mar se abrió (SUSIN, 2001), we will move forward to understand its current challenges. Initially, we will present the fundamentals of TdL in view of its identity preserved over the years. Despite its diferent trends and evolution over the years, there is an undeniable family feeling among all theologians of TdL. But at the same time we want to show the evolution and variations of TdL over the years, as you can observe, paradigmatically, through the various conferences and meetings dedicated this theology. However, it is of utmost importance to look ahead and identify what are the new challenges of TdL in the current context of society and the Church. This will be synthesized in a Theological Decalogue.
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Codina, Victor. "NUEVOS DESAFÍOS DE LA TEOLOGÍA DE LA LIBERACIÓN." Perspectiva Teológica 48, no. 2 (August 31, 2016): 229. http://dx.doi.org/10.20911/21768757v48n2p229/2016.
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Resumen: La Teología de la Liberación (TdL) que siempre ha reflexionado desde la fe a partir de la realidad de los pobres, no puede quedar insensible ante el mundo cambiante de hoy. Damos aquí por supuesto todo lo elaborado en torno a la TdL, por ejemplo en Mysterium liberationis (ELLACURÍA; SOBRINO, 1990, v. I-II) y en Y el mar se abrió (SUSIN, 2001), y quisiéramos seguir avanzando en la comprensión de los actuales desafíos de la TdL. Por ello comenzaremos por mostrar los fundamentos de la TdL como base de su identidad que se ha mantenido constante a través de los años. A pesar de las diversas corrientes y de la evolución a través de los años, se respira en todos los teólogos y teólogas de la TdL un innegable aire de familia. Pero, al mismo tiempo queremos mostrar la evolución y variaciones de esta TdL a lo largo de estos años, como se pueden constatar, de modo paradigmático, a través de los diversos congresos o encuentros celebrados sobre TdL. Con todo, lo más importante es mirar al futuro y detectar cuáles son los mayores y nuevos desafíos de la TdL en el contexto actual de la sociedad y de la Iglesia. Esto lo sintetizaremos en un decálogo teológico.Abstract: Liberation Theology (TdL) which has always reflected faith from the reality of the poor, must not remain insensitive to the changing world today. Taking into account all the scientific production about TdL, for example Mysterium liberationis (ELLACURÍA; SOBRINO, 1990, v. I-II) and El mar se abrió (SUSIN, 2001), we will move forward to understand its current challenges. Initially, we will present the fundamentals of TdL in view of its identity preserved over the years. Despite its diferent trends and evolution over the years, there is an undeniable family feeling among all theologians of TdL. But at the same time we want to show the evolution and variations of TdL over the years, as you can observe, paradigmatically, through the various conferences and meetings dedicated this theology. However, it is of utmost importance to look ahead and identify what are the new challenges of TdL in the current context of society and the Church. This will be synthesized in a Theological Decalogue.
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Buda, Daniel. "Second International Conference on Protestant Church Polity: Good Governance in Church and Society today." Review of Ecumenical Studies Sibiu 6, no. 2 (December 1, 2014): 310–11. http://dx.doi.org/10.2478/ress-2014-0123.
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Tunytsya, Yu, and M. Gaykovskyy. "Church and social problems." Ukrainian Religious Studies, no. 4 (December 10, 1996): 72. http://dx.doi.org/10.32420/1996.4.80.
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Under such general name on the basis of the Lviv Polytechnic University every two years scientific international conferences take place. In September of this year she was devoted to the problem "Human person and spiritual values". At the conference, 45 scientific reports were heard and discussed. The huge potential of Christianity in the formation, education and spiritualization of the human person and the Ukrainian society was pointed out.
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Anim, E. Anim. "Mission, migration and World-Christianity: An evaluation of the mission strategy of the Church of Pentecost." Pentecost Journal of Theology and Mission 1, no. 1 (July 1, 2016): 36–51. http://dx.doi.org/10.62868/pjtm.v1i1.166.
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In January this year (2016), I received a kind invitation from the Chairman of the Church of Pentecost to speak at a conference of the Pastors and Leaders of the Pentecost International Worship Centres (PIWC) from Ghana and other parts of the world where the church operates. My topic was, "The Clash of Cultures within the Church of Pentecost in the Western World." This conference was the first of its kind in the history of the church and brought together over one thousand delegates. I was particularly interested in this topic for a number of reasons: first, the subject falls within the field of my own academic research and teaching; and second, I have been personally concerned about how the African church is making a global contribution in cross-cultural mission.
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Chirurgija, Lietuvos. "Tezės 1. World Colorectal CONFERENCE." Lietuvos chirurgija 12, no. 1-2 (January 1, 2013): 0. http://dx.doi.org/10.15388/lietchirur.2013.1-2.1573.
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Chirurgija, Lietuvos. "Tezės 1. World Colorectal CONFERENCE." Lietuvos chirurgija 12, no. 1-2 (January 1, 2013): 0. http://dx.doi.org/10.15388/lietchirur.2013.1.1573.
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Stewart-Sykes, Alistair. "ORDINATION RITES AND PATRONAGE SYSTEMS IN THIRD-CENTURY AFRICA." Vigiliae Christianae 56, no. 2 (2002): 115–30. http://dx.doi.org/10.1163/15700720260190767.
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AbstractThe principal purpose of this paper is to describe the ordination rites of third century Africa. Beside describing these rites, we shall seek to understand their historical growth through observing the manner in which their social context both represents a wider social reality and constructs a new social world within the church. This social world may be described as "contra-cultural", in that it depends on the norms of the wider society for its existence, whilst inverting the values of that society. The social world of the African church has already been recognized as discrete and separate, and church order has already been understood within contra-cultural categories. This article explores one facet of this phenomenon within the society of the African church, namely the manner in which patronage both supplies a social norm and is inverted within the church, and explores the manner in which ritual may contribute to the construction of this society.
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Francis, Keith A. "Ecumenism or Distinctiveness? Seventh-Day Adventist Attitudes to the World Missionary Conference of 1910." Studies in Church History 32 (1996): 477–87. http://dx.doi.org/10.1017/s0424208400015588.
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For the Seventh-day Adventist Church, whose doctrines are rooted in eschatological and apocalyptic theology, ecumenism is problematic. While the Church sees itself as one heir of the historic tradition of Christianity and so welcomes recognition as part of the mainstream, it also claims to be the organization through which God proclaims a special message to the modern age. Put simply, sometimes Seventh-day Adventists are happy to be part of the universal Church and at other times they claim to be members of the only true Church. Obviously, the latter, exclusivist attitude is in contradiction to the ethos of the ecumenical movement.
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Волужков, Д. В. "Conference “Problems of Teaching Church Law in Church and Secular Universities” Dedicated to the 5th Anniversary of the Barsov Society." Христианское чтение, no. 1 (March 1, 2024): 104–10. http://dx.doi.org/10.47132/1814-5574_2024_1_104.
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Статья представляет собой краткое изложение хода конференции «Проблемы преподавания церковного права в церковных и светских вузах», организованной Обществом изучения церковного права им. Т. В. Барсова Санкт-Петербургской Духовной Академии Русской Православной Церкви (Барсовским обществом), состоявшейся в СПбДА 30 января 2024 г. и приуроченной к 5‑летию Общества. Приводятся статистические данные о достижениях Барсовского общества за истекший период, выдержки из приветствий почетных гостей мероприятия, а также названия тем докладов участников конференции. Показано, что данное мероприятие привлекло внимание достаточно большого числа светских специалистов в области права. The article is a brief review of the conference “Problems of Teaching Church Law in Church and Secular Universities” held by the Barsov Society for the Study of Church Law of St. Petersburg Theological Academy of the Russian Orthodox Church that took place in St. Petersburg on January 30, 2024, and was timed to the 5th anniversary of the Society. Statistical data on the achievements of the Barsov Society over the past period, excerpts from the greetings of the honored guests of the event, as well as the topic titles of the conference participants’ reports are presented. It is shown that this event attracted attention of a fairly large number of secular legal professionals.
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Asue, Daniel Ude. "A Catholic Inclusive Approach to Homosexuality in Nigeria." Theology Today 74, no. 4 (January 2018): 396–408. http://dx.doi.org/10.1177/0040573617731710.
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This essay discusses Same-Sex Marriage Prohibition Bill in Nigeria, with a focus on the contribution of the Nigerian Catholic Church to the law. Though the Catholic Church in Nigeria did not actively contribute towards the public debates about homosexuality that resulted into the Same-Sex Marriage Prohibition Bill it nevertheless welcomed the bill. However, the official teachings of the Catholic Church and elucidations from the Catholic Bishops Conference of Nigeria could potentially contribute to creating an inclusive society. In what way can we potentially utilize the principles of Catholic Social Teaching to make room for an inclusion of homosexual persons in the life of the church and in society?
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Haight, Roger. "Where We Dwell in Common." Horizons 32, no. 02 (2005): 332–51. http://dx.doi.org/10.1017/s0360966900002577.
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The great surge of Christian missionary activity during the course of the nineteenth century elicited a new concern for church unity. Was this missionary activity, after all, spreading division? In 1910 representatives of Protestant churches came together to respond to that question in Edinburgh at The World Missionary Conference. The conference in its turn channeled the concern to the sending churches. Although somewhat slowed down by World War I, the ecumenical movement grew and was punctuated by landmark events in The Universal Christian Conference on Life and Work (Stockholm, 1925) and The World Conference of Faith and Order (Lausanne, 1927). The report of this second conference included a description of what the churches assembled in their representatives shared in common and the many things that distinguished and sometimes divided them. When the World Council of Churches came into existence in August of 1948, the Faith and Order movement was integrated into it as a distinct agency whose concern was the doctrinal unity of the churches. Its signal achievement thus far has been the document entitled Baptism, Eucharist, and Ministry, frequently referred to as the Lima document, which sketches a proposal for a common understanding of these three aspects of the church across the churches. This document is the best example of what I will call “transdenominational ecclesiology,” and the fact that it has received so much attention from the churches indicates that it plays some important role in the whole church.
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Kelly, Gerard. "On the Way to Fuller Koinonia: The Fifth World Conference on Faith and Order." Pacifica: Australasian Theological Studies 8, no. 2 (June 1995): 155–73. http://dx.doi.org/10.1177/1030570x9500800204.
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The Fifth World Conference on Faith and Order took place in August 1993 at Santiago de Compostela, Spain, against the background of growing disillusionment within the ecumenical movement and disagreement about its direction for the future. Many in the churches believed that unity was unattainable and that we should be content to do together whatever we could to promote the gospel. By exploring the notion of koinonia the church delegates to the Conference have paved a new direction for ecumenical study and action. The notion of koinonia highlights the close link between the unity of the church and the proclamation of the gospel.
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Wilhelmus, Ola Rongan. "BERBAGI KASIH DAN BERKAT ALLAH DENGAN KAUM MUDA." JPAK: Jurnal Pendidikan Agama Katolik 19, no. 2 (October 18, 2019): 100–112. http://dx.doi.org/10.34150/jpak.v19i2.231.
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All the talents, potentials and abilities possessed by young people are a gift and a blessing from God. Therefore the Church is always present for young people and is called to provide special assistance to them. The Church's efforts to provide assistance to the young people with the intention of helping them find meaning in life, realizing their talents, potential, abilities, dreams and life expectancy is a success of the Church in building the future of the Church, society and the world. Because the journey and future of the Church, society and the world are truly in young people.
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Daniels III, David Douglas. "Equity, Indigeneity, Pluri-universality, and Hybridity: Musings on the Decolonizing the Church Conference." Journal of World Christianity 13, no. 1 (February 2023): 54–57. http://dx.doi.org/10.5325/jworlchri.13.1.0054.
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Abstract The Fourteenth International Conference of the Ecclesiological Investigations International Research Network was held from June 22 to June 25, 2022. My summary of the conference was written from the perspective of a historian writing within the discipline of world Christianity with an interest in the exchanges between Christians of the global South as well as the impact of Christianity of the global South on its counterpart in the global North. The conference was held in Puerto Rico, recognized as “the oldest colony” in the world and the “original” land of the Taino people.
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Fox, Jennifer, Anise Nassiry, and Cathy Olivier. "CONFERENCE REPORT 21st Triennial World Conference of the Society for International Development." Journal of Environment & Development 3, no. 2 (June 1994): 165–70. http://dx.doi.org/10.1177/107049659400300214.
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Godden, Frances. "Ecclesiastical Law Society Conference: ‘Church and State in the Twenty-First Century’." Ecclesiastical Law Journal 21, no. 3 (September 2019): 357–58. http://dx.doi.org/10.1017/s0956618x19000644.
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Fazakas, Sándor. "Kirche und Zivilgesellschaft – Reformatorische Impulse und Gestaltungsaufgabe der Kirchen in Europa." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (December 20, 2021): 11–30. http://dx.doi.org/10.24193/subbtref.66.2.01.
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Abstract. Church and Civil Society – Impulses of Reformed Theology and the Role of the Churches in Shaping Europe. This contribution seeks to answer the role religions and churches, especially the Reformed churches, could play in developing and consolidating civil society and democracy. This study will examine the role of the Church in the Central and Eastern European social and political contexts. Therefore, we will first make an overview of the specifics of this phenomenon in the context of the region's recent history. Then we will look for the normative and substantive meanings of the term for the present going beyond its contextual definition. Finally, we will take note of the impulses of Reformed theology that can contribute to the strengthening of civil society and democratic culture. Will we do this in the context of the particular approach of Reformed theology, in the theological context of the threefold offices (triplex munus) of Christ. The Church, which shares in the royal, priestly and prophetic offices of Christ, shall assume special responsibilities in the life of the society following the threefold ministry of his Lord. In social and diaconal service, the Church must offer new, innovative solutions that promote quality of life (royal office) by working for a culture of reconciliation and compassion. The Church can move from the interior life of piety into the social sphere (priestly office), and through self-criticism and sober social critique, it can advocate for those most disadvantaged by political, economic and social processes (prophetic office). This paper is an edited version of a presentation given at the 2018 German-Hungarian Reformed Theological Conference in Soest, Westphalia. The author attended this conference with an esteemed colleague Béla S. Visky, and now dedicates this paper to him with much appreciation and love on his 60th birthday. Keywords: civil society, contextuality of churches, reconciliation, advocacy, threefold offices of Christ
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Langmuir, Gavin I. "The Faith of Christians and Hostility to Jews." Studies in Church History 29 (1992): 77–92. http://dx.doi.org/10.1017/s0424208400011220.
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There is a fundamental question that any historical analysis of the relations between Christianity and Judaism must face. What is the relation between the hostility that Christians have directed at Jews and their faith as Christians? It is a hard question to answer for both conceptual and evidential reasons. The conceptual problem is that historians may be misled by some of the theological categories which are so deeply embedded in the languages of Western culture. Let me give an example close to home. At the first conference of the Society, C. N. L. Brooke spoke of the Christian religion and of the Church with a capital ‘C’. Similarly, several titles of the volumes of Studies in Church History and many of the contributions in them have used ‘the Church’ as if there was such a thing as the universal Christian Church. Indeed, the style sheet for Studies in Church History states that a capital is required for ‘the Church’ where the universal Church is implied and gives as an example the sentence, ‘The Church preaches tolerance’—an assertion that may seem passing strange in the context of this year’s conference.
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Reisner, Philipp. "Conference: American Society of Church History Sessions at the American Historical Society Annual Meeting, Denver, Colorado." Sixteenth Century Journal 48, no. 4 (December 1, 2017): 987–89. http://dx.doi.org/10.1086/scj4804019.
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Ginting, Eikel. "Interpreting Calvin's Spirit of Civil Society: In GBKP's Efforts to Empower People Based on Diversity." Jurnal Teologi Cultivation 6, no. 2 (December 31, 2022): 1–17. http://dx.doi.org/10.46965/jtc.v6i2.1686.
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Seeing GBKP (Batak Karo Protestant Church) as a tribal church in the role and function of a vocation in the world, it is necessary to interpret this vocation in the discourse of empowering a pluralistic society. In particular, as a church that inherits the values of John Calvin, it is necessary to revitalize these values in the context of the Karo people. Especially in social problems that exist outside the church building, even from a pluralistic general society. This paper also understands civil society as a "civil" society and is identical with standing on its own feet, then how the church is able to be present in encouraging, facilitating, and empowering the community regardless of ethnicity, religion and race identity. The call for GBKP in empowering people is something that needs to be renewed, so that GBKP praxis in a pluralistic society becomes real and not just a discourse.
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Tadokoro, Satoshi. "UN World Conference on Disaster Risk Reduction [Society News]." IEEE Robotics & Automation Magazine 22, no. 3 (September 2015): 176–77. http://dx.doi.org/10.1109/mra.2015.2452113.
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Kim, Aehyung, Boris Pleskovic, and Béla Személy. "Conference Reports." Acta Oeconomica 56, no. 1 (March 1, 2006): 103–17. http://dx.doi.org/10.1556/aoecon.56.2006.1.4.
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(1) Report about the joint CEU and World Bank conference held at the Central European University (CEU), Budapest, Hungary, on June 14-15, 2005 (Reviewed by Aehyung Kim and Boris Pleskovic), (2) 2005 Annual Meeting of the Society for Economic Dynamics held between 23-25 June, in Budapest, Hungary (Reviewed by Béla Személy)
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Avis, Paul. "Lambeth 2020: Conference or council?" Theology 122, no. 1 (December 21, 2018): 3–13. http://dx.doi.org/10.1177/0040571x18805907.
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The future of the Anglican Communion – currently riven by opposing ideologies – hangs to a significant extent on the success or failure of the Lambeth Conference that will gather for the fifteenth time in July 2020. The Archbishop of Canterbury will convene the bishops of the Communion in Canterbury for worship, study and discussion. At the end of the day, the conference may address a teaching message to the Church and to the world. But the Lambeth Conference will not take any decisions intended to bind the Communion as a whole or any of its member churches. The Lambeth Conference does not have the constitutional authority to legislate for Anglicanism, but brings the bishops together to confer. But where does that leave the Lambeth Conference in relation to the 2,000-year history of councils and synods of the Church? How does the Lambeth Conference relate to the great conciliar tradition of Christianity? This article argues that Anglicanism is a form of conciliar, reformed Catholicism and that the Lambeth Conference is an expression of non-hierarchical, non-coercive conciliarity.
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Echert, Michail Iulian. "The Paradox of being Christian in Globalized Society." DIALOG TEOLOGIC XXIV, no. 48 (December 1, 2021): 68–77. http://dx.doi.org/10.53438/tsam7898.
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Globalization, a phenomenon that initially manifested itself on the economic level, then on the social and cultural one, contributed decisively to the formation of this consciousness by bringing states closer together and strengthening their relations. Thus, we are dealing with an increase in interdependence, of the interaction between peoples around the world (economic, financial, military, tourism, educational) which has subsequently evolved into an accentuated interdependence between people. The Church is called to watch over these problems and to help the states, through the light of the gospel, to solve the truth. Even if some forces manifest themselves against the Church’s position in the contemporary world, the values that the Church proposes can help to develop another, more humane globalization that defends human dignity and promotes the progress of people. The Church received the mandate from Christ to carry on her loving work, understanding the salvation brought by Christ as a transformation of the social, political, and economic order. Thanks to the assistance of the Holy Spirit, the Church recognizes God’s plan that encompasses the entire human race and that envisions the union of all, in the paschal mystery of Christ, in the Kingdom of God, proclaimed as the sign of Christ’s reign over the entire universe. The mission of the Church is to fulfil the mandate of proclaiming the Kingdom of God and to anticipate its presence amid the community, leading the entire creation to its fulfilment in the Kingdom of God. The Church cannot remain indifferent to the problems faced by people’s families; therefore, it cannot provide a more telling proof of its solidarity, respect and love for the whole family of people than by establishing with it is a dialogue about these various issues.
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Parulian S, Panca, Amos Sukamto, and Liviana Pribadi. "Kepemimpinan Gereja yang Efektif Di Era Society 5.0." Veritas Lux Mea (Jurnal Teologi dan Pendidikan Kristen) 3, no. 2 (August 16, 2021): 239–58. http://dx.doi.org/10.59177/veritas.v3i2.128.
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Churches always exist in a particular context and always choose to respond to the development of culture or civilization, including Society 5.0. Society 5.0, based on technology, provides the concept of a human-centered society and the integration between the virtual world and the real world, which is often expressed by the term super-smart society. Is the church ready for this civilization? To answer that question, we need a big picture of the leadership that exists in the church. By using eight dimensions of culture and leadership from the Global Leadership and Organizational Behavior Effectiveness, this article seeks to create a picture of the leadership culture in the church based on the congregation's perspective, to be taken into consideration for leadership in the church in the Society 5.0 era. The researcher uses the basic survey method to describe church leadership. The results of the church's descriptive analysis tend to future orientation, performance orientation, assertiveness, human orientation, and collectivism. However, the church needs to pay special attention to the cultural dimension of uncertainty avoidance that tends to hinder the flexibility of church leaders.AbstrakGereja yang selalu hadir dalam konteks tertentu, selalu memiliki pilihan untuk merespons perkembangan budaya atau peradaban, termasuk Society 5.0. Society 5.0 dengan basis pemanfaatan teknologi memberikan konsep human-centered society dan integrasi antara dunia maya dan dunia nyata, yang sering diungkapkan dengan istilah super smart society. Apakah gereja siap dengan peradaban ini? Untuk menjawab pertanyaan itu, diperlukan gambaran besar mengenai kepemimpinan yang ada di dalam gereja. Dengan menggunakan delapan dimensi budaya dan kepemimpinan dari Global Leadership and Organization Behaviour Effectivness artikel ini berupaya membuat gambaran budaya kepemimpinan yang ada di dalam gereja berdasarkan perspektif jemaat, untuk dijadikan bahan pertimbangan kepemimpinan dalam gereja di era Society 5.0. Peneliti menggunakan metode survei dasar dengan tujuan untuk menggambarkan kepemimpinan gereja. Hasil analisis deskriptif gereja memiliki kecenderungan pada future orientation, performance orientation, assertiveness, human orieentation, dan kolektivisme. Namun, gereja perlu memiliki perhatian khusus pada dimensi budaya uncertainty avoidance yang cenderung dapat menghambat fleksibilitas pemimpin gereja.
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Zhao, Wenjuan. "Shaping the Role of the Church as Transformer of Society." International Journal of Asian Christianity 6, no. 1 (March 1, 2023): 5–28. http://dx.doi.org/10.1163/25424246-06010002.
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Abstract This article explores, from a theological standpoint, the growing concerns about the role of the church and how it may contribute to society without compromising Christian beliefs. It deconstructs some views favoring Western theology and reconstructs a Chinese theology in the Chinese context to argue how the church should be shaped and how transformative theological education could help the church achieve its goals. Given the Chinese context, this article proposes that theology could be described as a way of thinking about God and His relationship with the world and a way to witness to Jesus Christ, allowing the church to present itself from its very origin as a political body—a polis—a community that offers an alternative political methodology to influence society. To influence Chinese society, the church must apply both transformative theological education and theological praxis.
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Tagwirei, Kimion. "Doing the Word: Reawakening the Church to Save Society in Southern Africa." Religions 15, no. 5 (May 15, 2024): 608. http://dx.doi.org/10.3390/rel15050608.
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Southern African societies are presently beleaguered by manifold socio-economic, political, and environmental challenges. Ordinary people long for answers to questions about how to mitigate these challenges. Meanwhile, the Church mostly preaches the gospel and establishes and grows denominations across the world. Proclaiming the gospel in word is good; however, without demonstrating the gospel with transformational deeds, the Church remains Salvationist and partially missionary. Bearing in mind that the integral mission of the Church is advancing the gospel holistically, fractional mindfulness of the gospel, hearing the words without performing the corresponding deeds, is defacing its identity. Today, this situation is problematic and helpless, as society is in dire need of a wholesome Church that acts in accordance with its own faith and values and attends to the soul, the body, and all other facets of life. Much has been published about the integral mission of the Church, though little has been said about its role in social action. By qualitatively reviewing the literature and observing the Southern African context and some biblical examples, this paper finds the integral mission to be the predominant and comprehensive purpose of the existence of the Church. While the Church could be aware of its mandate, it should be reawakened so that it becomes a doer of the Word and stands out as the salt and light of the world by contributing to addressing the needs of society.
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Jevtic, Miroljub. "Eastern Orthodox Church and modern religious processes in the world." Medjunarodni problemi 64, no. 4 (2012): 425–41. http://dx.doi.org/10.2298/medjp1204425j.
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The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.
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Davies, John. "Bishop Ambrose Moriarty, Shrewsbury and World War Two." Recusant History 25, no. 1 (May 2000): 133–58. http://dx.doi.org/10.1017/s0034193200032040.
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Kenneth O. Morgan has argued that in 1945 it was ‘generally acknowledged that British society had undergone a massive transformation during the war years …’ The impact of World War Two on British society has been explored perceptively by Marwick and others. However, there has been little attempt to examine the impact of the war on the churches in Britain. This is especially the case with the Roman Catholic Church. The more general works have little to say of the Catholic church during this period. There have been some limited regional studies of Catholicism in the pre-war period but it is only for the post-war period, prior to and since the Second Vatican Council, that there has been any systematic attempt to examine structural changes in Catholicism. Hornsby-Smith in a series of enquiries has examined the social changes in the Catholic community in England since the Second Vatican Council. In a brief overview he described the Catholic church in England prior to the Council as having the characteristics of a ‘mechanistic’ organisation, namely a distinct hierarchical control structure, vertical relations between superiors and subordinates and an insistence on loyalty to the institution.
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Eijk, Willem Jacobus. "Human rights in a secularized society." Chrześcijaństwo-Świat-Polityka, no. 27 (December 29, 2023): 24–41. http://dx.doi.org/10.21697/csp.2023.27.1.02.
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The article addresses the issue of the attitude of the Catholic Church towards the doctrine of human rights. This doctrine was originally developed on the grounds of Catholic reflection accompanying the phenomenon of colonial conquests. Its use in the context of the Peace of Westphalia and the French Revolution caused the Church to distance itself from the doctrine. The return came with the person of John XXIII and the Second Vatican Council. Pope John Paul II proved to be a particularly important promoter of human rights. However, during the period in which the Church officially lent support to the doctrine of human rights, significant changes occurred in the Western world due largely to secularization. As a result, the way human rights were interpreted changed fundamentally. This has caused the secular understanding of human rights that dominates Western politics to be increasingly distant not only from the Catholic interpretation of them, but also from their original expression in the UN Universal Declaration.
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Crawley, Winston. "Book Review: The Church Mission Society and World Christianity, 1799–1999." Missiology: An International Review 29, no. 3 (July 2001): 365–66. http://dx.doi.org/10.1177/009182960102900319.
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Shenk, Wilbert R. "Book Review: The Church Mission Society and World Christianity, 1799–1999." International Bulletin of Missionary Research 25, no. 3 (July 2001): 131–32. http://dx.doi.org/10.1177/239693930102500310.
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Nairn, Agnes. "Conference Notes - Research Ethics in the Virtual World." International Journal of Market Research 51, no. 2 (January 2009): 1–4. http://dx.doi.org/10.1177/147078530905100206.
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This paper summarises the presentation by Agnes Nairn on “Research ethics in the virtual world” given at the IJMR Research Methods Forum: ‘Methods Matter: Interviewing and Beyond’, 25 November 2008, Royal Society, London.