The Holy Trinity in the life of the Church. Edited by Khaled Anatolios . (Holy Cross Studies in Patristic Theology and History.) Pp. xvii + 253. Grand Rapids, Mi: Baker Academic, 2014. $30 (paper). 978 0 8010 4897 5

2017 ◽  
Vol 68 (1) ◽  
pp. 125-126
Author(s):  
Andrew Louth
Keyword(s):  
2018 ◽  
Vol 17 (1) ◽  
pp. 37-45
Author(s):  
Piotr Wojnicz

The increase in migration at the international level also increases the number of religiouslymixed marriages. The Catholic Church advises against entering into such marriages because thisissue refers to the laws of God and the question of preserving faith. The Catholic Church approvesof mixed marriages in terms of nationality or race because belonging to the Church is primarilydetermined by faith in Jesus Christ and baptism in the name of the Holy Trinity. Independentlyof canon law, progressive social secularization is noticeable on that subject matter.


Zograf ◽  
2006 ◽  
pp. 59-77 ◽  
Author(s):  
Branislav Todic

King Uros (1243-1276) erected the Church of the Holy Trinity in the Sopocani monastery in about 1270 and, in it, he prepared tombs for the first hegoumenos of Sopocani, his mother Queen Ana, for himself and the then archbishop, Joanikije (Fig. 1). Over each tomb there is a marble sarcophagus surrounded by appropriate wall paintings. The tombs of Uros and Joanikije were located in the western bay of the naos. Thus, the recently announced hypothesis, that the endowed did not intend to be buried in Sopocani, is unfounded. The intention of King Uros was only brought into question in 1276 when he was driven from the throne by his older son, Dragutin. The overthrow caused a major drama in the family, the state and the Church. King Uros retired to the southern part of the state (Hum), where he became a monk and subsequently died (perhaps in 1277). His wife Jelena received vast territories from her son, the new king, which she practically ruled independently, while Archbishop Joanikije, after having denied Dragutin his blessing, retired with the former king and died in the region of Pilot in 1279. King Dragutin (1276-1282) made a great effort to mitigate the negative effects of the overthrow: he continued his father's foreign policy established good relations with neighboring Dubrovnik, took pains to appease his mother, Queen Jelena, by granting her vast territories, and to win the support of the Church by erecting, repairing or presenting gifts to several churches and monasteries. He certainly obtained the Sopocani monastery through hereditary ktetorial rights.


Interiority ◽  
2020 ◽  
Vol 3 (1) ◽  
pp. 21-40
Author(s):  
Maria Vidali

This article is created out of the architectural space and narratives of village life. The narratives concern the interiority of life in Kampos, a farming village on the Greek Cycladic island of Tinos, on the day when the village celebrates the Holy Trinity, its patron saint. The village area on this festive day is depicted in the movement of the families from their houses to the church, the procession from the patron saint’s church to a smaller church through the main village street, and, finally, in the movement of the villagers back to speci!c houses. Through a series of spatial and social layers, the meaning of the communal table on the day of the festival, where food is shared, is reached. A series of negotiations create a different space, where the public, private and communal blend and reveal different layers of “interiority” through which this community is bounded and connected. In this article, I follow the revelation and discovery of truth through fiction, story or myth, as argued by the French philosopher Paul Ricoeur.


Ecclesiology ◽  
2019 ◽  
Vol 15 (1) ◽  
pp. 23-33
Author(s):  
Nicholas Sagovsky

Stephen Sykes thought that an overuse of koinonia language pointed to doctrinal fudge. His desire for clarity in the Church’s doctrine led him to emphasise the place that conflict plays in the life of the Church. His concern with the failure of Anglicanism to address the tensions within it led him to reflect on the exercise of authority and the deployment of power within Anglicanism. In the Orthodox and Roman Catholic traditions, koinonia is primarily a way of speaking about the life of the Holy Trinity and of participation in the Trinitarian life of God. It cannot then imply or contain conflict. Over thirty years, Sykes came to use koinonia confidently as a way of speaking about the conflicted outworking of authority within the Anglican Communion. He modelled a ‘conciliar magisterium’ – a magisterium that is embedded in synodality, that listens to many voices, but affirms episcopacy, and is prepared to teach. Whether such teaching is received can only be seen in the ongoing conciliar process which is the life of the Church.


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