Sursum Corda

1999 ◽  
Vol 79 (2) ◽  
pp. 170-202 ◽  
Author(s):  
Mirjam G.K. VAN VEEN
Keyword(s):  
Old Testament ◽  
Catholic Church ◽  
Saint Paul ◽  
Roman Catholic ◽  
Point Of View ◽  
Roman Catholic Church ◽  
Specific Element ◽  
Catholic Religion ◽  
Mosaic Law ◽  
The Right

AbstractThe knowledge we have of the so called 'Nicodemites' is based on Calvin's polemical treatises against them. By 'Nicodemite' we mean someone who did not confess his-evangelical-faith openly but kept his conviction a secret in face of persecution. Calvin's treatise Response à un certain Holandois is remarkable, because it is his only work against a known Nicodemite: the Dutchman D.V. Coornhert. All his life Calvin combatted those who, in spite of evangelical opinions, did not break with the Roman Catholic Church. The arguments he used against them, were also used by Marcourt, Viret and Farel: They all stated that one should choose between God and Baal; one should follow the example of Daniel and his friends; and those who pretend not to know the Lord on earth, would not be known by Christ at the last judgement. The other arguments were aimed at the mass: the mass was idolatrous so therefore one should not attend. The central focus was the eucharist: Christ was in heaven at the right hand of the Father and not in the bread and wine; the mass had nothing to do with the true celebration of the Lord's supper; one should pray to the Lord in spirit and truth, not in physical things. Ceremonies belonged to the Mosaic law which is why they were abolished. These arguments had been used before by Oecolampadius. In 1560 Coornhert reacted against Calvin with his treatise Verschooninghe van Roomsche Afgoderye. He argued against ceremonies in general with the same arguments Calvin had used against the mass. Coornhert, inspired by S. Franck, defended a spiritualistic point of view. The external, visible things were unimportant, so one should not put one's life at risk for it. Ceremonies did not help the believer. On the contrary: they obstructed him. In the apostle Paul Coornhert saw the example of a spiritualistic man: one who was not bound anymore to the Old Testament ceremonies. Outwardly, corporal things did not count. All a believer had to do was to love the Lord and his neighbour. Coornhert blamed Calvin for bringing back his followers to the Mosaic law, and for making them suffer for 'childish things'. Supposing it was by some Dutch evangelicals, Calvin got Coornhert's Verschooninghe and wrote his last anti-Nicodemite work. The translation Calvin used must have been accurate. He maintained the arguments he had used before. There is one specific element in the controversy between Calvin and Coornhert and that is their focus on Saint Paul. The polemic between the two makes clear that the position of Calvin and his followers was not that easy. Arguments against an outward Roman Catholic religion, could be used to defend a spiritualistic point of view as well.

scholarly journals Geology and religion in Portugal

2013 ◽  
Vol 67 (4) ◽  
pp. 331-354 ◽  
Author(s):  
Ana Carneiro ◽  
Ana Simoes ◽  
Maria Paula Diogo ◽  
Teresa Salomé Mota
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Science And Religion ◽  
Point Of View ◽  
Roman Catholic Church ◽  
Cultural Tradition ◽  
Original Research ◽  
Roman Catholicism ◽  
The Relationship ◽  
Historical Periods

This paper addresses the relationship between geology and religion in Portugal by focusing on three case studies of naturalists who produced original research and lived in different historical periods, from the eighteenth to the twentieth century. Whereas in non-peripheral European countries religious themes and even controversies between science and religion were dealt with by scientists and discussed in scientific communities, in Portugal the absence of a debate between science and religion within scientific and intellectual circles is particularly striking. From the historiographic point of view, in a country such as Portugal, where Roman Catholicism is part of the religious and cultural tradition, the influence of religion in all aspects of life has been either taken for granted by those less familiar with the national context or dismissed by local intellectuals, who do not see it as relevant to science. The situation is more complex than these dichotomies, rendering the study of this question particularly appealing from the historiographic point of view, geology being by its very nature a well-suited point from which to approach the theme. We argue that there is a long tradition of independence between science and religion, agnosticism and even atheism among local elites. Especially from the eighteenth century onwards, they are usually portrayed as enlightened minds who struggled against religious and political obscurantism. Religion—or, to be more precise, the Roman Catholic Church and its institutions—was usually identified with backwardness, whereas science was seen as the path to progress; consequently men of science usually dissociated their scientific production from religious belief.

scholarly journals Roma locuta, causa finita?

2019 ◽  
Vol 77 (3) ◽  
pp. 253-268
Author(s):  
Frans-Jos Verdoodt
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Point Of View ◽  
Roman Catholic Church ◽  
World War ◽  
Holy See ◽  
The First World War ◽  
Poor Treatment ◽  
First World ◽  
Broad Understanding

De Heilige Stoel, d.w.z. het hoogste bestuurslichaam van de Rooms-Katholieke Kerk, toonde tijdens de Eerste Wereldoorlog in ruime mate begrip voor de verzuchtingen van de Vlaamse beweging. In de ogen van ‘Rome’ waren die verzuchtingen terecht: op grond van hun miskenning in het verleden, verdienden de Vlamingen, na de afloop van de oorlog, een tegemoetkomende houding vanwege de burgerlijke en kerkelijke overheid. Dat de katholieke aartsbisschop Désiré Mercier (1851-1926) die tegemoetkoming radicaal bleef afwijzen, stuitte in Rome nauwelijks op begrip. En dat de kardinaal-aartsbisschop zich daarenboven steeds meer profileerde als het symbool van het verzet tegen de Duitse bezetter versterkte het ongenoegen bij sommige leden van de Romeinse Curie.De Heilige Stoel mocht dan wel oordelen dat de Vlaamse Kwestie na de oorlog moest worden beslecht, zolang die oorlog woedde, wenste men een pragmatisch standpunt in te nemen: de bezetting was beslist een kwaad, maar daarom diende men nog niet op te roepen tot een burgeroorlog.__________ Roma locuta, causa finita? The Holy See, that is to say, the highest administrative body of the Roman Catholic Church, demonstrated a broad understanding for the aspirations of the Flemish Movement during the First World War. In the eyes of ‘Rome’ these aspirations were just: on account of the poor treatment that they had received in the past, the Flemings deserved an accommodating attitude from the civil and ecclesiastical authorities after the end of the war. The fact that Catholic archbishop Désiré Mercier (1851-1926) remained radically opposed to this accommodation was met with bewilderment in Rome. What’s more, the fact that the Cardinal-Archbishop also began to present himself more and more as the symbol of resistance to the German occupier strengthened the displeasure among some members of the Roman Curia.The Holy See could certainly proclaim that the Flemish Question needed to be settled after the war; so long as the war raged they wanted to take a pragmatic point of view: the occupation was certainly wicked, but still, one did not have to call for a civil war on its account.

scholarly journals CHURCH AND NATIONAL IDENTITY: CROSSING TRAJECTORIES (ON THE EXAMPLE OF IRELAND)

2019 ◽  
Vol 3 (3) ◽  
pp. 332-338
Author(s):  
D.B. Vershinina
Keyword(s):  
National Identity ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Moral Issues ◽  
Public Figures ◽  
Catholic Religion ◽  
Relationship Of ◽  
The Relationship ◽  
The Church

The paper attempts to identify the features of the relationship of the Catholic religion and the church as an institution with the process of forming and modernizing the Irish national identity. The historical aspects of the interaction of the church and the national movement are compared with modern data on the place of the Roman Catholic Church in the structure of the Irish national identity, the position of the church in relation to moral issues is revealed, and the conclusion is made on the factors and specifics of the secularization process in Ireland in the second half of the 20 and early 21 centuries. The author uses legislative sources, press materials, texts of speeches of state and public figures.

Petrus Ramus and Ramism

2020 ◽  
Author(s):  
Erland Sellberg
Keyword(s):  
New England ◽  
Catholic Church ◽  
Early Modern Period ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
The North ◽  
The Right ◽  
Petrus Ramus ◽  
The University ◽  
Reform Education

Petrus Ramus was considered a controversial professor in Paris in the middle of the 16th century, and he remains so among scholars today. He is mostly considered to have been an unimportant philosopher, yet his ideas about how philosophy should be understood, and how it consequently should be taught and, most importantly, to what benefit it should be undertaken, had an enormous impact on northern Europe and New England in the Early Modern period. Ramus was born in 1515 in the north of France. He came from a noble but destitute family. Ramus spent his youth in hardship before he secured the opportunity to study in Paris. He later adopted as a motto the words of Virgil “labor improbus omnia vincit,” i.e., insatiable work overcomes everything, which reflected his pride in his ability to surmount his difficulties and obtain a masters of arts degree in 1536. Ramus won a reputation for criticizing deficiencies in the curriculum and the teaching at the university as well as for blaming Scholasticism for it. His ideas on how to reform education were not appreciated by most of his colleagues, and he was for a time banned from teaching. Modern scholars of Ramism are divided between those who think that Ramus’s departure from the Aristotelian tradition stemmed from a Platonic ontological outlook, which he never abandoned, and those who thought that his childhood’s hardship engendered in him a striving for a new and shorter educational program, one that led him to abandon the traditional Scholasticism. One argument for the latter explanation is that it easily explains all the variations found in his system of textbooks. In 1551 he was appointed to a royal professorship through which he succeeded in distancing himself from the university. And ten years later he took a further step away from scholarly circles when he converted to the Reformed faith. As a Huguenot, he lost the support of the Roman Catholic Church. Eventually he left Paris and spent time in Germany and Switzerland. He tried, although he failed, to obtain a chair in Heidelberg and in Strasbourg. In 1570 he returned to Paris and to his royal professorship, but still without the right to teach at the university. Ramus was assassinated in the immediate wake of the St. Bartholomew’s Day massacres in 1572, and for many Protestants he became a martyr.

scholarly journals Celebrating the feasts of the Old Testament in Christian contexts

2006 ◽  
Vol 62 (3) ◽  
Author(s):  
Magdel Le Roux
Keyword(s):  
Old Testament ◽  
Religious Experience ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Early Christian ◽  
Christian Churches ◽  
Protestant Churches ◽  
The Reformation ◽  
The Church

Many early Christian churches incorporated a number of non-biblical, even “pagan” symbols and rituals into their liturgy (e. g. the origin of Christmas). They were contextualized into the church by a brand new Christian content to them. From its first inception Christianity attempted to slander and suppress the pagan myths and rituals in the name of its own message. This, however, does not alter the fact that the church also sought some connections in the sphere of myth. Since the Reformation many Protestant churches have tended to “cleanse” the church from all forms of symbols and rituals that could be reminiscent of its earlier connection with the Roman Catholic Church. The article argues that this left an emptiness, a longing for symbols and rituals which usually form an essential part of a normal religious experience. The Old Testament has both a “deficit” and a “surplus” which might have an abiding significance for Christians. It has become clear from archaeological discoveries that Jewish societies formed an integral part of early Christian societies.

Comparison of Two Medieval Trusses from the Viewpoint of Geometric and Static Analysis

2015 ◽  
Vol 1122 ◽  
pp. 243-248 ◽  
Author(s):  
Peter Krušinský ◽  
Eva Capková ◽  
Jozef Gocál
Keyword(s):  
Static Analysis ◽  
Catholic Church ◽  
Geometric Analysis ◽  
Roman Catholic ◽  
Point Of View ◽  
Roman Catholic Church ◽  
Original Design ◽  
Load Bearing ◽  
Geometrical Concept ◽  
Advanced Computing

The subject of article is a comparison of two load bearing structures of medieval trusses in terms of their original design, based on the geometrical concept, as well as from the perspective of their current static analysis, based on modern, standardized calculation procedures. It is a roof above the sanctuary of the Roman Catholic Church in the village of Bela-Dulice from 1409d, and a roof above the sanctuary of the Church of St. Peter of Alcantara in the Franciscan monastery in Okolicne from 1499d. From a typological point of view, both the trusses have a similar rafter collar-beam construction with longitudinal stiffening frame truss and with approximately the same span. In the case of the monastery church in Okolicne, the construction of main cross truss is supplemented by the spike struts. From the geometric analysis of trusses there are obvious different geometric proportional relationships that have been applied in the original design. The aim of static analysis of the load bearing structures using current advanced computing resources is to clarify and compare the static behaviour of the both roof structures.

scholarly journals DIVINE LEGITIMATION OF JUDICIAL POWER AND ITS ICONOGRAPHICAL IMPACT IN WESTERN CULTURE

2019 ◽  
Vol 1 (1) ◽  
pp. 230-271
Author(s):  
Georges Martyn
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Point Of View ◽  
Roman Catholic Church ◽  
Close Link ◽  
Judicial Affairs ◽  
Religious Texts ◽  
Word And Image ◽  
Printed Books ◽  
Medieval Europe

From a historical and anthropological point of view, there is a close link between religion and the judicial function, in many cultures throughout the world. How could man be competent to judge his equals if he was not empowered to do so by God? In many cultures, originally, the same ‘functionaries’ administer both religious and judicial affairs. In medieval Europe, Christian faith and the Roman Catholic Church play a role of paramount importance in the heart of society, not only for the mere religious services, but also in politics and culture. The influence of the Church on justice administration (both via its own courts and via its interference in secular courts) is enormous. Religious texts are used as legal arguments,2 but also to legitimate the judicial function and its decision makers. And not only texts! Also (religious) images are vehicles of legitimation. The Last Judgment, in the first place, is omnipresent, in manuscripts and printed books, but also as a classical decoration for justice halls. This article looks at a number of concrete examples from art history, and tries to describe and analyse how both the divine word and image were used to legitimize the emerging ‘modern’ courts of Princes and cities. These courts, using the Romano-canonical procedure, are the forerunners of the present day judiciary. Today’s court setting, the use of red robes and green curtains, or the ritual of the oath, are just some remaining, observable aspects of an age-old charismatic, because divine, legitimation, using images as vectors of meaning.

scholarly journals From individual to collective identity: the case of autobiographical accounts from the Ukrainian‑Russian and Ukrainian-Romanian borderlands

2017 ◽  
Vol 41 ◽  
pp. 287-301
Author(s):  
Helena Krasowska
Keyword(s):  
Collective Identity ◽  
Catholic Church ◽  
Roman Catholic ◽  
High Rate ◽  
Roman Catholic Church ◽  
Soviet Period ◽  
Geographically Dispersed ◽  
Catholic Religion ◽  
Autobiographical Accounts ◽  
Severe Punishment

From individual to collective identity: the case of autobiographical accounts from the Ukrainian‑Russian and Ukrainian-Romanian borderlandsThe article presents the problem of cultural memory of Poles from two different regions of Ukraine, the south-east of the country and Carpathian Bukovina. It examines the following five main topic areas: the Second World War, life after the war (including the problem of the Russians), the issue of the Roman Catholic religion, the language question, and the problem of declaration of Polishness today. The accounts of the everyday life of Poles in the Ukrainian-Russian and Ukrainian-Romanian borderlands show important differences concerning their experience of war. In Bukovina, which used to be part of Romania, Poles display a much more consolidated sense of national identity. Despite the restrictions imposed by Soviet authorities, they gathered around the Roman Catholic Church as well as the institution of family, and taught the Polish language in private homes. This explains a continuity of their traditions, language, culture, and memory.On the other hand, throughout the Soviet period the Poles in Eastern Ukraine were cut off from contacts with Poland, the Roman Catholic Church and Polish organisations. Geographically dispersed and living in fear in their social environment, Polish families experienced a loss of their loved ones and faced severe punishment for declaring identity other than ‘Soviet’. Another factor at play was a relatively high rate of mixed marriages.The memory of contact with the Soviets is similar in both borderlands. The conduct of the new authorities was the same everywhere, and the examples quoted in the article represent a broader issue which would merit a separate study. Od tożsamości indywidualnej do tożsamości zbiorowej. Na przykładzie narracji z pogranicza ukraińsko-rosyjskiego i ukraińsko-rumuńskiegoW artykule przedstawiono problem tożsamości kulturowej Polaków z dwóch różnych obszarów Ukrainy: Ukrainy południowo-wschodniej oraz Bukowiny Karpackiej. Omówieniu podlega pięć kręgów tematycznych: II wojna światowa, życie po II wojnie światowej i problem Rosjan, kwestia religii katolickiej, zagadnienie języka oraz problem współczesnej deklaracji polskości. W narracjach na temat codzienności u Polaków na pograniczu ukraińsko-rosyjskim i ukraińsko-rumuńskim pojawiają się istotne różnice. Polegają one między innymi na tym, że w innej sytuacji znajdowali się podczas II wojny światowej Polacy w Doniecku, a w innej Polacy na Bukowinie, będącej częścią państwa rumuńskiego. Ponadto stopień poczucia tożsamości narodowej u Polaków na Bukowinie jest znacznie wyższy. Pomimo zakazów ze strony władz sowieckich, Polacy skupiali się wokół Kościoła i rodziny, w domach prywatnych uczono języka polskiego. Na Bukowinie istnieje zatem ciągłość tradycji, języka, kultury i pamięci.Polacy na Ukrainie Wschodniej przeżyli okres władzy sowieckiej w oddaleniu od Polski, od Kościoła katolickiego i od polskich organizacji. Żyli w dużym rozproszeniu, obawiając się społeczności, wśród której mieszkali. Rodziny przeżywały utratę bliskich, za przyznawanie się do narodowości innej niż „sowiecka” groziły srogie kary dla całej rodziny. Wchodzili też w związki małżeńskie z osobami niepolskiego pochodzenia.Pamięć o styczności z władzą sowiecką jest podobna na obu pograniczach, a przytoczone przykłady stanowią szerszy problem, któremu warto by poświęcić osobne opracowanie.

scholarly journals The Problem of the Activity of the Roman Catholic Church on Right-Bank Ukraine (End of the 18th - Beginning of the 20th Century) in Historiography of the 19th - 20th Centuries

2008 ◽  
pp. 178-187
Author(s):  
Oleksandr A. Buravskiy
Keyword(s):  
20Th Century ◽  
Catholic Church ◽  
Roman Catholic ◽  
Economic Situation ◽  
Roman Catholic Church ◽  
Historical Heritage ◽  
The Right

The article analyzes the historiographical work connected with the study of various aspects of the Roman Catholic Church's activities on the Right Bank and its impact on the Ukrainian population, socio-political and economic situation in the region. An analysis of the historical heritage will make it possible to summarize and systematize the works of Ukrainian, Russian and Polish researchers, to determine the main approaches to the study of this problem.

Ecclesiogenesis: The Patchwork of New Religious Communities in Brazil

Exchange ◽  
2004 ◽  
Vol 33 (1) ◽  
pp. 54-72
Author(s):  
Lieve Troch
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Point Of View ◽  
Religious Communities ◽  
Roman Catholic Church ◽  
Interesting Phenomenon ◽  
Individual Perception ◽  
New Churches ◽  
Pentecostal Churches ◽  
The Impact

AbstractThis article presents a survey of the latest developments in the religious world of Brazil. The author discusses the newest developments in the Roman Catholic Church moving from an orientation on the liberation theology towards an approach directed to a more individual perception of faith. Furthermore she pays attention to Candomblé, the religion of many blacks in Brazil, the roots of which can be traced to Africa, to New Age and to the Pentecostal churches. A very interesting phenomenon is the impact of the scholars. From the religious point of view Brazil is a very interesting country because of the ecclesiogenesis taking place in the country, an emergence of new churches and religious movements.

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