scholarly journals Main Vectors of International Activity of the Ukrainian Greek Catholic Church

2021 ◽  
Vol 12 (2) ◽  
pp. 71-84
Author(s):  
Volodymyr Verbytskyi
Keyword(s):  
European Union ◽  
Catholic Church ◽  
The United States ◽  
Roman Catholic Church ◽  
The European Union ◽  
Protestant Churches ◽  
Evangelical Churches ◽  
Joint Declaration ◽  
Significant Step ◽  
The 1960S

During the 1950s and 1980s, the Eastern Catholic Church (sharing the Byzantine tradition) was maintained in countries with a Ukrainian migrant diaspora. In the 1960s, this branched and organized church was formed in the Ukrainian diaspora. It was named the Ukrainian Catholic Church (UCC). The Galician Metropolitan Department was headed by Andriy Sheptytskyi until 1944, and after that Sheptytskyi was preceded by Yosyp Slipiy, who headed it until 1984. In addition to the Major Archbishop and Metropolitan Yosyp, this church included two dioceses (in the United States and Canada), a total of 18 bishops. It had about 1 million believers and 900 priests. The largest groups of followers of the union lived in France, Yugoslavia, Great Britain, Brazil, Argentina, and Australia. Today, the number of Greek Catholics in the world is more than 7 million. The international cooperation of denominations in the field of resolving historical traumas of the past seems to be quite productive. An illustrative example was shared on June 28, 2013. Preliminary commemorations of the victims of the 70th anniversary of the Volyn massacres, representatives of the UGCC and the Roman Catholic Church of Poland signed a joint declaration. The documents condemned the violence and called on Poles and Ukrainians to apologize and spread information about the violence. This is certainly a significant step towards reconciliation between the nations. The most obvious fact is that the churches of the Kyiv tradition—ОCU and UGCC, as well as Protestant churches (All-Ukrainian Union of Evangelical Churches—Pentecostals, Ukrainian Lutheran Church, German People’s Church)—are in favor of deepening the relations between Ukraine and the European Union. A transformation of Ukrainian community to a united Europe, namely in the European Union, which, in their view, is a guarantee of strengthening state sovereignty and ensuring the democratic development of countries and Ukrainian society.

Western Religion in the Long 1960s

2019 ◽  
Vol 70 (4) ◽  
pp. 823-831
Author(s):  
HUGH MCLEOD
Keyword(s):  
Catholic Church ◽  
Well Being ◽  
The United States ◽  
Roman Catholic Church ◽  
Religious Revival ◽  
Protestant Churches ◽  
The Sixties ◽  
And Performance ◽  
Post War ◽  
American Society

The Yale church historian, Sydney Ahlstrom, had just emerged somewhat dazed from the Sixties when he reviewed the religious trajectory of the United States during that decade. He wrote that by 1966 it was clear that ‘the post-war religious revival had completely frittered out, that the nation was moving towards a crise de la conscience of unprecedented depth’. As well as a ‘growing attachment to naturalism and “secularism”’ he mentioned ‘a creeping or galloping awareness of vast contradictions in American life between profession and performance, the ideal and the actual’ and ‘increasing doubt concerning the capacity of present-day ecclesiastical, political, social and educational institutions to rectify these contradictions’. As Ahlstrom made clear in a later essay, he saw the crisis faced both by the Roman Catholic Church and by the ‘mainline’ Protestant Churches as part of a wider loss of ‘confidence or hope’ in American society and a passing away of ‘the certitudes that had always shaped the nation's well-being and sense of destiny’.

Calvinism in the United States

2016 ◽  
Author(s):  
Darryl Hart
Keyword(s):  
United States ◽  
North America ◽  
Catholic Church ◽  
Religious Practice ◽  
The United States ◽  
Roman Catholic Church ◽  
Religious Institutions ◽  
Protestant Churches ◽  
Anglo American ◽  
American Society

The history of Calvinism in the United States is part of a much larger development, the globalization of western Christianity. American Calvinism owes its existence to the transplanting of European churches and religious institutions to North America, a process that began in the 16th century, first with Spanish and French Roman Catholics, and accelerated a century later when Dutch, English, Scottish, and German colonists and immigrants of diverse Protestant backgrounds settled in the New World. The initial variety of Calvinists in North America was the result of the different circumstances under which Protestantism emerged in Europe as a rival to the Roman Catholic Church, to the diverse civil governments that supported established Protestant churches, and to the various business sponsors that included the Christian ministry as part of imperial or colonial designs. Once the British dominated the Eastern seaboard (roughly 1675), and after English colonists successfully fought for political independence (1783), Calvinism lost its variety. Beyond their separate denominations, English-speaking Protestants (whether English, Scottish, or Irish) created a plethora of interdenominational religious agencies for the purpose of establishing a Christian presence in an expanding American society. For these Calvinists, being Protestant went hand in hand with loyalty to the United States. Outside this pan-Protestant network of Anglo-American churches and religious institutions were ethnic-based Calvinist denominations caught between Old World ways of being Christian and American patterns of religious life. Over time, most Calvinist groups adapted to national norms, while some retained institutional autonomy for fear of compromising their faith. Since 1970, when the United States entered an era sometimes called post-Protestant, Calvinist churches and institutions have either declined or become stagnant. But in certain academic, literary, and popular culture settings, Calvinism has for some Americans, whether connected or not to Calvinist churches, continued to be a source for sober reflection on human existence and earnest belief and religious practice.

The Hare and the Tortoise Revisited: The New Politics of Consumer and Environmental Regulation in Europe

2003 ◽  
Vol 33 (4) ◽  
pp. 557-580 ◽  
Author(s):  
DAVID VOGEL
Keyword(s):  
United States ◽  
European Union ◽  
Environmental Regulation ◽  
The United States ◽  
Political Support ◽  
The European Union ◽  
Related Factors ◽  
New Politics ◽  
Regulatory Standards ◽  
The 1960S

There has been an important shift in the pattern of divergence between consumer and environmental protection policies in Europe and the United States. From the 1960s through the mid 1980s American regulatory standards tended to be more stringent, comprehensive and innovative than in either individual European countries or in the European Union (EU). However, since around 1990 the obverse has been true; many important EU consumer and environmental regulations are now more precautionary than their American counterparts.The ‘new’ politics of consumer and environmental regulation in Europe are attributable to three inter-related factors: a series of regulatory failures within Europe, broader and stronger political support for more stringent and comprehensive regulatory standards within Europe and the growth in the regulatory competence of the European Union.In many respects, European regulatory politics and policies since the 1990s resemble those of the United States during the 1970s. Thus health, safety and environmental politics and policies in the United States are no longer as distinctive as many scholars have portrayed them.

The Roman Catholic Church and the Nineteenth-Century Irish Diaspora

1984 ◽  
Vol 35 (2) ◽  
pp. 188-207 ◽  
Author(s):  
Sheridan Gilley
Keyword(s):  
Nineteenth Century ◽  
Roman Empire ◽  
British Empire ◽  
Catholic Church ◽  
Roman Catholic ◽  
The United States ◽  
Roman Catholic Church ◽  
Ecclesiastical History ◽  
Protestant Churches ◽  
Irish Catholics

Quite the most remarkable achievement of nineteenth-century Ireland was the creation of an international Catholic Church throughout the Celtic diaspora in the British Empire and North America. A true Irish empire beyond the seas, it was often compared in Hibernian self-congratulation to the monastic missions of the Dark Ages and was served by an Irish clergy and a host of religious orders who fostered a distinctively ‘ethnic’ or Irish Catholic expatriate culture, while often showing the higher values of the Catholic spiritual life. It is remarkable that there is no scholarly modern study of this international community now in process of dissolution, for it has given an incalculable strength to twentieth-century Roman Catholicism. Something of its dimensions and importance can, however, be glimpsed from a growing body of historical writing about Irish Catholicism in England and Scotland, the United States and Australia, as well as in Ireland itself. The American Republic and the white settler areas of the British Empire were to Irish Catholics what the Roman Empire had been to Jews and Christians, the alien organisms by which a faith was carried to the far corners of the earth. As a matter of institutional and ecclesiastical history, the subject is one in which the new nations were divided into dioceses and parishes, and provided with churches, convents, colleges, seminaries and schools. This was, moreover, achieved by no easy process, but in spite of endemic conflict within Irish Catholic communities, who were also opposed by Roman Catholics of other national traditions, by the expanding Protestant Churches and by a hostile Protestant or secular state.

scholarly journals THE EUROPEAN UNION AND THE ROMAN CATHOLIC CHURCH: THE ALLIANCE OF THRONE AND ALTAR REVISITED?

2014 ◽  
Vol 8 (2) ◽  
pp. 213-238
Author(s):  
Petr Kratochvíl ◽  
Tomáš Doležal
Keyword(s):  
European Union ◽  
Catholic Church ◽  
Roman Catholic ◽  
Religious Language ◽  
Roman Catholic Church ◽  
Main Question ◽  
The European Union ◽  
European Continent ◽  
The Church ◽  
The Eu

Starting from the assumption that the resurgence of the political influence of religion also affects the European continent, the article explores the interactions between the Roman Catholic Church and the European Union, focussing mainly on their mutual ideational influences. The study is divided into three parts: In the first, it analyses a substantial corpus of EU documents, trying to identify explicit references to Christianity and the religious inspiration of the integration process in them. Following from this, the second section identifies the key loci where the religious language used by the Church can be translated into the secular language used by EU policy-makers. In particular, we focus on the institutions which were set up specifically to foster the dialogue between the Church and the EU or to present the Church´s views to EU officials. Finally, after an analysis of the EU´s discourse on religion and the Catholic bodies dealing with the EU, we assess the overlap of the fundamental value-orientations of the two institutions. The main question the study addresses here is whether the discursive and institutional interactions between the RCC and the EU are supported by a deeper agreement between the Church´s and the Union´s fundamental values concerning the preferred political order.

scholarly journals Troska o dziedzictwo kulturowe Kościoła Rzymskokatolickiego we współpracy ze światem : struktury kościelne w roli beneficjentów funduszy europejskich

2019 ◽  
Author(s):  
Łukasz Sykała ◽  
Magdalena Dej
Keyword(s):  
European Union ◽  
Cultural Heritage ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
The European Union ◽  
Eu Membership ◽  
The Social ◽  
Peripheral Areas ◽  
European Regional Policy

Maintaining the cultural heritage of theRoman Catholic Church in cooperation with the world. The Church as a beneficiary of European Union funding The paper examines the efforts undertaken by the Roman Catholic Church in Poland in the area of the protection of cultural heritage supported by funding from the Eu-ropean Union. The work focuses on projects whose beneficiaries include dioceses, parishes, and religious orders. Availability of data made it possible to analyze pro-jects co-financed as part of European Regional Policy also known as Cohesion Policy directed towards support for the social and economic development of EU regions in order to minimize differences therein. The study covers all projects associated with cultural heritage including culture and tourism funded by the European Union since Poland’s entry into the organization in 2004 and ending in 2017. Analysis thereof indicates that the Roman Catholic Church has effectively taken advantage of oppor-tunities associated with Poland’s EU membership. Differences in financing activity 225Troska o dziedzictwo kulturowe Kościoła Rzymskokatolickiego... identified in the study are less strongly associated with specific parishes, monasteries, and dioceses as with the material heritage resources available therein. Noteworthy is also the substantial effort made by the Roman Catholic Church to acquire EU funds for the purpose of renovation or modernization of religious sites situated in peripheral areas. Such sites remain significant elements of both the identity and religious life of a number of parish communities in Poland

Americanism Revived

2020 ◽  
pp. 160-183
Author(s):  
D. G. Hart
Keyword(s):  
Catholic Church ◽  
Political Reform ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Second Vatican Council ◽  
Personal Liberty ◽  
Protestant Churches ◽  
Vatican Council ◽  
Moral Indifference ◽  
The 1960S

This chapter cites conservatives that regard Watergate and Richard Nixon's subsequent resignation as catastrophic. It discusses how the hopes for fusing American ideas of small government and personal liberty with traditional Christianity looked less than promising by 1975. It also refers to the mainline Protestant churches that, in the 1960s, came to terms with the mix of political reform and moral indifference in ways that were more radical than traditional. The chapter emphasizes how Protestants had yet to emerge as an identifiable political constituency as their concerns were generally too pious and moral for the urbane and worldly ethos of movement conservatives. It describes how the Roman Catholic Church was in the midst of sorting out the reforms of the Second Vatican Council while defending the papal teaching on sex and contraception.

The Commemoration of the Reformation as the Starting Point for a Joint Declaration on Church, Eucharist and Ministry?

Ecclesiology ◽  
2018 ◽  
Vol 14 (1) ◽  
pp. 32-50
Author(s):  
Peter De Mey
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Protestant Churches ◽  
Joint Declaration ◽  
Starting Point ◽  
The Reformation ◽  
The Church

In recent years a discussion has been taking place on whether it would make sense to work towards a Joint Declaration on Church, Eucharist and Ministry between the Roman Catholic Church and Protestant Churches. The invitation was made by Cardinal Koch who, however, set a preliminary condition that the twofold Grunddifferenz both with regard to their understanding of the Church and their model of unity would first be overcome. After introducing Cardinal Koch’s views on the matter, this article discusses a number of recent documents by ecumenical bodies and contributions by individual theologians – all written on the occasion of the 2017 commemoration of the 500th anniversary of the symbolic start of the Reformation – that, explicitly or implicitly, comment on aspects of Cardinal Koch’s proposal.

God Present in a Confused Situation: The Mixed Influence of the Charismatic Movement on Classical Pentecostalism in the United States

Pneuma ◽  
1996 ◽  
Vol 18 (1) ◽  
pp. 33-54 ◽  
Author(s):  
Frank D. Macchia
Keyword(s):  
United States ◽  
Holy Spirit ◽  
Catholic Church ◽  
The United States ◽  
Roman Catholic Church ◽  
Charismatic Movement ◽  
The Past ◽  
Protestant Churches ◽  
Pentecostal Churches ◽  
To Come

AbstractThis confused response to the Charismatic movement2 by an official of the Assemblies of God is typical of what many classical Pentecostals in the United States have felt in their struggle over the past three decades to come to terms with the obvious proliferation of extraordinary signs and gifts of the Holy Spirit among members of mainline churches. In the past, Pentecostals viewed these churches as the chief opponents of the latter-day bestowal of supernatural signs and wonders. Apparently, without the permission of Pentecostals, the Spirit of God was suddenly being felt in Charismatic Renewal among members of major Protestant churches and, most surprisingly for Pentecostals, in the Roman Catholic Church. The Pentecostal confusion, however, was due not only to the unexpected work of the Spirit among alleged opponents of revival, but also to the influence that these Renewal movements were having on many classical Pentecostals. In other words, Pentecostals not only had to wrestle with the dramatic work of the Spirit in the mainline churches, they also had to come to terms with the possibility that the movement may serve as a source of renewal for Pentecostal churches. This confusion was rooted in the Pentecostal ambivalence toward a Renewal movement that both repelled and influenced the classical Pentecostal churches.

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