scholarly journals «Local altars» ― a unique phenomenon of the Greek-Catholic church in Belarus (late 17th – early 19th centuries)

2020 ◽  
pp. 159-178
Author(s):  
Halina Aljaksandrawna Flikop-Svita ◽  
Keyword(s):  
Catholic Church ◽  
18Th Century ◽  
Side Wall ◽  
Historical Documents ◽  
Early 19Th Century ◽  
Sacred Objects ◽  
Custom Made ◽  
Polish Language ◽  
Catholic Churches ◽  
The Church

The article discusses the unique cultural and religious phenomenon which was formed and existed for about a century and a half in the Greek Catholic (Uniate) Church of the Rzeczpospolita — altars, included in the iconostasis. To denote these sacred objects in the Uniate records of the 18th century, as it became known from numerous researched historical documents, the Polish-language term «ołtarze namiesne» («local altars») was used. «Local altars» was created with the setting of the throne to the icons of the local (lower) rank of the iconostasis — hence the name. Their occurrence is related to the adoption of Uniate religious practices, which was originally preserved in the Eastern Christian rites, the Western-Christian traditions. «Local altars» is an alternative to the traditional Catholicism of the side wall of the altars. In liturgical practice they were used with the same purpose — they can serve custom-made mass, but in manufacturing it was more simple and budget method: it was necessary only to put the throne to the iconostasis under the local icon. With time, formed a way of creating iconostases originally included in them aedicules — architecturally designed niches for local icons, which visually resembled the traditional architectural retablo altars. With the abolition of the Uniate Church in 1839 temples were converted to Orthodoxy, and all attributes of Catholicism were dismantled. Up to the present time on the territory of Belarus has no surviving full «local altar» with the throne. The study was conducted on the basis of historical documents of the late 17th – early 19th centuries with descriptions of nearly two thousand parish, branch, monastery and Cathedral Greek-Catholic churches in Belarus. It was found that by 1676 the practice of using «local altars» already existed, as evidenced by the revealed date of creation of the only preserved in Belarus, Uniate iconostasis with aedicules from the Church of Assumption monastery in Zhirovichi village, Slonim district of Grodno region. Thus, the «local altars» to the last quarter of the 17th century became the Uniate practice, where it was used until the early 19th century. Due to the complete loss of the artifacts to date, this sacred phenomenon in the Greek-Catholic churches in Belarus was not known.

The Rise of the “Underground” Catholic Church in Early Reform-Era China

2019 ◽  
Vol 6 (1) ◽  
pp. 24-44 ◽  
Author(s):  
Paul Mariani
Keyword(s):  
Catholic Church ◽  
Detailed Account ◽  
Reform Era ◽  
Major Factors ◽  
Catholic Churches ◽  
The Church ◽  
The Catholic Church

This essay aims to present a detailed account of the restoration of the Catholic Church in Shanghai during 1979–1981 and then to explain how the arrests and suppression of Catholic leaders in late 1981 solidified the division between the official and underground Catholic churches. Two of the major factors that lead to the reemergence of the Shanghai Catholic underground community were the release and rehabilitation of veteran priests and other Catholic leaders and the dissemination of a 1978 Vatican decree that gave great latitude to the church, which was functioning in “difficult circumstances.” The essay ends with a discussion of current prospects of the Catholic Church in China.

scholarly journals Longing for Identity

2021 ◽  
Author(s):  
◽  
Ryan Peralta
Keyword(s):  
New Zealand ◽  
Catholic Church ◽  
Participatory Design ◽  
Common Ground ◽  
Church Community ◽  
Outdoor Spaces ◽  
Diverse Community ◽  
Applicable Knowledge ◽  
Catholic Churches ◽  
The Church

<p><b>Historically, Catholic churches have been the backbone of many cities worldwide. However, as a young country, New Zealand Catholic churches have not had as much power and impact on the surrounding communities as those in Europe. The number of people who consider themselves religious is declining in the ‘new world’. Furthermore, New Zealand has suffered from urban sprawl. Consequently, people tend to use private vehicles to travel to their churches, so the demand for parking spaces is being prioritized. This is forcing people into a state of disconnection with the place, especially since the surrounding area is typically neglected. </b></p> <p>St. Anthony's Church community is not exempt from this trend. The neglected landscape around the church and its affiliated school functions merely as a display for cars. It appears as a dormant space in which the culturally diverse community is unable to express it-self. This presents multiple opportunities. First, an opportunity to address the future improvements of the church and school’s outdoor spaces; an opportunity to develop this research into real project, and lastly, an opportunity to strengthen the bond between the complex community of St. Anthony’s Church.</p> <p>This thesis aims to investigate around participatory design through an extraction of the applicable knowledge derive from the theoretical framework. Through this, the relevant methods for participatory design will be use as a tool for engaging with the community of St. Anthony’s Church. The final aim is to engage and design with the Catholic youth, allowing them to lead the design process for their built environment through three workshops. This work is based on the understanding that Catholic youth can reclaim the lost relationship between church communities and the common ground they live upon. </p> <p>In this way, the research purposes to give back to the Catholic church community by guiding them to rekindle a sense of connection with, and a sense of custodianship over, their immediate landscape. The thesis represents the first step in a burgeoning project between the researcher-facilitator and the community of St. Anthony's Church.</p>

scholarly journals Russian Liturgical Memories in the Slavic Byzantine-Catholic Menologion (Recensio Vulgata) of the Mid-20th Century

Slovene ◽  
2021 ◽  
Vol 10 (1) ◽  
pp. 368-391
Author(s):  
Ilya V. Semenenko-Basin ◽  
Stefano Caprio
Keyword(s):  
20Th Century ◽  
Catholic Church ◽  
The People ◽  
North Eastern ◽  
The World ◽  
History Of ◽  
Catholic Churches ◽  
The Church ◽  
Eastern Russia ◽  
The Catholic Church

The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.

scholarly journals The Soviet Journal “LOKAF” on Foreign Literature: How not to Become a Remarquable

Slovene ◽  
2021 ◽  
Vol 10 (1) ◽  
pp. 347-367
Author(s):  
Alla O. Burtseva
Keyword(s):  
20Th Century ◽  
Catholic Church ◽  
Foreign Literature ◽  
The People ◽  
North Eastern ◽  
The World ◽  
History Of ◽  
Catholic Churches ◽  
The Church ◽  
Eastern Russia

The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.

scholarly journals Polszczyzna na Mohylewszczyźnie – przeszłość i stan obecny (raport z badań terenowych)

2015 ◽  
Vol 36 ◽  
pp. 113-137
Author(s):  
Małgorzata Ostrówka ◽  
Ewa Golachowska
Keyword(s):  
World War Ii ◽  
Catholic Church ◽  
Field Research ◽  
World War ◽  
Church Education ◽  
Regional Features ◽  
North Eastern ◽  
History Of ◽  
Polish Language ◽  
The Church

Polish language in the Mohylew region – the past and present (the report on field research)The research in the Mohylew region is a continuation of research concerning the language of Catholics in former North-Eastern Borderland. The work contains an outline of the history of the Mohylew region including the history of the Catholic Church, education and functioning of Polish in this land. Besides Mohylew the following places were visited: Czausy, Faszczówka and Bezczynne where parishes are being revived. Evangelisation is in Belorussian and only in Mohylew one Holy Mass is in Polish every day. Conclusions: The Polish language in the Mohylew region has been functioning since 16th century what is confirmed in Mohylew town chronicles grave inscriptions in local Polish Cemetary. It has also been, excluding Jesuit parishes (Jesuits evangelised in the language of a given nationality, wrote catechisms and grammars) the language of prayers and lithurgy. The result of the progress of russification was that the range of its use narrowed down. The next stage (20’s and 30’s of 20th century) of the fight with the Church and religion led to interrupting passing the Polish language even in those families where it survived throughout former stages. In this way the Polish tradition was interrupted. At present it is very difficult to meet people using the old local Polish language. The Polish with regional features can be heard with those people who came to Mohylew after the World War II. There is also another quality: the language learned at school or courses. The Polish language is generally idiolectally diverse, its shape depends on the degree of fluency in Polish. On the basis of reviving catholicism and the Polish language with numerous young people who discovered their roots there is a process of reconstructing the Polish identity. Польский язык на Могилёвщине – прошлое и современность (отчёт по полевым исследованиям)Полевые исследования на Могилёвщине являются продолжением проводимых авторами исследований языка католиков на бывших северо-восточных рубежах Польши. В статье представлен краткий очерк истории Могилёвщины, католической церквы, просвещения на польском языке и функционирования польского языка на исследуемой территории. Кроме Могилёва авторы статьи посетили Чаусы, Фащевку и Бесчине. В этих местностях возрождаются католические приходы. Евангелизация и богослужения ведутся на белорусском языке. Только в Могилёве ежедневно одна месса происходит на польском языке. Выводы: Польским языком на Могилёвщине пользовались с XVI века, что подтверждают городские хроники и надписи на местном Польском кладбище. Кроме того он был (за исключением приходов, которые вели иезуиты, которые вели римскокатолическое вероучение на национальных языках) языком молитвы и литургии. По мере усиливания руссификации во время разделов Польши, использование польского языка уменьшалось. Очередной период (20-е и 30-е годы ХХ века) борьбы с католической церковью и религией стали причиной прекращения передачи польского языка даже в тех семьях, в которых он сохранился в предыдущий период. Одновременно прекратилась польская традиция. В настоящее время трудно найти людей, говорящих на давнем местном польском языке. Польский язык, насыщенный региональными диалектными чертами, встречается ещё у лиц, которые прибыли на Могилёвщину после второй мировой войны. Мы обнаружили ещё одну разновидность польского языка – это язык выученный в школе и на языковых курсах. В общем польский язык на Могилёвщине сильно дифференцирован в зависимости от индивида, а его качество от степени присвоения данного кода. Опираясь на возрождающийся католицизм и польский язык у многих молодых людей, которые обнаружили свои польские корни, наступает процесс реконструкции польского самосознания.

Gemeinsame Erklärungen der katholischen und evangelischen Kirche zur Ethik

2001 ◽  
Vol 45 (1) ◽  
pp. 121-134
Author(s):  
Hartmut Kreß
Keyword(s):  
Catholic Church ◽  
Freedom Of Conscience ◽  
Moral Issues ◽  
Protestant Church ◽  
The Future ◽  
Theological Differences ◽  
Catholic Churches ◽  
The Church ◽  
The Catholic Church ◽  
Church Doctrine

Abstract The joint declarations of the Protestant and Catholic Churches concerning ethical questions express the ecumenical progress achieved so far. However, the present ecumenical tension is obvious in issues conceming the understanding of the church, doctrine, and freedom of conscience. The Catholic Church has recently laid a greater emphasis on the hierarchical, authoritative and binding character of ecclesiastical doctrine in moral issues as weiL For the Protestant Church and theology however freedom of conscience is fundamental. In spite of these theological differences the significance of joint declarations for the future must be emphasized. The arguments of Catholic and Protestant ethics can complement each other in joint declarations. The joint declarations reach !arger parts of today's society than texts worded by only one Church.

Ethnicity and Confession in Bukovina in the Sources from the Turn of the 18th century

2017 ◽  
Vol 2 (46) ◽  
pp. 57-66
Author(s):  
Melchior Jakubowski
Keyword(s):  
Catholic Church ◽  
18Th Century ◽  
Roman Catholic ◽  
The Other ◽  
Roman Catholic Church ◽  
Other Hand ◽  
The One ◽  
Catholic Churches ◽  
Roman Catholics

In the descriptions of Bukovуna as the new Habsburg province and in the records of the Roman Catholic Church various terms for ethnicity have functioned, sophisticatedly related to the religious denominations. Either all Orthodox inhabitants were described as Moldavians, or a difference between Orthodox Moldavians and Orthodox Ruthenians was marked. For Ruthenians (Orthodox and Greek Catholic) and their language there was no common name. All Roman Catholics were sometimes considered as Germans and Hungarians. Despite that, Catholic Church in Bukovуna from its beginning was multi-ethnic and multi-language. The ambiguity of terms is shown by the problem with distinguishing Catholic Poles and Slovaks. On the other hand, there was even a case of mistaking Ruthenians for Poles. Ethnicity and confession in Bukovina were entangled with each other, but with no strict connection, like the one functioning in Galicia (Polish Roman Catholics and Ruthenian Greek Catholics). The situation was much more complicated. The mixture of ethnicities among the faithful in both Orthodox and Catholic Churches was a factor of highest importance for the development of famous Bukovуnian tolerance. Keywords: Bukovina, ethnicity, religion, terminology

The Catholic Church in Poland

Worldview ◽  
1973 ◽  
Vol 16 (4) ◽  
pp. 24-26
Author(s):  
Marek Skwarnicki
Keyword(s):  
Catholic Church ◽  
Church And State ◽  
List Type ◽  
Sacred Objects ◽  
The Government ◽  
Private Owner ◽  
Communist Countries ◽  
The Church ◽  
The Catholic Church

The Church and State in Poland are now passing through a period of relaxation. There are innumerable small changes that testify to this, but the most important are these:1. Declarations by representatives of the Party and the Government have stressed equalirv of opportunity for each citizen regardless of his religion. The ultimate criteria in the evaluation of a worker are to be his work outlay, his capabilitv and his knowledge, and not his relationship to the Church.2. The properties of the Catholic Church in the western territories were nationalized in 1961, and since then the Church has been in the position of tenant in that area. Now these properties have been returned. Elsewhere in Poland the Church remains the private owner of sacred objects and of small agricultural plots.3. Talks between the episcopate and the Government, long suspended, have been resumed.4. There has been some liberalization in the policy of taxation of the Church.5. The policy of granting passports has been liberalized, and a greater number of permits are now being given to priests for trips to non-Communist countries either for scholarly purposes or in connection with agencies administered bv them.

scholarly journals The Catholicon of the Monastery of Agios Panteleimon on the Island of Ioannina, Greece

2020 ◽  
pp. 125-140
Author(s):  
Ioannis P. Chouliarás ◽  
Keyword(s):  
19Th Century ◽  
18Th Century ◽  
Late 19Th Century ◽  
Early 19Th Century ◽  
15Th Century ◽  
Entrance Door ◽  
The Right ◽  
The Church ◽  
Semicircular Arch ◽  
Early 18Th Century

The monastery is located at the SE end of the settlement of the Island and became widely known in modern history, as Ali Pasha was assassinated in its cells in 1822. The catholicon today is a three-aisled basilica with a quadruple roof and in its present size was probably built at late 17th or early 18th century. The aisles are separated by wooden colonnades. The W and N walls, probably most of the E, were rebuilt after their destruction in the early 19th century by falling rocks. In the E there is a semicircular arch. The original church was supposed to be a small one-aisled with a semicircular arch, traces of which were discovered on the SE side of the modern church.The monastery is located at the SE end of the settlement of the Island and became widely known in modern history, as Ali Pasha was assassinated in its cells in 1822. The catholicon today is a three-aisled basilica with a quadruple roof and in its present size was probably built at late 17th or early 18th century. The aisles are separated by wooden colonnades. The W and N walls, probably most of the E, were rebuilt after their destruction in the early 19th century by falling rocks. In the E there is a semicircular arch. The original church was supposed to be a small one-aisled with a semicircular arch, traces of which were discovered on the SE side of the modern church.From the early building phase the modern church has incorporated part of the S wall, which dates to the early 15th century. On the W side was added a late 19th-century loggia, which is roofed with a sloping roof lower than that of the church and possibly replaced an older one. The column of the loggia comes from an earlier building phase of the church. On the W side is raised a rectangular narthex, possibly of the same date as the loggia, which is roofed with a quadruple roof. The present entrance door to the main church is located at the W end of the S wall, while the original door was opened in the middle of the same wall and has been walled today. There is a small conch above the walled door.The church is built of stone with irregularly placed stones. More elaborate construction on the arch with carved stones in the pseudo-isodomic system. On the S wall between the stones are inserted bricks. Brick arched frame is formed above the walled gate. The fresco decoration of the catholicon is confined to the outer front of the S wall and the lower parts of the main church. It is of particular importance, as we distinguish five post-Byzantine phases, the first of which at the end of the 15th century. The first is located in the E part of the outer front of the S wall. The rest continue to the W on the outer front of the same wall and on the lower parts inside the main church.In the initial phase of the frescoes belong the Deisis with the Christ and the Virgin, as well as the frontal St. Nicholas, behind the Virgin. The upper parts of the scene have been repainted. The next phase, which can be dated to the 16th century, involves the half-bodied Christ above the conch of the S wall, who blesses with open arms and two full-length archangels on either side of the conch, who have also been repainted. In the third phase of the painting belongs the enthroned Virgin holding the Child amid two angels, pictured behind her massive wooden throne. The composition is to the right of the entrance door to the church. This layer is precisely dated by a dedicatory inscription bearing the date ZΡKϚ (= 1617/18). The penultimate phase is found only in the interior of the catholicon, in the lower parts of the sanctuary, and on the N and S walls of the main church, where a decorative zone is distinguished. The feet of at least two saints are visible on the N wall, another figure of saint next to the iconostasis on the S wall and to the right of the doorway to the church the lower part of the body of a frontal archangel, who steps on a cloud. Above the door there should have been the inscription, mentioned by Aravantinos, but not preserved today, and bearing the date ΑΨΖ (= 1707). During the late 19th century, the outer conch of the S wall was painted with St. Panteleimon, who is depicted half-bodied and holding a vessel and a scalpel.The building phases of the catholicon and the multiple layers of its decoration make it one of the most important monuments of the Ioannina area, as it locates the oldest known frescoes on the Island and throughout the Ioannina basin. At the same time, after reading of one of the dedicatory inscriptions, it was possible to distinguish more clearly the painting layers and to make more effective use of the older reading, by Aravantinos, of the inscription in the interior of the catholicon.

The Laity in the Church: Slovaks and the Catholic Church in pre-World War I Pittsburgh

1984 ◽  
Vol 53 (3) ◽  
pp. 363-378
Author(s):  
June Granatir Alexander
Keyword(s):  
World War I ◽  
Catholic Church ◽  
Steady Increase ◽  
World War ◽  
Catholic Churches ◽  
The Church ◽  
The Catholic Church

In April 1895, the Pittsburgh Catholic, the official diocesan newspaper, proudly reported: the “progress” of Catholicism “is conspicuously marked in this diocese by the steady increase of churches to accom[m]odate the faithful”.This glowing assessment was prompted by news that the city's first Slovak Catholic church, Saint Elizabeth's, had been organized. Saint Elizabeth's came into existence because Slovak lay Catholics had taken it upon themselves to found a national church. If the diocese defined “progress” as an increase in the number of churches, Pittsburgh's Slovak immigrants certainly contributed to that progress during the next decade. By 1909, lay-initiated movements had led to the formation of three more Slovak Catholic churches in Pittsburgh.

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