The Economical Issues of the Greek-Catholic and Orthodox Deaneries of Târgu Mureş between September 1940 and October 1944

2019 ◽  
Vol 1 (1) ◽  
pp. 50-69
Author(s):  
Emil Tătar
Keyword(s):  
World War Ii ◽  
World War ◽  
Economic Issues ◽  
Economic Problems ◽  
New Churches ◽  
The Church

Abstract The Greek-Catholic and Orthodox Deaneries of Târgu Mureş were part of the ceded territory through The Vienna Arbitration. The economic issues that the two deaneries faced during World War II were complex and varied. The first one was related to the seizure of the majority of the harvest collected on the church territory in the autumn of 1940. The living of the clergy and their families was affected also by the payment delayed until February 1941. Beside all of these, the economical stability was affected, for a longer period of time, by the loss of their lands, which constituted a source for additional revenues, especially for the poorer parishes. Some of the investments in building new churches were in vain. Two churches were demolished by unknown authors during 1941. The economic problems, that the two deaneries faced, have returned to the previous situation after the liberation of the Northern Transylvania.

scholarly journals SPANNING TRADITION AND MODERNITY – SOME THOUGTS PROMPTED BY THE CHURCH BUILDINGS COMPLEX LOCATED IN KRAKÓW – NOWA HUTA

space&FORM ◽  
2021 ◽  
Vol 2021 (48) ◽  
pp. 45-62
Author(s):  
Jan Kurek ◽  
Keyword(s):  
World War Ii ◽  
20Th Century ◽  
Second Vatican Council ◽  
World War ◽  
Sacred Art ◽  
Vatican Council ◽  
New Churches ◽  
Art And Architecture ◽  
Nowa Huta ◽  
The Church

Sacred buildings in Poland in the 20th century are characterized by a great variety of forms – although the sacred world is by its nature conservative. Different conditions should be taken into account when designing a church. In the sphere of sacred art and architecture one should rationally draw from the treasury of the new and the old. After World War II over 3,500 new churches were built in Poland, including the church in Nowa Huta in Krakow. This realization is an attempt to reconcile traditional forms with modernity and with the recommendations of the Second Vatican Council.

Foundations for a New World Order: Uniting Protestant Worship during the World War II Japanese American Incarceration

2018 ◽  
Vol 72 (3) ◽  
pp. 304-316
Author(s):  
Anne M. Blankenship
Keyword(s):  
World War Ii ◽  
New World ◽  
World Order ◽  
Japanese Americans ◽  
Japanese American ◽  
New World Order ◽  
World War ◽  
The World ◽  
Definition Of ◽  
The Church

During the World War II incarceration of Japanese Americans, visions of a peaceful new world order led mainline Protestants to manipulate the worship practices of incarcerated Japanese Americans ( Nikkei) to strengthen unity of the church and nation. Ecumenical leaders saw possibilities within the chaos of incarceration and war to improve themselves, their church, and the world through these experiments based on ideals of Protestant ecumenism and desires for racial equality and integration. This essay explores why agendas that restricted the autonomy of racial minorities were doomed to fail and how Protestants can learn from this experience to expand their definition of unity to include pluralist representations of Christianity and America as imagined by different sects and ethnic groups.

Negotiating 'Plainness' and Gender: Dancing and Apparel at Christian Weddings in Matabeleland, Zimbabwe, 1913-1944

2008 ◽  
Vol 38 (2) ◽  
pp. 209-246 ◽  
Author(s):  
Wendy Urban-Mead
Keyword(s):  
World War Ii ◽  
North America ◽  
World War ◽  
Protestant Denomination ◽  
Brethren In Christ ◽  
Christ Church ◽  
And Gender ◽  
Brethren In Christ Church ◽  
The Church ◽  
Church Teaching

AbstractThis article analyzes the phenomena of dancing and wedding apparel in weddings of rural members of an unusual Protestant denomination of Anabaptist origins in Matabeleland, colonial Zimbabwe. The focus is on gendered aspects of African Christian adaptation of mission teaching amongst Ndebele members of the Brethren in Christ Church. The church in North America was firm at home on the matter of dancing (it was forbidden), and internally conflicted regarding men's garb. In the decades preceding World War II, African members of the church embraced fashionable dress for grooms and dancing at wedding feasts as common practice at BICC weddings. However, in a gendered pattern reflecting Ndebele, colonial and mission ideas of women's subjection, African women's bridal wear adhered to church teaching on Plainness, while African men's did not.

Decision-making under duress: the treatment of churches in the City of London during and after World War II

Urban History ◽  
2012 ◽  
Vol 39 (2) ◽  
pp. 285-309 ◽  
Author(s):  
PETER J. LARKHAM ◽  
JOE L. NASR
Keyword(s):  
Decision Making ◽  
World War Ii ◽  
World War ◽  
Post War ◽  
Set Up ◽  
The Uk ◽  
Multiple Experts ◽  
City Of London ◽  
The City ◽  
The Church

ABSTRACT:The process of making decisions about cities during the bombing of World War II, in its immediate aftermath and in the early post-war years remains a phenomenon that is only partly understood. The bombing left many church buildings damaged or destroyed across the UK. The Church of England's churches within the City of London, subject to a complex progression of deliberations, debates and decisions involving several committees and commissions set up by the bishop of London and others, are used to review the process and product of decision-making in the crisis of war. Church authorities are shown to have responded to the immediate problem of what to do with these sites in order most effectively to provide for the needs of the church as an organization, while simultaneously considering other factors including morale, culture and heritage. The beginnings of processes of consulting multiple experts, if not stakeholders, can be seen in this example of an institution making decisions under the pressures of a major crisis.

Igołomia i Wawrzeńczyce – dwa kościoły przy Wielkiej Drodze / Igołomia and Wawrzeńczyce – two churches by the Great Road

2020 ◽  
pp. 175-203
Author(s):  
Monika Kamińska
Keyword(s):  
World War Ii ◽  
World War I ◽  
Middle Ages ◽  
18Th Century ◽  
Virgin Mary ◽  
World War ◽  
Mary Magdalene ◽  
Parish Church ◽  
History Of ◽  
The Church

The parish churches in Igołomia and Wawrzeńczyce were founded in the Middle Ages. Their current appearance is the result of centuries of change. Wawrzeńczyce was an ecclesial property – first of Wrocław Premonstratens, and then, until the end of the 18th century, of Kraków bishops. The Church of St. Mary Magdalene was funded by the Bishop Iwo Odrowąż. In 1393 it was visited by the royal couple Jadwiga of Poland and Władysław Jagiełło. In the 17th century the temple suffered from the Swedish Invasion, and then a fire. The church was also damaged during World War I in 1914. The current furnishing of the church was created to a large extent after World War II. Igołomia was once partly owned by the Benedictines of Tyniec, and partly belonged to the Collegiate Church of St. Florian in Kleparz in Kraków. The first mention of the parish church of the Nativity of the Blessed Virgin Mary comes from the first quarter of the fourteenth century. In 1384, a brick church was erected in place of a wooden one. The history of the Igołomia church is known only from the second half of the 18th century, as it was renovated and enlarged in 1869. The destruction after World War I initiated interior renovation work, continuing until the 1920s.

Soviet Atheism and Its Aftermath

2017 ◽  
Author(s):  
Sonja Luehrmann
Keyword(s):  
Public Health ◽  
World War Ii ◽  
Public Engagement ◽  
The State ◽  
Religious Practices ◽  
The Political ◽  
Political Integration ◽  
World War ◽  
Freedom Of Conscience ◽  
The Church

If Soviet atheism is a variety of secularism, it more resembles eliminationist movements viewing religions as obstacles to the political integration of citizens into the state. Before World War II, the Bolshevik government issued decrees to disentangle the state from the church. Later, Khrushchev emphasized atheism and closed churches as part of a general populist, mobilizational approach to promoting communist values. By the 1970s, religious practices were not precluded but were assigned a marginal space outside of public engagement. The post-Soviet era has seen self-reported religiosity increase, while self-reported atheism has diminished, although remaining significant. Russia’s 1997 law on Freedom of Conscience and Religious Organizations requires a denomination to exist in a region for fifteen years to enjoy the full legal and tax status. Today, Russia differentiates between “good” religions that help to promote particular moral visions and “bad” religions that create social strife, promote violence, and endanger public health.

Praying for Justice: The World Council of Churches and the Program to Combat Racism

2019 ◽  
Vol 21 (1) ◽  
pp. 66-96
Author(s):  
Kate Burlingham
Keyword(s):  
World War Ii ◽  
World War ◽  
World Council Of Churches ◽  
African Countries ◽  
Foreign Missions ◽  
The World ◽  
World Council ◽  
Violent Action ◽  
The Church

In the late 1960s and early 1970s, individuals around the world, particularly those in newly decolonized African countries, called on churches, both Protestant and Catholic, to rethink their mission and the role of Christianity in the world. This article explores these years and how they played out in Angola. A main forum for global discussion was the World Council of Churches (WCC), an ecumenical society founded alongside the United Nations after World War II. In 1968 the WCC devised a Program to Combat Racism (PCR), with a particular focus on southern Africa. The PCR's approach to combating racism proved controversial. The WCC began supporting anti-colonial organizations against white minority regimes, even though many of these organizations relied on violence. Far from disavowing violent groups, the PCR's architects explicitly argued that, at times, violent action was justified. Much of the PCR funding went to Angolan revolutionary groups and to individuals who had been educated in U.S. and Canadian foreign missions. The article situates global conversations within local debates between missionaries and Angolans about the role of the missions in the colonial project and the future of the church in Africa.

scholarly journals Kluby Inteligencji Katolickiej jako instytucje wsparcia wykształcenia i wychowania w Diecezji Tarnowskiej

2020 ◽  
Vol 8 ◽  
pp. 47-61
Author(s):  
Piotr Jaworski ◽  
Keyword(s):  
World War Ii ◽  
Religious Education ◽  
Intellectual Development ◽  
Social Attitudes ◽  
The State ◽  
Religious Movements ◽  
World War ◽  
Difficult Situation ◽  
Christian Culture ◽  
The Church

Among the various forms of association of the Catholic laity in the Church, one can distinguish associations and organisations – whether they are based on canonical or civil law on associations – and informal circles: religious movements, groups, circles and small groups. The difficult situation of the Church in Poland after World War II was not conducive to the creation of organisations whose activities would be approved by both the church authorities and the state authorities. If, however, quasi-ecclesiastical or religious organisations were to emerge that were recognised by the civil authorities, these were unfortunately organisations that had very little in common with the good of the Church and the faithful. Against this backdrop, the Catholic Intelligence Clubs were a kind of phenomenon. They enjoyed the approval of the Church authorities and, to some extent, the unintentional recognition of the state authorities, and sought to strengthen religious education by forming people and communities in the Christian spirit, shaping social attitudes, creating and deepening Christian culture, intellectual development and various forms of charitable activity. Three Catholic Intelligentsia Clubs were established in the Tarnów Diocese: in Nowy Sącz, Tarnów and Mielec.

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.

scholarly journals The Birth Control Debate: 1930s-1940s

2021 ◽  
Vol 14 (2) ◽  
pp. 43-51
Author(s):  
Shannon Mattice
Keyword(s):  
World War Ii ◽  
Birth Control ◽  
Catholic Church ◽  
Women Of Color ◽  
White Women ◽  
World War ◽  
The Great Depression ◽  
Unwanted Pregnancies ◽  
The Church

Throughout the 1930s and 1940s birth control became a part of a larger social problem that spanned across political and religious lines. Due to economic issues caused by the Great Depression, bringing children into the world was no longer a feasible dream for many families that already struggled with providing for themselves and any children they already had. The Comstock Laws prevented women from seeking out contraceptive methods to prevent unwanted pregnancies. Men, however, were encouraged during World War II to use contraceptives to prevent pregnancies. While white women were not being given choices on their own reproductive rights, women of color in the South were being forced into sterilization programs. These programs highlight the authority men had over women’s agency at the time. The role of the church at the time is also explored as the Protestant and the Catholic church had drastically different views on the use of birth control.

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