Towards a Historiography of the Renewal Schism

2019 ◽  
pp. 232-242
Author(s):  
Пётр Сергеевич Резухин
Keyword(s):  
20Th Century ◽  
Canon Law ◽  
The Body ◽  
Russian Orthodox ◽  
Scientific Significance ◽  
In The Beginning ◽  
State Relations ◽  
The City ◽  
Renewal Movement ◽  
The Church

Совокупность исследований, посвящённых обновленческому расколу Русской Православной Церкви, как феномену в области истории, представляет концептуальное осмысление данного движения, идейным центром которого был город на Неве. Научное значение изучения зарождения обновленческого движения начала XX века с привлечением региональных источников раскрывает социально-политические подходы церковного обновленчества, определяет его организационные формы с позиций канонического права, указывает эволюционное влияние на взаимоотношения Церкви и государства The body of research on the Russian Orthodox Church's Renewal Schism as a phenomenon in the field of history provides a conceptual understanding of this movement, the ideological centre of which was the city on the Neva. The scientific significance of the study of the emergence of the Renewal movement in the beginning of the 20th century The scientific significance of the study of the emergence of the Renewal Movement in the beginning of the 20th century reveals socio-political approaches to the Renewal movement, defines its organisational forms from the perspective of canon law, and points out its evolutionary influence on the Church-state relations.

The Development of the Canon Law Since 1500 A. D.

1940 ◽  
Vol 9 (3) ◽  
pp. 235-252 ◽  
Author(s):  
Vivan A. Peterson
Keyword(s):  
Canon Law ◽  
The Body ◽  
Moral Sense ◽  
Original Meaning ◽  
Ecclesiastical Authority ◽  
History Of ◽  
The Government ◽  
The Church ◽  
Straight Rod

The body of law dealing with discipline, polity, and sacramental administration which has grown up in the history of the church is ordinarily styled Canon Law (jus canonicum), because it is a collection of canons. Canon (derived from the Greek kanon) means a rule, in a material and moral sense. Its original meaning was a straight rod. In apostolic times it signified the truth of Christianity as an authoritative standard of life and a statement of doctrine in general. It is, therefore, easy to understand how the word kanon later came to mean the ecclesiastical legislation which governed the conduct of the faithful. The excellent definition given by Archbishop Cicognani. states that “The Canon Law may be denned as ‘the body of laws made by the lawful ecclesiastical authority for the government of the Church’.”

Priest Peter Ilyinsky (1871-1938): Educator, publicist, confessor

2019 ◽  
pp. 286-292
Author(s):  
Николай Сергеевич Черепенин
Keyword(s):  
20Th Century ◽  
Pastoral Ministry ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Chronological Order ◽  
Economic Activities ◽  
Crucial Point ◽  
Russian Orthodox Church ◽  
History Of ◽  
The Church

Изучение жизненных обстоятельств священнослужителей первой половины XX в. является важной составляющей изучения истории Русской Православной Церкви. Оно позволяет детально проследить некоторые процессы и явления, происходившие в Церкви того периода, на конкретных примерах. Данная статья посвящена священнику Петру Ильинскому, около сорока лет прослужившему на сельском приходе. Его служение раскрывается в статье в хронологическом порядке: педагогическая и хозяйственная деятельность пастыря дополняется описанием его публицистических трудов и заканчивается описанием его семьи и исповеднического подвига. Данная работа служит свидетельством незаурядного пастырского служения священника Петра в переломный момент жизни нашего государства и в достаточной мере иллюстрирует историческую эпоху конца XIX - первой половины XX веков на конкретном примере. The study of the life circumstances of clergymen in the first half of the 20th century is an important part of the study of the history of the Russian Orthodox Church. It allows us to trace in detail some of the processes and phenomena that took place in the Church in that period, using concrete examples. This article is about the priest Peter Ilyinsky, who served forty years in a rural parish. His ministry is presented in chronological order: his teaching and economic activities are followed by a description of his publicist writings and ending with a description of his family and confessional deeds. This work is a testimony to the extraordinary pastoral ministry of the Priest Peter at a crucial point in the life of our nation, and illustrates the historical era of the late 19th century and the first half of the 20th century with concrete examples.

scholarly journals “Europa in de Tropen”, The Colonial Tourism and Urban Culture in Bandung

2020 ◽  
Vol 2 (2) ◽  
pp. 15-23
Author(s):  
Rahmia Nurwulandari ◽  
Kemas Ridwan Kurniawan
Keyword(s):  
20Th Century ◽  
Urban Culture ◽  
Capital City ◽  
Urban Architecture ◽  
East Indies ◽  
Mass Tourism ◽  
History Of ◽  
Dutch East Indies ◽  
In The Beginning ◽  
The City

Bandung experienced a rapid urban development after 1918, when the city was prepared to be the new Dutch East Indies’ capital city, replacing Batavia. In the era of economic liberalization, Bandung also became one of the tourist destinations that has promoted by the businessmen. This paper is a study on how mass tourism as the new urban culture in the beginning of 20th century had a contribution to urban planning in Bandung. The timeline was after the establishment of train as a modern transportation in Bandung (1884) until the end of the Dutch Colonialism in Dutch East Indies (1942). Through the Georg Simmel's theory of sociology and the city, I tried to analyze the the tourism activity and its relations to the 20th century urban architecture in Bandung, West Java. I use the method that was introduced by Iain Borden and friends in The Unknown City to understand tourism and urban history of Bandung through the spatial practice, city representation and experiences. 

scholarly journals Dziekani w ustawodawstwie synodalnym diecezji włocławskiej

2009 ◽  
Vol 52 (1-2) ◽  
pp. 255-319
Author(s):  
Janusz Gręźlikowski
Keyword(s):  
Vatican Ii ◽  
Canon Law ◽  
Joint Action ◽  
Council Of Trent ◽  
People Of God ◽  
The People ◽  
In The Beginning ◽  
The Church

The introduce analysis the synodal resolution of the dioceses of Włocławek on space eight centuries on angle dean’s office, its authorization, duty and tasks in diocese, give conviction haw important is this office and necessary to realization religious mission of Church and his spiritual mission. From the beginning formation this office, through its evolution and actual obligatory norms of canon law, this office always write in mission of Church, joint action in realize and many methods activity community of the People of God. Moreover office of deans, definite authorizations and obligations always have on in view help of the diocesan bishop in performance pastoral service in particular Church. The deans as representative of presbytery the Włocławek Church, in light discussion rules of Włocławek synodal legislation, had belong and belong to nearest and most trustworthy collaborators of the diocesan bishop and have very important part in structure of this Church. The synodal legislation of Włocławek made and make with dean assistant of the diocesan bishop, mediator between the diocesan bishop and the diocesan curia, and priest and faithful deanery in specified matter. In the beginning dean introduced synodal legislation and orders of the diocesan bishop in life denary and individual parishes, was guardian of faith, customs and discipline. After the Council of Trent this office took bigger meaning and not limit to function control and inspect work priest in deanery, but also administrative in design assistance of the diocesan bishop in control of the diocese. After the Council of Vatican II to duty of the dean join pastoral duty in deanery. On the person dean and his service in big degree depend realization of mission of the Church. The synodal legislation of Włocławek made for detail designation function and assignment of deans servant designs inspection and administration-pastoral of the Włocławek Church. In they light office and service dean had and has take for this, that under leadership of the dean all priest in deanery commit in priesthood realize priest and pastoral vocation, realize duty result with leadership of parish, take cooperation, with fruit will be animation religious and pastoral life in the particular Church, and also will be realize – peaceably with rules of cannon law – service pastoral, sanctify and teaching of faithful.

scholarly journals Museum of the Voronezh Church History and Archeology Committee: 1900–17

2020 ◽  
pp. 929-939
Author(s):  
Andrey А. Pripadchev ◽  
Keyword(s):  
Church History ◽  
Russian Orthodox ◽  
Russian Orthodox Church ◽  
System Method ◽  
Ancient Manuscripts ◽  
Private Donations ◽  
Historical Methods ◽  
The City ◽  
The Church ◽  
Historical System

The article discusses the formation the Museum of the Voronezh Church History and Archeology Committee established in 1900. Its relevance is connected with scholars’ interest in the Museum's collections and their acquisition. The research novelty springs from researching the previously unexplored church societies activities in preservation of historical and cultural heritage of the Russian Orthodox Church. The main purpose of the research is to study the Museum's collections. To achieve this goal, the following tasks are formulated: to determine the composition of the Committee Museum fonds; to characterize its main exhibits; to study the nature of acquisition; to identify the donors of the Museum. The framework covers the period of the Voronezh Voronezh Church History and Archeology Committee functioning in 1900-17. The research methodology is based on the application of special historical methods: personality-oriented approach, historical-genetic, synchronistic, historical-system, method of historicism, which has allowed the author to consider and analyze the evolution of the Museum collection. It was formed mainly by private donations. One of the first donors was priest I. V. Surinov, who transferred materials of random excavations near his parish to the Museum. On the basis of this findings, the Museum’s collection of primitive antiquities was formed. The exhibits of the collection were presented at the XII Russian archaeological Congress in Kharkiv. Members of the Committee and other donors gave to the Museum paleontological finds, coins, church plate, ancient manuscripts. In 1906, the “ancient secular objects” were exchanged for “church” ones. The Museum began to focus exclusively on the Church antiquities. The collection was in formation until Committee’s liquidation in late 1917. The Museum was never officially opened. The fate of the exhibits is unknown. They probably perished either during the Seminary liquidation in 1918 or in 1942, when the city was occupied during the Great Patriotic War.

scholarly journals The void and the memory. Ludovico Quaroni’s competition project for the Tobacco Manufacturing and the Navile Park in Bologna (1984). An urban figurative regeneration

2017 ◽  
Vol 2 (1) ◽  
pp. 81
Author(s):  
Matteo Sintini
Keyword(s):  
World War Ii ◽  
20Th Century ◽  
Urban Areas ◽  
Point Of View ◽  
Urban Context ◽  
Italian Experience ◽  
Historical Memories ◽  
In The Beginning ◽  
The City ◽  
New System

<p>The Ludovico Quaroni's competition winner project for the urban park of the Tobacco Manufacturing and the Navile dockyard, although unrealised, still represents a sort of conclusive point of the search path (he died in 1987) of one of the most prominent characters of the Italian architectural scene – and not only - of the 20th century. Furthermore, the high number of contenders to the competition’s first stage (139) made the contest itself an extraordinary occasion of rethinking an important part of the city of Bologna, a somewhat hybrid part located on the verge of town historic centre and its first expansion and offered the chance of challenge for the mostly Italian architects. The Quaroni’s group was composed by many others architects including important authors of the reconstruction projects of Bologna in the years following World War II; their proposal aimed at bringing order in a non-connected urban context filled with many fragments of historical memories of the site. The process of spaces redefinition, as in the beginning projects of the architect’s career, is conducted with the tools of the “design” (as used by Manfredo Tafuri, 1964), as an instrument of territorial and urban areas re-composition, undertook through the conservation of trails, overlapped by a new system of episodes, keeping the idea of fragments, responding to the competition requirements. In fact, the project balances the new parts in strict relation with the pre-existing elements of the historic town centre, considering the tangible and material dimensions of the city. Such a new system is governed by a clear scheme of structured elements based on the project of void, provided with a clear formal image, whose final outcome is a figurative regeneration. In this idea and formal organism Quaroni developing many of his design principles, gives a personal interpretation to the contemporary issue of regeneration empowered by those reflections that had just entered in the much wider debate in the mid-eighties, about conservation and sustainability of historic centres and the natural environment. Notably, this issue is dealt with in a cultural environment such as the one of Bologna, a city that gave much to the debate on conservation of old towns (see the Cervellati plan); a discussion founding the Italian experience of the 20th century and particularly of its second half. From this point of view, the contribution of architects from Bologna at Quaroni’s project has therefore probably accounted for the special sensibility shown by the project on those matters. After giving up on Quaroni’s plan Aldo Rossi was chosen by the Municipality to develop the project; his ideas confirm, although with different outcomes, an approach based on the value of the conservation of memory and the use of clear forms as means of urban regeneration.</p>

scholarly journals Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)

2009 ◽  
Vol 62 (3) ◽  
pp. 165
Author(s):  
Jarosław Superson
Keyword(s):  
Middle Ages ◽  
Canon Law ◽  
Prisoners Of War ◽  
Code Of Canon Law ◽  
Privacy And Security ◽  
Saturday Evening ◽  
Sunday Mass ◽  
The Masses ◽  
In The Beginning ◽  
The Church

Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland, it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century, the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, an introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holy day Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.

scholarly journals Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)

2009 ◽  
Vol 62 (3) ◽  
pp. 165
Author(s):  
Jarosław A. Superson
Keyword(s):  
Middle Ages ◽  
Canon Law ◽  
Prisoners Of War ◽  
Code Of Canon Law ◽  
Privacy And Security ◽  
Saturday Evening ◽  
Sunday Mass ◽  
The Masses ◽  
In The Beginning ◽  
The Church

Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holyday Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.

August 9 — the day of the Great Martyr Panteleimon, the holy healer

2021 ◽  
pp. 78-80
Author(s):  
Oksana Aleksandrovna Rybachok
Keyword(s):  
Twelfth Century ◽  
The Body ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Young Doctor ◽  
Russian Orthodox Church ◽  
Orthodox Christian ◽  
Christian Churches ◽  
The Family ◽  
The City

On August 9, Orthodox Christian churches celebrate the day of remembrance of one of the most revered saints - the Great Martyr Panteleimon. Panteleimon the healer - under this name we know the saint who provides all kinds of support to doctors and contributes to the recovery of the sick. His veneration in the Russian Orthodox Church dates back to the twelfth century, when Prince Izyaslav placed the image of Panteleimon on his battle helmet. Born into the family of a noble pagan, the young man lost his mother early and was raised by his father, who decided to teach his son the art of healing. Having met the Christian Ermolai, who was in exile and guarded the secret of his religion, the young doctor was baptized. This happened after seeing the body of a dead boy bitten by a snake on the street of the city, whom Panteleimon was able to bring back to life by the power of prayer.

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