The Idea of Patriarchate of the UGCC in the Ukrainian Diaspora on the Eve of the Second Vatican Council

The article covers the development of the idea of patriarchal status in 1945-1962 within the Ukrainian Greek Catholic Church in the diaspora, focusing mainly on the third wave of Ukrainian emigration. After the Second World War, about 250,000 Ukrainian refugees found themselves in Western Europe (DP camps), from where in 1947-1955, they moved to the countries of North and South America, Western Europe and Australia. The growing role of the Church, which continued to play a significant role in their lives after their resettlement to the countries mentioned above, marked the experience of their stay in the DP camps. The DP camps became a place of a closer rapprochement between Ukrainian Greek Catholics and Orthodox Christians, one consequence of which was the appeals of a Ukrainian Greek Catholic bishops with a proposal to create a joint patriarchate with Ukrainian Orthodox, which would be in unity with Rome. On the other hand, the expansion of the geography of the presence of the UGCC and the founding of new metropolises in Canada and the United States brought to the fore the question of the unity of all structural units of this Church at the global level, which, as some believed, could have been secured by the patriarchal institution. Finally, the patriarchate was considered by the post-war Ukrainian emigration as a means of preserving the unity of the diaspora in the face of assimilation and disintegration. Furthermore, in the future, as an institution that could effectively help the Church revive at home after independence. The last aspect of the patriarchal idea had a significant impact on the emergence of the Ukrainian patriarchal movement, and its closeness to the goals set by the third wave of Ukrainian emigration provided that movement with a high level of massiveness and passionate vigorousness for the movement.

A Holy Alliance between the Catholic Church and Constitution-Makers? The Diffusion of the Clause of Cooperation in Third Wave Democracies

Politics and Religion ◽

10.1017/s1755048317000311 ◽

2017 ◽

Vol 11 (1) ◽

pp. 55-78

Author(s):

Madalena Meyer Resende

Keyword(s):

United States ◽

Catholic Church ◽

Church And State ◽

The United States ◽

Third Wave ◽

Vatican Council ◽

French Tradition ◽

Cosmopolitan Law ◽

Constitutional Regime ◽

AbstractWhat explains the adoption of the regime of cooperation between church and the state in the democratic constitutions of Spain and Poland, while Portugal maintained a regime of strict separation in the United States and French tradition? The explanation could be that a consensual constitution-making process resulted in a constitutional formula accommodating religion and guaranteeing religious freedoms. Alternatively, the constitutional regime of cooperation could result from the diffusion of international norms to national constitutions, in this case, the cosmopolitan law of the church. The article process-traces the constitution drafting processes and finds that the emergence of a constitutional consensus among secularist and constitutional drafters in Spain and Poland was based on the Vatican Council II doctrine and facilitated by the intervention of the Catholic hierarchies. In Portugal, the violent context of the revolution excluded the church, and the constitutional regime of strict separation between church and state was adopted.

“CALENDAR CONFLICTS” WITHIN THE UKRAINIAN GREEK-CATHOLIC COMMUNITY IN THE UNITED STATES AND CANADA IN 1950-1960

Bulletin of Taras Shevchenko National University of Kyiv History ◽

10.17721/1728-2640.2020.145.1 ◽

2020 ◽

pp. 5-9

Author(s):

A. Babynskyi

Keyword(s):

United States ◽

Catholic Church ◽

Religious Tradition ◽

The United States ◽

Third Wave ◽

The Third ◽

Church Life ◽

Post War ◽

The One ◽

Ukrainian Catholic

The article covers the “calendar conflicts” on the parishes of the Ukrainian Greek Catholic Church (Ukrainian Catholic Church) in the United States and Canada in the 1950s and 1960s, which led to the creation of parallel “old calendar” parishes in Chicago, Cleveland, Philadelphia and Washington. The arrival and adaptation of the post-war wave of Ukrainian immigrants to life in the United States and Canada were accompanied by a series of conflicts with representatives of the “old” emigration, including in the religious sphere. The desire to overcome disorientation in the new environment and to slow down the process of assimilation prompted representatives of the third wave of emigration to maximize the preservation and exacerbation of those elements of the religious tradition that would, on the one hand, more closely associated them with their homeland and, on the other, separated them from their surrounding culture. This approach did not always coincide with the desires of the descendants of previous waves of immigrants and the leadership of the UGCC in these countries, which sought a more in-depth adaptation of church life to local culture. As a result, the third wave of the Ukrainian emigration developed a phenomenon of the diasporic religion inherent for the first generations of immigrants in general, and which comprises the formation of such a religious environment (the “old” calendar became one of its elements), institutions and discourse that would connect newly arrived immigrants to their homeland and keep them from assimilation.

Lamennais

The Review of Politics ◽

10.1017/s0034670500045356 ◽

1947 ◽

Vol 9 (2) ◽

pp. 205-229 ◽

Cited By ~ 1

Author(s):

Waldemar Gurian

Keyword(s):

Nineteenth Century ◽

Catholic Church ◽

Early Church ◽

The Third ◽

Vatican Council ◽

Papal Infallibility ◽

History Of ◽

The Church ◽

The history of the Catholic Church includes men who, after brilliant services to the Church, died outside her fold. Best known among them is Tertullian, the apologetic writer of the Early Church; less known is Ochino, the third vicar-general of the Capuchins, whose flight to Calvin's Geneva almost destroyed his order. In the nineteenth century there were two famous representatives of this group. Johann von Doellinger refused, when more than seventy years old, to accept the decision of the Vatican Council about papal infallibility. He passed away in 1890 unreconciled, though he had been distinguished for years as the outstanding German Catholic theologian. Félicité de la Mennais was celebrated as the new Pascal and Bossuet of his time before he became the modern Tertullian by breaking with the Church because Pope Gregory XVI rejected his views on the relations between the Church and die world. As he lay deathly ill, his niece, “Madame de Kertanguy asked him: ‘Féli, do you want a priest? Surely, you want a priest?’ Lamennais answered: ‘No.’ The niece repeated: ‘I beg of you.’ But he said with a stronger voice: ‘No, no, no.

Modernity and Compromise: The Church of St. Michael the Archangel in Warsaw and its Designer Władysław Pieńkowski

Ikonotheka ◽

10.5604/01.3001.0013.3356 ◽

2019 ◽

Vol 28 ◽

pp. 169-197

Author(s):

Wojciech M. Głowacki

Keyword(s):

Architectural Design ◽

Large Scale ◽

Western Europe ◽

Church Architecture ◽

Vatican Council ◽

Ecclesiastical Architecture ◽

History Of ◽

Post War ◽

Religious Nature ◽

Despite the considerable influence he exerted on post-war church architecture in Poland, the designer Władysław Pieńkowski (1907–1991) is today an altogether forgotten figure. The current paper outlines his biography and his early oeuvre; this is because his experience in designing office blocks and industrial plants gained while working under the supervision of the most outstanding Polish architects of the mid-20th century, was to be of key importance to his later, independent designs for ecclesiastical buildings. The paper focuses on a particularly important work, one which in many ways constitutes a breakthrough in the architect’s career, namely the church of St. Michael the Archangel in the Mokotów district of Warsaw. This was the first entirely new church to be erected in the capital of Poland after the year 1945. Its construction depended on the dynamic changes in the balance of political forces. The church could be built owing to the support of the PAX Association circle, including the direct involvement of Bolesław Piasecki. In spite of their patronage, however, construction works were repeatedly halted and extended over several years, and the architectural design had to be reworked. The paper contains an analysis of three fundamental designs for the church, now held in the St. Michael the Archangel parish archive and in the architect’s records preserved by his heirs. The first design dates from the period of 1948/9–1951, the subsequent one from the year 1954, and the final one from 1956–1961. The evolution of the design moved from the initial continuation of forms typical of the pre-war Modernised Revivalism, through a peculiar reference to Socialist Realism, to rigorous Modernism. The church of St. Michael the Archangel became Pieńkowski’s testing ground; there, he tried out several solutions which he would consistently utilise in the subsequent years of his career, e.g. the large-scale application of prefabricated elements in both the construction and the decoration of the edifice. The construction of this church was concurrent with important events of a political (the Thaw) and religious nature (the Second Vatican Council). Tracing the history of the design for the Warsaw church and clarifying its connections with contemporaneous church architecture in Poland and in Western Europe made it possible to present the key problems faced by the Polish designers of ecclesiastical architecture in the first decades of the People’s Republic of Poland.

Johann Baptist Franzelin (1816–86): A Jesuit Cardinal Shaping the Official Teaching of the Church at the Time of the First Vatican Council

Journal of Jesuit Studies ◽

10.1163/22141332-00704005 ◽

2020 ◽

Vol 7 (4) ◽

pp. 592-615

Author(s):

Bernhard Knorn, S.J.

Keyword(s):

Catholic Church ◽

Historical Context ◽

South Tyrol ◽

The Third ◽

Vatican Council ◽

Church Politics ◽

The Church ◽

Over Time ◽

Johann Baptist Franzelin (1816–86), a Jesuit from South Tyrol, was an important systematic theologian at the Collegio Romano. Against emerging neo-Scholasticism, he supported the growing awareness of the need for historical context and to see theological doctrines in their development over time. He was an influential theologian at the First Vatican Council. Created cardinal by Pope Pius ix in 1876, he engaged in the work of the Roman Curia, for example against the German Kulturkampf and for the Third Plenary Council of the Catholic Church in the usa (Baltimore, 1884). This article provides an overview of Franzelin’s biography and analyzes his contributions to theology and church politics.

El proyecto religioso del cardenal Montini a la vanguardia de la arquitectura milanesa. El caso de Mater Misericordiae, icono de la modernidad | Cardinal Montini´s Religious Project, on the avant-garde of Milanese architecture. The study case of Mater Misericordiae, an icon of modernity

ZARCH ◽

10.26754/ojs_zarch/zarch.201782168 ◽

2017 ◽

pp. 300

Author(s):

María Belén Gómez Gómez

Keyword(s):

Catholic Church ◽

Sacred Architecture ◽

Avant Garde ◽

New Churches ◽

Liturgical Renewal ◽

Peripheral Areas ◽

Post War ◽

High Level ◽

The City ◽

Durante la década de los años cincuenta del pasado siglo la ciudad de Milán creció a un ritmo acelerado al tratar de acomodar a la población que, como consecuencia de los movimientos migratorios acaecidos al final de la Segunda Guerra Mundial, se había ido alojando en la periferia. Algunas entidades, como la Diócesis de esta ciudad, trataron de dar ayuda espiritual a los habitantes de estas áreas en crecimiento, consolidándose esta iniciativa en un plan de construcción de nuevos complejos parroquiales en los alrededores de la ciudad. En el año 1955 es nombrado Arzobispo de Milán Giovanni Battista Montini, futuro Papa Pablo VI, que será una figura clave, el verdadero artífice tanto de este plan de construcción de iglesias como de la modernización de la imagen de la arquitectura sacra en Milán. Montini encargó muchos de los proyectos a arquitectos innovadores de experiencia probada, que trabajaban habitualmente en Milán o en otras zonas de Italia, pero también solicitó la redacción de algunos proyectos a jóvenes arquitectos que apenas tenían experiencia en el campo de la arquitectura eclesiástica. Con él, el ritmo de construcción de iglesias se incrementó considerablemente en los alrededores de la ciudad, llegando a levantarse en esos años más de cien nuevos edificios sacros. La intención de este texto es señalar, a través de una serie de ejemplos relevantes, entre los que destaca la iglesia Mater Misericoridae, cómo la Diócesis de Milán contribuyó, mediante una renovación de la imagen de la Iglesia como institución a través de su arquitectura, a definir la identidad de algunos barrios periféricos de la ciudad. En ellos, las nuevas construcciones eclesiásticas se convirtieron en hitos, símbolos de una importante renovación litúrgica que se había iniciado unas décadas antes en otros puntos de Europa Algunas de las nuevas propuestas arquitectónicas, en las que la Iglesia Católica apostó por apoyar la reconciliación entre arte moderno y arte sacro, se convirtieron en modelos de referencia en los que confluían tradición y modernidad. El caso concreto de la Iglesia Mater Misericordiae permite reconocer un alto grado de experimentación, muy por encima de otras arquitecturas coetáneas, tanto religiosas como civiles, muestra de la apuesta que la Diócesis milanesa, y en concreto el Cardenal Montini, hizo al apoyar la construcción de un proyecto renovador de verdadero carácter vanguardista.PALABRAS CLAVE: Milán de posguerra, arquitectura sacra, renovación litúrgica, iglesia y modernidad. During the 50s’ the city of Milan experienced a fast growth to accommodate the population that arrived into the city as a consequence of the migratory movements that took place at the end of the Second World War. Some organizations, such as the Archbishopric of the city, tried to provide with spiritual help to the inhabitants of this developing areas. This initiative turned into a plan for the construction of new parish churches in the settlements around the city. In the year 1955 Giovanni Battista Montini - who a few years later would become pope Paulus VI- Became archbishop of Milan and took over the management and planning for the construction of new churches. He was responsible for the modern image of sacred architecture in this city. Montini commissioned a group of innovative architects with proven experience that had already worked in Milan or other parts of Italy to deliver some of the Projects. At the same time, he appointed a group of young architects with relatively little experience in the field of ecclesiastical architecture and put them in charge of a second group of projects projects. Under Montini the rhythm of churches construction in the neighborhoods around Milan increased considerably and more than one hundred churches were constructed during this period and the following years. This paper discusses the contribution of the Diocese of Milan, within the renovation of the church as an institution through its architecture, to define the identity of some of the new peripheral areas of the city. For this purpose, some of the most interesting examples of architecture constructed during this period have been selected. Among all this constructions the church of Mater Misericordiae can be singled out for a number of reasons. These new sacred constructions became symbols of the important Liturgical renewal that had started a few decades before in some other parts of Europe. Some of these new architectural proposals, in which the Catholic Church tried to reconcile modern and sacred art, became new models of reference in which tradition and modernity went hand by hand. In the case of the church of Mater Misericordiae a high level of experimentation, well above some other contemporary sacred and civil constructions, can be recognized. This is an evidence of Montini’s commitment, to support a really avant-garde renewal project.KEYWORDS: Post-war Milan, Sacred Architecture, Liturgical renewal, church and modernity.

Catholicism in the United States

Oxford Research Encyclopedia of American History ◽

10.1093/acrefore/9780199329175.013.319 ◽

2016 ◽

Author(s):

Margaret McGuinness

Keyword(s):

United States ◽

Catholic Church ◽

The United States ◽

Parochial Schools ◽

Spiritual Needs ◽

Second Vatican Council ◽

Dorothy Day ◽

Vatican Council ◽

The 19Th Century ◽

The Catholic Church has been a presence in the United States since the arrival of French and Spanish missionaries in the 16th and 17th centuries. The Spanish established a number of missions in what is now the western part of the United States; the most important French colony was New Orleans. Although they were a minority in the thirteen British colonies prior to the American Revolution, Catholics found ways to participate in communal forms of worship when no priest was available to celebrate Mass. John Carroll was appointed superior of the Mission of the United States of America in 1785. Four years later, Carroll was elected the first bishop in the United States; his diocese encompassed the entire country. The Catholic population of the United States began to grow during the first half of the 19th century primarily due to Irish and German immigration. Protestant America was often critical of the newcomers, believing one could not be a good Catholic and a good American at the same time. By 1850, Roman Catholicism was the largest denomination in the United States. The number of Catholics arriving in the United States declined during the Civil War but began to increase after the cessation of hostilities. Catholic immigrants during the late 19th and early 20th centuries were primarily from southern and Eastern Europe, and they were not often welcomed by a church that was dominated by Irish and Irish American leaders. At the same time that the church was expanding its network of parishes, schools, and hospitals to meet the physical and spiritual needs of the new immigrants, other Catholics were determining how their church could speak to issues of social and economic justice. Dorothy Day, Father Charles Coughlin, and Monsignor John A. Ryan are three examples of practicing Catholics who believed that the principles of Catholicism could help to solve problems related to international relations, poverty, nuclear weapons, and the struggle between labor and capital. In addition to changes resulting from suburbanization, the Second Vatican Council transformed Catholicism in the United States. Catholics experienced other changes as a decrease in the number of men and women entering religious life led to fewer priests and sisters staffing parochial schools and parishes. In the early decades of the 21st century, the church in the United States was trying to recover from the sexual abuse crisis. Visiting America in 2015, Pope Francis reminded Catholics of the important teachings of the church regarding poverty, justice, and climate change. It remains to be seen what impact his papacy will have on the future of Catholicism in the United States.

The First Decree of the Second Vatican Council on the Role of Church Media and Its Present Use in the Roman Catholic Church in Ukraine

Ukrainian Religious Studies ◽

10.32420/2013.66.275 ◽

2013 ◽

pp. 287-291

Author(s):

Pavlo Vyshkovskyy

Keyword(s):

Catholic Church ◽

Roman Catholic ◽

The United States ◽

Roman Catholic Church ◽

Second Vatican Council ◽

Vatican Council ◽

The Media ◽

The Church ◽

New Phase

On December 5, 1963, at the end of the second session of the Second Vatican Council, a "Decree on means of public notice" was signed together with the Constitution on the Holy Liturgy. This was the first of the nine decrees issued by the Council, which expressed the views of the entire Ecumenical Church, which represented at the Council more than 2500 bishops, experts and theologians who participated in the General Assembly. Almost half of the Fathers of the Council were pastors of European dioceses. There were also 379 African bishops, 300 bishops from Asia and almost a thousand from the United States at the Council. All of them - the heirs of the College of the Apostles - saw humanity entering into a new phase of dialogue through the media, and wanted to answer the question of whether the Church could use them for their development and proclamation of the Gospel.

Samuel Mazzuchelli, Rose Hawthorne Lathrop, and the Making of American Saints

Preaching with Their Lives ◽

10.5422/fordham/9780823289646.003.0013 ◽

2020 ◽

pp. 316-344

Author(s):

Kathleen Sprows Cummings

Keyword(s):

United States ◽

Catholic Church ◽

The United States ◽

Second Vatican Council ◽

Historical Landscape ◽

Vatican Council ◽

The Church ◽

The lives and ministries of Samuel Charles Mazzuchelli and Rose Hawthorne Lathrop testify to the capaciousness of the Dominican spirit and the extraordinary ways it has manifested itself in the United States. The Catholic Church is presently considering causes for canonization for both Mazzuchelli and Lathrop. This essay explores their trajectories as candidates for canonization, along with those of other recognized and prospective U.S. saints with whom their stories are intertwined. Using the lives and afterlives of Mazzuchelli and Lathrop, the essay situates the Dominican story in the broader historical landscape of US Catholicism. It also illustrates how US saints reflect the ways American Catholics navigate their identities within the Church, especially after the epochal shifts initiated by the Second Vatican Council and in light of the demographic and culture trends shaping contemporary US Catholicism.

The Church as a Sacrament in a Time of Pandemic: The Philippine Experience

Studies in World Christianity ◽

10.3366/swc.2020.0309 ◽

2020 ◽

Vol 26 (3) ◽

pp. 261-280

Author(s):

Rhoderick John Suarez Abellanosa

Keyword(s):

Catholic Church ◽

Religious Affiliation ◽

Essential Element ◽

Roman Catholic ◽

The Philippines ◽

Social Instability ◽

Presence Of God ◽

The Face ◽

The Church ◽

The declaration of enhanced community quarantine (ECQ) in various provinces and cities in the Philippines did not impede the Catholic Church from celebrating its sacraments and popular devotions. Mired with poverty and various forms of economic and social limitations, the presence of God for Filipinos is an essential element in moving forward and surviving in a time of pandemic. Predominantly Roman Catholic in religious affiliation, seeking the face of God has been part of Filipinos' lives whenever a serious disaster would strike. This essay presents how the clergy, religious and lay communities in the Philippines have innovatively and creatively sustained treasured religious celebrations as a sign of communion and an expression of faith. In addition to online Eucharistic celebrations that are more of a privilege for some, culturally contextualised efforts were made during the Lenten Season and even on Sundays after Easter. This endeavour ends with a reflection on the Church as the sacrament of God in a time of pandemic. Pushed back to their homes, deprived of life's basic necessities and facing threats of social instability, unemployment and hunger, Filipinos through their innovative celebrations find in their communion with their Church the very presence of God acting significantly in their lives.