scholarly journals MUSIC AND CHOIR EDUCATION IN UKRAINE XVI–XVIII СЕNTURIES

2021 ◽  
Vol 1 (195) ◽  
pp. 28-32
Author(s):  
Tetyana Smyrnova ◽  
Keyword(s):  
Roman Catholic ◽  
Systematic Analysis ◽  
The Enlightenment ◽  
National Music ◽  
Musical Traditions ◽  
Regional Music ◽  
Higher Institutions ◽  
The Church ◽  
Intensive Development ◽  
Positive Results

The article analyzes the development of music and choral education during the Slavic Renaissance and Ukrainian Baroque. The special significance of the ideas of spirituality and the revival of Ukrainian-Slavic values of religious and folk singing is revealed in view of the absence of statehood, the decline of Orthodox musical traditions. The significance of the reformist ideas of «purification of the church» and the culture of the Enlightenment is highlighted. Positive results of the development of music and choral education on the basis of Renaissance-Baroque (Cossack) Ukrainian culture were revealed. The value of Cossack-kobzar music and choral education, regional music and choral schools, the phenomenon of Kyiv-Mohyla Academy is emphasized. The analysis of scientific sources testifies to the intensive development of music and choral education in Ukraine during the sixteenth and eighteenth centuries, which took place in difficult conditions of the liberation struggle of Ukrainians for national culture, spirituality and consciousness. The achievements of the national music and choral education of the Slavic Renaissance include the preservation of ideas and traditions of the post-Byzantine Balkan-Slavic culture of Orthodox singing (monasteries, parish schools); appeal to Roman Catholic music and choral education (Jesuit, Latin, Protestant, Uniate secondary and higher institutions); a bright revival of humanistic and educational slogans, traditions of national music and choral education, which took place taking into account European achievements (Ostroh Academy, fraternal schools). Musical and choral education of the Hetmanate (Ukrainian Baroque), despite the gradual destruction of statehood, was marked by the revival of Ukrainian culture of the Renaissance-Baroque (Cossack) type. Centers of kobzar-Cossack music and choral education and culture, regional singing schools, spiritual and singing Orthodox culture flourished (Kyiv-Mohyla Academy, monastic, hierarchical, secular city centers) flourished. Ukrainian music and choral education was glorified by the geniuses of the Ukrainian people M. Diletsky, D. Rostovsky, D. Bortnyansky, M. Berezovsky, A. Wedel, G. Skovoroda. The prospects for further research include a systematic analysis of trends in music and choral education in Ukraine in the populist period.

Women's Ordination in the Church of England: Conscience, Change and Law

2019 ◽  
Vol 21 (3) ◽  
pp. 289-311
Author(s):  
Jane Steen
Keyword(s):  
Human Rights ◽  
Church Of England ◽  
Roman Catholic ◽  
Legal Framework ◽  
The North ◽  
The Enlightenment ◽  
Parliamentary Debate ◽  
Women's Ordination ◽  
Emotional Category ◽  
The Church

Women's ordination raised issues of conscience across church traditions. The Church of England's statutory legal framework prevented these issues being confined to the Church; they were also played out in parliamentary debate. The interface between law and conscience has, however, considerable historical and contemporary resonance, as well as sound theological pedigree. This article therefore considers the place of conscience in legal and philosophical thought before the Enlightenment. It looks at norms of conscience in Roman Catholic and Church of England liturgical use. On a broader canvas, it looks at the interplay between thought, conscience and religion in human rights case law. The article suggests that a consensus of thought which sees the dictates of conscience as founded in, and inseparable from, the teachings of religion begins to break down in the early seventeenth century. Yet human rights courts find themselves deciding cases of conscience or religion where conscience and religion are often intertwined and where the external manifestation of one is governed by the inner promptings of the other. Such difficulties are not limited to the human rights courts but also play out in debates pertaining to ordination. While the North American churches sought to deal with issues of conscience head on, the Church of England very carefully avoided the language of conscience in its early discussions of women's ordination, conscious, it seems, of a lack of consensus around its meaning and source. As the women's ordination debates developed, arguments of conscience were often deployed more by those opposed to the move than those who supported it. Conscience became as much the locus of pain caused by another's action as it was an inner faculty for self-guidance. Its valence shifted from an intellectual to an emotional category.

Renewal or Repatriarchalization? Responses of the Roman Catholic Church to the Feminization of Religion

Horizons ◽  
1983 ◽  
Vol 10 (2) ◽  
pp. 231-251 ◽  
Author(s):  
Christine E. Gudorf
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Initial Response ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
The Public ◽  
The Enlightenment ◽  
Feminist Interpretation ◽  
Late Renaissance ◽  
The Church

AbstractThis article will outline a feminist interpretation for responses of the Roman Catholic Church to particular events in modern history, and sketch feminist proposals for solving the resulting problems of the Church today. The first section interprets the Church's initial response to scientific and philosophic discoveries and movements of the late Renaissance and the Enlightenment period as responsible for the feminization of the image of Roman Catholicism in the secular mind. The second section interprets the Church's response to liberalism in the nineteenth and early twentieth centuries as confirming for the secular, and increasingly popular, mind this feminine image of Catholicism. The third section depicts Vatican II as a contemporary attempt to create a more masculine image for the faith by moving the Church's sphere of action from the feminized private sector to the public world characterized by masculine rationality and technology. The final section sketches some ways in which modern feminist scholarship and its perspective can be a major and necessary contributor to the eradication of this feminine view of religion through the elimination of public/private dualism.

Pontifical Institute of Medieval Studies, Toronto, 11th July 1982

Moreana ◽  
2004 ◽  
Vol 41 (Number 157- (1-2) ◽  
pp. 58-71
Author(s):  
John McConica
Keyword(s):  
Catholic Church ◽  
Church Of England ◽  
Historical Review ◽  
Roman Catholic ◽  
International Commission ◽  
Medieval Studies ◽  
John Paul Ii ◽  
The Church ◽  
The Catholic Church

During the period in which these papers were given, there were great achievements on the ecumenical scene, as the quest to restore the Church’s unity was pursued enthusiastically by all the major Christiandenominations. The Papal visit of John Paul II to England in 1982 witnessed a warmth in relationships between the Church of England and the Catholic Church that had not been experienced since the early 16th century Reformation in England to which More fell victim. The Anglican-Roman Catholic International Commission was achieving considerable doctrinal consensus and revisionist scholarship was encouraging an historical review by which the faithful Catholic and the confessing Protestant could look upon each other respectfully and appreciatively. It is to this ecumenical theme that James McConica turns in his contribution.

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

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 Catholic 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.

DIALOG Z HUMANIZMEM RENESANSOWYM W DZIEŁACH PIOTRA SKARGI / PIOTR SKARGA’S DIALOGUE WITH RENAISSANCE HUMANISM

2013 ◽  
Vol 54 (4-5) ◽  
pp. 405-424
Author(s):  
Alina Nowicka -Jeżowa
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Ignatian Spirituality ◽  
Clear Cut ◽  
Renaissance Humanism ◽  
Cultural Conditions ◽  
Political Views ◽  
The City ◽  
The Church

Summary The article tries to outline the position of Piotr Skarga in the Jesuit debates about the legacy of humanist Renaissance. The author argues that Skarga was fully committed to the adaptation of humanist and even medieval ideas into the revitalized post-Tridentine Catholicism. Skarga’s aim was to reformulate the humanist worldview, its idea of man, system of values and political views so that they would fit the doctrine of the Roman Catholic church. In effect, though, it meant supplanting the pluralist and open humanist culture by a construct as solidly Catholic as possible. He sifted through, verified, and re-interpreted the humanist material: as a result the humanist myth of the City of the Sun was eclipsed by reminders of the transience of all earthly goods and pursuits; elements of the Greek and Roman tradition were reconnected with the authoritative Biblical account of world history; and man was reinscribed into the theocentric perspective. Skarga brought back the dogmas of the original sin and sanctifying grace, reiterated the importance of asceticism and self-discipline, redefined the ideas of human dignity and freedom, and, in consequence, came up with a clear-cut, integrist view of the meaning and goal of the good life as well as the proper mission of the citizen and the nation. The polemical edge of Piotr Skarga’s cultural project was aimed both at Protestantism and the Erasmian tendency within the Catholic church. While strongly coloured by the Ignatian spirituality with its insistence on rigorous discipline, a sense of responsibility for the lives of other people and the culture of the community, and a commitment to the heroic ideal of a miles Christi, taking headon the challenges of the flesh, the world, Satan, and the enemies of the patria and the Church, it also went a long way to adapt the Jesuit model to Poland’s socio-cultural conditions and the mentality of its inhabitants.

The Aggiornamento Phenomenon and the Second Vatican Council

2020 ◽  
pp. 98-105
Author(s):  
Hiermonk Ioann ( Bulyko) ◽  
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Second Vatican Council ◽  
Church Fathers ◽  
John Xxiii ◽  
The People ◽  
Vatican Council ◽  
Pope John Xxiii ◽  
The Church

The Second Vatican Council was a unique event in the history of the Roman Catholic Church. Initiated by Pope John XXIII, it was intended to make the Roman Catholic Church more open to the contemporary society and bring it closer to the people. The principal aim of the council was the so called aggiornamento (updating). The phenomenon of updating the ecclesiastical life consisted in the following: on the one hand, modernization of the life of the Church and closer relations with the secular world; on the other hand, preserving all the traditions upon which the ecclesiastical life was founded. Hence in the Council’s documents we find another, French word ressourcement meaning ‘return to the origins’ based on the Holy Scripture and the works of the Church Fathers. The aggiornamento phenomenon emerged during the Second Vatican Council due to the movement within the Catholic Church called nouvelle theologie (French for “new theology”). Its representatives advanced the ideas that became fundamental in the Council’s decisions. The nouvelle theologie was often associated with modernism as some of the ideas of its representatives seemed to be very similar to those of modernism. However, what made the greatest difference between the two movements was their attitude towards the tradition. For the nouvelle theologie it was very important to revive Christianity in its initial version, hence their striving for returning to the sources, for the oecumenical movement, for better relations with non-Catholics and for liturgical renewal. All these ideas can be traced in the documents of the Second Vatican Council, and all this is characterized by the word aggiornamento.

Grace and Freedom

2020 ◽  
Author(s):  
Richard A. Muller
Keyword(s):  
Early Modern ◽  
Church Of England ◽  
Roman Catholic ◽  
Reformed Theology ◽  
Divine Grace ◽  
Freedom Of The Will ◽  
Ultimate Cause ◽  
The Will ◽  
Libertarian Freedom ◽  
The Church

Grace and Freedom addresses the issue of divine grace in relation to the freedom of the will in Reformed or “Calvinist” theology in the late sixteenth and early seventeenth century with a focus on the work of the English Reformed theologian William Perkins, and his role as an apologist of the Church of England, defending its theology against Roman Catholic polemic, and specifically against the charge that Reformed theology denies human free choice. Perkins and his contemporaries affirmed that salvation occurs by grace alone and that God is the ultimate cause of all things, but they also insisted on the freedom of the human will and specifically the freedom of choice in a way that does not conform to modern notions of libertarian freedom or compatibilism. In developing this position, Perkins drew on the thought of various Reformers such as Peter Martyr Vermigli and Zacharias Ursinus, on the nuanced positions of medieval scholastics, and on several contemporary Roman Catholic representatives of the so-called second scholasticism. His work was a major contribution to early modern Reformed thought both in England and on the continent. His influence in England extended both to the Reformed heritage of the Church of England and to English Puritanism. On the Continent, his work contributed to the main lines of Reformed orthodoxy and to the piety of the Dutch Second Reformation.

The Church of England and the Churches of Europe

2017 ◽  
Author(s):  
Tony Claydon
Keyword(s):  
Church Of England ◽  
Roman Catholic ◽  
Protestant Reformation ◽  
The Church

In the period 1662–1829 the Church of England saw itself simultaneously as a national Church for England, as a branch of the European Protestant Reformation, and as a part of a community of Churches across the continent. These identities caused tensions by suggesting different answers to the question of who were true Christians abroad. Anglicans might feel affinities both with Roman Catholic establishments and with the Protestant populations who challenged them. These tensions were managed in part by ambiguity and a determination not to press one identity too hard at the expense of others. This allowed the Church to maintain strong links with a wide variety of the faithful overseas. But tensions were also managed by an increasing spirit of accommodation. Both the Toleration Act of 1689 and the eventual emancipation of Dissenters and Catholics were aided by the struggles of the Church to contain its own internal diversity.

DAVID HUME AS A PROTO-WEBERIAN: COMMERCE, PROTESTANTISM, AND SECULAR CULTURE

2020 ◽  
Vol 37 (1) ◽  
pp. 190-212
Author(s):  
Margaret Schabas
Keyword(s):  
Catholic Church ◽  
Cultural Context ◽  
David Hume ◽  
Max Weber ◽  
Good Reason ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Secular Culture ◽  
Spirit Of Capitalism ◽  
The Church

AbstractDavid Hume wrote prolifically and influentially on economics and was an enthusiast for the modern commercial era of manufacturing and global trade. As a vocal critic of the Church, and possibly a nonbeliever, Hume positioned commerce at the vanguard of secularism. I here argue that Hume broached ideas that gesture toward those offered by Max Weber in his famous Protestant Ethic and the Spirit of Capitalism (1904-5). Hume discerned a strong correlation between economic flourishing and Protestantism, and he pointed to a “spirit of the age” that was built on modern commerce and fueled by religious tolerance. The Roman Catholic Church, by contrast, came under considerable attack by Hume, for fostering intolerance and draining and diverting funds. Hume recognized several of the dispositions that later appealed to Weber: an increased work ethic and tendency to frugality, enterprise, and investment in Protestant regions. A neo-Weberian literature now points to additional factors, the spread of literacy and the fostering of a network of trust among strangers, both of which Hume noted. Insofar as modern commerce both feeds upon and fosters more liberties and representative government, Hume also linked these with the advent and spread of Protestantism. My aim is not to suggest that these arguments have merit—there is good reason to question each and every assertion under the historical microscope—but rather to highlight the broader religious and cultural context in which Hume’s economics was broached.

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