The Church in Belgium at a Turning Point. Times of Hope, Protest and Renewal (1945-1980)

2016 ◽  
Vol 30 (3) ◽  
pp. 25 ◽  
Author(s):  
Lieve Gevers
Keyword(s):  
Turning Point ◽  
The Church

‘The Men of Violence’, 1976–1981

2019 ◽  
pp. 88-116
Author(s):  
Margaret M. Scull
Keyword(s):  
Civil Rights ◽  
Turning Point ◽  
Political Prisoner ◽  
Hunger Strike ◽  
Major Turning Point ◽  
Church Responses ◽  
Catholic Churches ◽  
The Church

This chapter is devoted to the prison protests in Long Kesh/Maze Prison. It evaluates Church responses to the evolving protest by republican paramilitary prisoners on their quest for ‘five demands’ for political prisoner status. The chapter will culminate with the 1980 and 1981 hunger strikes which saw the deaths of ten men in the prison, including Bobby Sands, and more than sixty deaths outside caused by heightened community tensions. At this point, the English and Irish Catholic Churches faced their greatest point of division over the issue of hunger striking as suicide; a schism often reported by the British media. Fr Denis Faul, a civil rights activist, effectively ended the 1981 hunger strike by convincing the families to medically intervene. The legacy of the strikes fractured the tenuous relationship between the Church and Irish Republicans, marking a major turning point in the conflict.

scholarly journals From England to Under African Skies: The Quest for an African Anglican Liturgical Voice

2017 ◽  
Vol 43 (2) ◽  
Author(s):  
Peter Carleton Houston ◽  
Andrew Kruger
Keyword(s):  
Southern Africa ◽  
Turning Point ◽  
Middle Ground ◽  
Anglican Church ◽  
Revision Process ◽  
Prayer Book ◽  
The Reformation ◽  
History Of ◽  
Consultative Process ◽  
The Church

The prayer book of the Anglican Church of Southern Africa is currently being revised. The slogan ‘Under Southern Skies - In An African voice’ is the rallying cry of this liturgical consultative process.  It captures one of the core purposes of the revision project, namely, to root Anglican liturgy in the context of Southern Africa.  But this is not a new impetus. The previous revision of the prayer book, 1989 Anglican Prayer Book, sought a similar objective and hoped for the continuing development of indigenous liturgy.  This hope has a long history. The Anglican church, formed in England in the midst of the Reformation, engaged significantly with the vernacular moment, crafting liturgy in English rather than Latin. The church also sought to hold together a diversity of theological voices in order to create a via media or middle road.  This paper explores the liturgical turning point of the Reformation and the later expansion of colonial and theological tensions that have shaped and been expressed through the history of the Anglican prayer book in Southern Africa.  The authors conclude that giving substance to indigenous voices and finding theological middle ground remains important to the revision process to this day.

scholarly journals The Acts and Decrees of the Synod of Diamper and the Machinations of Religious Colonization

2021 ◽  
pp. 53-60
Author(s):  
Shimi Paul Baby
Keyword(s):  
Turning Point ◽  
Decisive Role ◽  
The West ◽  
History Of Christianity ◽  
Cultural Life ◽  
Christian Culture ◽  
History Of ◽  
Christian Practices ◽  
Different Cultures ◽  
The Church

The Synod of Diamper is, arguably, amongst the most significant milestones in the history of St. Thomas Christians in Kerala. This Synod was convened in the church at Udayamperoor, Kochi, Kerala, from June 20 to June 26, 1599. As is documented, it was Archbishop Alexis De Menezes of Goa who convoked this Synod. 200 decrees were passed during the nine sessions which were held during the Synod; these decrees, in toto, became a turning point in the history of Christianity in Kerala. Primarily, the Synod of Diamper was a religious/theological one. However, its subsequent decisive role in the history and culture of Kerala also gave the Synod a social face. A close scrutiny of the canonas [canon] reveals that these decrees were formulated with a consideration of only Christian practices that were prevalent and familiar in the West [Occident]. In a grimly ironic sense, the canonas overtly attempts a coax-hoax, whereby the Christians of Kerala would be coerced to follow the rules of the occidental version of Christianity; and this disciplining would be aided by various methods including expulsions from parish, ex-communication, etc. One big fallout of this scenario was that the Christians of Kerala, who till then had a variegated co- existence with different cultures, were forced to take up an exclusive and singular notion of Christian culture. Through these canonas, many of the existing socio- cultural customs of the Christians of Kerala were abolished; an attempt to sculpt the socio-cultural life of this native populace and bring it in accordance with the image of the Christian that the West upheld.  This article aims to reveal the methodology through which the Institutionalized Western Theological-agencies, by means of constant surveillance and an enforced seclusion-exclusion axis, exerted power on regional and native Christian group.

A Passionate Patriarch at a Turning Point: Isho-yahbh II and His Letters of Rebuke and Ambiguity

2019 ◽  
Vol 36 (3) ◽  
pp. 164-172
Author(s):  
Steve Cochrane
Keyword(s):  
Turning Point ◽  
Church Of The East ◽  
Christian Leader ◽  
The Church ◽  
India And China

Three decades after Prophet Muhammed’s death in 632, the Patriarch of the Church of the East, Isho-yahbh III, was aware of the growing influence of the new faith of Islam and how many Christians were converting to it. In his letters, the sense of ambiguity and questions that many had about the nature of this faith was apparent and brought out the passionate struggle the Patriarch was feeling as he saw “so many thousands of men called Christians going into apostasy,” many not as the result of compulsion but for economic reasons. A sense of helplessness of the Christian leader comes through in his letters and perhaps contributes to a sense of an unpredictable future. This article explores some of Isho-yahbh’s letters, interacting with the context of Islam spreading further into the areas of Mesopotamia and Persia, yet with a vibrant and widespread Church of the East also spreading to India and China from its homelands in West Asia.

Rebuilding the Temple: Constantine Monomachus and the Holy Sepulchre

1989 ◽  
Vol 48 (1) ◽  
pp. 66-78 ◽  
Author(s):  
Robert Ousterhout
Keyword(s):  
Turning Point ◽  
The Other ◽  
History Of ◽  
The Temple ◽  
The Church

The reconstruction of the Church of the Holy Sepulchre in Jerusalem c. 1042-1048 by the Byzantine Emperor Constantine IX Monomachus marks an important turning point in the history of the building. An analysis of the surviving remains of this phase of construction suggests that the plan was determined by an architect from the Byzantine capital, and the construction was carried out by two teams of masons. One workshop was apparently from Constantinople, and the other was trained locally in or around Jerusalem. An analysis of wall and vault construction bears out this conclusion.

Theology

2019 ◽  
pp. 327-338
Author(s):  
Jesudas Athyal
Keyword(s):  
Twentieth Century ◽  
South Asia ◽  
Turning Point ◽  
Kingdom Of God ◽  
Religious Fundamentalism ◽  
People Of God ◽  
European Culture ◽  
The People ◽  
The Church

The arrival in South Asia of the Western missionaries marked a turning point in the Babylonian connection of the church. While Christians in South India initially welcomed the missionaries, their reforms turned traditional Christians against the missionaries. Dalit theology emerged, rejecting the notion that a caste-ridden society and Christianity are compatible. The retreat of communism led to the rise of secularism and religious fundamentalism, while in South Asia, this tension led to renewal of religion. ‘Little Traditions’ are the narratives subsumed by mainline religions; they play a role in interreligious encounters. Pentecostalism in India at the beginning of the twentieth century appealed to Dalits as an alternative to the traditional churches. In South Asia, Western ethnocentrism often identified Christianity almost exclusively with European culture. Religiosity and poverty are two realities in Asia and theologising in the region needs to take seriously the struggles for full humanity; double-baptism refers to Christian collaboration with believers of other religions and secular ideologies while engaging with Asian poverty. The role of theology in repressive contexts is to urge the people of God to keep in dialectical tension the vision of the Kingdom of God and the struggles for freedom, justice and equality.

scholarly journals Die Groot Trek en die Kerk

1989 ◽  
Vol 45 (3) ◽  
Author(s):  
A. D. Pont
Keyword(s):  
South Africa ◽  
South African ◽  
Southern Africa ◽  
Turning Point ◽  
Free State ◽  
African History ◽  
Eastern Cape ◽  
History Of ◽  
British Colonies ◽  
The Church

The Great Trek and the Church The emigration of about 15 000 pioneer-farmers from the eastern Cape districts to the interior of Southern Africa, was a definite turning point in South African history. In 1852-1854, which can be regarded as the final date of the Great Trek, there were in South Africa two British colonies i e the Cape and Natal and two Boer republics i e the Transvaal and the Orange Free State. This study traces the history of the church during the emigration and the establishment of the church by the emigrants.

Oriel and the Making of John Henry Newman—His Mission as College Tutor

2009 ◽  
Vol 29 (3) ◽  
pp. 411-421 ◽  
Author(s):  
Nockles Peter
Keyword(s):  
Turning Point ◽  
Church Of England ◽  
Divine Providence ◽  
John Henry Newman ◽  
Religious Revival ◽  
Oxford Movement ◽  
The Times ◽  
The Church

From 12 April 1822 when John Henry Newman was elected a Fellow until 3 October 1845 when he tendered his resignation to Provost Hawkins, Oriel College was to be the centre of Newman's life. As Newman later recorded:he ever felt this twelfth of April, 1822 to be the turning point of his life, and of all days most memorable. It raised him from obscurity and need to competency and reputation. He never wished anything better or higher than, in the words of the epitaph, 'to live and die a fellow of Oriel'. Henceforth his way was clear before him; and he was constant all through his life, as his intimate friends knew, in his thankful remembrance year after year of this great mercy of Divine Providence, and of his electors, by whom it was brought about.Newman went on to assert that but for Oriel, he would have been nobody, entirely lacking in influence. It was through Oriel (and the pulpit of the Oriel living of St. Mary the Virgin) that he was able to exert such a dominant religious and pastoral influence on his academic generation and those that followed. It was through Oriel that he would be in a position to emerge by 1833 as the well-known leader of that great movement of religious revival in the Church of England known as the ‘Oxford Movement’ or ‘Tractarianism’ (the name being coined in consequence of the series of Tracts for the Times published by Newman and his cohorts).

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