Afro-Christian Churches as (Invisible) Caretakers in/of the City

2020 ◽  
pp. 256-266
Author(s):  
Luce Beeckmans
Keyword(s):  
Christian Churches ◽  
The City

Reconciliating the Relationship Between Christian Churches and Lesbian, Gay, Bisexual, Transgender and Intersex+ People: The Letter of São Paulo as a Counter Hegemonic Discourse in Times of Religious Conservatisms

2021 ◽  
pp. 096673502110554
Author(s):  
Tainah Biela Dias ◽  
Fernanda Marina Feitosa Coelho
Keyword(s):  
Sao Paulo ◽  
São Paulo ◽  
Anglican Church ◽  
Hegemonic Discourse ◽  
Holy Trinity ◽  
Christian Churches ◽  
The Social ◽  
Historic Landmark ◽  
The Relationship ◽  
The City

The ‘1st Congress Churches and LGBTI+ Community: ecumenical dialogues for respect for diversity’ was held between 19th and 22nd of June 2019, in the city of São Paulo. The Congress was organised by the Parish of the Holy Trinity of the Episcopal Anglican Church in Brazil and Koinonia–Ecumenical Presence in Service. As we consider this congress a historic landmark in the debates concerning religions and sexualities that escape from cisheteronormativity in Brazil, in the course of this article, we propose to analyse the social and political conjuncture that motivated the event. In a second step, we will briefly describe the structure of the event, as well as its objectives, in order to understand the assumptions that guided the construction of the Letter of São Paulo, the official and public document of the Congress, approved in plenary by the participants. We believe that the Congress and the Letter of São Paulo have political potential, as they claim the rights of lesbian, gay, bisexual, transgender, intersex+ people as people of faith and denounce forms of oppression, exclusion and marginalisation reinforced by conservative and hegemonic religious discourses.

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.

Paulinus of Nola, Courtyards, and Canthari

2000 ◽  
Vol 93 (3) ◽  
pp. 173-219 ◽  
Author(s):  
Annewies van den Hoek ◽  
John J. Herrmann
Keyword(s):  
Early Christian ◽  
Christian Churches ◽  
The Future ◽  
Gallia Narbonensis ◽  
The City

Some of the most elaborate and detailed descriptions of early Christian churches by a Latin writer are given by the nobleman Pontius Meropius Paulinus, who is usually known as Paulinus of Nola, after the city where he became bishop in the latter part of his life. He was born in Bordeaux around 353, of a wealthy family that had extensive properties in Aquitania, Gallia Narbonensis, Latium, and Campania. He received an education appropriate to his noble stature and became the prize student of Ausonius, also a native of Bordeaux, who was the tutor of the (future) emperor Gratian and a celebrated poet at court.

Jerash in the First Century A.D.

1933 ◽  
Vol 23 (2) ◽  
pp. 109-124 ◽  
Author(s):  
Robert O. Fink
Keyword(s):  
Present Form ◽  
Second Century ◽  
First Century ◽  
Public Buildings ◽  
Good Picture ◽  
The Public ◽  
Christian Churches ◽  
North East ◽  
Epigraphic Evidence ◽  
The City

Some fifty miles north-east of Jerusalem, on the rugged plateau between the Jordan and the desert to the east, lies a ruined city whose striking remains have attracted the interest of hardy travellers ever since the beginning of the last century—Jerash, the ancient Gerasa, in Transjordania. This district was the Decapolis of the Romans, though its cities numbered more than ten. Since that time war and the centuries have obliterated all trace of many of them; but Jerash, with its temples and theatres, its paved and colonnaded market and streets, its almost intact walls and its many Christian churches, is still beautiful and imposing. None the less, it is only very recently that its full significance has begun to be realised. Heretofore it has been usual to assume that Jerash attained prosperity and importance only under the Antonines, beginning with Trajan's annexation of Arabia in A.D. 105–6, and his assignment of Jerash to that province. This opinion was supported by the fact that the inscriptions supply dates of the second century or later for most of the public buildings; but a reconsideration of the archaeological and epigraphic evidence shows that the present plan of the city and the present form of the public buildings are due merely to alteration and rebuilding under the Antonines. From the materials which we now have it is possible to reconstruct a good picture of the flourishing and active city of the first century—further, to show that this prosperity was itself not new, but firmly based on a long and continuous past.

scholarly journals Characteristics of Students in Three Schools of General Education and Council of Christian Churches of Angola in the City of Huambo-Angola on Sexuality for Educational Intervention

2016 ◽  
Vol 06 (10) ◽  
pp. 572-587
Author(s):  
Natércia Paulina S. de Almeida ◽  
Carolina Lino da Silva ◽  
José R. Molina Garcia ◽  
Alberto Capoco Sachiteque ◽  
Welema Cipriano da Fonseca ◽  
...  
Keyword(s):  
General Education ◽  
Educational Intervention ◽  
Christian Churches ◽  
The City

Confessional Schooling and School Politics in the Imperial Era

1989 ◽  
Author(s):  
Marjorie Lamberti
Keyword(s):  
Religious Education ◽  
School System ◽  
City Government ◽  
School Reforms ◽  
Ministry Of Education ◽  
Catholic Clergy ◽  
Christian Churches ◽  
Effective Role ◽  
School Conflict ◽  
The City

A reaction against Falk’s school policy was inevitable when a Conservative belonging to the Pomeranian landowning nobility took over the Ministry of Education in July 1879. During his first months in office, Robert von Puttkamer made several highly publicized gestures to communicate to the nation his disapproval of the school reforms and his intention to end the Kulturkampf in the school system. In September 1879 he used the occasion of a reply to a petition signed by more than 400 priests in the dioceses of Miinster and Paderborn to announce a policy of reconciliation. He declared, “I wish nothing more fervently than to be able to grant to the clergy of the Christian churches an effective role in the supervision of the elementary school.” He pleaded with the Catholic clergy “not to succumb to the mistaken notion that the policy of the state is to be hostile or indifferent to the beneficial influence of the church on the instruction and moral and religious education of the youth.” Once their resistance to the May Laws ceased, he promised to reinstate them in their former local school inspection offices. Another signal of the oncoming reaction was Puttkamer’s dramatic intervention in the school conflict in Elbing, a city in the province of East Prussia, where the municipal council decided to organize an interconfessional school system in 1875. Ignoring the objections of the Catholic minority, city officials carried out the first phase of the reform in 1876 with the opening of four interconfessional schools for girls. The Catholic parents protested this change and the forthcoming merger of the confessional schools for boys in a petition addressed to Falk in April 1877. Their petition remained unanswered, and only after they renewed their appeal in February 1879 did the minister request a report from the district governor in Danzig. The report arrived in Berlin on July 28, apparently held back until after Falk left office. The district government informed the new minister that “the Catholics in Elbing harbor a great distrust toward the interconfessional school, which the city government itself has provoked because it has constantly shown a conspicuous contempt toward all demands made on the school system from a church and confessional standpoint.”

scholarly journals Urban Planning in the First Unfortified Spanish Colonial Town

2018 ◽  
Vol 4 (1) ◽  
pp. 6-25
Author(s):  
Alejandro Gangui ◽  
Juan Antonio Belmonte
Keyword(s):  
World Heritage Site ◽  
Spanish Colonial ◽  
European Expansion ◽  
Christian Churches ◽  
Heritage Site ◽  
Margin Of Error ◽  
Old City ◽  
Natural Boundaries ◽  
The City ◽  
The Town

The city of San Cristóbal de La Laguna in the Canary Island of Tenerife (Spain) is of exceptional value as the first unfortified colonial city to follow regular plan - a grid, outlined by straight streets that form squares - in the overseas European expansion. It constitutes a historical example of the so-called "Town of Peace", the archetype of a city-republic in a new land that employed its own natural boundaries to delimit and defend itself. Founded in 1496, the historical centre of the old city was declared a World Heritage Site by UNESCO in 1999. We analyse the exact spatial orientation of 21 historic Christian churches currently existing in the old part of La Laguna, which we take as a good indicator of the original layout of the urban lattice. We find a clear orientation pattern that, if correlated with the rising or setting Sun, singles out an absolute-value astronomical declination slightly below 20°, which, within the margin of error of our study, might be associated with the 25th July feast day of San Cristóbal de Licia, the saint to whom the town was originally dedicated. We also discuss at some length some recent proposals which invoke somewhat far-fetched hypotheses for the planimetry of the old city and conclude with some comments on one of its outstanding features, namely its Latin-cross structure, which is apparent in the combined layout of some of its most emblematic churches.

The Christian Church in Cilician Armenia: Its Relations with Rome and Constantinople to 1198

1976 ◽  
Vol 45 (2) ◽  
pp. 166-184 ◽  
Author(s):  
Charles A. Frazee
Keyword(s):  
Fourth Century ◽  
Christian Church ◽  
Christian Churches ◽  
The City ◽  
The Church

The national church of Armenia has enjoyed an autonomous status within the community of Christian churches since the late fourth century. At that time King Pap broke its ties with Caesarea of Cappadocia, the city in which Gregory the Illuminator, the apostle of Armenia, had received his mandate and consecration. Thereafter the hierarchy of the church was chosen within the nation according to its own rules. The head of the church, the catholicos, was the chief bishop of the Armenians and, like the kingship, the catholicate became an hereditary office according to a custom established by Gregory himself.

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