scholarly journals A Study on the Regionality of Korean Catholic Church Architecture with the Perspective of The Critical Regionalism - Focused on Korean Modern Catholic Churches constructed between the 19th century and 1980's -

2012 ◽  
Vol 21 (1) ◽  
pp. 27-46
Author(s):  
Tae-Ill Kweon
2020 ◽  
Vol 58 ◽  
pp. 293-317
Author(s):  
Protopriest Alexander Romanchuk

The article studies the system of pre-conditions that caused the onset of the uniat clergy’s movement towards Orthodoxy in the Russian Empire in the beginning of the 19th century. The author comes to the conclusion that the tendency of the uniat clergy going back to Orthodoxy was the result of certain historic conditions, such as: 1) constant changes in the government policy during the reign of Emperor Pavel I and Emperor Alexander I; 2) increasing latinization of the uniat church service after 1797 and Latin proselytism that were the result of the distrust of the uniats on the part of Roman curia and representatives of Polish Catholic Church of Latin church service; 3) ecclesiastical contradictions made at the Brest Church Union conclusion; 4) division of the uniat clergy into discordant groups and the increase of their opposition to each other on the issue of latinization in the first decades of the 19th century. The combination of those conditions was a unique phenomenon that never repeated itself anywhere.


Menotyra ◽  
2019 ◽  
Vol 26 (3) ◽  
Author(s):  
Rimantas Gučas

For Lithuania, the 19th century was marked by the symbol of the Russian Empire – Lithuania became a province of a foreign empire. Farming suffered a severe general downturn. As the Church’s powers began to be restricted, there was almost no opportunity for new significant instruments to emerge. The monasteries, which until then had been the initiators of the best organ building, were closed. Eastern Catholic (Unitarian) churches, which also had organs in Lithuania, became part of the Russian Orthodox Church, and the organs were ordered to be liquidated. The Catholic Church itself, unlike evangelicals, also had little regard for music and especially for organ matters. From the beginning of the 15th century, the development of Lithuanian organ culture was closely associated with Königsberg. Once the import customs were imposed, significant contacts which had taken place almost disappeared. The industrial revolution in Lithuania was delayed, and for half a century small artisan workshops still prevailed. Almost exclusively small, single-manual organs without pedals or positives were built. A large three-manual organ at Vilnius University St John’s Church was rather an exception. It was built by the Tiedemanns. This family, which originated in East Prussia, worked in the Baltic States throughout the first half of the 19th century. Only in the middle of the century did the new European organ building trend, the so-called organ romanticism, reach Lithuania. A particularly important role in this period was played by the experience of organ building of the neighbouring Curonia. Very few impressive examples were created, and in this respect Lithuania is hardly able to compete with the major countries of Central Europe. Lithuania is characterized by the fact that in the 19th century local masters and companies ( J. Rudavičius, M. Masalskis, F. Ostromensky), as well as masters from neighbouring Curonia (Herrmann, Weissenborn) and Poland (Blomberg) worked there. In western Lithuania, then part of Prussia, Terletzki was active. Meanwhile, large factories (Walcker, Rieger) reached Lithuania only in the first half of the twentieth century and only in a few instances. At that time, more work started to be focusing on the construction of two-manual with pedal instruments. At the end of the century, J. Rudavicius built some three-manual organs. His 63-stop organ built in 1896 for a long time was the largest in Lithuania. Although the 19th century Lithuanian organs are relatively modest compared to other countries, they have the value that is only growing in the context of present-day Europe, since the “progressive ideology” of more economically powerful European countries affected the art of organ building and few small romantic instruments are left.


2019 ◽  
Vol 1 (1) ◽  
pp. 1-14
Author(s):  
Meielisa Chrisylla

As a place of holy worship, a Catholic Church should posses a sacred interior and exterior expression. Modernization has caused a good deal of this sacred expression of the Catholic Church to fade. As Catholic Church is a place of worship that supports all liturgical activities, semiotic theory are used to analyze and decipher its architecture to preserve sacredness. The research methodology that was employed was qualitative methods using Peirce’s semiotic principles and their implementation in Church architecture. The principle was then used to analyze two case studies in every detail of their draw up. The area of planning encompassed: (1) Scope of the surrounding environment; (2) Scope of the site; (3) Scope of the form. This analysis employed semiotic principles that were elaborated with Catholic Church principles to create a guideline in the architectural planning of a Catholic Church. The purpose of this research is to find the most dominant sacral expression between Santo Petrus Church and the Santa Perawan Maria Tujuh Kedukaan Church by means of the symbols attached to the architectural elements between these two Catholic Churches.


2021 ◽  
Vol 17 (1) ◽  
pp. 43-58
Author(s):  
Žygimantas Buržinskas

Summary The architectural legacy of the Unitarians in the former Grand Duchy of Lithuania has received little attention from researchers to this day. This article presents an architectural synthesis of the Uniate and Order of Basilians that reflected the old succession of Orthodox architectural heritage, but at the same time was increasingly influenced by the architectural traditions formed in Catholic churches. This article presents the tendencies of the development of Uniate architecture, paying attention to the brick and wooden sacral buildings belonging to the Uniate and Order of Basilians in the territory of the Grand Duchy of Lithuania. The early Uniate sacral examples reflected the still striking features of the synthesis, which were particularly marked in the formation of the Greek cross plan and apses in the different axes of the building. All this marked the architectural influences of Ukraine, Moldova and other areas of Central and South-Eastern Europe, which were also clearly visible in Orthodox architecture. Wooden Uniate architecture, as in the case of masonry buildings, had distinctly inherited features of Orthodox architecture, and in the late period, as early as the 18th century, there was a tendency to adopt the principles of Catholic church architecture, which resulted in complete convergence of most Uniate buildings with examples of Catholic church buildings. Vilnius Baroque School, formed in the late Baroque era, formed general tendencies in the construction of Uniate and Catholic sacral buildings, among which the clearer divisions of the larger structural and artistic principles are no longer noticeable in the second half of 18th century. The article also presents the image of baroque St. Nicholas Church, the only Uniate parish church in Vilnius city, which was lost after the reconstruction in the second half of the 19th century.


Author(s):  
María Teresa Fernández Aceves

From the War of Independence until the recognition of female suffrage in Mexico in 1953, the women of Guadalajara witnessed different forms of activism that touched upon national and local issues, causing them to take to the streets in order to defend their families, their neighborhoods, and their communities: their political and religious ideals. Their active participation upended traditional notions of femininity within the Catholic Church and the liberal state of the 19th century, as well as the postrevolutionary state (1920–1940). The tasks they undertook over this lengthy period of time were highly diversified and encompassed welfare, education, war, politics, religion, and social endeavors.


2019 ◽  
Vol 7 (3) ◽  
pp. 280-304
Author(s):  
Fernando Arlettaz

The Argentinian Constitution of 1853 established a religious policy based on two main principles: freedom of religion and the privileged status of the Catholic Church. In 1966, an agreement with the Catholic Church eliminated the power of the government to interfere in ecclesiastical matters, but maintained the privileged status of Catholicism. Today, the religious configuration of Argentinian society differs greatly from that of the 19th century. Amidst increasing religious diversity, some legal changes point to the transformation of the Argentinian regime from a nearly confessional state into a multi-confessional, yet not an egalitarian one.


2021 ◽  
Vol 9 (2) ◽  
pp. 104-129
Author(s):  
Bogdan Szlachta

The concept of human rights, supposedly of universal importance, is usually derived from the tradition referred to as ‘Western’. Although the ‘classic approaches’ – Greek, Roman and Christian, refer to the norms of natural law, making them the basis or limits of the rights of individuals, in modern approaches the relation is reserved, in the manner that rights become primary to norms. Although liberals of the 17th and 18th centuries consider the law of nature as a tool for their protection, starting from the 19th century, the rights (already called human rights) have been increasingly perceived as positive abilities to articulate own, subjective preferences of individuals. This evolution needs to be accounted for in the studies carried out by representatives of various cultures, since the comprehension of an individual (and even a ‘human person’ as in contemporary Catholic social teaching) as an essentially culturally unconditioned one, is its ineradicable element.


Religions ◽  
2021 ◽  
Vol 12 (8) ◽  
pp. 618
Author(s):  
Dorota Walczak-Delanois

The aim of this paper is to show the presence of religion and the particular evolution of lyrical matrixes connected to religion in the Polish poems of female poets. There is a particular presence of women in the roots of the Polish literary and lyrical traditions. For centuries, the image of a woman with a pen in her hand was one of the most important imponderabilia. Until the 19th century, Polish female poets continued to be rare. Where female poets do appear in the historical record, they are linked to institutions such as monasteries, where female intellectuals were able to find relative liberty and a refuge. Many of the poetic forms they used in the 16th, late 17th, and 18th centuries were typically male in origin and followed established models. In the 19th century, the specific image of the mother as a link to the religious portrait of the Madonna and the Mother of God (the first Polish poem presents Bogurodzica, the Virgin Mary, the Mother of Jesus) reinforces women’s new presence. From Adam Mickiewicz’s poem Do matki Polki (To Polish Mother), the term “Polish mother” becomes a separate literary, epistemological, and sociological category. Throughout the 20th century (with some exceptions), the impact of Romanticism and its poetical and religious models remained alive, even if they underwent some modifications. The period of communism, as during the Period of Partitions and the Second World War, privileged established models of lyric, where the image of women reproduced Romantic schema in poetics from the 19th-century canons, which are linked to religion. Religious poetry is the domain of few female author-poets who look for inner freedom and religious engagement (Anna Kamieńska) or for whom religion becomes a form of therapy in a bodily illness (Joanna Pollakówna). This, however, does not constitute an otherness or specificity of the “feminine” in relation to male models. Poets not interested in reproducing the established roles reach for the second type of lyrical expression: replacing the “mother” with the “lover” and “the priestess of love” (the Sappho model) present in the poetry of Maria Pawlikowska-Jasnorzewska. In the 20th century, the “religion” of love in women’s work distances them from the problems of the poetry engaged in social and religious disputes and constitutes a return to pagan rituals (Hymn idolatrous of Halina Poświatowska) or to the carnality of the body, not necessarily overcoming previous aesthetic ideals (Anna Świrszczyńska). It is only since the 21st century that the lyrical forms of Polish female poets have significantly changed. They are linked to the new place of the Catholic Church in Poland and the new roles of Polish women in society. Four particular models are analysed in this study, which are shown through examples of the poetry of Genowefa Jakubowska-Fijałkowska, Justyna Bargielska, Anna Augustyniak, and Malina Prześluga with the Witches’ Choir.


1986 ◽  
Vol 32 ◽  
pp. 115-135 ◽  

James Frederic Danielli was born on 13 November 1911 in London. His great-grandfather, Joseph James Danielli, had come to England in the 19th century from his native Italy as an expert woodcarver. Joseph’s eldest son, Arthur, was an artist in stained glass, who spent much of his working life in the Catholic churches and great cathedrals of mainland Europe and in Ireland, living with the priests in the monasteries of the day. (I like to think of that earlier Danielli’s genes remaining in his descendant and giving our Jim Danielli that light and sparkle with which we always associated him.) The second of Arthur’s five children, James Frederic, was the father of our James Frederic, and grew up in London in a strict Catholic enclave, with the children being educated in convents. He was an outstandingly gifted man, endowed with good looks and charm, who went on to a distinguished career in the civil service, being eventually awarded the Imperial Service Order. At the age of 18 he had married Helena Mary Hollins, across religious boundaries. The young couple lived in the Hollins parents’ home in the country village of Alperton, near the then small town of Wembley, where James Frederic was born, followed two years later by his sister Bertha. The two grew up in a comfortable, easy and extremely happy atmosphere as ‘country’ children. They were always well occupied and encouraged to do whatever they were doing to the best of their ability, their father telling them that if they knew they were good at something, they should not be afraid of acknowledging this, an attitude that built confidence.


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