scholarly journals Church and Politics in Ukraine: Relationship Issues

2008 ◽  
pp. 68-79
Author(s):  
Valeriy Volodymyrovych Klymov

An unbiased analysis of the history of the coexistence of church institutions and politics in any state shows that the chronicle of such coexistence appears, in large part, as a history of attempts to use, with greater or lesser success, on the one hand, by church political structures, and on the other, by the church of political structures, or politicians. The history of these interconnected relationships goes back to the times when both institutions in the process of their formation and development began to represent a certain socially influential force, a real and potential resource which could be used to solve operational and strategic political or religious-church problems in any which field of social life (political, economic, social, spiritual, legal, national, military, etc.).

2018 ◽  
Vol 45 ◽  
pp. 275-305
Author(s):  
Patrick W. Otim

Abstract:In 1953, Lacito Okech, a precolonial royal messenger, Christian convert, and colonial chief, became the first Acholi to write and publish a history of his people. The book was instantly popular, inspiring many other Acholi to write histories of their respective chiefdoms. However, although these works constitute the bulk of vernacular Acholi histories, scholars have not paid attention to them, partly because of language limitations and partly due to limited scholarly interest in the history of the region. This article uses Okech’s life and book to explore important questions about the production of local history in colonial Acholiland. In particular, it explores Okech’s adroit manipulation of his complex circumstances at the intersection of the roles of messenger, convert, and colonial employee, his dilemmas as a local historian, and the influence of his roles as an intermediary between the Acholi on the one hand and the Church Missionary Society and the colonial regime on the other on his writing of history.


1967 ◽  
Vol 14 (3) ◽  
pp. 165-202
Author(s):  
Th. M. Steeman

This study is intended as an attempt, on the one hand, to collect and order a number of salient facts concerning modern Dutch Catholicism, on the other hand, on the basis of these facts to render more compre hensible the movement at present stirring in the Church and which appears at first sight to be a confusion of conflicting tendencies, in a historico-sociological perspective. The author employs in his observations both the available statistical information, relative to the present-day vitality of Dutch Catholicism, and the likewise clearly evident tendencies toward renewal, and attempts to bring both aspects to a synthesis in a total view. Here it is primarily a matter of placing the ascertainable decline in religious practice, which incidentally goes hand in hand with a greater stability of Catholic social, political and educational institutions, into a closer connection with the tendencies toward renewal. Therefore, the general conclusion of this study is not that Dutch Catholicism is declining but that it has taken a different form now that the social emancipation struggle in this country may be considered over. It is in essence no loss in vitality but a vitality with a different objective. Dutch Catholicism is strong but finds itself, precisely because it has successfully fought a hard battle for emancipation, in a completely different situation, forcing it to re-orientate itself. From this inner strength it is now experiencing a crisis in a search for forms in which, in the world of today, now that it is full-grown, it can express itself adequately. The study thus states that what is going on at present in Dutch Catholicism is comprehensibly seen from its own history, albeit in close contact with the more general tendencies in the history of the West. At the heart of the renewal lies a striving for a more authentic Christianity, just as the alienation of ecclesiastical Christianity lies at the heart of de-churching with regard to modern man. In essence here we are concerned with the fact that the Catholic of our times, who has himself become a modern man in every respect in the emancipation struggle, now wishes to be modern in his religious life too, or rather, by his being modern has become conscious in a different way of the significance of his faith in the Gospel and in Jesus Christ. He consequently experiences the tension between modern life and ecclesiastical life as an inner tension. For those who find themselves at the heart of the renewal, the phase of dialogue between Church and world - in which Church and world are involved in discussion as independent entities - is past; for them it is an inner struggle for an understanding of Christ's message now, in this world. This theme is explained by various examples. In this it is not the concern of the author to take up a personal position in the discussions, but more to arrive at an understanding of the tendencies in the light of the dynamics revealed in them, which must be made understandable in their turn historically and sociologically. Moreover, the author presents a few principles from which the fact that the situation itself appears so confused, can be understood. The dynamics emerge at a moment in which the traditional ecclesiastical forms for large groups have, it is true, lost their meaning, but for others have retained their full significance. All these things cannot go without conflict, without pain and sorrow on the one hand, without courage and impatience on the other.


cepts, or sermoned at large, as they vse, then thus clowdily enwrapped in Allegoricall deuises. But such, me seeme, should be satisfide with the vse of these dayes, seeing all things accounted by their showes, and nothing esteemed of, that is not delightfull and pleasing to commune sence. For this cause is Xenophon preferred before Plato, for that the one in the exquisite depth of his iudgement, formed a Commune welth such as it should be, but the other in the person of Cyrus and the Persians fashioned a gouernement such as might best be: So much more profitable and gratious is doctrine by ensample, then by rule. So haue I laboured to doe in the person of Arthure: whome I conceiue after his long education by Timon, to whom he was by Merlin deliuered to be brought vp, so soone as he was borne of the Lady Igrayne, to haue seene in a dream or vision the Faery Queen, with whose excellent beauty rauished, he awaking resolued to seeke her out, and so being by Merlin armed, and by Timon throughly instructed, he went to seeke her forth in Faerye land. In that Faery Queene I meane glory in my generall intention, but in my particular I conceiue the most excellent and glorious person of our soueraine the Queene, and her kingdome in Faery land. And yet in some places els, I doe otherwise shadow her. For considering she beareth two persons, the one of a most royall Queene or Empresse, the other of a most vertuous and beautifull Lady, this latter part in some places I doe expresse in Belphœbe, fashioning her name according to your owne excellent conceipt of Cynthia, (Phœbe and Cynthia being both names of Diana.) So in the person of Prince Arthure I sette forth magnificence in particular, which vertue for that (according to Aristotle and the rest) it is the perfection of all the rest, and conteineth in it them all, therefore in the whole course I mention the deedes of Arthure applyable to that vertue, which I write of in that booke. But of the xii. other vertues, I make xii. other knights the patrones, for the more variety of the history: Of which these three bookes contayn three. The first of the knight of the Redcrosse, in whome I expresse Holynes: The seconde of Sir Guyon, in whome I sette forth Temperaunce: The third of Britomartis a Lady knight, in whome I picture Chastity. But because the beginning of the whole worke seemeth abrupte and as depending vpon other antecedents, it needs that ye know the occasion of these three knights seuerall aduentures. For the Methode of a Poet historical is not such, as of an Historiographer. For an Historiographer discourseth of affayres orderly as they were donne, accounting as well the times as the actions, but a Poet thrusteth into the middest, euen where it most concerneth him, and there recoursing to the thinges forepaste, and diuining of thinges to come,

2014 ◽  
pp. 738-738
Keyword(s):  
To Come ◽  

1995 ◽  
Vol 21 (1) ◽  
pp. 3-20 ◽  
Author(s):  
Naeem Inayatullah ◽  
David L. Blaney

Sovereignty has become controversial. The idea and practice of sovereignty are said to be increasingly undermined by the simultaneous transnationalization and localization of political, economic, and cultural space. Not only is the ability of states to control their boundaries gradually erased, but given political boundaries seem unable to account for or define the dynamics of social life. At the same time, sovereignty is indicted as supportive of inequality, internal oppression, external imperialism, racism, and ecological destruction, among other unsavoury features of international social life. In this view, sovereignty is condemned as an ethically deficient way of organizing the international community. This is a confusing and contradictory picture. On the one hand, the boundaries defined by sovereignty appear increasingly irrelevant to international society, and on the other, the very power of sovereignty to demarcate boundaries is decried.


2021 ◽  
Vol 91 (3) ◽  
pp. 75-94
Author(s):  
Andrzej Napiórkowski

What is the Ascension? Is it merely a narrative of a post-paschal community? In what spatio-temporal reality has it been fulfilled? How should we understand its placement in time: forty days after the Resurrection, and ten days prior to the Descent of the Holy Spirit? The Ascension should be analyzed integrally in connection with the mystery of death and the Resurrection. This paper presents an attempt at deepening New-Testament ecclesiogenesis while also moving away from the narrowed understanding that the Church emerged solely as a result of the words, deeds and person of Jesus Christ. On the one hand, it is a reference to the five stages of the Church's emergence as an event of the entire Holy Trinity in the still-unfinished history of salvation. On the other: it is a presentation of the typically ignored of the Ascension, which is usually reduced to the event of the Resurrection of the glorious Lord. Analysis of the Ascension – performed in the light of ecclesiogenesis – leads to uncovering the pneumatological and eschatological components, which are most interesting in reference to the multi-dimensional establishment of the Church and its mission.


TEME ◽  
2018 ◽  
pp. 185 ◽  
Author(s):  
Milan Novovic ◽  
Aleksandar Gligorijević

Many creators from different scientific areas believe that we live in the times of postmodernism, which has touched all the pores of social life: art, culture, architecture, music, etc. In doing so, they are trying to describe the time in which we live, which also results in different definitions of postmodernism. It is no rarity that their views are often in conflict with each other. Nevertheless, regardless of all the differences that exist, one thing is certain: in modern conditions there are many attractions that, in addition to their basic purpose of existence, can be found in tourism.As tourism receives new dimensions at the beginning of the XXI century, in terms of changing its physiognomy from mass to individual, the question arises as to the possibilities of applying different postmodern attractions for tourist purposes? The answer to the question is not simple. On the one hand, there is a postmodern state, in which the critique of absolute truth, identity and traditionalism is dominant, while on the other hand, we have postmodern tourists, with different tastes, desires and demands. The aim of this paper is to try to show where their contact points are and what the future of tourism development is in this regard.


Author(s):  
Seyyed Mohammad Razavi ◽  
Marziyeh Saemi

The history of the Bible implies that the Torah has been formed and distorted over time. The Qur'an also confirms this issue. The Holy Qur'an, in addition to introducing the Jews as the People of the Book, uses the word "Torah" eighteen times, "which is a collection of divine teachings bestowed on Prophet Moses." On the one hand, the Holy Qur'an acknowledges and affirms it, and on the other hand, it attributes distortion to this book and introduces the Torah as one of the books that has been distorted throughout history, however, the holy Qur’an considers the part of the Torah that has been preserved to contain the teachings of God and can be acknowledged in general, and considers it a means of guiding the Jewish people and advises them to refer to it. The collection of information in this writing is library-based and their processing is descriptive-analytical. This article seeks to prove the view that the current Torah, with its various versions, has been disappeared in the ups and downs of the times, and that what exists is a very blurred and inconsistent face of the original version, and the Holy Qur'an confirms this.


Archaeologia ◽  
1931 ◽  
Vol 81 ◽  
pp. 43-47 ◽  
Author(s):  
Margaret Longhurst

In August 1930 the Victoria and Albert Museum was enabled to purchase a fragment of a tall cross of the well-known Northumbrian type, of which the best-known examples are perhaps the Bewcastle and Ruthwell crosses. This fragment, which had been for a long time in private possession at Easby in Yorkshire, has frequently been illustrated as one of the finer examples of the carving of the period. It shows on the one broad face Christ Enthroned in Majesty between two angels (pi. xxv, fig. 1); on the other, magnificently designed vine scrolls with a bird, probably an eagle or a falcon, and a beast (I would rather not specify the breed) in the convolutions (pi. xxv, fig. 3). On the two narrow sides are panels of interlaced ornament and vine scrolls, separated by bands of pearled ornament (pi. xxv, fig. 2). Mr. W. G. Collingwood, both in his contribution on Anglo-Saxon sculpture in the Victoria County History of Yorkshire and in his later work on the Northumbrian crosses,2 noted two other fragments built into the fabric of the parish church at Easby, which, though only one narrow face was visible, appeared to him to be of the same date, and to have come from the same or a similar cross. Another small piece 3 with a bust of Christ was also noted by him on the outside of the south wall of the chancel. Last autumn permission was obtained by the authorities of the Victoria and Albert Museum to cut out these stones and to replace them with plain masonry. The carved stones, which were brought to the Museum for cleaning, were found to be covered on three sides to a depth of two or three inches with hard mortar; on cleaning this off the stones were found to show on two of the broad faces busts of eleven of the twelve Apostles, ranged in groups of three or more under arches (pi. xxvi, fig. 1, xxvn, fig. 1), the halo of the twelfth head appearing at the bottom of the fragment already in the possession of the Museum. This shows quite clearly the order of arrangement of the stones–the Christ in Majesty at the top, with the Apostles below. Mr. Collingwood, only having one stone to go upon, had restored them the other way round with the Christ at the bottom. The other faces of these two fragments of the shaft show vine scrolls and interlacing panels similar to the first piece (pi. xxvi, figs. 2 and 3, xxvn, fig. 2). A reconstruction of the three pieces of the shaft is shown on plate XXVIII. The third fragment recorded by Mr. Collingwood as in the church was found to have on the walled-in side a second bust of Christ and to be, as already suggested by him, a part of the head of the cross (pi. XXVII, figs. 3 and 4). Although now in pieces the cross would seem to have been originally composed of a monolithic shaft with the head carved from a separate stone, as in the case of the Bewcastle and other crosses. The Easby cross must have been violently thrown down at some time, probably during the Danish invasions, and then repaired with lead, a piece of which still remains at the base of the middle stone (pi. xxvi, fig. 3). In this connexion it is interesting to note that Symeon of Durham records the fact that when the Viking raiders of Lindisfarne had broken off the head of a stone cross the two pieces were afterwards joined together by being run with lead. The material of the Easby cross, like the other great crosses of Bewcastle and Ruthwell, is a local stone.


Author(s):  
Colby Dickinson

In his somewhat controversial book Remnants of Auschwitz, Agamben makes brief reference to Theodor Adorno’s apparently contradictory remarks on perceptions of death post-Auschwitz, positions that Adorno had taken concerning Nazi genocidal actions that had seemed also to reflect something horribly errant in the history of thought itself. There was within such murderous acts, he had claimed, a particular degradation of death itself, a perpetration of our humanity bound in some way to affect our perception of reason itself. The contradictions regarding Auschwitz that Agamben senses to be latent within Adorno’s remarks involve the intuition ‘on the one hand, of having realized the unconditional triumph of death against life; on the other, of having degraded and debased death. Neither of these charges – perhaps like every charge, which is always a genuinely legal gesture – succeed in exhausting Auschwitz’s offense, in defining its case in point’ (RA 81). And this is the stance that Agamben wishes to hammer home quite emphatically vis-à-vis Adorno’s limitations, ones that, I would only add, seem to linger within Agamben’s own formulations in ways that he has still not come to reckon with entirely: ‘This oscillation’, he affirms, ‘betrays reason’s incapacity to identify the specific crime of Auschwitz with certainty’ (RA 81).


2012 ◽  
Vol 41 (2) ◽  
pp. 22-27
Author(s):  
Sissel Undheim

The description of Christ as a virgin, 'Christus virgo', does occur at rare occasions in Early Christian and late antique texts. Considering that 'virgo' was a term that most commonly described the sexual and moral status of a member of the female sex, such representations of Christ as a virgin may exemplify some of the complex negotiations over gender, salvation, sanctity and Christology that we find in the writings of the Church fathers. The article provides some suggestions as to how we can understand the notion of the virgin Christ within the context of early Christian and late antique theological debates on the one hand, and in light of the growing interest in sacred virginity on the other.


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