scholarly journals The Saint in the Woods: Semi-Domestic Shrines in Rural Sweden, c. 1500–1800

Religions ◽  
2019 ◽  
Vol 10 (6) ◽  
pp. 386 ◽  
Author(s):  
Terese Zachrisson
Keyword(s):  
Seventeenth Century ◽  
Public Space ◽  
Weekly Basis ◽  
The Public ◽  
Parish Churches ◽  
Church Service ◽  
The Church

In the seventeenth century, a common saying in parts of rural Sweden when discussing someone lacking in piety was that they went to neither church nor cross. This reflects the practice of placing shrines in the fields, along the roads and in the woods as a communal semi-domestic complement to official church space. In the remote woodland areas of Sweden, the distance between parish churches could be considerable, and many parishioners were not able to attend church on a regular, weekly basis. At these sites, parishioners could kneel and make their prayers as a complement to church service. However, they could also be used as points of contact in communicating domestic issues with the divine, with votives being left at the shrines by those hoping for deliverance from disease and difficult childbirths. In the post-reformation period, such sites were regarded with suspicion by the higher ranks of the clergy, and were often considered “idolatrous” and “superstitious”. Yet, they seem to have filled an important religious need among their laity that made it possible to interact with the divine on sites bordering the domestic and the public space of the church.

scholarly journals PRAISE OF THE CONVERT: BELIEVE AND BELONG FROM THE CATHOLICITY OF LATIN AMERICA

2019 ◽  
Vol 12 (2) ◽  
pp. 327-339
Author(s):  
Felipe Gaytán Alcalá
Keyword(s):  
Latin America ◽  
Public Space ◽  
Latin American ◽  
Catholic Church ◽  
Political Life ◽  
Religious Groups ◽  
The Public ◽  
The Social ◽  
The World ◽  
The Church

Latin America was considered for many years the main bastion of Catholicism in the world by the number of parishioners and the influence of the church in the social and political life of the región, but in recent times there has been a decrease in the catholicity index. This paper explores three variables that have modified the identity of Catholicism in Latin American countries. The first one refers to the conversion processes that have expanded the presence of Christian denominations, by analyzing the reasons that revolve around the sense of belonging that these communities offer and that prop up their expansion and growth. The second variable accounts for those Catholics who still belong to the Catholic Church but who in their practices and beliefs have incorporated other magical or esoteric scheme in the form of religious syncretisms, modifying their sense of being Catholics in the world. The third factor has a political reference and has to do with the concept of laicism, a concept that sets its objective, not only in the separation of the State from the Church, but for historical reasons in catholicity restraint in the public space which has led to the confinement of the Catholic to the private, leaving other religious groups to occupy that space.

Godly Pastors and their Congregations in Mid-Seventeenth-Century London

Church Life ◽  
2019 ◽  
pp. 45-62
Author(s):  
Elliot Vernon
Keyword(s):  
Seventeenth Century ◽  
Civil War ◽  
Church Of England ◽  
Lord's Supper ◽  
Lay Leaders ◽  
Parish Community ◽  
Church Life ◽  
Parish Churches ◽  
The Relationship ◽  
The Church

This chapter examines the relationship between pastor and congregation in the London parishes during the Interregnum. It addresses how godly ministers, called on by Parliament at the outbreak of the Civil War to reform parochial discipline and prevent the ‘promiscuous multitude’ from polluting the sacrament of the Lord’s Supper in England’s parish churches, negotiated issues of authority, changes to worship and liturgy, and the already contentious issues of patronage and finance. These factors forced ministers to look to the lay leaders of the parish, whether as elders or vestrymen, making them subject to factional struggles within the church life of the parish community. This chapter assesses the establishment and operation of Presbyterianism in London’s parishes during the 1640s and 1650s, as well as the practical difficulties, economic and administrative, that godly pastors experienced at the parochial level as a result of the dismantling of the Church of England.

scholarly journals The role of prophetic action in public theology – the implications for addressing corruption in a context of sustainable development

2014 ◽  
Vol 48 (1) ◽  
Author(s):  
Friedrich W. De Wet
Keyword(s):  
Sustainable Development ◽  
Public Space ◽  
South African ◽  
The Public ◽  
Public Role ◽  
African Churches ◽  
Private And Public ◽  
Two Kingdoms ◽  
The Church

After almost two decades of democratic rule in South Africa, patterns of withdrawal and uncertainty about the complexities involved in defining the contents, rationality and impact of the public role of the church in society seem to be prevalent. As unabated levels of corruption and its sustained threat to sustainable development point out, a long-awaited reckoning should take place – at least in the circles of South African churches from reformed origin – regarding its rich tradition of critical and transformational prophetic involvement in the public space. In this article, the author places different models for the public role of the church in the field of tension that is generated when the private and public spheres meet each other. The author anticipates different configurations that will probably form in this field of tension in the cases of respectively the Two Kingdoms Model, the Neo-Calvinist Approach and the Communicative Rationality Approach.Die rol van profetiese prediking in publieke teologie: Die implikasies vir die hantering van korrupsie in ‘n konteks van volhoubare ontwikkeling. Na bykans twee dekades van demokratiese regering in Suid-Afrika blyk dit dat patrone van onttrekking en onsekerheid oor wat die inhoud, rasionaliteit en impak van die publieke rol van die kerk in die samelewing presies behels, steeds voortduur. In ‘n situasie waaruit dit blyk dat daar geen werklike teenvoeter is vir die hoë vlakke van korrupsie asook vir die bedreiging wat dit vir volhoubare ontwikkeling inhou nie, is dit hoog tyd dat die kerk, ten minste in die geval van die Suid-Afrikaanse kerke van reformatoriese oorsprong, diep oor sy profetiese rol in die samelewing moet besin. Hierdie kerke kom uit ‘n ryke tradisie van kritiese en transformerende betrokkenheid in die publieke sfeer. In hierdie artikel plaas die outeur verskillende modelle vir die publieke rol van die kerk in die spanningsveld wat gegenereer word wanneer die private en publieke sfere mekaar ontmoet. Die outeur antisipeer verskillende konfigurasies wat waarskynlik na vore sal tree in hierdie spanningsveld in die gevalle van onderskeidelik die Twee Koninkryke Model, die Neo-Calvinistiese Benadering en die Kommunikatiewe Rasionaliteit Benadering.

‘A Church in a Cinema Hall?’ Pentecostal Appropriation of Public Space in Nigeria

2012 ◽  
Vol 42 (2) ◽  
pp. 145-171 ◽  
Author(s):  
Olufunke Adeboye
Keyword(s):  
Public Sphere ◽  
Public Space ◽  
Public Spaces ◽  
Media Technology ◽  
The Public ◽  
The Past ◽  
The Public Sphere ◽  
The Church

AbstractOver the past two decades Nigeria has become a hotbed of Pentecostal activity. It is the view of this study that Pentecostal visibility in Nigeria has been enhanced not just by Pentecostals’ aggressive utilization of media technology for proselytization as claimed by previous scholars, but also by their appropriation of public spaces for worship. This study not only focuses on the church in the cinema hall, but also on churches in nightclubs, hotels, and other such places previously demonized as ‘abode[s] of sin’ by classical Pentecostals. This paper argues that users’ perception of public spaces having rigid meanings and unchanging usage was responsible for much of the tensions experienced. It would be more useful for academic analysts and various ‘publics’ to construe such spaces as dynamic sites, at once reflecting mutations in the public sphere, responsive to local and global socio-economic processes, and amenable to periodic reinventions and negotiations.

scholarly journals O Papa Francisco e a imprensa no Brasil

2021 ◽  
Vol 81 (319) ◽  
pp. 424-454
Author(s):  
João Miguel Teixeira de Godoy ◽  
Araripe Valderi Perez Castilho
Keyword(s):  
Public Space ◽  
Catholic Church ◽  
Sao Paulo ◽  
São Paulo ◽  
Religious Institution ◽  
Pope Francis ◽  
The Public ◽  
The Media ◽  
The Church ◽  
The Catholic Church

Este trabalho realiza uma análise sobre a presença da religião no espaço público, mais precisamente, da Igreja católica no noticiário em veículos de comunicação não confessionais. O universo documental será composto por notícias publicadas sobre o Papa Francisco no site do jornal Folha de São Paulo e no G1, portal de notícias da Rede Globo, além do levantamento de documentos oficiais da Instituição religiosa no tocante à comunicação social. A partir dos dados identificados pretende-se demonstrar como pode ser caracterizada a presença da Igreja católica no espaço público através da mídia secular.Abstract: This paper analyzes the presence of religion in the public space, more precisely the Catholic Church in the news of non-denominational media. The documentary universe will be composed of news published about Pope Francis on the website of the newspaper Folha de São Paulo and G1, news portal of Rede Globo, and survey of official documents of the religious institution regarding the media. From the identified data we intend to demonstrate how the presence of the church in the public space can be characterized through secular media.

Petty Babylons, Godly Prophets, Petty Pastors and Little Churches: The Work of Healing Babel

1989 ◽  
Vol 26 ◽  
pp. 237-248
Author(s):  
D.J. Lamburn
Keyword(s):  
Seventeenth Century ◽  
Public Places ◽  
The Public ◽  
God's Word ◽  
Ministry Of The Word ◽  
The Temple ◽  
The Church ◽  
Established Church

On 14 February 1608, William Crashaw, who three years earlier had been vicar of St John’s Church in Beverley, preached a sermon at St Paul’s Cross. He took as his text a verse from Jeremiah—‘We would have cured Babel but she would not be healed; let us forsake her, and go every one to his own country.’ Yet Crashaw was no schismatic. His own career, beginning with his fellowship at St John’s College, Cambridge, had always been within the mainstream of the Established Church. In his will he set out the positions he had held as ‘the unworthy and unprofitable servant of God’. He had been ‘Preacher of God’s word first at Bridlington then at Beverley in Yorkshire. Afterwards at the Temple since then pastor of the Church at Agnes Burton in the diocese of York, now Pastor of that too great parish of White Chapel in the suburbs of London.’ There was much else besides; he had been one of the official editors of William Perkins, a writer of numerous works, whose sermons and catechisms were much sought after, one of the founders and shareholders in the New Virginia Company, with good connections at Court. At Paul’s Cross Crashaw condemned Brownists ‘who forsake our Church, and cut off themselves and separate themselves to a faction, and fashion, or as they call it, into a covenant or communion of their own devising’, just as much as those who ‘be such as refuse public places in the Church, and commonwealth, and retire themselves into private and discontented courses and will not be employed for the public’. In common with mainstream puritans he deeply disapproved of schismatics and was not above attacking them with the same vehemence he normally reserved for papists. It is ‘unthankful’ he wrote, to desert our Church. ‘There is indeed a true ministry of the word amongst us… We have the word truly preached.’ When Crashaw referred to the forsaking of Babel he had something very different in mind, for the solution this early seventeenth-century cleric offered concerned the Church’s ministry.

scholarly journals Edificios singulares en mallas regulares. Iglesias en L’Eixample y en La Baixa

2016 ◽  
Vol 3 (2) ◽  
pp. 55
Author(s):  
Alba Arboix-Alió
Keyword(s):  
Public Space ◽  
Social Economic ◽  
The Public ◽  
Cultural Life ◽  
Modern Cities ◽  
The Common ◽  
Catholic Tradition ◽  
The City ◽  
Historic Cities ◽  
The Church

<p class="EstiloVLC"><em>A building is considered unique when it outstands within the common fabric of the city due to its form, its nature, and its production and serialization process. If this architectural singularity is accompanied by an urban distinction, the result is much more effective because the compound becomes an urban enclave capable of arranging and hierarchically organising the city. The most illustrative example for historic cities with a Catholic tradition may probably be the church with the public space that materializes around it. For centuries, the sacred building and the atrium that precedes it have represented the city’s reference point and articulating centre of social, economic and cultural life. Nevertheless, if this is more or less evident in old towns consolidated over time; how is this solved in modern cities formed by a regular urban layout</em> <em>whose grid is put before the freedom of the buildings? With Barcelona and Lisbon as case studies, the paper focuses on the implementation and typology of the most paradigmatic churches in the neighbourhoods of L’Eixample Cerdà and La Baixa Pombalina.</em></p>

S. Grovus und Aya Yani – Zwei verschwundene Konstantinopeler Kirchen

Millennium ◽  
2020 ◽  
Vol 17 (1) ◽  
pp. 323-343
Author(s):  
Arne Effenberger
Keyword(s):  
Seventeenth Century ◽  
16Th Century ◽  
Original Form ◽  
The Public ◽  
Imperial Palace ◽  
Pictorial Representations ◽  
The Church ◽  
Written Sources

AbstractThis paper examines reports of Eremya Çelebi Kömürcüyan (1637 – 1695) and Luigi Fernando Marsili (1679/80 in İstanbul) on three churches still existing in the late seventeenth century. Their topographical informations are compared with early pictorial representations of Constantinople/İstanbul (Hartmann Schedel, 1493; Giovanni Andrea Vavassore, c. 1530/50; Onufrio Panvinio, 1600; Pîrî Reis, 16th century; Franceso Scarella, c. 1686) in order to check whether the churches can be identified with those depicted here. The church of Aya Yani (St John) mentioned by Eremya Çelebi must have been located south of the Stable Gate (Ahırkapı). Marsili describes a church near the Sultan’s stables and a further one inside the Seraglio Garden. The location of the stables can be determined using the İstanbul-view from Matrakçı Nasuh (1537). The church of Aya Yani and „the church near the stables“ must therefore be identical. In Schedel’s illustration, the church in the Seraglio is erroneously designated as S. Grovus, whereas on the Düsseldorf copy after Buondelmonti’s Liber insularum Archipelagi (1485/90) it is labelled s. Maria. The building can be identified with the church of the Theotokos of the Hodegoi Monastery. Regarding the church depicted on the vedute of Vavassore and Panvinio in the former area of the imperial palace, the thesis already established by Cyril Mango is maintained, according to which the remains of the Nea Ekklesia can be seen here. Little is known about the original form of the Nea Ekklesia, but there is evidence from written sources that it was erected above substructures with underground spaces that were open to the public. If the church that Eremya Çelebi saw south of the Stable Gate, while Marsili located it near the Sultan’s stables, can be identified with the Nea Ekklesia, as suggested in this essay, then considerable remains of the building must have been still present at the end of the seventeenth century.

scholarly journals Kościół katolicki wobec pamięci zbiorowej Polaków. Ciągłość i zmiana

2018 ◽  
pp. 135-146
Author(s):  
Paweł Stachowiak
Keyword(s):  
Collective Memory ◽  
Public Space ◽  
Catholic Church ◽  
Public Life ◽  
The Public ◽  
The Past ◽  
Before And After ◽  
Polish Society ◽  
The Church

The paper attempts to present the leading objectives and motives of the ‘Church’s policy of memory’ before and after 1989. The author states that, like many other institutions of public life, the Catholic Church implements its own policy to shape the collective memory of Poles, both in terms of legitimization and content. At the time of the Polish People’s Republic, the first and foremost objective of the ‘Church’s memory policy’ was to counteract the activities of the communist authorities, which were carrying out a project to restrict the Church’s influence to the narrowly understood field of the priesthood and which ultimately aimed at the atheization of Polish society. The emphasis on the historical symbiosis of Polishness and Catholicism served the purpose of defending the traditional form of Polish religiousness and providing the Church with social support in the struggle to maintain the public dimension of its influence. Despite the change in language, the present objective of the Church’s historical narration appears similar: to oppose these aspects of secularization trends that drive the Church away from public space and so intensifying the phenomenon of the privatization of faith. Whether in the past or present, the Church’s vision of the past is to secure its own stability as an institution and retain the role of a significant factor contributing to the national and state conscience of Poles.

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