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After the Second Vatican Council, the community church model began to find followers even in Hungary at the underground level. These developments mainly took the form of the Regnum Marianum and the Bokor base community, founded by the Piarist monk György Bulányi in the late 1960s. A new way of experiencing belonging to the Church was closely aligned with the synod’s vision of the Catholic Church, but this was precisely why the communist state considered it very dangerous, as it represented an autonomous organization and opposition to the official Church. The rhetorical structure of the alternative church history elaborated by Bulányi made it clear that the Bokor movement was intended to represent the common memory not only of the Piarist monk but also of the community as a whole. Our paper aims to present the cornerstones of this narrative, which defines the most important arguments for the identity and self-understanding of a religious community marginalised from the Church in the 1980s. [ABSTRACT FROM AUTHOR]

During the 1950s, John K. Fairbank introduced the 'Impact–Response' paradigm for the study of the Christian mission in the non-Western world, focusing on the impact of Western civilization, including Christianity, in China, and the Chinese response. In the 1980s, Joseph Levenson and Paul Cohen proposed their 'Tradition-Modernity' and 'China-Centered' paradigms, respectively, shifting more focus onto the discovery of China's own history. In 2002, Dana Robert adopted the concept of 'globalization' to the study of the Christian mission, yet remained 'imperialistic' and overlooked the consequences of the interplay between globalization and localization. It was in 2012, when Xi Jinping introduced his 'China dream', that Chinese scholars began to think more seriously about its implication and the significance of the 'Sinicization of religion'. Zhuo Xinping, while exploring the concept of the 'Sinicization of Christianity', hinted at a new direction, where "China needs the world as the world needs China, ...in which Christianity would play an important role" (p. 227). Just as the study of Christianity can help one to understand the development of civilization in the Modern West, the paradigm of the 'Sinicization of Christianity' would help provide a better picture of the history of Christianity by seeing it through the interplay between globalization and localization and taking Western Christianity as merely a partial representation of the global Christianity developed in the West. Hence, in this paper, the author attempts to propose it as a new paradigm for the study of the history of Christianity in China today. [ABSTRACT FROM AUTHOR]

A crucial aspect of the intellectual field shaped by religious relations and conflicts following the Reformation was the domain of historiography, which involved the writing of works that aimed at edification and at the support of the doctrinal stances of opposing ideological factions. This article examines the positioning of early modern Orthodox reflections on the past. The scholars under consideration were the first Greek-speaking writers of early modern times to delve into the uses of historical documentation and raise inquiries concerning the nature and methodology of historical knowledge. The 'idea of history' built on the vita activa of key actors of the Orthodox community in the Ottoman Empire, contributing to discussions on identity in a world of competing empires and churches. [ABSTRACT FROM AUTHOR]

This article examines the life, theological career, exegetical development, and posthumous biographies of Johannes Oecolampadius as illustrative examples of the fact that the Swiss Reformation, with all its religious movements, was far from a uniform concept in terms of its origins, purposes, and methodologies. The article explains through Oecolampadius's example an approach to reform that was 'in progress', traversing the nexuses of disparate methods and exegetical priorities. Oecolampadius's experience occupied a position at the intersection between the authority of Patristics and the principle of sola scriptura, exemplifying a balance between the past and the present of Christian tradition. The path that led Oecolampadius to become a Protestant Reformer is characterised by a gradual transition, not abrupt, not radical. His example demonstrates the methodological and ideological diversity of the Reformation, which can be observed through the prism of a single life and its intellectual periods. His conversion offers insight into how these varied approaches shaped personal engagements with Scripture, and challenges the notion of an immediate or singular evangelical 'calling' or 'conviction'. This article examines a specific phase within the broader and varied trajectory of the Swiss Reformation by analysing the transformation of Oecolampadius from a biblical scholar to a preacher, and eventually to a Reformer. This case study illustrates how disparate methodologies, whether rooted in humanism or Patristics, contributed to gradual and personal evolution, ultimately giving rise to distinctive individual stances on reform. This article presents a synthesis of three distinct perspectives on the question. The first part approaches the question through the lens of church history and intellectual history; the second one utilises the history of exegesis and New Testament scholarship; and the third draws upon the perspectives of Protestant historiography, from the standpoint of social history and the history of biographies in Early Modern times. [ABSTRACT FROM AUTHOR]

Exploring the roles and activities of Australian Baptist women is essential to present a complete history of the Australian Baptist denomination. Many historical narratives do not include women's work in the denomination despite their numerical dominance. This article provides a brief overview of women's work in their congregations and the broader denomination from 1920 to 1945. Women's organisations were important as a vehicle for women's ministries and fundraising, and they enabled talented individuals to be involved in leading and managing organisations, as well as demonstrating their theological views through speeches. [ABSTRACT FROM AUTHOR]

Lambeth Palace Library's new purpose‐built premises were opened in 2021, uniting the collections previously held in the historic buildings at Lambeth (including the manuscript collection, papers of the archbishops of Canterbury, and holdings of early and modern printed books), and the extensive archives of other central Church bodies (including records of the Ecclesiastical/Church Commissioners) formerly held at the Church of England Record Centre. Together the collections encompass a wealth of information from the medieval to the modern period, which continue to develop as more material is added to the Library's holdings. The collections document the history of the central Church of England, but also support research into a multitude of other topics alongside this. The building will enable better preservation of the collections and provides expansion space for their development. It also presents greater opportunities to enhance access than was possible in the historic premises, via its Reading Room, exhibition area, and other spaces for public events, building on the Library's purpose originated at its foundation in 1610. [ABSTRACT FROM AUTHOR]

Copyright of Logos: A Journal, of Religion, Philosophy Comparative Cultural Studies & Art (08687692) is the property of Logos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article examines the history of N. A. Berdyaev’s participation in the activities of the Russian Student Christian Movement (RSCM). Based on the analysis of archival data, publications in the “Bulletin of the RSHD” and memoirs, the activity of Berdyaev in the RSHD is studied in the period 1923–1930s, which developed in several directions: leadership of youth circles in Berlin (1922–1925) and Paris (1925–1932), lecture trips across Europe and the Baltic countries with the aim of organizing RSHD circles, participation in local and general congresses, starting with the first Psherovsky congress. The connection between Berdyaev’s publications in the “Vestnik RSHD” and other journals with his activities in the RSHD and his thoughts about the ways of its development is shown. In the appendix to the article, a “Memorandum” written by Berdyaev in December 1926 is published. This document reflects Berdyaev’s views on the church schism of 1926 (exposing the Karlovac Synod of excessive conservatism and politicization of the church) and the principles on which, from Berdyaev’s point of view, the Movement was founded: the relationship between freedom and conciliarity, the responsibility of the laity for the life of the church, churchliness and a creative Christian attitude to solving social problems of society, apologetics of Christianity in the modern world and cooperation with Western Christian denominations.

This contribution provides three church-historical glimpses into concepts and images that deal in different ways with the idea of the union of two parties and communicate it through media. The material under discussion is analysed from a gender perspective. Firstly, the Reformation period is discussed as a process of the valorisation of sexuality, the defence of priestly marriage by Philipp Melanchthon is examined, and attention is drawn to the so-called Oeconomialiteratur, which regulated the cohabitation of spouses. The article then turns to bridal mysticism in order to analyse the gender construction of Jesus and the male members of the Moravians on the basis of the "Kleines Brüdergesangbuch". It is emphasised that various options can be discussed, but that the concept of a leading masculinity of Jesus is the most appropriate for the description of the multiple masculinity constructions of the specific episode of the so-called "Sichtungszeit" of this community. In a last step, the reception of images and ideas about Katharina von Bora and Martin Luther since the Reformation period will be used to discuss how their marriage and matrimony became denominational identifiers—both for Protestantism and for Catholicism. For this, the double portrait of Katharina von Bora and Martin Luther by Cranach as well as a polemical pamphlet from the time of the Thirty Years' War and the invention of Katharina von Bora as a pastor's wife in the 19th century will be examined. By means of historical hermeneutics and a gender perspective, the article thus determines how media have both enabled the freedom to explore and establish new concepts and ideas as well as been used as a vehicle of regulation. In addition, the church-historical examples analysed also illustrate that wedding, marriage, and matrimony themselves became a medium to structure lives, to communicate religious and social issues, and to reject, construct, consolidate, and pass on denominational identities. [ABSTRACT FROM AUTHOR]

Recent work in eschatology has sought to retrieve the doctrine of the beatific vision, one that has served as one of the predominant views of the eschatological life throughout church history. Yet the doctrine has been criticized for its reported marginalization of the human body. This essay seeks to provide a modest contribution and response to this objection through the retrieval of 17th‐century theologian Petrus van Mastricht. I argue that humanity's telos can be conceived of as complex involving a particular mode of life with God that the visio Dei makes possible, one which requires the resurrection and glorification of the body. [ABSTRACT FROM AUTHOR]

Konstantin Josef Jireček is a Czech historian, diplomat and Slavist. Jireček, who studied history and philology, became interested in the Slavic peoples in the Balkans and began to write upon this subject. His grandfather, the famous Slavist Pavel Josef Šafárik, had a great influence on the shaping of Jireček’s ideas. His work titled History of the Bulgarians, which he prepared as a doctoral thesis and published later, is the first academic work that deals with Bulgarian history holistically. This work, which will be referenced by Bulgarian historiography for many years, has been handled from a Slavic perspective. Although the scientific reality is different, he based the origin of the Bulgarians on the Slavs and directed the generations to come after him to this understanding. In our study, the part of the conversion of Bulgarians to Christianity in Jireček’s History of the Bulgarians is discussed. It is noteworthy that the subject in Jireček’s work is handled with a Slavic-centered approach. In addition, in this study, the subject of the Bulgarians’ acceptance of Christianity has been tried to be discussed by giving other sources in order to compare with Jireček’s work. [ABSTRACT FROM AUTHOR]

This article argues that a systematic change was introduced into Icelandic society between 1096 and 1133. The main events concerning this change were the introduction of the tithe in 1096, the Icelandic Church changing allegiance from the archdiocese of Hamburg-Bremen to a newly constituted archbishopric of Lund in 1104, the foundation of a new see at Hólar in 1106, the codification of Icelandic laws in 1118, and finally the establishment of Christian law and the composition of The Book of Icelanders sometime between 1122 and 1133. These changes all took place within a single generation, and they were led by the same individuals. Together, they heralded a cultural revolution that changed the constitution and the status of the Church in society. Among the major components were the advent of literacy and formal education, the institutionalization of the Church, and the territorialization of ecclesiastical authority. These radical changes affected secular institutions and led to a reorganization of society on many levels. Within a few decades, the political culture of Iceland had been transformed. Because Iceland was a country without any executive authority, this transformation, enacted through the willful submission of the leading people to their ecclesiastical leaders, was remarkable. It led to the Europeanization of Icelandic society in cultural matters, and at a later stage, to the introduction of an executive government in the thirteenth century. [ABSTRACT FROM AUTHOR]

This article presents the foundational importance of the Trinity for the Christian life. Considering the teaching of John Owen, and his context in the seventeenth century, helps us see that the great blessing of the Christian life is that we have fellowship with the one true and living God, Father, Son and Holy Spirit. And, in particular, that we have distinct communion with him as Father, as Son, and as Holy Spirit. [ABSTRACT FROM AUTHOR]

The interaction between the Orthodox Church and the state in Ethiopia has undergone various phases throughout the country's history. Emperor Haile Selassie, who came to power in 1930, sought to modernise Ethiopia by adopting Western educational and administrative systems. This included restructuring the Church administration to establish a centralised hierarchy for easier control. The military regime that seized power in 1974, inspired by Marxist and Leninist ideologies, showed strong hostility towards religion. When this regime took over the Patriarchate in Addis Ababa, Church administration shifted back to influential monasteries in rural Ethiopia, leading to a period of reduced activity, often termed hibernation. Communist propaganda which aimed at secularising the urban youth population gained some traction until the regime's overthrow in 1991 following the collapse of the USSR. The quasi-democratic regime of the Ethiopian People's Revolutionary Democratic Front, which took power in 1991–92, liberated all religious communities from political suppression. They introduced an ethnic federalism system, dividing the country into states based on ethnicity. However, this regime later faced accusations of favouring a single ethnic group, leading to the rise of the current oligarchical government in 2017. Consequently, the Orthodox Church saw a decline in its political influence. This paper examines these historical and political developments in relation to Church history to understand the Ethiopian Orthodox Church's role in past, present and future peace restoration efforts, particularly following recent conflicts in northern Ethiopia. [ABSTRACT FROM AUTHOR]

As a result of the communist takeover in 1948, the Bishop of the Danubian Reformed Church District, László Ravasz was deposed, and Albert Bereczky took his place. In the end of 1951, Bereczky wrote a report to the general meeting of the Reformed Church in which he requested the authorization to set up a "preaching committee" with the aim of supervising sermons. He believed it was important for the pastors to talk about issues of their time in sermons because "we don't preach in a vacuum space but to real people". In reality, the committee's function was the full control over pastors and the search for the ideological/theological content (which is called "narrow-road" theology) in preachings. That is why every pastor was asked to send in one sermon that was to be delivered between 1/01/1952 and 25/02/1952. József Bodonhelyi, head teacher of practical theology at the Faculty of Theology of the Reformed Church, who was also member of this preaching committee, wrote notes about these received texts and sermons where he probably appeared in person. We could find certain qualifications in his notes that seriously affected the careers of the pastors (for example, "he doesn't address the issues of our time"; "his teaching is dangerous"; "he must urgently retire"). [ABSTRACT FROM AUTHOR]

The purpose of this article was to examine the views of Theodoret of Cyr in his Ecclesiastical History on the ideology of victory and to compare them with the concept expressed by his predecessor, Eusebius of Caesarea, to whom he claimed to be a continuator. The author showed that for Theodoret military victories in confrontation with pagan enemies had a sacred aspect and proved the truthfulness of the Christian religion and the power of the God of the Christians, the ally of the Christian rulers, and on the other hand the falsity of the beliefs of the followers of traditional cults. The author also pointed out Theodoret’s dependence on Eusebius. For according to both, the ideology of victory had three dimensions: military, martyr and doctrinal, related to the war waged by the evil spirit against God and came down to winning victories in the name of Christ. [ABSTRACT FROM AUTHOR]

Through the interrogation of recent analyses of the last words of people executed in the USA, this article critiques the popular abolitionist rhetoric that interprets last words in terms of evidence of sin and redemption. In reading the execution event in this way, the article suggests, these texts inadvertently celebrate and affirm the act of execution. Drawing on Gil Anidjar's Blood (2014), the article suggests that this duality is in consonance with the history of modern Christianity as epitomised in the bonding of two events: the Eucharist and the Inquisition. [ABSTRACT FROM AUTHOR]

The history of the Reformation in the Upper Zemplin town of Stropkov has remained outsidetheinterest of history and church history. Nevertheless, Stropkov was Protestant for several decades. The establishment of the Reformation in the town was made possible by the lordship of Peter and Gábor Perényi in the second third of the 16th century. The existence of a Reformed parish is evidenced by three mentions from the late 16th and early 17th centuries. The Protestant period in the history of Stropkov ended with a change of landlords when János Pethő of Gerse became the owner of the entire estate. Baron István Pethő invited Franciscans from Poland to the town, who re-Catholicized Stropkov in a short time. The town, along with the estate, thus became the first re-Catholicized area in the Zemplin region and one of the first in the whole of Upper Hungary. [ABSTRACT FROM AUTHOR]

The Prussian General Synod of 1846 has been understood as the ecclesiastical precursor of the Vereinigte Landtag of 1847. This essay argues that the General Synod was rather convened by the king on the model of the "Vereinigte Ausschüsse " of 1842. To the extent granted to them by the rules of procedure, the synodals adopted democratic ideas and practices within the limits of their "Ständebewußtsein", widely viewed them critically in the church, and vehemently rejected them in the political context. [ABSTRACT FROM AUTHOR]

The protestant theologian Friedrich Schleiermacher (1768–1834), the central figure in the history of church and theology in the 19th century, can be seen as a pioneer of democratic structures in state and church. During the period of the Prussian Reforms he had occasion to realize his theological ideas. In his sermons he appealed to Christians to actively participate in shaping the state. He drafted a constitution for the Protestant church in Prussia, in which leading offices were to be filled by elections. In his academic lectures he made clear that he wanted the political influence of the monarch to be severely limited in favour of democratic participation of citizens in legislation and administration. In his political sermons of those years he did not spare criticism of the king's political decisions. The measure of this criticism was the will of the nation which the monarch has to represent. [ABSTRACT FROM AUTHOR]

In preparing Melville's copy of William Rounseville Alger's The Solitudes of Nature and of Man (Boston: Roberts, 1867) for mounting at Melville's Marginalia Online , the transcription of one of Melville's annotations was corrected to reveal a direct reference to Claude Fleury's The Ecclesiastical History of M. L' Abbé Fleury (Oxford: Rivingston, London, 1842). Fleury's Ecclesiastical History adds to the evidence of Melville's comprehensive study of religious history in the Near East while composing Clarel , a course of study comparable to that which his eponymous protagonist would have received in divinity school. Melville's annotation identifies Fleury's history as the source for Alger's reference to Arsenius the Great, an ascetic monk who fled the court of the Emperor Arcadius, joined a desert monastery and "for fifty years made his life one long solitary prayer" (MMO Alger 180). Melville's familiarity with Fleury's history adds to the evidence of his interest in hagiography and the relationship between ascetic practices and aesthetic theory. As he continued to study poetry and aesthetics in the latter stages of his career, ascetic practices and aesthetic contemplation were increasingly interrelated in Melville's conception of the creation and experience of art. [ABSTRACT FROM AUTHOR]

The article reflects the intermediate results of a large study devoted to the analysis of the management of the Old Believer Church of the Belokrinitskaya hierarchy in the early 20th century. The purpose of the study is to trace the evolution of the development of the church administration of the Old Believer Church of Belokrinitskaya hierarchy in 1898–1917, overcoming the fragmentary vision of it in the period mentioned. The supreme body of church administration of this Christian denomination was the Consecrated Council, with a number of important functions. In 1911, the Council under the Archdiocese became a new link in church administration. This body was established to help the Consecrated Council to solve practical problems in the period between its assemblies. To conduct a comprehensive study based on the existing corpus of sources and present the results as an information model, the author analyzed the activities of the Council under the Archdiocese. This analysis was carried out on wide archival material — documents from Stock 1475 of the Russian State Archive of Ancient Acts, which has been used before to study the histories of individual regional communities or biographical studies. The study used materials new to science: the archives of the Metropolitan of Moscow and All Russia of the Russian Orthodox Old Believer Church, which were formed in the 2010s. Materials of the periodical press were involved, the texts of which were compared with clerical sources. The continuation of the activities of the Council under the Archdiocese was annually questioned by each Sobor, and in the end it was still extended for another year, until a new check of the results of its work. At the same time, the Council also received new powers. Despite criticism, the Council under the Archdiocese proved to be an effective body. In 1911–1913 it was gaining strength, but the freezing of conciliar activities in 1914 and the accumulation of many cases by 1915 raised the question of the need to expand its powers. A draft provision regulating the work of this Council was developed, but its approval did not take place. The question of expanding the powers of the Council was also raised in 1916, but in a different context concerning its judicial function. Formally, this change was neither accepted nor fixed on paper, but already in 1917 the Council received this function de facto. In the course of revolutionary events, the activities of the Council under the Archdiocese gradually ceased.

Confirmation, one of the seven sacraments in Lombard's schedule, was retained by the English Reformers, but not as a sacrament and without any distinctive quasi-sacramental grace attributed to it. It became a ceremony to complete the catechizing process for children who, having been baptized as infants, were at the age of discretion now to come to holy communion. The reformers thought that a post-baptismal laying on of hands had been practised from apostolic times, and so commended the ceremony for their church practice. This requirement enabled later generations, such as Gregory Dix, to bid up its significance, teaching that confirmation completes baptism, and thus that water-baptism is of itself incomplete. The underlying premise has been that from the apostles onwards a requisite second initiatory ceremony invariably followed baptism. Both Bible and early church history contradict this thesis, not least the eight post-apostolic authors of the first two centuries who mention baptism. All eight testify to the use of water without any further ceremony. Thus, any insistence upon a two-stage sacramental initiation today lacks historical foundations; Anglicans ought to review residual texts and practices which reflect such a pattern. [ABSTRACT FROM AUTHOR]

The article focuses on the reconsideration of clerical clothing among Evangelicals, exploring its potential as meaningful symbols of pastoral duty and office. Topics include the historical roots of clerical attire in the Old Testament, the cultural significance of clothing as an art form, and proposals for Evangelical pastors to adopt traditional clerical clothing as part of their sartorial repertoire, guided by an understanding of the beauty of Christ.

A first-person account of a missionary's return transatlantic voyage linking the Scottish Highlands and Upper Canada in the 1850s offers a valuable insight into church operations and migrant networks as well as the realities of travel at a time of profound societal change. By considering the journal in its local contemporary situations, and by drawing on modern scholarship, this article considers the motivations for keeping the journal, push and pull factors related to religious and socioeconomic influences and observes that previous scholars have been correct in identifying an ongoing trend of episodic or temporary emigration for Highlanders and Scots in the mid-nineteenth century. [ABSTRACT FROM AUTHOR]

Michelangelo's unparalleled frescoes in the Sistine Chapel have been traditionally construed to represent the traditional, Roman Catholic interpretation of the Seven Days of Creation in the Book of Genesis and the Last Judgement. Indeed, in September 2018, Pope Francis I offered a benediction for the Vatican's art treasures and for "those who contributed to the Church's history through art." A number of studies have suggested that Michelangelo concealed anatomic information about the human brain in his renderings of God and biblical prophets and saints. Was the anatomic content of these images purposeful or coincidental? Was the anatomy intentionally concealed? Is there a common pattern with symbolic connotations in the anatomic representations? Was Michelangelo sending an encoded message? In this study, we analyze the imagery in the Sistine frescoes in light of the literature surrounding Michelangelo's artistry with a particular interest in the relationship between the certain purported anatomic depictions and details demonstrable using scientific and anatomic techniques available during the High Renaissance. [ABSTRACT FROM AUTHOR]

This document is a compilation of articles from different periodicals that delve into various aspects of Catholic history. The articles cover a wide range of topics, including artistic and commercial history in Venice, research on the Roman Rota, and investigations into medieval Christianity. Additionally, there are articles that explore specific subjects such as the Coptic Martyrdom of Saint Chamoul, the Syriac Marriage Ritual, and the writings of Saint Francis of Assisi. This collection of articles offers a diverse range of perspectives and research on Catholic history. [Extracted from the article]

This article examines the English translations of works by Johann August Neander (the reputed father of modern church history) in order to consider his transatlantic influence. American editions of Neander's work supported the development of church historiography in nineteenth-century America, and influenced the direction of mediating theology at American academic and religious institutions. Besides identifying the agents who championed these translation efforts, the article explores how translations of church history texts supported knowledge transfer from Germany to America. Neander's books received positive attention in the translation culture of the 1830s, and he gained a reputation as a model scholar of church history. [ABSTRACT FROM AUTHOR]

The Easter controversy of the late second century unveiled a profound theological and cultural debate within early Christianity. Originating from differing practices regarding the calculation of Easter dates, the dispute pitted the churches of Asia Minor against the Roman Church. This paper primarily employs a method of documentary analysis. It analyzes the accounts provided by the fourth-century historian Eusebius of Caesarea in his work The History of the Church. It is also cross-referenced with the works of second-century Christian writers. Through this process, this paper seeks to reconstruct the situation of this Easter controversy. Furthermore, it aims to uncover the struggle for apostolic authority concealed beneath the surface of this debate over dates. Central figures like Victor I and Polycrates engaged in this struggle for Apostolic authority, responding to challenges posed by heresies. Victor I leveraged his position to convene religious conferences and issue excommunication decrees against dissenting churches, laying claim to the papal primacy. However, Polycrates invoked the apostolic succession and heritage from John the Apostle to assert the legitimacy of the churches in Asia Minor, challenging Victor I's attempts at centralizing power within the Roman see. The controversy reflected broader debates over apostolic succession and ecclesiastical power structures. The Easter controversy serves as a case study of the Early Church's engagement with practical theology and the integration of religious festival culture with social backgrounds, highlighting the significance of Easter as a symbol of Christian unity and collective memory. This debate highlighted theological nuances and underscored broader issues of communal identity and the power struggle within early Christian communities. [ABSTRACT FROM AUTHOR]

After setting out the background of the early history of the Church of the East, this contribution focuses on the Syriac sources of the fifth to seventh centuries which are witnesses to the development of the 'two-nature' Christology of the Church of the East, situated outside the Roman Empire during this formative period. Special attention is paid to the ambiguous term qnoma, which is used to render hypostasis in the Chalcedonian Definition, but which, for native Syriac authors, has the different sense of 'defining characteristic'. The problematic designation 'Nestorian' should be avoided since it implies completely different things to different parties. Some final thoughts are given to the ongoing significance of the tradition of the Church of the East in its various present-day manifestations. [ABSTRACT FROM AUTHOR]

Women have played significant roles in the development of Christianity in Nigeria, but with little attention given to their roles in historical accounts. Therefore, this research focuses on the roles of women found scattered in some documented history of Christianity in Southwest, Nigeria from 19th century till mid- twentieth century when missionaries came from America and Europe to Nigeria to establish Mainline Churches and in addition assesses their activities in the African Indigenous Churches (AICs) in Nigeria. The paper leaned on Dorcas Akintunde’s assertion that the official history of churches and Christian ministries in Nigeria takes a very little account of the role of women. She observed that the history of Christianity till the mid-twentieth century when Aladura churches (Praying Churches) were founded was basically patriarchal. Having explained these endeavours, the research also makes some recommendations for women activities in contemporary Christianity in Nigeria. The research uses qualitative approach with primary and secondary sources from In-depth Interview (IDI), participant observations and bibliographical and archival search. Women were found out to have served as missionaries, acted in men’s absence, and deployed their professional expertise on the mission fields, founded churches and were actively involved in pulpit ministry. Hence, their roles contributed significantly to the growth of Christianity in southwest Nigeria. [ABSTRACT FROM AUTHOR]

At the University of Pretoria, Historical Theology consists of various sub-disciplines, that is, History of Christianity, History of Doctrine, History of Theology, History of Missions, Church History, and Church Polity. This article is located in History of Missions, as a contribution to the centenary celebration of the Maranatha Reformed Church of Christ (MRCC). The main focus of this contribution is an analysis of Prof. P.S. Dreyer’s mission theology as reflected in his publications, and how it shaped the mission policy of the Nederduitsch Hervormde Kerk van Afrika (NHKA) and the growth of the MRCC. For 35 years (1954–1989), Prof. Dreyer was a member and chairman of the Mission Board of the NHKA. As part-time Superintendent of Mission and chairman of the Board, he not only had many administrative and financial responsibilities, but he also played a role in the establishment of at least 60 congregations in black communities, as well as the theological education of more than 200 MRCC students and ministers. All of this was based on a clear understanding of the nature of the church, as well as the responsibility and calling of the church to proclaim Jesus Christ to all people. Contribution: This article addressed the role of theology and individual theologians in the history of the church and mission in South Africa, and how it impacted upon the relationship between different race groups and the development of an indigenous Christianity. [ABSTRACT FROM AUTHOR]

This article explores the historical connections between Norwich and Nara, two cities that played significant roles in the Silk Roads. It focuses on the impact of the Silk Roads on the North Sea and Baltic regions, as well as East Asia and Europe. The article highlights the similarities and exchanges between Norwich and Nara, such as the presence of churches and temples. It also discusses the spread of Buddhism and Christianity along the Silk Roads and their influence on local cultures. The article emphasizes the significance of material objects and ideas that emerged from these interactions, particularly in relation to relics and material culture in Japan. It mentions the Shosoin in Nara as an important site housing objects from the Silk Roads, and the cultural value placed on archaeological discoveries in Japan. The author emphasizes the importance of comparative history and archaeology in understanding the Silk Roads. [Extracted from the article]

Copyright of Librosdelacorte.es is the property of Instituto Universitario "La Corte en Europa" - IULCE and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This annotation explores a newly developed font that allows users to input special characters (ligatures and logograms) found in texts produced by Jesuit missionaries to Japan and their followers. This new font allows users to create transcriptions that are more materially and typographically closer to the original sources, and the syntax used to input these special characters opens up the possibility for digital analysis of these transcriptions. The annotation contextualizes the discussion of the new font, it benefits, and limitations in relation to the current practices used by Japanologists to input these characters. [ABSTRACT FROM AUTHOR]

Through the Medieval Era, the function of the Offices shifted from continual God-directed prayer to advancing and preserving local culture. The early form of the Offices found in the Rule of St. Benedict was built on the Psalms, engraining their words in the participants through the structure of the services and the weekly repetition. Commitment to primarily scriptural content is evidenced in early church traditions, papal decrees, and conservative efforts from clergymen. However, this focus changed with the emergence of cults of saints, which integrated the Offices into civic culture. As the number of feast days greatly expanded, cantors across Europe wrote versified Offices derived from saints' vitae, drastically changing the textual content of the Offices and often with the purpose of aiding a specific political cause. The integration of religion into the broader culture demonstrated how worship in the Offices was gradually redirected away from God towards saints who could be used to lend authority to a ruler, a state, or church. This shift is explored through examining primary sources from the earliest years of the Offices and the later versified Offices, such as the Notre Dame setting for the Virgin Mary, the Beneventan Offices during the Carolinian invasion, and many less prominent Offices. [ABSTRACT FROM AUTHOR]

The article titled "History of the Fathers and Doctors of the Church" talks about the importance of itinerancy among the Franciscan brothers, highlighting the missions in China and the training they carried out in those lands. It also mentions the importance of the reforms carried out by Francis and the unity in diversity in Franciscan thought. The text provides a review of two books. The first one is about the history of the Doctors of the Church, highlighting the cultural importance and intellectual contributions of these figures. The second book is an introductory manual to canon law, which focuses on the legal foundations and principles that govern the Church. [Extracted from the article]

This article discusses a book titled "And Did Those Feet? The Story and Character of the English Church, ad 200–2020" by Patrick Whitworth. The book provides a comprehensive overview of the history of the English church from Roman times to the present day. While the narrative aspect of the book is well done, the analysis of the church's character is less convincing. The author's perspective on certain historical figures and events may be oversimplified or biased. Overall, the book offers a valuable resource for those interested in English church history, but readers should approach it with a critical eye. [Extracted from the article]

This article examines the religious and political projects of Jane Dormer, Duchess of Feria (1538–1612), and Luisa de Carvajal (1566–1614), two Counter-Reformation female agents who traveled between England and Spain. The first two sections offer case studies that investigate how these laywomen used objects to advance the Catholic cause and oppose English Protestant authority. Dormer’s architectural projects in the Spanish town of Zafra establish her as a major but overlooked English patron of the “new style” of architecture that scholars now characterize as the baroque, while the relics Carvajal made from the bodies of executed priests became central to her mission as an intelligencer and “she- Jesuit.” The final section traces Dormer and Carvajal in state papers to draw broader insights into the uses of comparative case studies, and to demonstrate the value of tracing individual lives across borders to connect female mobility to larger political projects. [ABSTRACT FROM AUTHOR]