DOCSLIB.ORG

World Religions and the History of Christianity: Roman Catholicism

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
World Religions and the History of Christianity: Roman Catholicism World Religions and the History of Christianity: Roman Catholicism 97 World Religions and the History of Christianity: Roman Catholicism QUESTION ANSWER •When did the ROMAN •The Church IN ROME did not Church [Geographically] become the Roman Catholic become the ROMAN Church until . CATHOLIC Church [politically]? ANSWER DARK AGES 1.The Fall of the Roman Empire 2.The circumstances of the DARK AGES. 3.The Splitting of the Church West/East. DARK AGES THE RISE… •In general, the Middle Ages are According to the ancient philosopher defined by . Aristotle, “ Nature abhors a vacuum .” 1. A lack of central government, Aristotle based his conclusion on the 2. Decline of trade, observation that nature requires 3. Population shift to rural areas, every space to be filled with 4. Decrease in learning, and something, even if that something is 5. A rise in the power of the Roman Catholic colorless, odorless air. church. http://odb.org/2011/01/21/nature-abhors-a-vacuum/ 98 World Religions and the History of Christianity: Roman Catholicism THE RISE CAUTION •The Church in Rome filled the •What ROMAN CATHOLICISM vacuum left by the fall of the is today is not what it was Roman Empire. during the Middle Ages or after the Reformation. 99 World Religions and the History of Christianity: Roman Catholicism •"Pentarchy " is a model •In the model, the Christian historically championed in church is governed by the Eastern Christianity as a heads (Patriarchs) of the five model of church relations major episcopal sees of the and administration. Roman Empire: Rome, Constantinople, Alexandria, Antioch, and Jerusalem. •The idea came about •. but the concept of their because of the political and universal and exclusive ecclesiastical prominence of authority was firmly tied to these five sees, . the administrative structure of the Roman Empire. 100 World Religions and the History of Christianity: Roman Catholicism •An episcopal see is, in the usual meaning of the phrase, the area of Rome a bishop’s ecclesiastical jurisdiction. Constantinople •Phrases concerning actions occurring within or outside an Alexandria episcopal see are indicative of the Antioch geographical significance of the term, making it synonymous with Jerusalem “diocese.” CATHOLIC & APOSTOLIC CATHOLIC & APOSTOLIC • There was only one church in • The Four Marks of the Church is the Middle Ages in Western a term describing four specific Europe (Roman Catholic), adjectives — one , holy , catholic which held power both over and apostolic — indicating four kings and countries. major distinctive marks or distinguishing characteristics of the Christian Church. CATHOLIC & APOSTOLIC CATHOLIC & APOSTOLIC • The belief that the Church is • . in which it included the characterized by these four statement: " [I believe] in one, particular "marks" was first holy, catholic, and apostolic expressed by the First Council of Church. " In Protestant theology Constantinople in the year 381 these are sometimes called the in its revision of the Nicene attributes of the Church . Creed, . 101 World Religions and the History of Christianity: Roman Catholicism CATHOLIC & APOSTOLIC 1st among = • They are still professed today in •Primus inter pares , or first the Nicene Creed, recited in the among equals , is a Latin phrase liturgy of Catholic, Orthodox, indicating that a person is the Anglican, and many Protestant most senior of a group of people churches’ worship service. sharing the same rank or office. https://en.wikipedia.org/wiki/Four_Marks_of_the_Churchhes' worship services 1st among = 1st among = •Usually, the role is considered a •In the Orthodox Church, the necessary inclusion in a system in Ecumenical Patriarch of which all parties are equal. Constantinople (currently His All- Holiness Bartholomew I) fulfils this role. 1st among = 1st among = •Historically, the bishop of Rome •After the Schism, however, the was considered the first among role of first among equals fell to equals of the pentarchy. The the patriarch of Constantinople. rising amount of power claimed by the pope, along with other factors, was the ecclesiological reason for the Great Schism. 102 World Religions and the History of Christianity: Roman Catholicism EASTERN • The Pope of The Roman Catholic Church • The Pope of the Palmarian Catholic Church (in Spain) • The Pope of Alexandria and Patriarch of All Africa (Non-Chalcedonian / Coptic Orthodox) • The Pope of Alexandria and Patriarch of All Africa (Chalcedonian / Greek Orthodox)... who is formally the 'Ecumenical Patriarch'. EASTERN • However, in the same way that 'The President' used without qualification is normally taken to mean 'The President of the USA, 'The Pope' without qualification is normally taken to mean the Roman Catholic one. • There's a simple reason why - size! • https://www.quora.com/How-many-popes-are-there HISTORY NICENE 1. Prior to 476AD [The “Church”] •The Nicene Era, named after 2. The Middle Ages [5 th – 1500 th ] the Council of Nicea in A.D. 325, is very possibly the most 3. After the Reformation [1500’s – 1960’s] important era of Christian 4. After the 1960’s history. 103 World Religions and the History of Christianity: Roman Catholicism NICENE NICENE •Though it encompasses only •. the events of the Nicene a short time period—from Era were earth-shaking , perhaps A.D. 303, the start affecting not only Christianity of the Great Persecution, to but the history of the A.D. 383, the decree of western world. Theodotus I - NICENE NICENE •The Nicene Era begins with •Constantine the Great was the Great Persecution in A.D. "converted" (in a sense) by 303. It lasted until it was his famous vision as he called off by Galerius in A.D. prepared for battle with 311. Maxentius, his rival emperor in the west. NICENE NICENE •While Constantine would not •It would prove the end of count himself a Christian until his Christianity as it was known baptism on his deathbed in A.D. before Nicea. 337, he did grant Christianity a favor and an influence in government that it had never before experienced. 104 World Religions and the History of Christianity: Roman Catholicism 1st 7 Ecumenical Councils th th 1st Nicaea 325 5 – 1500 1st Constantinople 381 •DURING THE Middle ages, Council Ephesus 431 the POPE became a powerful Council Chalcedon 451 political figure. 2nd Constantinople 553 •Gregory 1 (590) moves power 3rd Constantinople 680-681 of pope into SECULAR 2nd Nicaea 787 (everyday) world – . 5th – 1500 th 5th – 1500 th •. used Church money to • During the Middle Ages the build roads, help poor, raise church gained political power. armies. • When people died, many would •Negotiates peace treaties leave land to the church, making with invaders like the the church the largest landowners in Europe. Lombards. 5th – 1500 th 5th – 1500 th • The church decided to break the • Some became so politically land into fiefs, making it a feudal involved, they neglected the lord. religious aspect of their job. • Of all the clergy, bishops and abbots were most involved in politics. 105 World Religions and the History of Christianity: Roman Catholicism 5th – 1500 th 5th – 1500 th • There was only one church in • In the late Middle ages the the Middle Ages in Western church began to lose its Europe (Roman Catholic), power. which held power both over – Babylonian Captivity. kings and countries. – [Catholic] Great Schism. AFTER 1500’S •1521 Diet of Worms •1530’s Church of England •1545 Council of Trent •1645 Westminster Confess. 106 World Religions and the History of Christianity: Roman Catholicism AFTER 1500’S AFTER 1500’S •The Council of Trent, meeting •The Council clearly repudiated in three sessions between specific Protestant positions and 1545 and 1563, was the upheld the basic structure of the climax of the Catholic Medieval Church, its sacramental system, religious orders, and Reformation. doctrine. AFTER 1500’S AFTER 1500’S •It rejected all compromise with •the dogma of salvation by faith and the Protestants, restating basic works, tenants of Catholicism. The •the authority of unwritten tradition, Council, using vehicles such as •transubstantiation of the the Tridentine Creed, strongly consecrated bread and wine into reaffirmed as spiritually vital: the substantial body and blood of Christ, AFTER 1500’S •seven sacraments •indulgences, •pilgrimages, •the cult of saints, relics, and the Virgin. 107 World Religions and the History of Christianity: Roman Catholicism The Lord’s Table / Eucharist 1960’S Memorial / Represents Baptist • Vatican II is most famous for the Symbolic changes that occurred in the church shortly after the council occurred. Most Consubstantiation Alongside Lutheran notably, they aimed to change: of – Reforms to the liturgy Transubstantiation Changes Roman into Catholic – Lay people to have closer participation – Language / Participation 108 World Religions and the History of Christianity: Roman Catholicism 1960’S 1960’S •Since Vatican II there has • “The Catholic Church had problems before Vatican II. In fact, there have been an emphasis in been problems ever since Jesus Catholicism on inter-faith founded it. But it was way way better dialogue. before and I lived those days and remember very well how everything began to change and get worse and worse.” 1960’S 1960’S • “We traditional Catholics are here to • “Yes the Gates of Hell will never prevail scream out loudly that there is a terrible against Her, but we are the ones, with virus, infection (progressive modernism) God’s help, to fight against the devils infecting the Church. We pray and work and the evil people who want to destroy to restore to health God’s beloved the Mystical Body of Christ.” • http://www.traditionalcatholicpriest.com/2014/04/14/20-things-i-experience- Catholic Church.” in-the-catholic-church-before-vatican-ii/ 109 World Religions and the History of Christianity: Roman Catholicism TODAY • Pope Francis and the global Lutheran leader have jointly pledged to remove the obstacles to full unity between their Churches, leading eventually to shared Eucharist. • They made the commitment in a joint statement signed before a congregation of Catholic and Lutheran leaders at the conclusion of a joint service in Lund, Sweden, to commemorate the 500th anniversary of the start of the Reformation.
Load more

Recommended publications
  • Eastern Orthodox Ecclesiologies in the Era of Confessionalism Heith
    Eastern Orthodox Ecclesiologies in the Era of Confessionalism Heith-Stade, David Published in: Theoforum 2010 Link to publication Citation for published version (APA): Heith-Stade, D. (2010). Eastern Orthodox Ecclesiologies in the Era of Confessionalism. Theoforum, 41(3), 373- 385. https://www.academia.edu/1125117/Eastern_Orthodox_Ecclesiologies_in_the_Era_of_Confessionalism Total number of authors: 1 General rights Unless other specific re-use rights are stated the following general rights apply: Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Read more about Creative commons licenses: https://creativecommons.org/licenses/ Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. LUND UNIVERSITY PO Box 117 221 00 Lund +46 46-222 00 00 Theoþrum, 4l (2010), p. 37 3-385 Eastern Orthodox Ecclesiologies in the Era of Confessionalism "[I believeJ in one, holy, catholic and apostolic church." Creed -Nicaeno-Constantinopolitan DAVID HEITH-STADE Lund University, Sweden The Eastern Orthodox Church was a self-evident phenomenon in Byzantine society.
    [Show full text]
  • Brief of Appellee, Protestant Episcopal Church in the Diocese of Virginia
    Record No. 120919 In the Supreme Court of Virginia The Falls Church (also known as The Church at the Falls – The Falls Church), Defendant-Appellant, v. The Protestant Episcopal Church in the United States of America and The Protestant Episcopal Church in the Diocese of Virginia, Plaintiffs-Appellees. BRIEF OF APPELLEE PROTESTANT EPISCOPAL CHURCH IN THE DIOCESE OF VIRGINIA Bradfute W. Davenport, Jr. (VSB #12848) Mary C. Zinsner (VSB #31397) [email protected] [email protected] George A. Somerville (VSB #22419) Troutman Sanders LLP [email protected] 1660 International Drive, Suite 600 Troutman Sanders LLP McLean, Virginia 22102 P.O. Box 1122 (703) 734-4334 (telephone) Richmond, Virginia 23218-1122 (703 734-4340 (facsimile) (804) 697-1291 (telephone) (804) 697-1339 (facsimile) CONTENTS Table of Authorities .................................................................................... iiii Introduction ................................................................................................. 1 Facts ........................................................................................................... 2 Assignment of Cross-Error .......................................................................... 5 Argument .................................................................................................... 5 Standard of Review ........................................................................... 5 I. The Circuit Court correctly followed and applied this Court’s
    [Show full text]
  • Catholicism Episode 6
    OUTLINE: CATHOLICISM EPISODE 6 I. The Mystery of the Church A. Can you define “Church” in a single sentence? B. The Church is not a human invention; in Christ, “like a sacrament” C. The Church is a Body, a living organism 1. “I am the vine and you are the branches” (Jn. 15) 2. The Mystical Body of Christ (Mystici Corporis Christi, by Pius XII) 3. Jesus to Saul: “Why do you persecute me?” (Acts 9:3-4) 4. Joan of Arc: The Church and Christ are “one thing” II. Ekklesia A. God created the world for communion with him (CCC, par. 760) B. Sin scatters; God gathers 1. God calls man into the unity of his family and household (CCC, par. 1) 2. God calls man out of the world C. The Church takes Christ’s life to the nations 1. Proclamation and evangelization (Lumen Gentium, 33) 2. Renewal of the temporal order (Apostolicam Actuositatem, 13) III. Four Marks of the Church A. One 1. The Church is one because God is One 2. The Church works to unite the world in God 3. The Church works to heal divisions (ecumenism) B. Holy 1. The Church is holy because her Head, Christ, is holy 2. The Church contains sinners, but is herself holy 3. The Church is made holy by God’s grace C. Catholic 1. Kata holos = “according to the whole” 2. The Church is the new Israel, universal 3. The Church transcends cultures, languages, nationalism Catholicism 1 D. Apostolic 1. From the lives, witness, and teachings of the apostles LESSON 6: THE MYSTICAL UNION OF CHRIST 2.
    [Show full text]
  • The Diocese of Minsk, Its Origin, Extent and Hierarchy
    177 The Diocese of Minsk, its Origin, Extent and Hierarchy BY Č. SIPOVIČ I Those who would wish to study the history of Christianity in Byelorussia should certainly pursue the history of the Orthodox and Catholic churches, and to a lesser extent, that of various groups of Protestants. One must bear in mind that the Catholic Church in Byelorussia followed and still follows two Rites: the Latin and the Oriental-Byzantine. It is acceptable to call the latter by the name Uniate. In Byelorussia it dates back to the Synod of Brest-Litoŭsk in the year 1596. But here we propose to deal exclusively with the Catholic Church of the Latin Rite, and will further limit ourselves to a small section of its history, namely the foundation of the diocese of Minsk. Something also will be said of its bishops and admin­ istrators. Exactly how and when the Latin form of Catholicism came to Byelorussia is a question which has not been sufficiently elucidated. Here then are the basic historical facts. From the beginning of the acceptance of Christianity in Byelo­ russia until the end of the 14th century, the population followed the Eastern Rite and until the end of the 12th century it formed part of the universal Christian Church. After the erection of a Latin bishopric in Vilna in 1387, and after the acceptance of Christianity in the Latin Rite by the Lithuanians, this episcopal see itself and its clergy started to propagate this rite. It is well-known that Jahajła had virtually the same relations with the pagan Lithuanians as with Orthodox Ukrainians and Byelo­ russians.
    [Show full text]
  • The Mesopotamian Origins of Byzantine Symbolism and Early Christian Iconography
    The Mesopotamian Origins of Byzantine Symbolism and Early Christian Iconography BY PAUL JOSEPH KRAUSE The eagle-god is a prominent iconographic symbol of ancient Mesopotamian religion which wielded tremendous power in the Mesopotamian imagination. The eagle-like gods of Mesopotamia eventually evolved into double-headed gods whose depictions became widespread in imperial and religious symbolism and iconography in Sumer and Akkad.1 These symbols now have common misapprehension as in the common public as being tied to Byzantine Empire of Late Antiquity and the Middle Ages. Rather, the Byzantines most likely inherited these Mesopotamian symbols and employed them in a similar manner as the Sumerians, Akkadians, and Hittites did. Likewise, the iconographic symbols of the moon god Nanna-Sin, who had the power to render the fate of humans,2 re-appeared in early Christian iconography depicting Christ in the Last Judgment. To best understand the iconographic practices and symbols used by the Byzantine Empire and emerging early Christian Church is to understand the foundational contexts by which these symbols first arose and the common religious practice of transferring and re-dedicating prior religious shrines to new deities. “Today the Byzantine eagle flutters proudly from the flags of nations from Albania to Montenegro, and though each state has its local version of the church, the heritage they all bear 1 C.N. Deedes, “The Double-Headed God,” Folklore 46, no. 3 (1935): 197-200. 2 See Samuel Noah Kramer, The Sumerians: Their History, Culture, and Character (Chicago: University of Chicago Press, 1971), 132; Georges Roux, Ancient Iraq (New York: Penguin Books, 1992), 88.
    [Show full text]
  • WHO Guidance on Management of Snakebites
    GUIDELINES FOR THE MANAGEMENT OF SNAKEBITES 2nd Edition GUIDELINES FOR THE MANAGEMENT OF SNAKEBITES 2nd Edition 1. 2. 3. 4. ISBN 978-92-9022- © World Health Organization 2016 2nd Edition All rights reserved. Requests for publications, or for permission to reproduce or translate WHO publications, whether for sale or for noncommercial distribution, can be obtained from Publishing and Sales, World Health Organization, Regional Office for South-East Asia, Indraprastha Estate, Mahatma Gandhi Marg, New Delhi-110 002, India (fax: +91-11-23370197; e-mail: publications@ searo.who.int). The designations employed and the presentation of the material in this publication do not imply the expression of any opinion whatsoever on the part of the World Health Organization concerning the legal status of any country, territory, city or area or of its authorities, or concerning the delimitation of its frontiers or boundaries. Dotted lines on maps represent approximate border lines for which there may not yet be full agreement. The mention of specific companies or of certain manufacturers’ products does not imply that they are endorsed or recommended by the World Health Organization in preference to others of a similar nature that are not mentioned. Errors and omissions excepted, the names of proprietary products are distinguished by initial capital letters. All reasonable precautions have been taken by the World Health Organization to verify the information contained in this publication. However, the published material is being distributed without warranty of any kind, either expressed or implied. The responsibility for the interpretation and use of the material lies with the reader. In no event shall the World Health Organization be liable for damages arising from its use.
    [Show full text]
  • The Holy See
    The Holy See ORIENTALIS ECCLESIAE ENCYCLICAL OF POPE PIUS XII ON SAINT CYRIL, PATRIARCH OF ALEXANDRIA TO OUR VENERABLE BRETHREN THE PATRIARCHS, PRIMATES, ARCHBISHOPS, BISHIOPS, AND OTHER ORDINARIES AT PEACE AND IN COMMUNION WITH THE APOSTOLIC SEE Venerable Brethren, Health and Our Apostolic Benediction. St. Cyril, Patriarch of Alexandria, glory of the Eastern Church and celebrated champion of the Virgin Mother of God, has always been held by the Church in the highest esteem, and We welcome the opportunity of recalling his merits in this brief Letter, now that fifteen centuries have passed since he happily exchanged this earthly exile for his heavenly home. 2. Our Predecessor St. Celestine I hailed him as 'good defender of the Catholic faith,'[1] as 'excellent priest,'[2] as 'apostolic man.'[3] The ecumenical Council of Chalcedon not only used his doctrine for the detecting and refuting of the latest errors, but went so far as to compare it with the learning of St. Leo the Great;[4] and in fact the latter praised and commended the writings of this great Doctor because of their perfect agreement with the faith of the holy Fathers.[5] The fifth ecumenical Council, held at Constantinople, treated St. Cyril's authority with similar reverence[6] and many years later, during the controversy about the two wills in Christ, his teaching was rightly and triumphantly vindicated, both in the first Lateran Council [7] and in the sixth ecumenical Council, against the false charge of being tainted with the error of Monothelitism. He was, as Our saintly Predecessor Agatho proclaimed, 'a defender of the truth'[8] and 'a consistent teacher of the orthodox faith.'[9] 3.
    [Show full text]
  • Vernacular Religion in Diaspora: a Case Study of the Macedono-Bulgarian Group in Toronto
    Vernacular Religion in Diaspora: a Case Study of the Macedono-Bulgarian Group in Toronto By Mariana Dobreva-Mastagar A Thesis submitted to the Faculty of Trinity College and the Theological Department of the Toronto School of Theology In partial fulfilment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. Michael's College © Copyright by Mariana Dobreva-Mastagar 2016 Vernacular Religion in Diaspora: a case Study of the Macedono-Bulgarian group in Toronto PhD 2016 Mariana Dobreva-Mastagar University of St.Michael’s College Abstract This study explores how the Macedono-Bulgarian and Bulgarian Eastern Orthodox churches in Toronto have attuned themselves to the immigrant community—specifically to post-1990 immigrants who, while unchurched and predominantly secular, have revived diaspora churches. This paradox raises questions about the ways that religious institutions operate in diaspora, distinct from their operations in the country of origin. This study proposes and develops the concept “institutional vernacularization” as an analytical category that facilitates assessment of how a religious institution relates to communal factors. I propose this as an alternative to secularization, which inadequately captures the diaspora dynamics. While continuing to adhere to their creeds and confessional symbols, diaspora churches shifted focus to communal agency and produced new collective and “popular” values. The community is not only a passive recipient of the spiritual gifts but is also a partner, who suggests new forms of interaction. In this sense, the diaspora church is engaged in vernacular discourse. The notion of institutional vernacularization is tested against the empirical results of field work in four Greater Toronto Area churches.
    [Show full text]
  • Durham E-Theses
    Durham E-Theses Methodios I patriarch of Constantinople: churchman, politician and confessor for the faith Bithos, George P. How to cite: Bithos, George P. (2001) Methodios I patriarch of Constantinople: churchman, politician and confessor for the faith, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/4239/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 METHODIOS I PATRIARCH OF CONSTANTINOPLE Churchman, Politician and Confessor for the Faith Submitted by George P. Bithos BS DDS University of Durham Department of Theology A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy Orthodox Theology and Byzantine History 2001 The copyright of this thesis rests with the author. No quotation from it should be published in any form, including' Electronic and the Internet, without the author's prior written consent All information derived from this thesis must be acknowledged appropriately.
    [Show full text]
  • What Pope Francis Brings to Latin America by Daniel H
    CLALS WORKING PAPER SERIES | NO. 11 Religion and Democratic Contestation in Latin America What Pope Francis Brings to Latin America by Daniel H. Levine MARCH 2016 Pullquote Daniel H. Levine is professor emeritus of political science at the University of Michigan. His numerous publications include Religion, Politics, and Society in Latin America (Lynne Rienner, 2012), The Quality of Democracy in Latin America (coedited with José E. Molina, Lynne Rienner, 2011), Popular Voices in Latin American Catholicism (Princeton University Press, 1992), and Religion and Politics in Latin America: The Catholic Church in Venezuela and Colombia (Princeton University Press, 1981) TheCenter for Latin American and Latino Studies (CLALS) at American University, establishd in January 2010, is a campus-wide initiative advancing and disseminating state- of-the-art research. The Center’s faculty affiliates and partners are at the forefront of efforts to understand economic development, democratic governance, cultural diversity and change, peace and diplomacy, health, education and environmental well-being. CLALS generates high-qual- ity, timely analysis on these and other issues in partnership with researchers and practitioners from AU and beyond.. Cover photo credit: Catholic Church England and Wales / Flickr / Creative Commons 2 AU CENTER FOR LATIN AMERICAN & LATINO STUDIES | CHAPTER TITLE HERE Table of Contents I. Introduction ...............................................................................2 II. Setting the Scene ......................................................................4
    [Show full text]
  • Adams County Historical Society Church Records Collection
    Adams County Historical Society Church Records Collection Vol # Town/Township County State Church or Pastor Years Covered Northumberlan 376 Aaronsburg (near) PA Evangelical Lutheran 1794-1854 d 376 Aaronsburg (near) Centre PA Wolf's Chapel ????-???? 1 Abbottstown Adams PA Abbottstown Reformed [now Emanuel Reformed (UCC)] 1768-1880 Immaculate Heart of Mary Roman Catholic (Brandtsburgh 2 Abbottstown Adams PA 1830-1956 Chapel) 3 Abbottstown Adams PA St John Evangelical Lutheran 1884-1920 4 Abbottstown Adams PA St John Lutheran (See also #6) 1837-1850 St John Lutheran (See also #6)(all records alphabetical by 5 Abbottstown Adams PA 1850-1877 name) 6 Abbottstown Adams PA St John Lutheran (see also #4) 1837-1850 St John Lutheran (see also #5)(all records alphabetical by 6 Abbottstown Adams PA 1850-1877 name) Johannes (see St Matthew Evangelical Lutheran, Hanover, 237 Abbottstown Adams PA 1831-1833 Book 2, Vol 2 mentioned) 323 Abbottstown Adams PA Abbottstown Reformed [now Emanuel Reformed (UCC)] 1775-1800 327 Abbottstown Adams PA St John Lutheran 1884-1920 327 Abbottstown Adams PA St John Lutheran, Books I & II 1837-1877 422 Adams Snyder PA St Henry Lutheran (Union) (Musser's Valley) 1860-1878 422 Adams nr Troxelville Snyder PA St James Lutheran (Messiah Lutheran) 1880-1927 254 Adamstown Lancaster PA Muddy Creek 1730-1813 Muddy Creek Lutheran (included in Trinity Evangelical 354 Adamstown Lancaster PA 1730-1813 Lutheran Vol I) Northumberlan Zion Lutheran and Reformed, (Stone) includes thermofax 189 Agustaville PA 1806-1843 d copies 1 Schumacher,
    [Show full text]
  • Reviving Orthodoxy in Russia: Four Factions in the Orthodox Church
    TITLE: REVIVING ORTHODOXY IN RUSSIA: FOUR FACTIONS IN THE ORTHODOX CHURCH AUTHOR: RALPH DELLA CAVA, Queens College, CUNY THE NATIONAL COUNCIL FOR SOVIET AND EAST EUROPEAN RESEARCH TITLE VIII PROGRAM 1755 Massachusetts Avenue, N.W. Washington, D.C. 20036 PROJECT INFORMATION:1 CONTRACTOR: Queens College, CUNY PRINCIPAL INVESTIGATOR: Ralph Della Cava COUNCIL CONTRACT NUMBER: 810-02 DATE: December 6, 1996 COPYRIGHT INFORMATION Individual researchers retain the copyright on work products derived from research funded by Council Contract. The Council and the U.S. Government have the right to duplicate written reports and other materials submitted under Council Contract and to distribute such copies within the Council and U.S. Government for their own use, and to draw upon such reports and materials for their own studies; but the Council and U.S. Government do not have the right to distribute, or make such reports and materials available, outside the Council or U.S. Government without the written consent of the authors, except as may be required under the provisions of the Freedom of Information Act 5 U.S.C. 552, or other applicable law. 1 The work leading to this report was supported in part by contract funds provided by the National Council for Soviet and East European Research, made available by the U. S. Department of State under Title VIII (the Soviet-Eastern European Research and Training Act of 1983, as amended). The analysis and interpretations contained in the report are those of the author(s). CONTENTS Abstract 1 The Ultranationalists 3 The Ecumentists 4 The Institutionalists 5 Intra-Orthodox Division & External Religious Threat 6 Symbolic Responses 8 Organizational Responses 9 The Four New Departments 11 The Pastoralists 15 Conclusion 20 Endnotes 22 REVIVING ORTHODOXY IN RUSSIA: FOUR FACTIONS IN THE RUSSIAN ORTHODOX CHURCH Ralph Delia Cava Abstract Orthodoxy today is Russia's numerically largest confession and has for more than a millennium remained one and indivisible with the culture of the Eastern Slavs (including Byelorussians and Ukrainians).
    [Show full text]