Negotiating “Anglicanness” in Rome

The Commission on Faith and Order and the Second Vatican Council

»Češka gos«, Božji bojevniki, obstranci: češka »reformacija pred reformacijo« in njeni evropski ter slovenski konteksti, ideariji in imaginariji

Orthodox Christians in Poland have faced numerous attempts to be forced into union with the Roman Catholic Church, ranging from the thirteenth to the twentieth century. The first attempt at a union between the Roman Catholic Church and the Orthodox Church took place as early as the mid-thirteenth century. Another attempt at forcing the Orthodox Church into union with Rome took place during the reign of Ladislaŭ II Yagiello. The problem of church union returned in the reign of Alexander the Yagiellonian. When Ivan III rejected all projects for bringing the Florence such a union into practice, discussion on church union disappeared until the end of the sixteenth century. The mission of the papal legate, Father Antonio Possevino, to Ivan IV, had been intended to draw Moscow into the union, and its failure caused the papacy to concentrate its efforts on the Orthodox Church in Poland. The Ruthenian bishops’ obedience to the Pope was officially announced on the 8 October 1596. The decisions of the Uniate-Catholic synod were met with numerous protests from the Orthodox clergy and nobility. The larger part of the clergy and the faithful, together with bishops remained in the Orthodox camp. Despite the failure of the Brest Synod in fully uniting Orthodox and Roman churches, new union projects concerning the Orthodox Church in Poland continued to arise prior to the end of 18th century. The Vatican’s interest in the Orthodox Church in Central Europe was renewed at the end of the First World War. On April 1st, 1917, the Pope created the Congregation for the Oriental Churches which was responsibile for all issues relating to the activities of all the Eastern denominations. Despite aims at unification, attempts at church union have had a negative influence on the relations between the Roman Catholic and Polish Orthodox Church in contemporary Poland. The result of centuries of attempts at unification under the Pope has been fragmentation and division.

Orthodox Christians in Poland have faced numerous attempts to be forced into union with the Roman Catholic Church, ranging from the thirteenth to the twentieth century. The first attempt at a union between the Roman Catholic Church and the Orthodox Church took place as early as the mid-thirteenth century. Another attempt at forcing the Orthodox Church into union with Rome took place during the reign of Ladislaŭ II Yagiello. The problem of church union returned in the reign of Alexander the Yagiellonian. When Ivan III rejected all projects for bringing the Florence such a union into practice, discussion on church union disappeared until the end of the sixteenth century. The mission of the papal legate, Father Antonio Possevino, to Ivan IV, had been intended to draw Moscow into the union, and its failure caused the papacy to concentrate its efforts on the Orthodox Church in Poland. The Ruthenian bishops’ obedience to the Pope was officially announced on the 8 October 1596. The decisions of the Uniate-Catholic synod were met with numerous protests from the Orthodox clergy and nobility. The larger part of the clergy and the faithful, together with bishops remained in the Orthodox camp. Despite the failure of the Brest Synod in fully uniting Orthodox and Roman churches, new union projects concerning the Orthodox Church in Poland continued to arise prior to the end of 18th century. The Vatican’s interest in the Orthodox Church in Central Europe was renewed at the end of the First World War. On April 1st, 1917, the Pope created the Congregation for the Oriental Churches which was responsibile for all issues relating to the activities of all the Eastern denominations. Despite aims at unification, attempts at church union have had a negative influence on the relations between the Roman Catholic and Polish Orthodox Church in contemporary Poland. The result of centuries of attempts at unification under the Pope has been fragmentation and division.

The Garden Atonement and the Mormon Cross Taboo

This article explores how ethics and religion interface in everyday life by drawing on a study examining the negotiation of religious and spiritual plurality in health care. Employing methods of critical ethnography, namely, interviews and participant observation, data were collected from patients, health care providers, administrators and spiritual care providers. The findings revealed the degree to which 'lived religion' was intertwined with 'lived ethics' for many participants; particularly for people from the Sikh faith. For these participants, religion was woven into everyday life, making distinctions between public and private, secular and sacred spaces improbable. Individual interactions, institutional resource allocation, and social discourses are all embedded in social relationships of power that prevent religion from being a solely personal or private matter. Strategies for the reintegration of religion into nursing ethics are: adjusting professional codes and theories of ethics to reflect the influence of religion; and the contribution of critical perspectives, such as postcolonial feminism, to the understanding of lived ethics.

We analyse the crime deterrence role of Romanian churches using a data sample of crime in all 42 Romanian counties from 2001 to 2013. We aim to determine whether the public funding of churches can be justified by the role Romanian churches play in deterring illegal behaviour. The decision to build a new church in a certain location can be endogenous; therefore, we use as an instrument the built-up area of counties’ cities in the 1990s. After controlling for the endogeneity of the number of churches, our estimations show that Romanian churches significantly diminish local crime rates. Adventist, Baptist, Catholic and Orthodox churches tend to play an active role in the deterrence of local crime. Hence, Romanian churches not only provide religious services, but also promote religious norms and strengthen the social ties between parishioners, help prevent crime.

REVIEWS 585 ‘Germans in the East fulfilled a vital historical function of helping to bring the East into the orbit of West European civilization’ (p. 302). If the twentieth century taught us anything at all, then it is precisely the opposite, namely that the trope of mature Western and German civilization resulted in catastrophe. Department of History James Koranyi Durham University Cipăianu, George. Catholicisme et Communisme en Roumanie, 1946–1955. Une Perspective Diplomatique Française. Editura Fundaţiei pentru Studii Europene, Cluj-Napoca, 2014. 436 pp. Illustrations. Notes. Index. Price unknown. Catholic opposition to Communism has its origins in the second half of the nineteenth century. Successive popes alerted the world to what they saw as the danger represented by the development of the Communist ideology and launched bitter attacks against its spread. Pius IX (Giovanni Maria MastaiFerretti ), pope from 1846 to 1878, denounced Communism as ‘a noxious doctrine radically opposed to natural law: such a doctrine, once adopted, will be the complete ruin of all rights, institutions, property and human society itself’ (Encyclical Qui pluribus, 9 November 1846). For their part Communists, aside from their atheist mentality, were driven by the conviction that the occupants of the Holy See were implacable enemies, and that Catholicism was a redoubtable obstacle to the propaganda and political and social system proposed by Communism. That Communist regimes broadly speaking carried out an anti-religious policy is not beyond dispute, but research shows that their attitude in the period after the Second World War was more hostile towards the Catholic Church since the autocephalous Churches in countries under Soviet control in Central and Eastern Europe presented less of an obstacle to Communization than the Church of Rome and the pope who presented a broader and more prestigious religious profile throughout the world, and therefore one which was more insidious. The anti-Catholic policy of the Communist satellites, inspired by Moscow, served to resolve several problems. The first was the removal of an ideological rival,thesecondtodisruptorsuppressanimportantchannelofcommunication with the West which was outside the control of the regime, and the third was the mobilization of the Orthodox faithful, once the destruction of the Catholic Church of the Eastern rite (Greek Catholics or Uniates) had been accomplished, so as to render credible Soviet initiatives on the international stage, such as ‘the struggle for peace’. SEER, 93, 3, JULY 2015 586 In the decade after the Second World War, the Orthodox Church was used, following the suppression of the Greek Catholic Church in Ukraine and Romania, as a vehicle for Moscow’s political interests. The Greek Catholic faithful, being deprived of their property, institutions, publications, and their bishops and priests, reluctantly migrated to the Orthodox Church, thus losing their spiritual direction from Rome. At the same time, the Roman Catholic Church was undermined and its bishops goaled. It was thus prevented from maintaining direct relations with the Holy See, being eventually transformed into a renegade Church, independent of Rome, which could be controlled more easily by the Communist regime under orders from Moscow. In Romania the interests of the Orthodox hierarchy coincided with the action of the Communist Party in suppressing the Greek-Catholic Church. This campaign can be seen not only as an attempt to destroy a religious identity, but also to extinguish a spiritual and social milieu which carried within it identification with the West. By imposing the decree of suppression, issued on 1 December 1948, the Communist regime in Romania trampled upon those norms universally recognized as human rights. Not surprisingly the West could not remain indifferent to such abuses. France, which had recently emerged from a dark period in its history, sought after the Second World War, to resume its special relationship with Romania, but in circumstances in which the Communists had come to power on the back of the Red Army, and which placed at risk the French colony in the country. The Communist regime’s orientation eastwards rather than westwards for its political, social and cultural model required the removal of French culture from a society whose middle class was still strongly francophone, and the expulsion of French priests, monks and nuns who, belonging to French orders and congregations, threatened to...

REVIEWS I9I agricultureremainedverylow). The stingin the tailwas the view that some 40 per cent of survey respondents felt that beauty, charm and elegance gave women an advantage over men, with over half seeing women's 'family obligations' as an obstacle to their success. However, structurallegacies, the absence of a feminist movement, the strong presence of the Church, and deeply ingrained cultural habits are more persuasive explanatory factors of women's manifolddisadvantagesthan men's personificationof theirfearsand transition-insecuritiesas a 'femalefigure'(p. 32). Department of Government FRANCES MILLARD University ofEssex Byrnes, Timothy A. Transnational Catholicism inPostcommunist Europe. Rowman & Littlefield, Lanham, MA, and Oxford, 200I. xiii + I55 pp. Notes. Bibliographicalreferences.Index. $25.95 (paperback). THE Roman Catholic Church is the great survivor of public institutions in EastCentralEurope. The ancientkingdomsof Hungaryand Poland,together with most of their institutions,rest in their graves.The same fate has befallen the fascistand communistsystemsthatreplacedthemin the twentiethcentury. But the Church of Rome, though battered and bruised,lives on as a force to be reckonedwith in the politicsof the region. There has long been a strongtendency within secular,westernacademia to overlook the role of religion in modern politics. The communist persecutions of the church in East Central Europe created an illusion of clerical powerlessness apowerlessnessthatconformedto thewidespreadperception in the most economically advanced countries of Western Europe that the church is a politically redundant institution. While Christianitymay indeed be almost 'vanquished' in Britain - to use the words of the Catholic Archbishopof Westminster(TheTimes, 6 September 200 I, P. i) the borders of 'post-Christian'Europe do not -yet extend deep into the East. During the I97os, a smallband of Britishacademicspropheticallyperceived the church as a potentially dynamic force for political change throughoutthe Soviet empire. Sir John Lawrence, Leonard Shapiro, Peter Reddaway and Michael Bourdeauxjoined forces to found Keston College a pioneering research institute devoted exclusively to the study of the phenomenon of religionin the communistworld. Keston's uphill effortsto restore the religious factor in the calculations of westernpolicy-makerswere vindicated at the end of the I980s. The resurgent power of the church, as exemplified by the global politics of PopeJohn Paul II, the alliance between the Polish Catholic Church and the free trade union movement Solidarity, and the open resistance of Pastor Laszl6 T6kes to totalitarianismin Ceausescu's Romania, played a crucial role in the collapse of Soviet power and communist ideology in Eastern Europe. Yet no sooner did the Cold War end than the economic motor of European integration pushed religion -and Keston College into the academic backwaters this despite recent wars in the Balkansin which religioustraditiondefined, to a large extent, the belligerentparties. I92 SEER, 8i, I, 2003 Byrnes'sstudyrepresentsan effortto reversethe currenttrend.ItsAmerican author boasts of no background as a specialist in Eastern Europe. His reputation as an outstanding political scientist rests mainly on the study of contemporary political Catholicism in the United States. Byrnes confesses ignorance of the languagesand the cultural,social and political systemsof the lands on which he fixes his attention Poland, Croatia, Slovakia,Hungary and Transylvania.But he compensateswith an abilityto 'speakCatholic' and to 'understandthe lexicon of the institutionalrelationshipsthat exist between popes and bishops,bishopsand bishops, and bishops and the laity'(p. x). The centralpolitical issueaddressedby Byrnesis Europeanintegration.He ponders the question:can the Catholic Church function effectivelyas a force to fulfilPopeJohn Paul II's lofty geopolitical vision of an integrated Europe, with Christian civilization as its cornerstone, extending from the Atlantic to the Urals? In so doing, he examines the tension between the centripetal and centrifugalforceswithin the Catholic Church in EastCentralEurope. Byrnesproposesthatthe structuraland institutionalmake-upof the Church is the key to predictingitspoliticalbehaviour. Buthe does not probe deeply in thisdirection.The laws and stateinstitutionsgoverningchurch-staterelations scarcely feature at all. The author has approached his subject as a traveller. His field research appears to consist mainly of conversations with some influentialinsiders,suchasBishopTadeuszPieronek(Poland);BishopsRudolf Balai and Dominik T6th (Slovakia);Revd Laszl6 Lukacs(Hungary);Bishop J6zsef Tempfli, Revd Tertulian Langa, and Revd Arpad Czirjak (Transylvania ); and Archbishop Josip Bozanic, and Ambassador Marijan Sunjic (Croatia).What did such interviewsreveal? On the one hand, Byrnes sees the Holy See as a transnationalinstitution well suited to implement the Pope'svision. The Pope is, we are told, 'the first citizen of global civil...

The Church of Christ is unity in diversity. Around the great centers of diffusion, the rites have been gradually defined as “the liturgical, theological, spiritual and disciplinary patrimony, culture and circumstances of the history of a distinct people, by which its own manner of living the faith is manifested” (Code of Canons of the Eastern Churches can. 28 § 1). At the same time, the necessity of the existence of the sacred ministry for the celebration of the Eucharist and the Sacraments is the basis for the establishment of the hierarchy of bishoprics that are formed ontogenetically and diachronically around the primary diffusion center, recognized as the Mother Church or, starting from the IVth–Vth centuries, as the Patriarchates. The tensions between dissident factions culminated in the Ecclesiastical Schism of 1054, which separated Eastern Christianity from the Roman Church. The restoration of the unity of the Constantinopolitan Churches of Central and Eastern Europe began with the Union of Brest–Litovsk (1595–1596), which generated a process of gradual entry of the territories of the Eastern Churches into unity, in 1700 reaching Transylvania. The Greek Catholic Churches fought a pioneering struggle in asserting their own traditions in order to restore the unity of the Church. The Eastern churches that re-entered the unity of the Catholic Church faced a change of ecclesiological paradigm, being in a permanent struggle to preserve their own specificity and to affirm the unity. The signatories of the Union Acts rejected “the Uniatism” from the beginning, a fact accepted today within the theological dialogue between the Catholic Church and the Orthodox Churches, the canonical evolution and the treatises of Greek–Catholic theology being the result of a process of experimentation “from within” of unity and catholicity in the context of the modern and contemporary era. The United Churches have paved the way for the restoration of unity between East and West, being obligated to grasp different forms of canonical manifestation of unity in the absence of a Patriarchate in communion with the Church of Rome, during which they offer a reflection that fully grows through a theology of restoring the unity of the Church, benefiting today from the ecclesiological paradigm shift of Vatican II and by the conceptual tools provided by the traditions and the Code of Canons of the Eastern Churches.

Reviewed by: The Roman Catholic Church: An Illustrated History John Vidmar, O. P. The Roman Catholic Church: An Illustrated History. By Edward Norman. (Berkeley: University of California Press. 2007. Pp. 192. $29.95. ISBN 978-0520-25251-6.) This has all of the appearances of a coffee-table book, on the order of Eamon Duffy's Saints and Sinners: it is oversized, is called "an Illustrated History," has lots of images, and features a beautiful cover. But it is not a coffee-table book at all. The text is something quite different—complicated, written in a difficult English full of semicolons and parenthetical phrases, unconventional, and very interesting. I began by disliking this book and finished it thinking it was brilliant—perhaps not accessible to the average reader, but certainly a statement about the Catholic Church's history that needs to be heard. The illustrations are well chosen and support the text, and often add interesting notes not found in the text, but they are not the main show. The text is what this book is all about, and that is why it is so conflicted. A picture book should be about the pictures, and this book is far more interesting for its text. Edward Norman, the author, was Margaret Thatcher's unofficial "historian," now an emeritus professor at Peterhouse College in Cambridge, and a long-time Anglican long interested in the Roman Catholic Church. He has written several books on the Roman Church in Ireland and in England, and it is no surprise that he has recently converted to the Roman Catholic Church. His text belies his devotion to the authority of the papacy and its inherent continuity and integrity. The book attempts to show the tension between the secular authority and religious authority, as exhibited through the societies of the various ages of the Church. Norman follows an intelligent division of the Church's history, based on the six ages first proposed by Christopher Dawson. The Church always comes across better than modern secular historians would like, and Norman is quick to point out the differences. In fact, this is what his book is best at doing: highlighting the past as opposed to the present. In mentioning the Crusades and the Knights Hospitallers, Norman notices that Hospitallers "employed nursing sisters in their enormous Jerusalem hospital a thousand years before Florence Nightingale" (p. 62). In describing Moorish Spain, Norman observes, "All those placid courtyards and sparkling fountains, that poetry and art, rested upon the existence of one of the largest slave populations the world has ever seen" (p. 67). We tend to dote on the beauty and regret its passing in Muslim Spain, but conveniently forget how it got there. Norman also draws provocative [End Page 740] connections between eras, claiming that the Spanish Inquisition was "a Moorish legacy"(p. 68), and that the crusading spirit ran to the conquest of the Americas. Ponce de León, after all,was a commander at the Fall of Grenada. Unlike many commentators on the history of the Church,Norman gives the French Revolution and its aftermath a lot of attention. (Roland Bainton, in his two-volume history of the Church, did not even mention the French Revolution.) But Norman recognizes it, and its ideological roots in the Enlightenment, as key to the next two hundred years. He is not so concerned with details—he does not spend much time on the details of the interaction between Nazi Germany and the Vatican—but he delves into the ideological issues at length. He is insistent that there is an admirable theological consistency running from popes Pius IX to Benedict XVI—namely, a defense of universal truth in the face of relativism or the tyranny of reason—and sees that new crises are nothing more than old crises revisited under different rubrics. Norman seems glad that there is a Church out there, with a long history of fighting those battles. There are a few blips. Norman says that American Catholics did not really participate in the American Revolution. Besides the diplomatic work (and courage) of Charles Carroll, who defied the governor of Maryland and was the only Catholic signer of the Declaration of Independence...

From an ecumenical point of view the theological examination of marriage and its indissolubility is one of the most urgent tasks to be undertaken by the Churches of the Reformation. It has been repeatedly stated by them that as long as the Roman Church makes the validity of so-called mixed marriages between Protestants and Roman Catholics depend on the observance of the ‘canonical form’ and refuses to grant freedom to the partners of a mixed marriage in the education of their children the ecumenism of Rome—to say the least of it—will remain suspect. The Instructio Matrimonii Sacramentum of 1966 which for all practical purposes reiterates the legislation laid down by the Codex Iuris Canonici of 1918 shows that in spite of Vatican II the official attitude of the Holy See has remained intransigent. Nevertheless although the Roman Church has arbitrarily erected canonical barriers which interfere with or even (from a Roman Catholic point of view) invalidate the most intimate human relationship, we have no intention of doubting the ecumenical honesty and sincerity of Roman Catholics. It should be remembered that the Instructio is as unsatisfactory to many leading Roman Catholics as it is to the Churches of the Reformation. This can be deduced from the fact that at the First International Synod of Bishops (1967) 31 per cent of its members voted in favour of the removal of the present impediment of mixta religio including the promise to educate the children of a mixed marriage in the Roman Catholic faith.

The Polish Catholic Church under German Occupation: The Reichsgau Wartheland, 1939–1945

At the beginning of the first half of the twentieth century the bond between ars-venustas and cultus-pietas has produced many churches of Roman Catholic cult.It’s between the 20s and 60s of the twentieth century that the experiments of the Liturgical Movement in Germany lead to the evolution of the liturgical space, which, even today, we see engraving in modern churches in Rome (Italy).The Council of Trent (1545-1563) constitutes the precedent historical moment, in which the Church recognised the need for major liturgical renovation of its churches. In comparison with this, the Second Vatican Council (1959-65) introduced some radical changes within the church architectural spaces.The observations come from the direct reading of the present architectural space and the interventions already realised in modern churches in Rome. The most significant churches from an historical-artistic point of view were selected (1924-1965). Significantly, although every single architecture is unique for dimensions, architectural language and used materials, a comparison, in order to gather the discovered characteristics and to compare the restrictions regarding the different operations, would extremely effective, as demonstrated below.Since the matter is considerably vast, in this work, only some brief notes regarding the liturgical renovation of the Presbytery area will be outlined.

Book reviewed in this article:A PIONEER MISSIONARY IN NIGERIA: REFLECTIONS OF A PIONEER. By W. R. S. MILLER, M.R.C.S., L.R.C.P.A VINDICATION OF EARLY MISSIONS IN SOUTH AFRICA: THE SOUTH AFRICAN MELTING POT. By DESMOND K. CLINTON, B.D., B.Litt.MUSLIM WOMEN TO‐DAY: MOSLEM WOMEN ENTER A NEW WORLD. By RUTH FRANCES WOODSMALL.BUDDHISM AND HINDUISM: DER BUDDHISMUS IN INDIEN UND IM FERNEN OSTEN: Schicksale und Lebensformen einer Erlösungsreligion. Von HELMUTH VON GLASENAPP.BUDDHISM AND HINDUISM: DIE KATHA‐UPANIŚAD: Uebertragen und erläutert von RUDOLF OTTO.INTERNATIONAL AFFAIRS: SURVEY OF INTERNATIONAL AFFAIRS, 1935. By ARNOLD J. TOYNBEE, D.Litt. (assisted by V. M. BOULTER).INTERNATIONAL AFFAIRS: DOCUMENTS ON INTERNATIONAL AFFAIRS, 1935. By J. W. WHEELER‐BENNETT and STEPHEN HEALD.THE JEWEL OF ASIA: MANCHOUKUO, JEWEL OF ASIA. By D. M. B. COLLIER and Lt.‐Col. C. L'E. MALONE.CHRISTIAN TEACHING BY CORRESPONDENCE: CORRESPONDENCE COURSE IN THE CHRISTIAN RELIGION FOR CANDIDATES FOR BAPTISM. By SHIN SHIMADA and MURRAY WALTON.CAPTIVES IN CHINA: THE RESTRAINING HAND: CAPTIVITY FOR CHRIST IN CHINA. By R. A. BOSSHARDT.A MISSIONARY AND HIS WORK: A MISSIONARY LOOKS AT HIS JOB. By W. J. CULSHAW.YOUTH MUST CHOOSE: NONE OTHER GODS. By W. A. VISSER 'T HOOFT. Introduction by REINHOLD NIEBUHR.SOME LITTLE‐KNOWN HOLY LIVES: THEY FOUND GOD. By M. L. CHRISTLIEB.SONS OF THE INDIGENOUS CHURCHES: RAHATOR OF BOMBAY: The Apostle to the Marathas. By FRANK HART.SONS OF THE INDIGENOUS CHURCHES: AWAKE! AN AFRICAN CALLING: The story of Blasio Kigozi and his vision of revival.SONS OF THE INDIGENOUS CHURCHES: TWICE BORN—AND THEN? The life‐story and message of Andrew Gih. Autobiography edited by J. EDWIN ORR.NATIONALISM AND MISSIONS: IL NAZIONAUSMO E LE MISSIONI. By AMOR BAVAJ.THE CHURCH OF ROME IN INDIA: THE TEACHING AND PRACTICE OF THE CHURCH OF ROME IN INDIA: As set forth by Fr. Makair and Fr. Vitalis and other Writers, and endorsed by the Roman Catholic Bishop of Lahore. Examined by W. P. Hares.THE CHURCH OF ROME IN INDIA: THE CHURCH OF ROME AND HER TEACHING ABOUT THE WORD OF GOD. Examined by W. P. Hares.