Christian Church Research Articles

Новые данные о ландшафте северной части византийского города на плато Эски-Кермен

Introduction. At the end of the 6th century in the South-Western Crimea, on the Eski-Kermen plateau, Byzantine engineers built a fortress to protect the local Goto-Alan population as well as to protect the approaches to Cherson, the main outpost of the empire on the peninsula. Methods. In 2022, during archaeological work in the northern part of the Eski-Kermen plateau, which was considered by researchers to be an undeveloped territory, a Christian church was opened, which made it possible to reconstruct the urban landscape of this part of the city in a new way. Analysis. The southeastern part of the church with a semicircular apse, sections of the southern wall, and the naos were excavated. In the center of the apse in situ, there is an altar made in the form of a table on a faceted pillar. Crosses are carved on the western and eastern sides of the pillar, and depressions are made for two relics. The base of the altar was cut into a rock monolith during the preparation of the site for the construction of the church, when the surface of the rock was leveled and cramped. The walls of the church were already being built around the base made for the altar. Results. Thus, a Christian church functioned in the northern part of the city on the Eski-Kermen plateau from the early medieval period until the death of the city at the end of the 13th century. It was the second-largest building in the city after the main basilica. The church was built for the residents of the neighborhoods located nearby, along the eastern edge of the plateau. Throughout its existence, the church was renovated, as evidenced by a small reconstruction in the apse and an opening for an additional relic on the western side of the altar. In the 10th century, after the city necropolis on the southeastern slope of the plateau ceased to exist, and chapels for burials began to be built in the quarters on the plateau, a necropolis appeared next to the “Northern” church where residents of the northern quarters buried their dead.

The Love of Christ in Husband - Wife relationships based on Ephesians 5:22 – 33 - Implications for Christian Families

The Bible contains important teachings about the mysterious relationship between Christ and the Church, as explained in Ephesians 5:22-33. This article highlights the deep relationship between Christ and the Church and has important implications for Christian families in the Church, where teaching about the Christian family especially from Ephesians 5:22–33 is only given or preached at the time of the marriage blessing, and even that is not explained well. So it can be said that the description of Ephesians 5: 22-33 is just a routine without meaning. In Ephesians 5:22-33 the apostle Paul uses the analogy of marriage to explain the relationship between Christ and His church. He compared the relationship between a husband and wife to the relationship that exists between Christ and the church. Just as a husband is the head of his wife, Christ is the head of the church. It emphasizes the surrender of the church to the authority of Christ and the love and sacrifice Christ gave to His church. This passage emphasizes even more the sacrificial love that husbands must have for their wives, just as Christ loved the Church and gave himself for her, husbands are also called to love their wives as Christ loves and cares for the Church. This underscores the importance of selflessness, grace and devotion in a Christian marriage by each of the spouses. Ephesians 5:22-33 moderates the patriarchal view of marriage, and it re-expresses the concepts of submission and leadership in a family. The wife should always submit to her husband's authority as she would to Jesus Christ. The husband needs to always exercise his authority with love and try to imitate Christ.

„La cattolicità aperta”, quale apertura dogmatica e spirituale delle Chiese cristiane, nella visione del teologo ortodosso Dumitru Staniloae

In this study, I intend to present, firstly, the ecumenical vision of the Romanian Orthodox theologian Dumitru Stăniloae about the open catholicity [sobornicity] as a dogmatic and spiritual openness of the Christian Churches that aims to find their unity and, secondly, about Eucharistic intercommunion. At the base of this open catholicity there is the fact that in Holy Scripture we notice a diversity of traditions and connotations, diversity that comes from the diversity of God’s actions in the history of salvation. Having the intention to overcome the dogmatic differences that separate the Churches and to reach full Eucharistic communion, many people have fallen into an easy enthusiasm, thinking that the differences can be overcome with the warmth of love, or in a diplomatic spirit, achieving a compromise between divergent positions. The result of these two trends, which are based on a different ecclesiological conception, is known by the term eucharistic intercommunion. According to Stăniloae, intercommunion is not full eucharistic communion and, therefore, the groups that intend to be in intercommunion cannot be in total communion, as, instead, Eucharistic communion is conceived.

Conference Report on Vienna Postgraduate Symposium “War in Ukraine: Ethical, Theological and Historical Reflections”

Abstract This report takes a detailed and thorough look at the symposium regarding the ongoing war in Ukraine, held at the Faculty of Catholic Theology of the University of Vienna on 13-17 February 2023. Its main focus lies on the presenting views and responses of the religious leaders in Ukraine to the ethical dilemmas and challenges caused by Russia’s war of aggression (2014-present), and attempts at reconciliation and peacebuilding. Besides discussing the statements of the leaders of Christian Churches the report also raises an issue of the involvement of representatives of Muslim communities in the war actions, which underlines the interreligious aspect of the symposium.

Тема бессмертия души в философии Плифона (с приложением перевода его надгробных слов Клеопе Малатесте и Елене Палеологине)

Introduction. The article examines the views of the last major Byzantine philosopher George Gemistos Plethon on the immortality of the human soul. Scholars are still debating whether Plethon was a pagan who completely rejected Christianity, or a Christian who was too fond of Platonism. Methods. Methods employed in this article are source research, information analysis, comparative research. Sources on the subject include: Plethon’s funeral orations on Cleopa Malatesta and on Helena Palaiologina, “Book of Laws”, commentaries on the Chaldean Oracles, “On the Differences of Aristotle from Plato”, “Summary of the Doctrines of Zoroaster and Plato”, “Áddress to the Despot Theodore on the Peloponnese”, Theodore Metochites’ treatise “On Education”. Analysis. An analysis of Plethon’s writings shows that in his doctrine of the human soul and its posthumous destiny Gemistos was far removed from Christianity. Plethon confessed the pre-existence of souls to bodies and metempsychosis, he considered life in body as the main human mission in universe, as a link and boundary between the mortal and immortal worlds. According to Plethon, permanent periodical connection of immortal and mortal (soul and body) in human is better, than endless immortality after one life. His doctrine about soul does not imply neither deification of body, nor bodily resurrection and terrible judgment at the end of time. Results. In Plethon’s monodies, his non-Christian views are expressed in a veiled way, but a careful analysis of the text of the monodies in comparison with the other works of the philosopher shows that his views on the destiny of the soul, on the one hand, were very different from those of the Christian Church, and on the other hand, they looked more optimistic, leaving the soul the opportunity both for gradual improvement in a series of rebirths, and for enjoying the divine life between them, subject to virtuous behavior on earth. Appendix. The article is accompanied by a Russian translation of Plethon’s monodies on Cleopa Malatesta and Helena Palaiologina.

Dismantling the Sentimental in Harriet Beecher Stowe’s Dred: A Tale of the Great Dismal Swamp

Abstract: In this essay, I analyze Harriet Beecher Stowe’s Dred to show how Stowe’s confrontation with Protestant religious institutions in the 1850s led her to deconstruct the sentimental techniques she had previously relied on in Uncle Tom’s Cabin . Scrutinizing Presbyterian leaders’ response to slavery both at a public camp meeting and at a private gathering of Northern and Southern ministers, Stowe assigns the main responsibility for slavery to Protestant ministers fearful of losing cultural power amid the intense denominational competition of the nineteenth century. In particular, she shows how the clergy justified silence on the issue of slavery by assigning slavery to a secular, civil sphere and narrowly defining the Christian church’s realm as purely spiritual, even as those same clergy advanced a nationalist political agenda.

Governance of religious diversity in Central Europe: A religious nationalism inspired illiberal turn in Hungary and Slovakia?

Central European countries with a historically dominant Roman Catholic heritage belong to a particular cluster in respect to the governance of religion. This paper focuses on Hungary and Slovakia and addresses the effect of religious nationalism on the regimes of governance of religion in the two countries. After the fall of the Berlin Wall, there was a brief period of neutral stance towards religion, which was characterized by liberal values. With the introduction of the bilateral Concordat agreements with the Holy See, both countries started to treat traditional Christian Churches preferentially. By the 2010s legislation in both countries created restrictive entry barriers for “new” religions. This created two or multi-tiered systems for “old” and “new” religions, in which the former enjoyed closer relationship with the state. As a result, the separation of church and state has become blurred. Preferentially treated churches reappeared in the public space as providers of certain educational and social services. Preferentially treated churches and the state developed asymmetrically interdependent relationships, the state having the upper hand. Meanwhile, increasingly populist and nationalist parties instrumentalized religion by involving Christianity in their nationalistic political discourse. This helped create a normative space, in which the state is able to give further preferential treatment to certain religious groups over others. The emphasis on Christian national identity underpinned these governments’ narratives that conflates migration with security and Islam, which pushed those religious groups on the margins, which do not fit in the religious nationalist narrative of the increasingly right- and populism-leaning governing elite.

Русские религиозные философы Серебряного века о роли и функциях ересей в истории

The Russian religious philosophers of the Silver Age created the original concept of heresies. Their interpretation of heresies is ambivalent: first, heresies are symptoms of spiritual quests and the self-knowledge of a free spirit; second, two heresies that helped fuel the heresies of the twentieth century were chiliasm (S. Bulgakov) and spontaneous nihilism (N. Berdyaev). The inspiration for these came from the teachings about the end of time. This article will consider the point of view on heresy in the context of the doctrine of the absolute and the philosophy of history by L. Karsavin, the metaphysics of the spirit by N. Berdyaev, and the concept of Christian socialism by S. Bulgakov. Their idea is that heresies testify to the development of Christian doctrine, i.e., to its illnesses and impasses. He writes heresies into the history of spiritual research. All these concepts were a kind of response to the challenge of history, which Friedrich Nietzsche called "the death of God." In Russian thought, it manifested itself in the form of ritual belief among the people and the deadening of official church theology. Church writers did not see any social problems or an impending revolution. Therefore, Russian writers and philosophers of the Silver Age took upon themselves the mission of warning about the crisis of the religious attitude towards the world. Russian religious philosophers were interested in the phenomenon of the deadening of the Christian spirit in official church Christianity, and their special task was to counter the process of the deadening of the spirit in Orthodoxy. This caused the condemnation of all Russian religious philosophers in church circles. They were accused of heretical ideas of cosmism and sophiology. However, today they are the property of Russian religious culture; their works are included not only in university programs in philosophy and theology but also in the programs of theological seminaries.

Lesbianism: Deconstructing the Christian church and social hierarchies in South Africa

Christianity places a high value on one’s faith in Jesus Christ, and from this belief, one fosters a perception of LGBTQI people. The general patriarchal idea that the only true, biblical sexual orientation is heterosexuality is one of the elements contributing to the religious obstacle the LGBTQI face. Lesbian[1] spouses and their children are frequently subjected to animosity and rejection from members of the local community, where they choose to participate in religious activities. This is because lesbians and/or lesbian families depart from the so-called heterosexual norm. To analyse how the Christian church refers to homosexuality. I will use Michel Foucault’s philosophy on discourse and power as a theoretical underpinning to examine the preconceived concept of a fixed social hierarchy within the Christian church and society. The paper focuses on the biblical discourses that underlie lesbian identity. By highlighting how colonial impressions resulted in a homophobic reception of the bible, I argue for a positive reimagining between churches and the LGBTQI community and provide evidence that the Christian church and social hierarchies impact lesbian identity negatively through the implementation of the Biblical text and patriarchal ontology. [1] The term lesbian will be used to describe lesbian individuals with or without partners and children. Christianity’s emphasis on faith in Jesus Christ can shape perceptions of LGBTQI individuals. The notion that heterosexuality is the only biblically sanctioned sexual orientation, rooted in patriarchal ideals, presents a religiouschallenge for the LGBTQI1 community. Lesbian couples and their children often face hostility and exclusion from local religious communities, due to their departure from heterosexual norms. This article employs Michel Foucault’sdiscourse and power theory to examine how the Christian church and society maintain a fixed social hierarchy. Itfocuses on biblical discourses shaping lesbian identity and highlights how colonial influences have fuelled ahomophobic interpretation of the Bible. The argument advocates for a more positive relationship between churches and the LGBTQI community, asserting that the Christian church and social hierarchies negatively impact on lesbian identity through the use of biblical text and patriarchal views.

An Idiosyncratic Overview on the History of Christian Churches and its Architecture in Lahore

This study is an attempt to explore, investigate and analyze the origin, growth, development and history of Christian churches and its architecture in Lahore. It further encapsulates that Churches in Pakistan are not only an inescapable feature of the landscape of our major cities and town; they elegantly portray the religious diversity and well-being of our vibrant Christian minority. It also navigates that their distinctive architecture attracts the locals and tourist alike. This research work presents fact finding analysis that the Christian churches are not just the beautiful building. They are an important part of our cultural history, mostly well preserved and documented. They tell the story of the colonial rulers and the Christians in this part of the world. The new churches demonstrate a happy blend of modern and indigenous trends and stand in harmony with the surroundings like the communities who share a common history, a common culture and collective aspirations as Pakistanis.

The Property Rights of the Church in the Roman Empire

The present paper deals with the legal capacity and especially the property rights of the growing Christian communities and church institutions within the Roman Empire from the beginning to the Justinianic era. In the beginning, the believers’ charitable donations became the property of the bishops. Later, when the local Christian communities became legal persons, the property of the bishops was separated from the property of the congregations. The local churches could already own real estate before 313. After 313, the legal capacity of the Catholic congregations was confirmed. Later, following the example of local churches, monasteries and finally charitable institutions also became legal entities. Charitable houses were also personal associations and not foundations; independent foundations – similarly to the rules of classical Roman law – did not exist in Justinianic law. The edicts of the Christian emperors greatly facilitated the acquisition of property by local churches, monasteries and charitable institutions. Furthermore, a number of legal rules were made for the special protection of ecclesiastical property.

Image of the Snake-Dragon in the Architectural Decoration of the Christian Churches of the Medieval Period

Image of the Snake-Dragon in the Architectural Decoration of the Christian Churches of the Medieval Period

Advances in Experimental Research on the Influence of Friction Powders on Acoustic Liners (Helmholtz Resonators)

This paper presents the technological advancement of using friction powders to increase the absorption of acoustic liners used in the reduction of tonal noise generated by aero-engines or for other applications related to Helmholtz resonators used in noise absorption of low frequencies. The experimental research was conducted during the European project ARTEM (2017–2022), and after. This concept was inspired by the discovery made by several historians of narrow neck bottles filled with ash in the old Christian churches. These artifacts were made with the purpose of absorbing low frequency noises. Based on this creative idea, the present authors proposed a new method of noise absorption capabilities of acoustic liners filled with various types and quantities of natural and artificial powders. Considering the positive results the ARTEM project offered, COMOTI continued testing this concept by using even finer cork powders manufactured with a new technology. Measurements in Kundt tubes showed that noise absorption increased significantly in broadband for low frequencies (over 0.9 at high frequencies and 0.6 at low frequencies, 500 Hz). Some of the researched powders can be used in the field of bladed machines to reduce the aerodynamic noise of an aircraft or in the automotive industry where the reduction of low frequency noises is necessary.

Virtual Reality Technology in Architectural Theory Learning: An Experiment on the Module of History of Architecture

The purpose of this study is to determine the significance of incorporating virtual reality (VR) technology as an additional learning aid in the delivery of architectural theory modules. The aim is to expand students’ horizons by utilizing VR as an immersive blended learning resource, particularly after the COVID-19 epidemic pandemic and the emergent need for new ways of delivering higher education. Empirical samples were drawn from a group of participating students in the History of Architecture module. This study adopted a mixed-methods approach comprising a quantitative inquiry (n = 60), which was complemented by a qualitative focus group discussion (n = 15). For the quantitative inquiry, three activities created virtual environments for three instances of Christian churches and cathedrals from the History of Christian Architecture: Hagia Sofia Cathedral, Notre Dame Cathedral, and Santa Maria del Fiore Cathedral. This was conducted during a 13-week teaching semester, with two groups of students voluntarily taking part in each activity: a VR group and a non-VR group. Following each activity, both groups responded to the same set of questions in order to assess the impact of using VR technologies on students’ cognitive and analytical understanding of the related building. A focus group was formed with the participating students to enhance their understanding of the results of the quantitative inquiry. The findings of the research show an increase in student learning experience and knowledge recollection when using VR in comparison to conventional teaching methods. The findings emphasize the role of digital technologies in enhancing students’ learning experiences, in particular, as a tool for sustainable approaches to teaching. This research expands knowledge and understanding about the use of VR in the History of Architecture pedagogy by examining its effectiveness as a medium of instruction. Furthermore, this study provides recommendations for adopting and incorporating new technologies in higher education for a better learning environment.

Antinomic Understanding of the Secular in Georges Florovsky's Works

The present article analyses the approach of Georges Florovsky to the problem of the secular (worldly, earthly, immanent). Georges Florovsky gave the secular tendencies in the Christian world a negative assessment as they led to cultural crises. He proposed to seek their origin in the antinomic (God–human, both earthly and heavenly) nature of the Christian church. He deduced that the origins of secular culture stemmed forth from the medieval attempts to break this antinomy, to create Heaven on Earth. This could be seen in the Byzantine Empire (the subordination of the Church to the Emperor), in the Latin world (the assignment of secular power to the Pope), in the European post-Reformation thought (through the blurring of the distinction between theology and de-Christianized philosophy), and later in the Russian religious philosophy (attempts to formulate the idea of Christian state). Drawing on the concept of the divine-human antinomy of the Church, Georges Florovsky insisted that the Church should neither try to blur the line between the religious and the secular, nor attempt to influence secular politics, but should instead proceed from the fact that culture is intrinsically religious and substantially theologized. In fact, he objected to the ecclesiasticization of politics and offered to proceed from the assumption that Christianity (religion) is universal by default. Florovsky used a dual, dialectical approach in which secular discourse is seen as a religious discourse that aspires to secular power and consequently ceases to be religious, creating a kind of secular culture that threatens Christianity itself. In order to overcome this secular culture, Christianity is called upon to abstain from direct political influence on it. While avoiding limitations of the religious–secular du-alism of the Enlightenment and allowing the Church thought to prevent aggravating relations with secular politics, this approach fails to properly distinguish between the causes and the effects of secular discourse. The conclusion identifies ways of furthering Florovsky's approach and thought.

Diversity in Late Antique Christianity: The Cultural Turn, Provincial Archaeology, and Church Building

Abstract This paper considers archaeological evidence for various aspects of early Christian church building and comes to the conclusion that diversity was an essential quality of late antique Christianity. The diversity in question is ill-attested in written sources, but becomes apparent when the material record and everyday life are taken into consideration (cultural/material/pictorial/iconic turn). Church buildings looked and functioned differently in various regions and provinces of the late Roman empire. The diversity does not appear to have been accidental, but was cultivated throughout late antiquity. It was sometimes related to, but did not depend on, differences in liturgical practice, nor was it a matter of knowledge, ability, and workshop tradition alone. Provincial diversity was maintained even when and where the metropolitan alternative was manifestly known and available and although secular art and architecture continued to uniformly emulate the capital cities. A combination of written and material evidence suggests that the diverse formal repertoire of early Christian art and architecture was chosen and decided individually, but tended to form local/provincial/regional clusters. The decision makers seem to have been guided by religious conventions as well as by personal or political allegiances, many of which appear to have been determined locally, each province or region onto itself.

Ecumenical Formation in Theological Education: A Precondition for Ecumenical Encounter and a Tool for Ecumenical Reception

For many decades, Christian churches have engaged in ecumenical dialogues addressing church-dividing issues and trying to overcome them. Many valuable texts have emerged from these dialogues, but they are hardly known in the churches. One reason for this is that “ecumenism” is rarely a topic in theological education. The article asks why this is so and argues for including ecumenical formation in theological studies. It highlights various initiatives that have pursued this goal and provides examples of cross-denominational theological education. Cultivating awareness and sensitivity among the younger generation of theologians towards ecumenical concerns is a precondition for promoting ecumenical encounter and applying the results of ecumenical dialogues to the life and the teaching of the churches.

Some themes in anthropomorphic and zoomorphic stone sculpture of the Mountainous Dagestan

Actuality of the article is caused by the fact that the sculptural representations of men and animals that are inserted in the walls of the structures of different function (houses, bridges, mosques) from the traditional villages of the Mountainous Dagestan are published for the first time. The aim of the research is to understand the meaning of the images in the traditional everyday life. In course of the research methods of comparative historical and typological analyze are used. Artistic cultural context of the representations is revealed. The roots of the sculptural representations re shown. Similar representations (human and animal heads) can be seen on the medieval Christian churches of Caucasus. They are also present in architectural decoration of earlier periods up to the Hellenistic culture. In case of animal heads it can be traced back to the neolithic period. To conclude it is possible to confirm that the representations were used as protective signs (apotropaios).

Gård – kongsgård – bispegård: spor etter bosetning og makt på domkirkeplatået i Trondheim i jernalder og tidlig middelalder

This article describes and discusses archaeological traces of a ‘landscape of power’ on the cathedral plateau in Trondheim; in particular, traces of the saga-mentioned Viking-Age farm and structures from the early medieval period linked to emerging institutions of royal and ecclesiastical power. Remains of the first bishop's palace have been identified near the site of King Olav the Gentle’s Christ Church, as well as traces of the medieval royal residence that King Harald Hardrada reputedly established in the same area in the mid-11th century. Adopting a long-term perspective, the article describes the materialities of elite power networks and practices which formed this important place on the Nidarnes peninsula during the Norwegian Iron Age and the early medieval period and discusses them in the context of changes and developments in topography and social organisation.

The History of the Sangap Di Jahowa Hymnbook of the Batak Protestant Christian Church (HKBP)

Ende or songs are very important in every church. To develop services in HKBP churches, varied religious songs are needed. This research aims to investigate when the HKBP churches started using Sangap di Jahowa songbook for the first time, and what are the roles of the songbook holds in HKBP services. This research used qualitative method, by interviewing some people who directly related to the arrangement of the book. Data from articles and books as well as theories from interdiciplinary science were also taken into consideration. This research shows that Ende Sangap di Jahowa songbook exists because of the needs of varied songs in addition to Buku Ende and Haluaon na Gok. Its presence shows that for hundred of years HKBP congregations have adapted and created new songs from ones that came out of their own culture. It gives positive changes in HKBP services.