Destruction Of Church Research Articles

Peculiarities of the transformation of children’s Christmas holidays into New Year Tree holiday on the pages of the pioneer periodical press in the fi rst third of the twentieth century

The article presents an analysis of articles of the newspaper «Pionerskaya Pravda» and the magazine «Pioneer» of the second half of the 1920s – 1930s, which reflected the state of the problem of the anti-religious campaign influence on the conduct of Christian holidays, in particular, Christmas celebrations. It is established that in the early years of Soviet power, the attitude towards Christmas holidays and their attributes was quite neutral, however, by the end of the 1920s it had changed to extremely negative. Against the background of the nationwide struggle against religion, active propaganda was carried out to eradicate Christmas holidays and ban their celebration. At the same time, the Soviet pioneers were actively involved in the destruction of churches, in conducting explanatory work among the population, including their relatives and friends, about the harm and anti-scientific nature of religion. However, by the mid-1930s, the USSR returned to celebrating children’s winter holidays, in which Christmas was transformed into New Year Tree holiday. The pedagogical basis of it was the reliance on the development of the creative abilities of the child, which allows us to consider the holiday of the New Year tree as one of the important legacies of the Soviet school for the modern school.

Destruction of religious monuments as a result of turkish-tatar raids on ukrainian lands, in the first quarter of the 17th century

For Ukrainian lands, especially the western region, the end of the 16th – the first quarter of the 17th century was a time of tremendous devastation due to constant Turkish-Tatar raids. The destruction of whole villages and towns, houses and churches, massacres, and kidnapping accompanied the attacks by Turks or Tatars.The attacks of Turks and Tatars were not accidental, and there were several reasons for this. First, it is the desire to seize material values at the expense of the prisoners to increase their army and get free labour. However, there were political motives for such attacks. First, the reason was the complex relationship between the Polish-Lithuanian Commonwealth and the Ottoman Empire. The following factors were decisive in the next political reasons: interference of Polish magnates in the internal affairs of the Danubian principalities (in 1612, 1616, and 1619); the pro-Austrian policy of King Sigismund III of the Polish-Lithuanian Commonwealth and his entourage; annual attacks of the Zaporozhian Cossack Army on the Turkish coast and fleet. According to the historiographic and source analysis, as soon as the diplomatic relations between the Polish-Lithuanian Commonwealth and the Ottoman Empire intensified, the number of attacks increased dramatically. Especially many of them took place on the eve of and during the Khotyn War of 1620-1621. It happened because the Ottoman Empire intended to weaken the position of the Polish-Lithuanian Commonwealth and intimidate the local population. The greatest intensity of Tatar raids on Red Ruthenia occurred in 1612-1624. Mainly many attacks were carried out on the land of Galicia: 20 times were attacked Kolomyia district; 18 – Halytskyi; 17 – Terebovlianskyi; 14 – Lvivskyi; 12 – Zhydachivskyi; 9 – Stryiskyi; 7 – Drohobytskyi; 6 – Przemyslskyi; 5 – Sambirskyi.Destroying villages and towns, Tatars often chose religious buildings as the main object of attacks: churches, monasteries, and chapels. The enemy had several reasons for this: the Ukrainian population often used the church as a last refuge, hoping that the enemy would not burn down the shrine; the destruction and looting of the church brought material gains to the Tatars because in the churches there were always many valuable things that could be sold or melted down; the destruction of churches also had a psychological effect, people believed that the saints would be able to protect them, so often the main population of the village was concentrated in the church, during the raid of Tatars. As a result, they became easy prey for the enemy.

"Terrorist Design" of the Russian Federation in the Destruction of Churches in Ukraine from 2014 to 2023

"Terrorist Design" of the Russian Federation in the Destruction of Churches in Ukraine from 2014 to 2023

When the Cemetery Becomes Political: Dealing with the Religious Heritage in Multi-Ethnic Regions

When the Cemetery Becomes Political: Dealing with the Religious Heritage in Multi-Ethnic Regions

Conversion to Islam in the Premodern Age: A Sourcebook

Conversion to Islam in the Premodern Age: A Sourcebook

De la iglesia y el foro a la mezquita y el sūq: la evolución de las ciudades mediterráneas durante el periodo omeya

El objetivo de este artículo es estudiar la interacción entre la ocupación musulmana de ciudades y su desarrollo urbano durante este período. ¿Cómo gestionaron los musulmanes su integración como nueva élite gobernante en el funcionamiento de las estructuras urbanas sin destruir las iglesias y las sinagogas? Los musulmanes utilizaron una política uniforme y predeterminada, cuya manifestación física sobrevive en forma de la proximidad entre iglesias y mezquitas, sobre todo en los centros urbanos. Además, esta proximidad transformó los mercados de los foros y cardisnes en aswāq.

Fires and Fire Safety Measures in Churches of Tobolsk North during the Synodal Period (1722-1917)

The results of a study on the extent, causes and measures of combating fires in churches in the north of the Tobolsk diocese in the XVIII - early XX centuries are presented in the article. Sources indicate “large” fires in Berezov and Surgut and few in rural parishes, and, as a rule, they indicate the destruction of church buildings and the futility of public efforts to prevent the fire element. The destruction of churches from fire is presented as a common cause of rebuilding of parish buildings in the 18th century. It is noted that the main cause of the fires was the careless handling of fire by church servants when burning stoves. Fire safety measures are characterized by the adoption of relevant legislative norms and administrative orders, monitoring of building codes and the repair of irregularities made during the construction of churches, and the spread of fire insurance. It is indicated that the state tried to involve not only the police, but also the population in the fight against fires. It is concluded that, despite the efforts made, the fire department in the territory of the region remained at a low level and did not allow to successfully confront the fire element.

Contentious Heritage: The Preservation of Churches and Temples in Communist and Post-Communist Russia and China

Writing of Chinese temples in 2000, Vincent Goossaert commented: ‘From 1898 until today there has unfolded a century of continuous destruction, destruction by every means, which will remain as one of the greatest annihilations of a patrimony in human history’. 2 It is true that there were few more alarming instances in the twentieth century of governments waging war on their built heritage than the destruction of temples and other ancient monuments that took place in the People’s Republic of China (PRC), particularly during the Great Leap Forward of 1958-60 and, above all, during the Cultural Revolution of 1966-76. Yet a grim precedent for this had already been set in the Soviet Union, when in 1928-32, and again in1959-1964, a government campaign of closure and demolition of churches took place. This essay compares the policy of the two Communist states towards the maintenance of religious sites; it argues that notwithstanding bouts of annihilation, the policy of both the Soviet Union and the PRC towards these sites was rather more complex, indeed less consistently negative, than Goossaert’s comment suggests. In principle, both regimes were committed to the preservation of cultural heritage—if not steadfastly—and both recognized that religious buildings were a major element in that heritage. At the same time, the preservation of places of worship posed a particular challenge to these regimes, since it was precisely in this area that the commitment to maintain the national patrimony collided with the invariably stronger desire to build an industrial, urban, and socialist society freed from all religious belief. The first half of the essay compares the shifting policies of the Soviet Union and the PRC towards the preservation of religious buildings; the second half examines the extraordinary revival of churches and temples—as religious sites and as national monuments—that has taken place in the former Soviet Union since 1991 and in China in the so-called ‘reform era’ since the 1980s. The paper thus turns on a double comparison: a comparison between the respective policies of the Soviet and Chinese Communist governments towards the preservation and destruction of churches and temples; and a comparison between the policies of the Communist era and those that have typified post-Communist times. It focuses solely on religious sites of ethnic Russians and Han Chinese.

Community reintegration for widows suffering religious minority violence: personalism as therapy

Each year around the globe millions of people experience religiously motivated, traumatic violence. In the absence of assisted care those affected often suffer permanent psychological impairment, failing to reintegrate successfully into stable self-subsistent communities. We report here on the success of a personalistic therapy used to assist community recovery in a dispersed widow population suffering religiously motivated violence. In 2008, Orissa Hindu nationalists blamed local Christians for their leader’s assassination; the subsequent retaliation led to murders, destruction of churches, schools, homes, and physical assaults. Subsequent recovery efforts were premised upon a psychotherapeutic restoration keyed to a personalistic, Catholic/Christian psychological framework (Vitz, 2011) as a necessary contingent for community reintegration and economic self-sufficiency. Assaultive trauma, personal valuation, interpersonal psychosocial functioning, agency, and sense of trust in committed care were monitored. Our results indicate, among others, that self-valuation generally paralleled growth in trust commitment, but the latter depended on the perception of the caregiver’s commitment to faith values. Therefore, we propose an assault recovery model in which self-esteem and trust in committed care are constructed through the perception of a personalistic commitment grounded on faith values. ©2014 European Journal of Research on Education by IASSR.

Method in Madness: Recontextualizing the Destruction of Churches in the Fatimid Era

The reign of al-Hakim bi-ʾAmr Allah (r. 996-1021) is often dismissed as a psychotic blip in the history of multiconfessional relations in the medieval Islamic world. Al-Hakim infamously embarked on a large-scale destruction of churches in his realm, including the Church of the Holy Sepulcher in Jerusalem. This article draws on a variety of sources to argue that rather than being reductively attributable to a personal psychological imbalance, al-Hakim’s dramatically negative treatment of churches signaled a general shift from an esoteric form of Ismaili Shiʿism to one more appealing to the broader Islamic umma.

ВІД ПОЛІТИКИ ДЕРЖАВНОГО АТЕЇЗМУ ДО РЕЛІГІЙНОЇ ТА РЕЛІГІЄЗНАВЧОЇ ОСВІТИ

article studies the issues of the negative impact of the state policy aimed to eradicate the beliefs from the minds of people. abandoning from this policy after the Soviet Union collapse led to the introduction of spiritual and (secular) education inUkraine, it assisted growing of the authority of the Church as a whole.The attention is focused on the fact that the as a state ideology was actively promoted by a number of institutions and the mass media. After the Soviet power had been established the The Union of the Godless Warriors was created, the various kinds of anti-religious printing and newspaper production were published.The author described the stages of the state policy; he opened the forms and the methods of governmental activities, aimed to eradicate the beliefs from the minds of people. These activities often extend beyond the law and human morality. article shows that physical destruction of the clergy, the destruction of churches, monasteries, mosques and other places of worship had a significant role. State in theSoviet Unionhas gone from primitive criticism of clerical using campaign posters in the 20s of the twentieth century, the so-called atheism in the days of Khrushchev – Brezhnev. article provides examples of activities lecturers and propagandists of scientific inUkraineduring the Soviet era. It contributed to the development of scientific studies as a science: there are numerous scientific studies which, although not free from ideological accretions, but created a framework for the development of contemporary academic studies.The historical context highlights the stages of studies, the meaning and the functions of a spiritual enlightenment education and and professional education, which became possible in the independent Ukrainian state as a result of the democratization of all spheres of church-state relations, are described. In the spiritual (religious) education are distinguished: general spiritual awareness education as education, education for rooting the faith of the faithful of a particular denomination, and and vocational education, which provides training for the future clergy (priests, pastors, mullahs, muftis etc.). author compares the state of general spiritual awareness education in times of state atheism, which is characterized by a relatively high level of awareness among believers based on their faith, a modern religious nihilism when the faithful of many denominations cannot explain in what they believe and why.With respect to and vocational education trend is the opposite: the level of education in modern theological academy and seminary greatly exceeds what could get seminarians at the time of the domination of state atheism. This is caused by the fall of the Iron Curtain, which allowed free access to the world of theological thought, and flourishing their theological studies in Ukrainian theological academy and seminary.In this article the author gives a comparison of secular and spiritual education that exists inUkraine, analyzes the advantages and disadvantages of each. In particular, highlighted the necessity to keep existing inUkraineis a clear separation of the spiritual and secular education, but offered this field of education mutually enriches each other. This process of mutual enrichment should occur naturally non-coercive way: by understanding and recognition of certain advantages that exist in different educational systems of secular and spiritual.The author defined a number of recommendations concerning the interaction of the state (secular) and spiritual (religious) education; he highlighted the trends of the development in the context of the church-state relations in the present.In particular, the article provides suggestions on procedures for the recognition of diplomas spiritual institutions of higher education by the Ministry of Education and Science of Ukraine by introducing into the curriculum of educational institutions such compulsory public education component. This component can serve as the one minimal but sufficient condition that, on the one hand, will consider certificates that give spiritual (religious) institutions of higher education, so as to meet state standards, on the other hand, minimizes the interference of state bodies in activity of church schools, and consequently, the activity of the Church.

"Quella musica barbara". Linguaggi popolari nella Settimana rossa in Romagna

During the general strike of 1914 in Romagna the mobilization of the members of the progressive parties and trade unions was large and unexpected, taking in some cases a revolutionary character. The actions of the protesters, among which there were destruction of churches and railways, were assimilated by the conservative press, and by some of the progressive, as purely criminal acts. In some cases, however, traces of charivari appear, which is an appropriate language for the political aims of the protesters. The use of the ambiguous symbol of the liberty tree in the strike demonstrations in Romagna is analyzed in the various components of both politics and folklore.

Normanising the North: The Evidence of Anglo-Saxon and Anglo-Scandinavian Sculpture

This Study Probes the destruction of material culture to illuminate the introduction of Norman political authority into northern England. A brief overview of Norman destruction of churches provides the background to a review of the potential relationship of Anglo-Saxon monuments with memory and identity, in the context of recent discussions of monument reuse. Durham and York, the Anglo-Saxon monastic sites at Wearmouth/Jarrow, Lindisfarne and Jedburgh, and a selection of local churchyards provide case studies. It argues that some monuments seem to have been deliberately targeted, but a wider range of factors, all ultimately derived from changing political circumstances, can be identified that explain why sculpture was removed and reused. The paper serves as a platform for further debate about the significance of monuments in the Middle Ages, and as a contribution to the broader discourse within archaeology about their social meanings.

The Preservation of National Childbirth Traditions in the Russian Homebirth Community

In Russia labor and birth were transferred from home to hospital shortly after the 1917 Revolution. A set of measures intended to promote state hospitals and reduce the authority of traditional birth attendants and healers was introduced. As a result, birth in hospitals became the norm, and the tradition of home midwifery was interrupted.(2) As the setting of birth changed, the ritual practices and physical treatments of homebirth were forgotten. Though hospital maternity practices preserved the essential archetypal structure of birth as a rite of passage [Belousova 2001], the traditional actions associated with birth disappeared. The practical experience of traditional midwifery was neglected and it was not integrated into the new tradition. Another reason for these events was general change in the perception of the laws ruling the world, of human nature and, as a consequence, the organization of the human body. The Soviet authorities heavily promoted a positivist and materialist manner of thinking. The new mentality was secular, with atheism promoted by the Communists in mass media, school and workplace. The destruction of churches and severe repression of the clergy were part of the war against any perceived threat to materialist thinking. In fact, Russian popular faith presented a complex phenomenon, a mix of Russian Orthodox and pagan elements. People often considered pagan rituals and beliefs as Christian and experienced difficulty in differentiating one from the other. State ideology decried pagan customs as superstition and those who practiced them were persecuted. The private life of Soviet citizens was generally scorned and ignored. The limits of the family were far from hermetic; the Communist Party had the right to regulate the life of the family, approve marriages and divorce proceedings, discuss cases of adultery in public and recommend models for the proper organization of family life. Childbirth, too, was treated as a public event, given that it related to the appearance and upbringing of a new citizen, who was expected to perform certain functions within the social system. Maternity leave was brief and within two months babies were sent to baby-care units to be reared in accordance with the principles of a communist upbringing. Positivist thinking became dominant in medicine as well. The psychic and spiritual dimensions of illness were rejected; only the body was treated. Consequently, biomedical

Archivo Gomá: Documentos de la Guerra Civil (review)

Reviewed by: Archivo Gomá: Documentos de la Guerra Civil William J. Callahan Archivo Gomá: Documentos de la Guerra Civil. Edited by José Andrés-Gallego and Antón M. Pazos. Vols. 7, 8. (Madrid: Consejo Superior de Investigaciones Científicas. 2005. Pp. 666, 747. Paperback.) These volumes of the personal archive of Cardinal Isidro Gomá y Tomás, archbishop of Toledo and primate of Spain during the Spanish Civil War, cover the four months between August and December of 1937. During this period, the war between the Republic and the Nationalist regime of General Franco continued unabated, although the military balance had begun to tilt toward the rebel armies. It was also during these months that Franco began to lay the institutional and ideological foundations for his "New" Spain, although the precise form that these would take was still far from clear. As the leader of the hierarchy through his position as primate and president of the Committee of Metropolitans, Gomá supported the military rising in public without hesitation, but, in private he was apprehensive about the possible emergence of a totalitarian, fascist state and its consequences for the Church. The documents published, organized chronologically, cover an immense range of topics from the trivial to the important, from the imposition of export duties on olive oil destined for the Vatican to critical questions such as church-state relations and the strategy the Church required to recover from the mass assassinations of clergy and the destruction of churches in the republican zone. Gomá's personal correspondence reveals a less self-confident figure than his public figure suggested. Often beset by bouts of poor health, he struggled to meet a multitude of challenges that taxed his energy to the fullest and, at times, left him depressed about the Church's situation in the "New" Spain of the generals. A substantial portion of the documentation revolves around the effect of the cardinal's celebrated and controversial 1937 Collective Letter to the Catholic bishops of the world. This justification of the rising against the Republic as a defense of Christian civilization produced an outpouring of letters of support from bishops throughout the Catholic world, all reproduced in these volumes. Gomá also worked unceasingly to promote the translation and publication of the letter in as many countries as possible. But, in some respects, he was more concerned with the criticism directed against the letter by clergy and laypeople, especially by Basque priests who supported the political autonomy of the Catholic Basques within the Republic and by progressive Catholic opinion in France. The documentation shows a constant sense of frustration with the refusal of his Catholic critics to accept the premises of the Collective Letter. The most important contribution of these volumes for historians is that that they reveal in abundant detail the complex and shifting relations between the Church and the Franco regime. Gomá maintained an abiding confidence in the general to restore the Church to what he saw as its rightful place within the new order. But he was not naive. For example, although his correspondence [End Page 686] was exempt from official censorship, he suspected that the authorities did not always respect the exemption. He recognized that the Church was just one of the interest groups seeking to achieve its objectives within a political system in process of formation and that not all of them, especially the regime's single party, the quasifascist party, the Falange, were disposed to allow the Church the ample autonomy that it desired, particularly in the fields of education and associational activity. On several occasions, Gomá had to appeal to the authorities to halt attacks on the Church's position in Falange publications. The cardinal's political views were straightforward. He wished the regime to restore the privileges that it had enjoyed prior to the proclamation of the Republic in 1931. He had no particular views about the constitutional form of the state, but whatever its form, he believed that the "liberty of the Church" should be respected and that it should not become a political arm of the new political order. For this reason, he objected to the clergy occupying official positions in the Falange. These were...

Las primeras mezquitas de al-Andalus a través de las fuentes árabes (92/711 – 170/785)

The narratives recorded in the Arabic sources –especially those written by Andalusis– regarding the first religious foundations in al-Andalus are collected in this article. The reports dealing with the conquest show similarities with the model of Islamization already followed in other areas of the Islamic Mediterranean, as well as with the Arabic historiography of the Fut u h . Given the need for religious prestige and political legitimacy, the authors insist on certain aspects such as on the orientation of the first mosques, attributed to M u s a or the T a bi , u n, or on the destruction of churches in order to build mosques on their sites. In these reports, however, we find scarce data on the architectonic characteristics of these firts Andalus i oratories, so that the information provided by archaeology becomes indispensable. The case of the Cordoban mosque proofs the importance of analyzing together the data from both literary sources and archaelogy.

Anniversary Address

It is almost exactly twenty-five years ago that Sir Arthur Evans, then President of the Society, read his annual address at the first anniversary-meeting after the outbreak of the last war. On that occasion he had to deplore the extensive destruction of churches and houses, of libraries and works of art, which had marked the advance of the German armies through Belgium into northern France. Sir Arthur then cited the pronouncement of the Prussian General Disfurth in which he set forth the German Army's view of such matters: ‘Even though all the monuments, all the works of art, all the masterpieces of architecture which happen to come between our guns and those of the enemy are blown to the devil it will be nothing to us.’ We can, I think, be assured that the same views are current in the same quarters to-day and, when and if the opportunity arrives, a destruction, enforced by a deeper malice and a wider capacity, will be loosed upon the monuments of our history and our culture.

Restoration alias destruction of churches

Restoration alias destruction of churches

Destruction of churches in devonshire in 1640

Destruction of churches in devonshire in 1640

Destruction of Churches in Devonshire

Destruction of Churches in Devonshire