Ecclesiastical Organizations Research Articles

A Salve for Signora Buonafede

Galuppi made his fortune in the theatres. He made his living in the churches. From the age of 34 he was continually in the service of one or other of the ecclesiastical organizations of Venice. In 1740 he was director of music at the ospedale of the Mendicanti, which in effect was the post of composer-in-ordinary to its chapel. In 1748 he was appointed vice-maestro di cappella at S. Marco, holding the two posts simultaneously for some four years. He continued at S. Marco for the rest of his life, becoming its maestro in 1762; while he returned to the service of an ospedale in 1762, this time the Incurabili (where he was to serve in the years 1762-5 and 1768-76), again holding the jobs in plurality to the end of his life.

Parole de Paix. La déclaration commune des Églises évangéliques (24 août 1979)

Joint words for peace — The declaration of the Protestant Churches (24.8.1979) For reason of the 40th anniversary of World War II the Federation of the Protestant Churches of the GDR and the ‘EKD’ — for the first time after their institutional separation — published a joint declaration entitled «Words for Peace». Therein they underline their special responsability for peace. The declaration refers to the Federation’s objections against the introduction of pre-military school instruction and it refers to the efforts of numerous ecclesiastical organizations in the FRG striving for a true education for peace and which turn against the conception of achieving peace only by armament and deterrence.

Les Eglises européennes et la Paix Réflexions sociologiques sur leur engagement et leur pensée

In 1972, the European Conference of Churches decided to launch a survey on their action in favor of peace. François Houtart's article consists of a sociological reflection on the documents published by these churches (protestant, orthodox, anglican). The first part treats the relationships between the Churches and their respective societies and it establishes a typology: established churches, churches of the liberal capitalist regimes and churches of the socialist regimes. In the first two connections existing between the social, economic and political systems and the churches considerably reduce their autonomy. In the socialist countries, the churches can only have a role of administration of private religion, ex pressing themselves within the limits determined by the ideo logy of the State. Their historical operation in feudal and capitalist societies makes an active role difficult in an egali tarian society. The polarization within the Churches, provoked by the stands taken in areas concerning peace, brings to light the fact that they are affected by the social appurtenances of their members. This generally remains hidden when only the so-called purely religious questions are approached. Thus the difficulty arises of accepting prophetic minorities within them as well as of administrating conflicts linked with ideological options, options which are themselves fruits of social ap purtenances. In capitalist societies the dominating classes generally have a preponderant voice within ecclesiastical organizations. One can notice a lack of socio-political analyses in the churches. This permits the author to study the notions of macro and micro-dimension in depth. The latter, which is that of the immediately perceptible, forms the general level of the apprehension of religious agents who have difficulty in placing themselves at a more global and structural level. The theological reflection concerning these areas often seems rather contradictory as it passes from a more or less explicit socio-political analysis to an ignorant production of its own social and ideological consequences. In any case, what is new is the development, at the heart of the churches, of an awareness that theological thought is ideologically situated and that their action is socially conditionned.

L'organisation sociale de I'Eglise évangélique du Wurtemberg

The present article is based on a survey which analyzes the central organizational fields of the W urtemberg Landeskirche applying specific sociological categories and methods for group studies. This survey will lead to an analysis of the role of the Evangelical minister: the image the Evangelical minister has of his work, and its reality. The present article intends to reply to the question of the adequacy of ecclesiastical organi zations in relation to their aims and their environment. The result could be summarized as follow: the Church, in all the elements here investigated (parish system, ministerial functions, personal interactions, communications and direction), in its organizational prin ciple corresponds indeed to the basic pastoral model, but it has lost the decisive Lutheran characteristic of the dialectic coordination of office and community. The existing organization is incapable of realizing the fundamental aims of preaching and of forming the community. The degree of the Church's adaptation to its environment is insignificant. The 'organizational lag' is evident. One possible explanation for this phenomenon could be the 'rigidity' proper to all social organizations. Yet a normative group cannot admit openly that the desired aims do not affect the organization. The explana tion for the lag lies not so much in the 'rigidity' and immobility of the ecclesiastical organization itself than, paradoxically, in the 'dynamic' theory of the Church. The hardening of the different levels of a given social group can perfectly coexist with a collective conscience nourished by dynamic and even revolutionary ideas. The ideas which ought to determine the direction of the collective groups, in spite of their 'splendid enthusiasm', are unable to change the structure, symbols, positions, behaviours and the organizations, embedded as they are in the whole system which is ideal, and at the same time stagnant. They have lost their transforming power. The theory, reduced to its function of legitimizing the existing organization, is merely the reflection of the imperfect organization.

The Riddle of Roman Catholicism: Review Article

Previous articleNext article No AccessThe Riddle of Roman Catholicism: Review ArticleGeorge H. TavardGeorge H. Tavard Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Religion Volume 40, Number 1Jan., 1960 Article DOIhttps://doi.org/10.1086/485215 Views: 39Total views on this site Copyright 1960 The University of ChicagoPDF download Crossref reports no articles citing this article.

Bahaism—A Study of a Contemporary Movement

More and more there is being brought to our attention the news of a great spiritual awakening in Southwestern Asia, that home of the prophets and birthplace of religions. At first it was called Babism, and centered around the brilliant youth, Mirza Ali Mohammed, the Bab, who after six years of teaching was martyred at Tabriz, Persia, in 1850. Later, most of his followers accepted the leadership of Mirza Husain Ali, generally known today as Baha'u'llah, and following his more universal teaching called themselves Bahais. Baha'u'llah after forty years of heroic teaching in exile and imprisonment closed his earthly existence at Acca, Syria, in 1892. The present leader of the movement, Abdul Baha (Abbas Effendi), under whose guidance the Bahai gospel has spread with remarkable rapidity into many countries, has recently spent more than a year in Europe and America, making its principles known, and through his great kindness, his words of wisdom, his sweet persuasiveness, has reflected its pure spiritual light. Apparently, it is not so much an organization as a spiritual attitude, not so much a new religion as religion renewed. Its followers are found in all sorts of ecclesiastical organizations. To be a Bahai a man need not sever his previous religious affiliations; he may remain a Buddhist, or Hindoo Braman, a Parsee, a Mohammedan, or a Christian. He becomes one of the Bahai Movement when he catches the Bahai spirit.