Structure Of Church Research Articles

Charismatic Leadership in the Catholic Church

The article analyzes the ideas of charismatic leadership developed in the Catholic Church in the second half of the 20th century. These ideas are connected, on the one hand, with the biblical revival, with the attempts to rediscover the heritage of the Church of the first centuries, and on the other hand, with new social phenomena, which are typical for the era after the Second World War. The social dimension of charisma and its role in the creation of associations were rediscovered in Catholicism during the Second Vatican Council. At the same time, a huge number of new social and evangelical initiatives appealing to charisma appeared. The new church movements became the most prominent and well-known examples of catholic “charismatic associations”. The author shows how the Catholic hierarchy managed to streamline and incorporate the charismatic leadership of lay associations into the reality of the universal church structure. The article emphasizes that the concept of charismatic leadership in the Church is in the process of evolution. The author concludes that the documents of church governance, proclaiming the absence of a conflict between charisma and institution in theory, reflect the political processes of the contemporary Catholic era: the emergence of Catholic movements with a predominant role of laity, the change of generations of Catholic elites and the formation of a new balance of responsibility between movements and the church hierarchy.

THE UKRAINIAN-MOSCOW TREATY OF 1654 IN THE INTERPRETATIONS OF POLISH HISTORIANS OF THE FIRST HALF OF THE TWENTIETH CENTURY

Summary. The purpose of the study is to research the interpretations of the Ukrainian-Moscow treaty of 1654 in the works of Polish historians of the first half of the twentieth century; study the approaches of scientists to identify the reasons for the mutual understanding of the Ukrainian Cossacks with the tsarist authorities; analyze the peculiarities of the study by Polish scholars of the history of the relations of the Hetman’s Chancellery of B. Khmelnytsky with Moscow; consider the specifics of historians’ vision of the circumstances of concluding the agreement in Pereyaslav and Moscow as well as the course of negotiations between the parties and their implementation; study the researchers’ assessments of the significance of the Ukrainian-Moscow agreement in the history of Ukraine, Tsardom of Muscovy and the Polish-Lithuanian Commonwealth. The research methodology is based on the general scientific principles of objectivity, historicism, scientific pluralism and reliance on historical sources. General scientific (analysis, synthesis, comparison) and special-historical (historical-genetic, historical-typological, problem-chronological, historical-systemic) methods have been used in the work. The scientific novelty of the study lies in the analysis of a wide range of historiographical sources that reflect the interpretations of Polish scholars of the first half of the twentieth century history of the conclusion of the Ukrainian-Moscow treaty of 1654. The peculiarities of the historians’ approaches to the causes of the union between the Cossacks and Moscow and the circumstances of its conclusion are particularly studied. The ideological influences of historical schools and political concepts on the assessments of scholars of the Pereyaslav agreement and bereznevi statti (March articles) have been analyzed. Conclusions. Polish historians of the first half of the twentieth century considered 1654 a milestone in the fate of Ukraine and one of the most important in the history of Poland. It was from the Cossack-Moscow treaty that they deduced the beginning of the rejection of the eastern lands of the Commonwealth in favor of Russia. Scholars saw the causes of these fateful events in the significant depletion of the Ukrainian uprising. As another reason, they also pointed to the complication of the international situation of the Cossacks due to frustration with the Turkish protection and the dual role of assistance to the Crimean Khanate. Polish scholars have drawn attention to the long history of Cossack-Moscow relations since the uprisings of the first half of the seventeenth century. However, they also pointed to Moscow’s unpreparedness for the war against the Commonwealth and its indecision. In their interpretations of Cossack-Moscow relations during the national liberation war Polish historians emphasized the parties’ differing views on the terms of the union. Thus, the scholars indicated that B. Khmelnytsky understood the agreement as a military understanding directed against Poland, where there was no talk of any restriction of Ukraine’s broad autonomy. Instead, the tsarist government understood the treaty as a simple incorporation of Ukrainian lands. This, in turn, as scientists have pointed out, it has caused many sharp misunderstandings. Among the most irritating researchers named the issue of financing the Cossack register and the disagreement of the Ukrainian clergy with the attempts of the Moscow Patriarchate to absorb its church structure. Thus, in the vision of Polish historians of the first half of the twentieth century, the Ukrainian-Moscow union was perceived as hopeless and even utterly dangerous for the very existence of the Ukrainian people.

К проблеме взаимоотношений обновленческих и «григорианских» церковных структур в Восточной Сибири в 1926–1934 гг.

The article analyzes the relationship between the renovationist and «Gregorian» church structures in Eastern Siberia in 1926-1934. The article examines the position of the central and local structures of the Provisional supreme church council in relation to renovationism, as well as the view of the renovationist Holy Synod on the «gregorian» schism in the Russian Orthodox Church. The article analyzes the information about the structures of the PSCC in the materials of the renovationist dioceses in Eastern Siberia, and also examines switching of the clergy and communities from the renovationism to the “gregorian” schism and vice versa in Eastern Siberia. The author came to the conclusion that in Eastern Siberia the “gregorian” schism did not pose a significant threat to renovationism, therefore, contacts were restricted to acceptance of the clergy and communities, as well as pronouncement of the status of the PSCC structures and the departure of communities and clerics to them.

Identifying and Overcoming Cognitive Fixation in Pastoral Decision-Making

This qualitative study examined cognitive fixation in protestant pastoral decision-making. The participants included ten Protestant pastors from different churches in central Texas. Pastors chosen for this study led congregations consisting of a minimum of 50 members and a maximum of 1800 members, and had served in a full-time pastoral position for at least five years and not more than 28 years. Through naturalistic inquiry, data were obtained from face-to-face interviews and observations. A constant comparative method and thematic analysis were used to analyze the data for emergent themes. Three themes emerged: 1) cognitive fixation in pastoral decision-making involves more areas than just the pastor, and is heavily influenced by the concepts of clergy and laity, 2) cognitive fixation plays a role in how pastors perceive challenges and 3) special circumstances may have helped many pastors overcome cognitive fixation. The data revealed the complexity of cognitive fixation in pastoral decision-making. It was seen to take place in interactions amongst pastors, church structures and traditions, lay leaders and congregations. Cognitive fixation that happens at the leader or congregational level has an effect on pastoral decision making.

Biserica reformată din Turda Veche: cercetările arheologice din anii 2018–2020 / The Reformed Church of Turda Veche: the archaeological research between 2018 and 2020

Biserica reformată din Turda Veche: cercetările arheologice din anii 2018–2020 / The Reformed Church of Turda Veche: the archaeological research between 2018 and 2020

Stanowisko Klubu Pracy Konstytucyjnej wobec przepisów wyznaniowych sejmowego projektu konstytucji w latach 1919–1921

The paper is about the participation of the Constitutional Work Club (CWC) in the debates of the Legislative Sejm over denominational regulations of the parliamentary project of Constitution in years 1919–1921. The role of the main speaker of this parliamentary club on those topics was monopolized by Alfred Halban. He presented a conservative vision of the relations between the Catholic Church and the state, especially he wanted to preserve the ecclesiastical autonomy in its spiritual mission. Simultaneously, he supported the idea of signing the concordat between Poland and the Holy See, because he considered this type of the agreement as a natural consequence of the organizational structure of the Catholic Church. The participation of CWC in the parliamentary debate did not affect the shape of denominational regulations in the Constitution. Nevertheless, this activity had a positive impact because A. Halban was a significant proponent of substantive and meticulous parliamentary discussion on the denominational issues.

The Structure of the Evangelical-Lutheran Church in Russia according to the Church Ordinance of 1832

The Structure of the Evangelical-Lutheran Church in Russia according to the Church Ordinance of 1832

Foreign Policy and Peacekeeping Initiatives of the Vatican in the Second Half of the 1930s — Early 1940s in the Reflection of the Soviet Press

In the extremely difficult international situation of the second half of the 1930s, relations between the USSR and the Vatican occupied a very insignificant place. This is partly why the sources that would cover this problem more prominently are very scarce. Under these conditions, the Soviet press becomes an important and still insufficiently appreciated source. With the general strict censorship of the press of this period, it allows us to identify various, but sometimes quite significant nuances of perception of the Vatican policy in the Soviet Union. The first event that influenced some reassessment of the image of the Vatican was the VII Congress of the Comintern, held in 1935, which put forward the tactics of a united front, which assumed, among other things, cooperation with confessional organizations of workers, and even with the petty-bourgeois strata of the population. In the light of this new tactic, a certain line is beginning to be drawn, albeit almost imperceptibly and even, perhaps, unwittingly, between the Vatican as a political force and the national structures of the Catholic Church. A more noticeable reassessment of the image of the Vatican took place in 1938, when the differences between Italian fascism, German Nazism, on the one hand, and the Vatican, on the other, on racial problems and on the issue of the persecution of the Catholic Church became obvious and could not fail to attract the attention of Soviet diplomats and, following them, the Soviet press. The subsequent election of Pope Pius XII to the papal throne in 1939 allows us to strengthen this line and enrich it with attention to the Vatican's peacemaking policy. But the conclusion of the Molotov — Ribbentrop pact once again returns the image of the Vatican to its supposedly political conjuncture, but this time in the interests of the other side, which has now become the main opponent of the USSR, i. e. England and France. And only the German attack on the USSR allows for a brief moment to see the possibility of forming a different image of the Vatican, an opponent of racism and fascism in all its manifestations. A careful reading of the press allows us to draw a preliminary conclusion about the absence of a clearly developed and formulated position of the governing bodies of the Soviet Union in relation to the Vatican, which varied, albeit slightly, depending on changes in the foreign policy interests of the Soviet state.

ФЕНОМЕН АРХИТЕКТУРНОГО НАСЛЕДИЯ

This article is dedicated to the urgency topic of preservation and study of cultural heritage. Because of the limitlessness of the cultural heritage area, the authors took the opportunity to structure the cultural space. They singled out the complex of architecture and urban planning and defined it as an architectural heritage. The named complex includes buildings and structures that incorporate the high construction and artistic skills of their creators and form the surrounding inhabited space. Using the scientific works of N.M. Karamzin, D.S. Likhachev and other investigators, some written and visual sources, the authors of the article reveal the features of the architectural appearance of such medieval cities as Moscow, Novgorod, Pskov, Vologda. It must be note that the close relationship between urban practices and the natural environment as the most important characteristic of architectural heritage is defined. So reviewing historical materials about the ancient Novgorod, academician D.S. Likhachev wrote that unforgettable image of the developed, inhabited country was created. It is important to note that the article contains materials about the death and destruction of architectural monuments, which required their protection. An overview of the monument protection activity in Russia made known that the Imperial Russian Archaeological Society, established in 1846, was pioneered in it. It is noted that the Moscow Archaeological Society achieved the greatest success in the protection and restoration of monuments of church and civil architecture in the middle of the 19th and early 20th centuries. Its creators and leaders, spouses A.S. and P.S. Uvarov, had the right to permit or prohibit the restoration and conversion of ancient structures in many cities of the country, and they used this right actively. The events of the 1917 Revolution changed the situation in the architectural heritage area. Identification and protection of architectural monuments was transferred to the state structures. A department for museums and protection of art and antiquities was established as part of the National Education Commissariat (Narcomat of Education). Units of this department formed around the country were called as committees for museums and protection of monuments of art and antiquities. The article reports on the results of the identification and preservation of architectural monuments in Siberian cities Tomsk and Kuznetsk. It is known that in the 1930s many church monuments and civil structures were destroyed in Russia. Still in 1940–1990s the monument protection activity received serious legislative support from the state power. So facts and their interpretation taken together allow the authors to talk about architectural heritage as a phenomenon of Russian history, requiring study and preservation.

The concept of sobornost’ and the problem of church authority in Russian theology late 19th — early 20th centuries

This article is devoted to the problematization of the idea of сhurch authority in Russian theology at the turn of the epochs, which is considered on the basis of the emergence and development of the concept of sobornost’. The reconstruction of the polemical context of A. Khomyakov allows the interpretation of the texts of which the concept of sobornost’ is included in theological thought. It also makes it possible to connect the problem of the authority of hierarchy with the idea of sobornost’ of the Church. In addition to the “Khomyakovsky” context, the author refers to three other authors, considered in chronological order. First, this concerns a collection of articles by Fr. A. Ivantsov-Platonov, in which he interprets the idea of sobornost’ designating it as an ideal characteristic of church structure. Here sobornost’ is associated with conciliar rule, which was not directly suggested by Khomyakov’s concept, and becomes a marker of (un)canonicity. Secondly, the author turns to the spiritual-academic theology at the beginning of the century, in which “sobornost’” is developed at two levels — institutional and mystical. This attempt receives the greatest meaningful development in the texts of Metropolitan Archbishop Antony (Khrapovitsky), who substantiates the authority of the hierarchy through the development of “personalistic” sobornost’ and the idea of the pastoral “compassionate love” for parishioners. Thirdly, the author considers the documents of the 1917–1918 Local Council in the focus of the connection between sobornost’ and church authority. It is concluded that the inclusion of the idea of sobornost’ into the context of academic theology leads to the formulation of the idea of the hierarchy’s authority, which was expressed in the construction of a new image of patriarchal ministry at the Council.

The Caucasian Territorial Churches and the Sāsānid Commonwealth

At the beginning of the sixth century, the kingships in Caucasian Iberia and Albania were eliminated by the Sāsānids. Thus, the system of vassal kings that served well for centuries was suddenly replaced by direct rule across the board. In this study, we want to ask why this change suddenly became possible. For the Sāsānian administration always needed a central contact person in the countries who could control the local nobility. It is striking that the establishment of a strong church structure always preceded the end of kingship. This can be seen particularly well in the example of Armenia, whose kingship had already been eliminated a century earlier. It is therefore reasonable to assume that after the end of kingship in Armenia as well as in Iberia and Albania, the regional churches took over its central functions of cooperation with the Sāsānian central administration. Now the church served the administration as an important local power factor, and allowed it he control of the powerful dynastic clans. Despite occasional conflicts, the churches cooperated with the Sāsānids and they were able to benefit greatly from this cooperation. Their advantages consisted in access to financial resources and, above all, in strengthening their position of power vis-à-vis the leaders of the local noble clans. Ecclesiastical power reached its peak when the Katholikoi finally also led their countries politically, as Kiwrion did in the case of Iberia at the beginning of the seventh century. Thus, the church became the state-forming institution in the Caucasian countries.

Soul Liberty: The Evolution of Black Religious Politics in Postempancipation Virginia by Nicole Myers Turner

Reviewed by: Soul Liberty: The Evolution of Black Religious Politics in Postempancipation Virginia by Nicole Myers Turner Emily Suzanne Clark (bio) Soul Liberty: The Evolution of Black Religious Politics in Postempancipation Virginia. By Nicole Myers Turner. (Chapel Hill: University of North Carolina Press, 2020. Pp. 232. Cloth, $90.00; paper, $29.95.) Nicole Myers Turner’s Soul Liberty is impressive scholarship that reveals how black churches mediated political engagement and enabled [End Page 137] community organizing. While the book’s subtitle reflects Turner’s focus on Virginia, her deep look at the dynamics between the religious and the political demonstrates larger trends and answers some long-standing questions about black religious history at the pivotal moment of postemancipation. Rather than “presuppose political power” of black churches (147), Turner narrates this period in fresh ways to emphasize how black churches built on their existing political acumen. This approach puts the focus on the process by which churches became “vehicles for participation and self-determination” (143). Turner reveals a fascinating negotiation between the religious and the political; black church structures and networks shaped black political participation. Her use of the term “soul liberty” reflects this dynamic, as black Christians saw the intersections of “religious freedom, righteousness, equity, and justice” (2). The first chapter sets up the reader to see how some elements of life changed and others did not with the end of the Civil War. Black religious life had long been a space of communal gathering and resistance to white supremacy, as churches were “powerful bases for independence” (30). One thread begun in chapter 1 and continued throughout the book is an understanding of how black social community building transitioned into black political community organizing. In this chapter and in chapter 2, which specifically examines the creation of independent black church conventions, Turner vividly shows readers how the religious was inherently political. The church networks created and sustained by the conventions fostered powerful connections to propel black political interests. Additionally, by demonstrating their autonomy and ability to work with white church communities, black religious organizations made powerful arguments for their self-determination in matters both religious and political. As Turner explains, “The formation of independent black Baptist associations shows how black people organized themselves, developed their identities, and articulated their place within the new American freedom” (34). This dynamic is further developed in chapter 3, where Turner attends to the ways in which “a minister-centered leadership framework” developed in process and collaboration with community engagement (76). Education becomes a significant part of this conversation in chapter 4 in ways that reflect black political savvy. “Debates within the African American community about inspired versus educated ministerial leadership,” Turner explains, “often came out of concerns about how black people were perceived” (86). Access to seminary education often required interaction with white churchmen, but black political power allowed black churches to guard their autonomy even in collaboration. [End Page 138] Chapter 5, entitled “Politics of Engagement,” is where Turner’s analysis is at its strongest, in part owing to the developing themes and trends she expertly unpacks in earlier chapters. Because readers have followed the ongoing negotiation between black church networks and larger political movements, it comes as no surprise that even when they were a county minority, black church networks empowered black communities beyond their numbers. These church networks also strengthened “a race consciousness and a sense of communal power” that shaped black engagement with the patronage process (117). In exchange for their political support, black church networks negotiated for political positions for church members and leaders through the patronage system. Not only does this interaction help explain black voting trends, but it also shows the forward-thinking ways in which black churches advocated for their communities and goals. It is in chapter 5 that Turner’s use of ArcGIS and maps persuasively supports her interpretation of the historical data. Politicians could access these long-standing church networks to their advantage or ignore them to their deficit. The Pennsylvania State University recently created the Center for Black Digital Research, co-led by Gabrielle Foreman, one of the founders of the Colored Conventions Project. The center reflects increasing interest in digital humanities and...

Zgodność granic administracji kościelnej z granicami odrodzonego państwa polskiego w konkordacie między Stolicą Apostolską a Rzecząpospolitą Polską z 1925 r.

II Rzeczypospolita była państwem, które w sposób szczególny kładło nacisk na gwarancje dotyczące własnych granic politycznych oraz konsolidację społeczeństwa zamieszkującego terytorium odrodzonego państwa. Gwarancje dostosowania do granic politycznych państwa nowego podziału kanoniczno-administracyjnego Kościoła Katolickiego w Polsce – zawarte w art. IX konkordatu z 10 lutego 1925 r. – miały dla Rzeczpospolitej w początkach jej państwowości szczególne znaczenie. Wychodząc od idei rozdziału państwo‑Kościół, także na płaszczyźnie podziału administracyjnego, autor artykułu próbuje wskazać na wykorzystanie instrumentów prawno-kanonicznych do celu, jakim była integracja terytorialna i społeczna w II Rzeczpospolitej.
 Sygnatariusze konkordatu byli oczywiście świadomi, że instrumenty prawne, jakimi dysponuje Stolica Apostolska w powyższym zakresie, mają charakter prawno-kanoniczny. Nie są więc one właściwymi, aby uznawać czy gwarantować kształt granic politycznych państwa. Trudno jednak zaprzeczyć, że przy ich pomocy doszło do odwzorowania istniejących granic politycznych kraju na mapie kanonicznego podziału ówczesnego Kościoła Katolickiego w Europie.
 Jeśli zaś chodzi o konsolidację społeczeństwa polskiego, to trudno nie dostrzec, skoro dostrzegł to ustrojodawca w art. 114 Konstytucji RP z 1921 r., że wyznanie rzymskokatolickie w II Rzeczpospolitej było „religią przeważającej większości narodu”. Integracja struktur tego Kościoła miała więc fundamentalne znaczenie nie tylko dla sprawnego funkcjonowania tego Kościoła w ramach wyznaczonych granicami politycznymi. Miała też zasadnicze znaczenie dla integracji życia społecznego w kraju, w którym 75% społeczeństwa deklarowała się jako katolicy.

«Культуркампф» как противостояние католической церкви и имперского правительства Германии в 70-е гг. XIX в.

The article is devoted to the analysis of the origins and content of the kulturkampf policy initiated by the German Reich Chancellor in the 1870s. The Struggle for Culture played a decisive role not only in the formation of the Center party as one of the most influential political parties of the Reichstag in the second half of the 19th century, but also in the history of Germany as a whole. The political orientation of the first German Reich Chancellor towards the strong secular state controlling and limiting church structures was initially in favor of the empire united in 1871 and in line with the trends of the times. But the Reich Chancellors harsh, restrictive laws led to police arbitrariness and infringement on the Catholic population of the German Empire. The author identifies the main reasons that led to the persecution and repression of the Catholic minority of the German Empire. The problems of the unification of the German Empire, particularism, federalism, ultramontanism and confessional conflicts are considered in close connection with the topic under study. The research is based on the works of Russian and German researchers and on the legislative acts of Prussia and the German Empire. In addition, the materials of parliamentary debates presented in the verbatim records of the Reichstag and extracts from the memoirs of contemporaries of the event were used.

Responsibilities of the Church Steward in the Light of The Canons of Pseudo-Athanasius

The office of a steward was known in Egypt back in the time of the Pharaohs. It appears that in the East, this function first emerged in the structures of the Egyptian Church. The Canons of Pseudo-Athanasius, which probably come from the first half of the 5th century, show the author’s views on how the church stewards fulfilled their duties. Pseudo-Athanasius not only outlined the criteria to be met by these administrators, but also indicated the date by which, in his opinion, they should be solemnly appointed. In addition, this source informs us how these church administrators were supposed to fulfill their obligation to collect and secure church property for the Church’s charitable activities. The author emphasized that the steward played a key role in how efficiently actions in support of the poor were implemented, however, he also observed that these tasks were fully dependent on the will of the local bishop. Pseudo-Athanasius also devoted considerable attention to the important problem of the dishonesty of some administrators. Therefore, he postulated that the vaults and granaries should be secured with seals by a commission and that they be opened in the same way. The author had an interesting idea to create a reserve in the treasury, which, in the event of a cataclysm or other calamity, would provide food for the community. Undoubtedly, the Canons of Pseudo-Athanasius are an extremely valuable source that deepens our knowledge about the work of church stewards at that time. There are numerous indications that the author included his own observations in them. However, it should be remembered that the description of the steward’s duties presented here is a model proposition, therefore, in order to obtain a more complete picture, it should be confronted with other sources from the era.

Pastoral activity of Father Ivan Kachaniuk in the late 80's - early 90's of the twentieth century

The Ukrainian Greek Catholic Church (hereinafter - the UGCC) in the last century experienced difficult times of persecution, which began in 1946 at the Lviv Pseudo-Cathedral. However, thanks to the tireless work and unshakable faith of many bishops, priests and laity, the UGCC managed not only to survive in conditions of total control, but also to develop. Proof of this was the pastoral activity of Fr. Ivan Kachanyuk in illegal conditions of functioning of church structures. Father Ivan chose the priestly ministry in the days of Soviet reality, when the atheistic ideology of communism prevailed everywhere, and his membership in the UGCC was punishable by arrest and imprisonment.

Rev. dr. Edmund Nowicki – Apostolic Administrato r in Gorzów Wielkopolski

Rev. PA Edmund Nowicki PhD, a priest of the Archdiocese of Gniezno i Poznań, was strongly associated with Gorzów Wielkopolski through his priestly ministry and with Gdańsk through his episcopal ministry. The work in the apostolic administration in Gorzów Wielkopolski was particularly difficult for him. The enormous area – 1/7 of Poland’s area, the lack of basic religious ministry tools and the difficulties arising from the then authorities posed extremely big problems in creating the pastoral life in the newly created church unit in these lands. More than five years of his work in Western Pomerania and the Lubusz region brought great achievements in the form of a very well-functioning church organization,only permanent church structures were lacking, but nfortunately political factors did not lead to their implementation. This success is the fruit of his fortitude, solid theological and legal background and personal sensitivity. Rev. PA Dr Edmund Nowicki is a great Pole, priest and bishop.

Numerical Analysis of Geotechnical Problems of Historic Masonry Structures

Geotechnical modeling of complex soil problems requires an advanced 3D discretization and a sophisticated soil models. The aim of the present study is to accurately analysis the geotechnical and induced structural failure mechanisms observed in the field and experimental studies. In order to provide a contribution to quantify the stress and deformation analysis and settlement of soft clay subsoil, a geotechnical analytical model is presented in details. The study presents an attempt of a PLAXIS 3D FE analysis model to simulate the subsoil problems, deformation and stress analysis of the multi-layer masonry structures of Abu Serga church in Cairo, Egypt which is loaded in plane. Advanced soil plastic modeling has been used throughout the different phases of the numerical analysis. The numerical and experimental analysis allowed us to define the pathology of this unique architectural heritage and to estimate the subsoil deformation as well as the stress–strain analysis of its superstructure, also to define the ultimate load that they can survive under their present conditions. The results are discussed with respect to the stress–strain and volumetric behavior of the soil. Consequently it can be concluded that modeling the behavior of subsoil soft clay underneath Abu Serga church by the Numerical analysis is suitable for understanding of the studied behavior of this kind of problematic soil.

Resilience in Ministry: Listening to the Voice of Church of Scotland Ministers

ABSTRACT The present study analyses the qualitative text written on the back page of a quantitative survey concerned with resilience in ministry among ministers serving in the Church of Scotland. Of the 505 ministers who took part in the survey, 176 wrote further (sometimes detailed) comments on the back page (35% participation rate). Three main themes emerged from these comments concerned with different aspects of resilience in ministry. The first theme concerns definitions of resilience from the perspective of ministers. The second theme concerns the challenges to resilience highlighted by ministers including workload and stress, ill health and family issues, tensions with changing theology and apathy to Christianity, conflicts with congregations, and problems with wider church structures. The third theme concerns the coping strategies and support mechanisms identified by ministers as essential for resilience including personality and self-care resources, and interrelationships with family, friends, peers, the church institution, and outside agencies.

СТАНОВЛЕННЯ УАПЦ НА КИЇВЩИНІ В РОКИ НАЦИСТСЬКОЇ ОКУПАЦІЇ

The article deals with the making of church structure of the of the Ukrainian Autocephalous Orthodox Church in the Kyiv region during the German occupation. The Metropolitan Dionisii Valedynskyi of Warsaw gave his blessing for the establishment of the UAOC and designated Archbishop Polikarp Sikorskyi as administrator of the Church. In February 1942 Sikorsky consecrated the first two bishops of the UAOC on Ukrainian territory (Nykanor Abramovych and Ihor Huba). The wartime Autocephalous Church attracted the more nationally conscious faithful and readily welcomed the revival of the Ukrainian language and national traditions in the life of the church.The revival of church life in the Kyiv region was accompanied by the following difficulties: rebuilding sacred buildings, training priests, lack of liturgical literature, items and antiminses. According to the results of work of the Council of bishops in Kyiv the new group of hierarchs was consecrated, Metropolitan Dionisii was elected as locum tenens of the Metropolitan See of Kyiv, and separate vicariate was established. It should manage church revival in Eastern Ukraine. This indicates that the center of the autocephalous movement gradually shifted from Volhynia to Kyiv. and in May 1942 the Kyiv Council of UAOC bishopsThe study proved that, firstly, the revival of church structures in the occupied territory was significant and vital for the spiritual needs satisfaction of the Orthodox population. Secondly, the occupation authority contributed to the restoration of the church network primarily to meet its own interests. On the one hand, this authority opposed itself the Stalinist regime, and on the other hand, was aimed to use the Orthodox Church for its own colonialist policy. Not only the slightest resistance was brutally suppressed by Germans, but any manifestation of Ukrainian religious identity was prevented.