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Dear Readers,
I intend to research using 2 variables one of which is Religion or Religiosity. From Literature I Understand suitable proxies for this variable can be ,No. Of Mosques/Churches/Temples etc.
Please advise on a suitable proxy and advise whether I should split the data set on the basis of religions.
My main differentiation is between developing and developed countries, where Impact of religion can be studies on other variables.
Please also suggest an authenticated Data Source for Research.
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The difficulty with measuring 'religiosity' is the balance between seeking to find objective measure such as frequency-of-attendance and subjective ones such as asking potential interviewees to rank themselves. Both are valid exercises, and maybe a combination of the two is required. Of course, the danger is that this grows into an entire project of its own.
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Architectural Journal Names to be Scopus indexed, Tia.
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I published the following coauthored paper.
Usama Konbr and Hend Mamdouh. (2022). A Proposed Strategy to Evaluate Nanomaterials in Construction to Boost Sustainable Architecture. Civil Engineering and Architecture. ISSN: (P) 2332-1091, (E) 2332-1121. Vol. 10(7), pp. 3206-3226. DOI: https://dx.doi.org/10.13189/cea.2022.100732.
I guess that this journal is appropriate.
Hope you all the best.
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Hello!
I am writing an article about the visit of Nuncio Eugenio Pacelli to the city of Paderborn for the Liborifest in 1926. In one of his letters, Pacelli writes: "Authoritative persons [sic] warned me before leaving for Paderborn not to be surprised if, given the nature of its population, my arrival will not be marked by the loud demonstrations that other cities would stage in honor of the representative of the Holy Father." I cannot understand what he means. Why was he told that about Paderborn? As far as I understood, this is a city where the Catholic population prevailed, and the Center Party consistently received a large number of votes. Perhaps Paderborn was known for his anti-Ultramontane sentiments? Or was there some other reason to tell about it like that?
I really ask for the help of specialists until November 15 (deadline for sending my article to the conference). Thank you all in advance!
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Arne Andersen thank you for your advice! :)
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Where are independent higher education research centres specialising in TRUE Orthodox Christianity, not to be confused with Orthodox Christianity ? True Orthodox Christianity rejects the modernism with its roots in the Russian and earlier Revolutions, including the paracanonical (canonically impermissible) calendar reforms promulgated by incomplete Robber Synods starting with the Patriarchate of Constantinople in the 1920s and the genocide of True (aka Authentic, Genuine or Catacomb) Orthodox Christianity by modernist Orthodox Christianity, resulting ultimately in the response of the True Orthodox Christian 1983 Anathema against Ecumenism by the Russian Orthodox Church Outside of Russia (ROCOR) aka Russian Orthodox Church in Exile (ROCIE), embraced by all True, Authentic, Genuine and Catacomb Orthodox Christians. The True Orthodox genocide is numerically by far the greatest Christian martyrdom ever, with tens of millions in the former Russian Empire alone (a large majority of the 110 million "The Economist" estimates were murdered by the Soviet regime alone), was triggered by the refusal of the World Council of Churches, meeting in Vancouver, British Columbia, Canada, to allow a Greek True Orthodox bishop to speak about this matter, though the New York Times published his proposed address. In response the anathema was promulgated, in English, the WCC official language, at the ROCOR Synodical meeting at their monastery in Mansonville, Québec, also in Canada. Despite making up between 1 and 10% of the Orthodox Christian populations, in the broad sense of the term, throughout the world, I have been, even as an interested True Orthodox Christian, been unable to find any state recognised study centres devoted to the study of True Orthodox Christianity, as opposed to Orthodox Christianity. Some institutions, such as Cambridge University's Institute of Orthodox Christian Studies claim to have all locally active Orthodox Synods represented on their governing bodies, but didn't respond to my request for the publicly available details of the True Orthodox Christian Synods represented there. In any event, that Institute is not an Institute of TRUE Orthodox Christian studies.
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No, they've been involved in instigating and coordinating the persecution of True Orthodox Christians since their forced introduction of the new calendar in the 1920s, for example sending in the Greek police to shut down True Orthodox liturgies by force, resulting in the death of peaceful True Orthodox Christians trying to block them off, peacefully, from their priests. St. Catherine of Mandra died in this way from her injuries from a Greek police rifle butt to the back of her head in 1927 after over a week in hospital (in which, though she never regained speech, she was able to write a note to her surviving husband asking him to take care of her two small children, her angels. The new calendar has always been rejected by True Orthodox Christians who uphold holy tradition and reject the thoroughly modernist dominated Patriarchate of Constantinople's failure to repent and consequently haven't re-established communion with it until this happens. The official address of the Patriarchate of Constantinople is Constantinople, Istanbul, Turkey. Istanbul is the biggest city in Europe and one of the largest in Asia, with 15 million plus people and still growing fast, with the Constantinople part of it, including the Phanar, long swallowed up. The fact that they've received some very raw treatment themselves from the Turkish state, though utterly deplorable, doesn't alter this. I'm fairly certain (99% confident) no such independent institution recognised by the academic and state authorities, exists. I would much welcome collaboration in getting one set up! Long overdue since the Russian Orthodox Church Abroad (ROCA) seminary and college at Jordanville, upper New York state, affiliated to, but receiving no funding from, the State University of New York, joined the Ecumenist and Sergianist "Moscow Patriarchate" (entirely subservient to the Soviet Union and its successor state the Russian Federation since Sergius's surrender in 1927), in the 2007 union between the Sergianists and most of ROCA. 105 and counting years of pers
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I am researching into church governance and management. What theories can I adopt?
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A relatively recent theory of leadership argues that the most effective leaders are servants of their people. Servant leadership is now in the vocabulary of enlightened leadership. It is a practical, altruistic philosophy that supports people who choose to serve first, and then lead, as a way of expanding service to individuals and organizations. The sense of civil community that it advocates and engenders can facilitate and smooth successful and principled change.
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I am currently attending a PhD program in innovative Urban Leadership and I am interested how and in what way have the church leadership responded to the pandemic that happened in the past two years. I want to learn as how most leaders responded to the scenario created by the COVID-19 Pandemic. What innovative leadership techniques have been employed by church pastors and how were those techniques of innovative leadership principles and values have been employed to address the dire situation of the church goers? What models have been employed to address the wholistic needs of the members of the church? How did the church leadership overcame their vulnerability within this dire situation as they were in the forefront of fighting the pandemic? What is the learning most institutions generated and how do we recreate those learnings and use in the future when similar incidents happen?
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SPSS and SEM could be useful for quantitative research. Contrastly, the qualitative approach could employ for NVivo software.
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During the lent of 2020 the COVID-19 pandemic hit the UK and a national lockdown was announced. This turned churches into overnight studios for broadcasting their live services and Zoom meetings and turning pastors into TV Host and producers.
According to Cressman (2001:46), the pandemic has impacted how societies function and relate to each other, and this is the reason why I am conducting this research on 3 Pentecostal churches in Slough, United Kingdom to discover how the pandemic affected the church, the community and its doctrinal theology. It is important for this research to be conducted as it highlights not just the theological aspect of an individual or community but opens up to discovering how individuals react to be isolated behaviour and how the church overcomes different situations it is facing through its community.
The gathering of believers according to Adebola (2020:224) is first read in the Acts of the Apostle (2:1-5) where they gathered in the temple to pray and before that to discuss the replacement of Judas Iscariot.
Scholars agree that the above event being described as the first Christian gathering. I agree with Adebola the community from the beginning has been centred around the church and not just from a theological factor but also a social factor. This exciting research will explore the activities taken by Pentecostal churches in Slough during the COVID-19 pandemic, and the differences they had to adjust to as an organisation to achieve the set goals by adhering to new religious rules.
This research will also show how the church and the community were affected from a theological manner, I will research the change in the delivery of service and methodology, the discouragement to not taking the vaccine and its effects on the church and its members. This research will look at the virtual church and the importance it has played in the existence of individual churches. Through interviews with members, we will investigate how members adapted to prayer meetings, bible study groups which were previously done collectively.
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Wow this is really helpful Thank you for sharing this. Bless you
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Dear colleagues,
as a sexualities researcher, I am faced with a difficult question regarding the complex dynamics between seeking ways in which evidence-based science on human sexual orientation (e.g. on the normalcy of homo-/bi-sexuality, understanding of unchangeability and immutability in the domain of attractions; proven harmful effects of sexual orientation change efforts - SOCE; minority stress and stigma influence on LGBT+ people's well-being, etc.) collide with the prevalent doctrines perpetuated by various Churches (e.g. by Catholic Church, etc.). For example, in most of the Catholic discussions or written sources, I continue to see distinguishing between one's sexual orientation (as a trait) and the seeming (and seen as sinful) choice of acting upon this "drive" or "impulse".
By making this distinction, one is faced with a view in which human (homo/bi)sexuality is represented as (a) suppressible and (b) possibly changeable.
Here, I would like to ask you, fellow scholars, if you have some resources, references, results of your research as well as consequent suggestions in which it may be possible to find fruitful grounds for progressive discussion with a capacity for reconciling this schism between scientific evidence on (a) understanding of sexuality as human natural physiological need similar to hunger or thirst (Maslow 1987 Motivation and Personality), and (b) unchangeability of sexual orientation and harmful practices of SOCE which is backed by several position statements by respected scientific communities like World Psychiatric Association (Bhugra, D., Eckstrand, K., Levounis, P., Kar, A., & Javate, K. R. (2016). WPA Position Statement on Gender Identity and Same-Sex Orientation, Attraction and Behaviours. World psychiatry: official journal of the World Psychiatric Association (WPA), 15(3), 299–300. https://doi.org/10.1002/wps.20340)
In this view, the religious (normative, moral) requirement of suppression or alteration of someone's sexual orientation and proscribed partner selection effectively restricting homo/bisexual individuals' potentials for forming and sustaining long-term relationships (and in this view acting upon their physiological desires) poses a substantial barrier to their well-being as well. The significance of these questions surpass individuals or interindividual psychology, they foray into law, religious freedoms, bioethics and so much more.
I am sure that many have asked themselves similar questions, so perhaps this discussion will also benefit other scholars.
Sincerely,
Michal Pitoňák
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Thank you for your response Lukasz Dominik Kaczmarek . In this respect, I wonder whether the church does, in fact, distinguish between the voluntary and respected priests' devotion to celibacy and the enforced moral requirement of non-heterosexuals to suppress their sexuality which would otherwise be viewed as sinful? I see there is both normative/moral difference as well as distinction in motivation and role of individual's choice.
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Churches of the restoration faith are some of the complex churches because they do not have a specific doctrinal tradition like Catholicism, Methodism, Presbyterianism etc...they emphasise restoring the church to its pristine forms. It however has borrowed from the Calvinistic traditions and has embedded traditions in its teachings. These traditions have been overcrowded by different practices - the churches are like a court with multiple centres. The centre of the court can no longer be identified. Churches now clamor for unlearning their practices to relearn the traditions. Therefore the question is, How best can the churches of the Restoration faith unlearn their practices to relearn their faith traditions?
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There is a specific doctrinal tradition only in Catholicism, because of the Pope's teaching guidance.
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My PhD research is looking for the proximity between the Eastern Church's view of Theosis, deification, and John Wesley's theology of sanctification which is perfection in one's love for God and others, in other words becoming Christ-like.
Thanks!
John
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Sounds like a worthy project, but can you clarify what you mean by "I want to take this a step further than just showing the similarities to looking at the proximity of one to the other"? I don't see how you would distinguish significantly between similarity of ideas and proximity of ideas unless by "proximity" you literally intend a geographical distance that enabled influence, yet I don't think that's your intention either.
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I'm writing on the relationship between remuneration and performance among clergies or priests. I need journals with logistic regression in the area of relationship between compensation and performance
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I'm not sure about journals but I would recommend Frances Knight, The Nineteenth-Century Church and English Society (Cambridge: Cambridge University Press, 1995) for a Victorian perspective on the use and abuse of clergy remuneration, especially chapter 4.
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Data from Zadar's archive mention the fraternity of flagellants (dei flagellanti) in Zadar in 1214founded in the church of St. Silvester (fratalia seu scola sancti Silvestri Iadere Frustancium). In 1215 in Dubrovnik was founded the fraternity of flagellants in Dubrovnik 1215. A number of studies mentioned that firthe st flagellant confrateconfraternityrniti was founded in Perugia in 1260. What is the reason for this?
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Draga Valentina,
puno Vam hvala na odgovoru. Već sam mislio da nitko neće primijetiti. To je pitanje koje treba razriješiti jer svi uvijek citiramo jednu te istu informaciju i preuzimamo je jedni od drugih. Pojedinačni flagelanti su postojali od ranog kršćanstva, ali ovdje se radi o organiziranim bičevalačkim udrugama- bratovštinama. Trebalo bi malo proučiti tkoje stajao iza svih tih bratovština (to nisam učinio), da li je i, ako je, kako je došlo do transformacije iz mogućeg flagelantstva klera u praksu bičevanja svih slojeva stanovništva obaju spolova. Osobno smatram da je flagelatstvo u razvijenom i kasnom srednjem vijeku bila praksa bratima s izraženom težnjom da se to radi na javnim prostorima tijekom procesija, na blagdan sveca ili neke druge komunalne ili univerzalne blagdane. Mislim da su flagelanti, za razliku od pojedinačnih introspektivnih bičevalaca-pojedinaca, namjerno ukazivali na nužnost samokažnjavanja kao samo jednog oblika iskazivanja pobožnosti i prihvaćanja božanske kazne za neke neprilike., pri čemu su izvođenjem svojih bičevalačkih performansi nastojali pokazati drugima u zajednici važnost osobne žrtve za više zajedničke ciljeve kao i iskazati svoju individualnu religioznu snagu pred publikom. Kao i dosta toga, kada je religioznost u pitanju, cilj je vjerojatno bio barem dvostruki: participirati u pobožnom činu kako bi se postigla Božja milost u teškim vremenima, ali istovremeno ukazati svim ostalim vjernicima da se bolji ovozemaljski (ali, u perpesktivi i onozemaljski) život može postići osobnom žrtvom iskazanoj kroz izričaj religioznosti zajedno sa ostalim članovima bratovština. No, pokušat ću malo istražiti, jer je moguće da na slične flagelante možda naiđemo i u Francuskoj, drugdje na Apeninima ili na Iberskom poluotoku.
Hvala još jednom
Puno pozdrava
Zoran
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I explore the relation between catholicism and nationalism as expressed in the art. Merging of religious and national contents has become common in Poland. I'm looking for comparable examples from other countries, where catholicism has been used to underpin the national identity or where it has been fit into the national framework, and for relevant literature.
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the royal coat of arms prevails in all religious foundations with royal patronage.
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I am seeking Case studies on Church revitalization. Any and all kinds of research will be helpful. Case studies focusing on one church, or case studies that focus on a comparison of churches in the field of revitalization will be perfect for my purposes.
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Aryan Shahabian Thank you. Very Helpful.
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The most typical approach of architectural history towards sacred buildings is the one of the history of art. It shows the relations of the case with its contemporaries and the general formal development. It actually avoids direct discussion of the usability of the place in the terms of something like "spiritual function" of sacred architecture. Are there any tries to bridge this gap between architecture and spiritual theology or psychology?
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The above written question is not only for Philosophers but for people with rational minds. There are two groups of people in the universe - those who have a purpose for their lives and those who live aimlessly following the bandwagon. Where actually do you fall? We should practice what we preach and teach. Our followers and students should see us as their mirror by living with the ideals we portray. A life with a purpose is the well examined life where we live critically and creatively trying to make the world a better place to live in. Those who fall to the second category of people are those who imitate, follow the bandwagon which is usually on the negative side of life. That is why evil is growing on a large scale everyday in the world. There are those who go to school because they see others going, but they are differentiated between the real and actual students who have gone to school to study, acquire knowledge and make the world a better place to live in. There are also the Church - goers who are 95% of the Church congregation and 5% Christians. That is why you have a proliferation of Churches in the world today. Read the net and see what the Rwandan government has done to them. Do you as a Critical thinker ask yourself this question - Why is there the proliferation of evil on a tremendous scale in the world with all these growing number of Churches? Let us all reason together to proffer solutions to this question.
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Zig Ziggler, the motivational speaker, encouraged 'a regular check up from the neck up!'
In my experience, there are a number of philosophies and eccesiologies which a regular self-examination. Some may be valid, others may be a bit of navel gazing!!
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The population of monkeys is increasing rapidly in zege church forest which causes the production of fruits and vegetables fruitless for the community living in the area. The community entirely dependent on forest despite the potential of the area for the production of vegetables, fruits, and other economical spices. You all researcher well come for the solution of this problem caused by a monkey to save the forest from destruction.
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Really a very interesting question it is....What we can do is-
I) Monkey scarer guns are available in the market..We can utilize it to frighten them.
II) As per my experiences in working in hilly regions of India (Himachal Pradesh) for my M.Sc. programme, I came to know that monkeys some how do not like Lady's Finger (Abelmoschus esculentus). In that regions, a border crop of that crop is grown around other vegetable, spice or other agronomic crops. I don't know what is the reason behind it...But I can tell it from my experience of working there for two years.
III) Sterilization of monkeys- The forest department can think of reducing the population of monkey through proper planning. It can be done through castration..
U can also visit the following link-
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Hello, good afternoon. My name is Maria João Soares and I'm a Senior Researcher at Lisbon University (School of Arts and Humanities). I've published to chapters in Historia Geral de Cabo Verde, vols. II e III concerning church history. I will like to read the article concerning Nossa Senhora da Conceição church at Ribeira Grande and similar articles, because have read the one concerning Nossa Senhora da Luz church. Could someone send them to me?
Best regards,
Maria João Soares.
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Hello Maria,
maybe this article (Um espaço devocional da corte portuguesa: A igreja de Nossa Senhora da Conceiçâo de Vila Viçosa -Séculos XVII e XVIII))can help you:
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COVID-19 is already accentuating interesting religious phenomena. Churches closing, beliefs regarding healing, trust in science are the kinds of issues we might ask regarding the relationship between religion and COVID-19. I'd be glad for your suggestions of the topics, questions, themes, and issues sociologists of religion should be anticipating. What are the most productive social scientific research questions to ask? What might social scientists anticipate? What data can we take advantage of that already exists? and What data should social scientists look to collect?
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I'll be interested to see how quickly congregations resume public gatherings and to what extent they are offering aid to those in need.
And I'll be interested to see how the crisis seems to influence overall levels of religious belief, practice and identity.
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We witness that the religious denominations took into consideration changes without precedent in their dogmatic history in regard to the actual threat of Coronavirus. While spreading wide-world COVID19 makes changes in many social departments of our society on levels we never thought about. We see for example the RomanCatholic Church that suspended all masses here and there https://qz.com/1808390/religion-is-at-the-heart-of-koreas-coronavirus-outbreak/, banns the crucial gestures in rituals [ https://abc13.com/5976098/ to suspend the distribution of Holy Communion from the Chalice, to distribute the Eucharist preferably into the hands of the faithful, and to avoid the physical contact from a peaceful handshake, to forego ash crosses on forehead, to suspend placing water in holy water fonts at the entrance of churches, that the churchgoers “refrain” from kissing or touching the cross for veneration, or even cancellation of masses ] Buddhist temples and Protestant churches around Korea have also suspended religious gatherings. Orthodox Romanian Church did the same thing https://basilica.ro/patriarhia-romana-masuri-sanitare-si-spirituale-in-timp-de-epidemie/, but only in the first place, because after 'recommending' for its believers not to kiss public icons in Churches, but their indoor ones, and receive Holy Communion with teaspoons for single-use, same Church reconsider these recommendations and withdrew her decision [perhaps at the pressure of civil fundamentalists].
How can we qualify these measures and moreover the withdrawal on behalf of religious believers, as weakness, populism, diligence, assuming the human limits, or...something else?
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Estimado Cosmin, te contesto desde las medidas que se han tomado para los católicos en toda España. Comulgar en la mano (algo que se hace desde siempre, pues es muy difícil que el sacerdote ofrezca el vino), que los sacerdotes y diáconos se laven bien las manos para dar la comunión. En este sentido nada se pierde del rito y del dogma de fe de comulgar con el Cuerpo de Cristo. En el caso de rituales menores, el de purificación con el agua bendita de la pila de la entrada no es obligatorio, hay iglesias que tienen agua bendita y otras no (se ha retirado el agua y no pasa nada) y respecto al gesto de la paz, en vez de estrechar las manos se acepta el saludo con una inclinación de la cabeza.
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It is a very deep, current issue and requires looking at it from different places. I will make an attempt to expose what I think about it.
A generation gap has a high probability of giving rise to conflicting situations because over time situations and things are modified. Change guidelines, access to new knowledge, different means of communication are used, new words appear, symbols may not mean the same, age hierarchies are filed off little by little, rights are recognized for young people, etc. It is therefore more difficult for those of the generation that are going to adapt again to situations that have not lived. There are more migrations than before and these are of different types, there are new university careers and different types of tasks or work. Regarding gender, there are positive advances towards recognizing the role of women and their contribution to society is very strong. Many men do not want to accept this, others can not get rid of their macho customs even when they are not aggressive, the role of schools and their teachers extends from the disciplinary to the social and behavioral filing the differences that children bring from their homes. Children incorporate these school guidelines and are not always understood by their parents or older siblings - probably more submissive - and can grow defensively and with the contrast between places they travel: their home, the street, the school, the church. But, in the end none of this should be looked at temporarily as very new in the trend. Of course, the speed at which changes are currently occurring is greater and this also influences. The premise would be to become aware that in the "other" there is an other with moral, social, cultural guidelines that can not be left aside. Finally, in our time, let us say at the beginning of this century, events of different types have taken place (for example, wars in African countries, especially oil wars, huge aggressions against Palestinians, towards Christians in the East). At the same time in the last 10 years there has been a tremendous increase in economic and financial inequality that diminish the possibilities and opportunities of the poorest to live a good present and project a better future and the improvement of the middle class is inhibited or even it gets worse in terms of their economic possibilities. All this affects transversally to the societies and it is seen in the streets of the cities, in the public institutions and in excluding environments.
Finally, I want to say that I hope you do not believe that I am very pessimistic, but I would be much less so if millennials and young people are supported more, since they must be prepared to lead our destinies.
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Pedro, I understand what you are trying to say, but what I see is not a generation gap. Moral principles and standards do not change. We of course make new laws for our countries because of time. I remember when the speed limit on an interstate was 55mph now it is 70mph. I cannot do 70mph so I do not try to keep up with that limit. Maybe others can. I do not criticize them for this but if they feel compelled to endanger themselves because of a speeding limit that is detrimental I let them judge for themselves. I was watching an episode of Outlander, the heroine was very hurt and disappointed to find out that his future bride was not a virgin. I heard her reply to him no one are virgins anymore when they marry, young girls give it away early. In 1 Corinthians 8:13 Paul says, "Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend." If we do something and a person does not believe that it is right we are offending our brother even though there may be nothing wrong with what we are doing. Everything is according to one's faith. As a young girl I was never promiscuous and I was a virgin when I married at 24. There is no generation gap. It is a matter of one's faith and what one has been taught. A person with a Christian background can be easily offended. I try not to offend them with my liberality even if it is not a sin. I am not talking about cultists or unorthodox teachings that has nothing to do with Christianity, but is manmade
So, I think in your paper you should consider what offends and how loving someone will cause you to respect their culture, their beliefs and their teachings that they cherish but may be rubbish to you. God Bless.
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I am looking for information on Victorian attitudes toward the Church of England around 1860. I am conducting research on Anthony Trollope's Framley Parsonage. I am interested in anything that would reveal Victorian attitudes of content or desire to reform in regard to the Church of England and the hierarchies within.
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Rebecca, you may want to look at biographies of John and Charles Wesley who were English cleric, theologian and evangelists who were leaders of a revival movement within the Church of England known as Methodism. The Wesley brothers embraced Arminian doctrines. Moving across Great Britian and Ireland, they helped form and organize small Christian groups that developed intensive and personal accountability, discipleship and religious instruction; most importantly, he appointed itinerants, unordained evangelists to care for these groups of people. Under Wesley's direction, Methodists became leaders in many social issues of the day, including prison reform and the abolition of slavery. George Whitfield was an English Anglican cleric and evangelist who was also involved in England at this time in the Methodist movement.
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If any body has the following paper, please share with me:
Analytical Algorithm for the Calculation of Magnetization and Loss Curves of Delta-Connected Transformers by Nicola Chiesa and Hans Kristian Høidalen
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Dear Mr. Harvey Vedder , the document I have asked is not opened from the link indicate above.
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There are a number of common methods to measure religiosity. These include measuring church attendance and self identification of religiosity. However, are these methods valid? In order for self identification to give reasonable results, people have to have a solid understanding of what religion is. Otherwise they may mislabel themselves.
For instance, a person may believe that they're not religious because they don't believe in a god, but a god belief isn't a necessary component of a religion. The belief just needs to be "religioid" in nature:
Moreover, there is potentially a whole group of religions that is going unnoticed, because they are simply placed under the label of "atheists" rather than potentially a religion:
So are we accurately measuring religiosity? If not, does it even matter?
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Religiosity is participation in religious activities or symbols of thereof; you can be religious without exhibiting it or without being a symbol of religiosity. Religiosity has given this world hates, while religious with faith in God and love for His creations is the way to love and peace.
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The Church continues its massive cover-up of the crimes. The vast majority of these serial predators are clergy!
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Each crime committed in a secular environment should be dealt with by secular authorities that GOD has placed in his wisdom for the protection of the welfare of the PUBLIC GOOD. Various codes of Public Justice dating back thousands of years from the ANE from the ancient Sumerians who were the first of all ancient peoples to codify language in writing (cuneiform transcription) had a legal code set down by URIII in 2400 B.C. (Before the famous code of Hammurabi) dealt with child molestation and crimes against women. Why were the codes written? To deal with criminals swiftly and justly. crimes against children by adults are felonies and the justice system, NOT the church should have juris diction in punishment. I am a Chaplain, but the Bible is CLEAR. YES there is forgiveness for predators, BUT ONLY AFTER THEY HAVE been processed by the justice system, given their day in court, and have paid LEGAL penance for their crimes against humanity as a removal of pedophiles from the streets so that they can be dealt with in an environment away from children to deter them in the future if and when they are released from prison depending on the severity of their crimes. They should be stripped from serving permenantly in clergy position upon conviction by the church, and rehabilitated at the churches expense. All survivors of clerical abuse should be helped at the churches expense. This of course is only the beginning of the course of actions the church should take in its actions to reduce pedophilia in the ranks of the clergy.
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If you were a Muslim and found a church in front of you, would you enter it and respect its rituals?Yes or no and why.
If you were a Christian and found a mosque in front of you, would you enter it and respect its rite Yes or no and why.
And the same question to other religions as well.
What will you answer?
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Every religion must be respected. As we humans have to respect each other and help one another. Peace and love, not destruction, no! Division is not necessary for anyone. My opinion is this!
Best regards: Julia Doncheva
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Last week expert Austin Ruse President/C-Fam, Editor & Publisher/Friday Fax (https://c-fam.org/) raised the alert that the UN is negotiating a new hard-law treaty that will make Church teachings crimes against humanity.
How could this possibly be?
Here’s how he explained it.
" UN Member States are now negotiating a new hard-law treaty on “crimes against humanity.” These are generally regarded as those crimes that offend all of humanity, such as the genocide of the Jews by the Germans during World War II.
The new treaty very well may include the following:
“Sexual orientation and gender identity”
And
“Forced pregnancy”
Please knew we oppose all unjust discrimination against those with same-sex attraction. However, we cannot support the idea that opposing “sexual orientation and gender identity” as a new “crime against humanity.” This would criminalize the teachings of the Church.
We faced the notion of “forced pregnancy” when the International Criminal Court was negotiated twenty years ago. In the hands of the left, “forced pregnancy” means that a woman cannot get an abortion.
Working with UN Member States twenty years ago, we got it defined as the repeated rape of a woman for the purposes of changing the demographic profile of a country, literally holding a woman prisoner until she gives birth.
But, the left is back again and they want to insert “forced pregnancy” into the new treaty but without a definition so they can define it later against the unborn child.
This is how the new treaty will criminalize the teachings of the Church. And this is why we oppose this new language, and why we need your help."
I think that it is a problem for all humanity, it is not only a problem for catholics like myself. It seeks to force pro-abort legislation in all countries that have some protection for the unborn. If this UN treaty is approved, besides multiplying the number of aborts, many more women would be dangeroulsy wounded in their feminity because the post-abort syndrom, and beside the problems of an aging population would increase without limit. This is really irresponsably encouraging an inhumane behavior. For what use is the UN today?
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Breaking News! Major Transgender, Abortion, and Sexual Rights Controversies Erupt at the United Nations
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There seems to be a resource gap when teaching students at the local church as opposed to the general education system. How can churches integrate technology in the church classroom?
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The bridging of technology in Christian education requires the reformation of the approach to instruction. Firstly, there must be programmatic settings and systems where those teaching are taught teaching methodology and continual professional development. Then, there must be the willingness of the church institution to invest in the technology necessary to diversify the teaching-learning experience, and proper setting for technology to be used for instruction. Overall, the restructuring of thought regarding the requirements for Christian educators and methodology of how Christian education should be approached, and the edifice for which the engathering of worshippers commune needs to be implemented for integration to be accomplishe.
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The Christian marriage system is based on the prohibition of pluralism. Is it a law that came to Christ or was it put by the men of the Church?
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Mushtaq Basheer Alghazali and Stephen I. Ternyik : if one looks at the prophets starting from Abraham, we see that polygamy was practiced by them. the very nation of Israelites came into being through polygamy of Jacob (Israel). even after the Torah was revealed, David had more than one wife, which created the conditions for Tzadok to become the High Priest of the 1st Solomonic Temple. Even Solomon himself is said to have had at least 300 wives, if not more. Also, Solomon was anointed the king of Israel by Tzadok (which is now practiced by the British Royalty where the new ruler is anointed with the music of Tzadok, by Handel, playing in the background). Neither David, Solomon or Tzadok were going against The Torah. But after Solomon, the tzadokite priesthood made monogamy as the only acceptable marriage. the Israelite kings after Solomon were weak and could not challenge the Tzadokite Kohan Gadol who became the Ruler-High Priest. Hence, we see that polygamy is not prohibited by G-D/Torah. it was the tzadokite priesthood who enforced it on the people a Commandment that was meant for them. thanks.
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  • I believe that we are a less formal society than we used to be. The dress in church, for example rarely includes suits for men. We are addressed many times by our first names. Many aspects of our daily life include many more informal moments. True?
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Ms. Bays:
I certainly agree with your sentiment. Crusty old jeans are not suited for church. I think the conduct of Trump is adding to this degradation in dress and immorality. I am very disappointed that the Evangelicals have excused his outrageous and sinful conduct.
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If professional women leave the church for lack of ministry opportunities that value their unique gifts and talents, for those career oriented women that stay in the church, have you found ministry opportunities or have you had to forge your own path to use your gifts?
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Actually, both. As a historian I am often looked to when the religious leaders need historical information. I have and do recommend texts, that pertain to new research in the fields. I also have given sermons that highlight the "what it would be like" to live in this particular time period, as well as sermons relating to the comparative elements of the world religions. I tend to be the go to person who walks both paths.
As a historian of religion, gender, and sexuality I have a unique perspective on how all of these things work together. I was raised in a very conservative faith, however I have walked away from that faith and become much more of a universalist. That had quite a bit to do with my education. As I studied ancient religions both Christianity, Judaism, and Islam I find that there are truths to all. I found that my beliefs changed, and that I no longer "fit" with those who had a rigid dogma. I now walk a path that is my own, but it finds me in regular religious services of a faith not my own, but the faith of the leader of my church.
When I was attending a Christian church regularly I found it difficult to be an academic. The only place I was ever asked to lead was children's education. As a college professor, I teach adults. Now that I attend a conservative Jewish Synagogue, with my husband I find I am accepted more for my academic skills and intellectual contributions. I now walk the path of a Christian in the early church. However I have met leaders in our non-fundamental Christian community that have embraced my educational and academic background.
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I am finish my first book draft o the subject... Enjoyed Becoming Bicultural... great help!
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No, I do not have that right now. Thanks for the tip. I'm really looking forward to your book! In America pluridity is much bigger than in Germany - so your book can certainly help a lot. Thank you for your help.
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Giuseppe, this is an interesting topic ,recently, the Kenyan Anti-corruption authority launched a bible study prog. to help fight corruption. will it work? how? i thought it was Balderdash, but now that i see you working on an almost similar topic, i am keen to follow.
I asked myself, is this another religious ostrich approach or its something practical? especially owing to the fact that at least a 3/4 of politicians in Kenya are Christians and consistent church going personalities.
Kindly allow me to follow and if you need any help, feel free to ask
Regards
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Dear Carole Obure Obure. The Social Doctrine of the Catholic Church is not a research work, it is the fruit of the effort made by the Bishops in communion with Pope Leon XII (Magisterium of the Church) to respond to any social conflict known in 1891 (times of the Industrial Revolution) and that over time has been updated to the extent that the needs of our temporal reality have required it. The principles of the common good, the dignity of the human person, solidarity and subsidiarity have never been lost validity since they have their foundation in the Gospel.
In some ideas I agree with you. Some rulers still belonging to some religion can be much less religious than they say they are, especially in works (corruption). However, that is not proper to the rulers, it is natural for any human being who has not internalized and made the Christian message his own.
But, that a governor has made public a call to his people to put as a possible solution to corruption the Christian message is a great opportunity.
But, it is an obligation as Catholics to evangelize. (See Pope Francis' last encyclical "A call to holiness")
I think the current situation in Venezuela (I am Venezuelan) is not secret. Maybe different culture but our circumstances are the same or differ in mode, however I think it is the best time to land very spiritual Christian messages in social messages.
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Ritual is arguably a universal feature of human social existence: just as one cannot envision a society without language or exchange, one would be equally hard-pressed to imagine a society without ritual. And while the word “ritual” commonly brings to mind exoticized images of primitive others diligently engaged in mystical activities, one can find rituals, both sacred and secular, throughout “modern” society: collective experiences, from the Olympics to the commemoration of national tragedies; cyclical gatherings, from weekly congregations at the local church to the annual turkey carving at Thanksgiving to the intoxication of Mardi Gras; and personal life-patterns, from morning grooming routines to the ways in which we greet and interact with one another. Ritual is in fact an inevitable component of culture, extending from the largest-scale social and political processes to the most intimate aspects of our self-experience. Yet within this universality, the inherent multiplicity of ritual practices, both between and within cultures, also reflects the full diversity of the human experience. It was then neither pure coincidence nor primitivist exoticization that placed ritual at the center of the development of anthropological thought: it was instead ritual’s rich potential insights as an object of sociocultural analysis. (Kevin Carrico, ‘Ritual’. Cultural Anthropology, https://culanth.org/curated_collections/4-ritual)
The assignment: You will attend a ritual. You will document, in detail, using text and sketches, photographs or even video, what takes place, from start to finish. You will make careful notes on the function of the ritual, who attends the ritual, the spatial arrangements, the different roles of different types of people (men, women, children). You will use Victor Turner’s concept of liminality to analyse the ritual.
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I have no idea where José Gabriel Pereira Bastos is coming from - but he is obviously not using Victor Turner's model (grounded, as Ivo Carneiro de Sousa has pointed out, in the foundational work of Durkheim, Mauss and Eliade .
In the Christian tradition, baptism is, in my opinion, the best ritual to observe for your purposes. Any conclusions that you derive, however, will have limited applicability given that practices vary between denominations and even within denominations - alongside of which there will be family traditions.
Best wishes for your project, Precious.
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Theoretically, it can go both ways. Helping people we know could make us happier when we see their faces and can also have longterm benefits by forging stronger relationships with others/ community. Helping a stranger can reinforce our belief that we are truly altruistic- we will never meet them or receive anything in return. I couldn't find any articles that actually tested this. If anyone knows of any helpful information, that would be great
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Hi, have a look at this: "Longitudinal Change in Adolescents’ Prosocial Behavior Toward Strangers, Friends, and Family November 2017 · Journal of Research on Adolescence"
Best wishes!
Daniel
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I am working with a church who would likely not be in a position to collect anecdotal evidence in a survey or interview format and then proceed with coding.
What are some other meaningful ways for collecting anecdotal evidence?
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Direct and vicarious observation might be your best bet.
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As you have stated in your paper "comments on some theories fuzzy computation" about the extension to the classical Church Turing thesis. I want to investigate about the extension but i'm a new student to the field of computability research.
I'm really thank full to you for your comments in advance.
Kind Regards,
Muhammad Nadeem
Virtual University of Pakistan
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Dear Muhammad,
1. It seems that you are talking to someone particular namely the author of the article you mentioned. However, I was notified about your request.
2. When you say that you are a "new student to the field of computability research", it is not clear enough what you mean by that. Have you been initiated and want to specialize in the field or you are about to jump into the field? In the first case, I don't see what should be your problem in analysing advanced researches in the field. Otherwise, there is a lot of things to do.
3. Computability theory is at the HEART/ROOT of Computer Science. Very deep reasoning and abstraction are required. Be cautious on making and rigourous on appreciating statements in the field of Computability theory.
4. As you said, there are so called extended variants of the Church-Turing thesis. One of them claims the efficient simulation of realistic computation models by Turing's probabilistic machines, but the most important extension claims the Hypercomputation: hypercomputers realize Turing-non-computable functions. Most extended variants turn around Hypercomputation.
But the question is: is the claim true or is Hypercomputation really an extension of Turing computation?
5. The first time I read about Hypercomputation, I was overhelmed and first asked myself couple of questions:
a) How could I have been studying theoretical Computer Science for years with renowned professors without knowing about Hypercomputation?
b) I have been specializing in the field of Artificial Intelligence, in which one way to understand the research is to ask whether or not the brain's functions are Turing-computable or at least which ones are Turing-computable. How is it that, I don't know about Hypercomputation?
c) Then I remembered one of my professors during a lecture called "Combinatorial Optimization" told us: Decades of papers about NP=P? problem are proposed each year, but all get rejected.
As far as Hypercomputation is concerned, I noticed that, the idea that Hypercomputation models surpass Turing models relies on two LIGHT arguments:
- Hypercomputation(Robot system) is interactive, whereas Turing Computation is batch-processing
- Hypercomputation can take Turing-non-computable numbers as inputs and output
Turing-non-computable numbers
After deep thinking, I found these arguments LIGHT. The supporters of this thesis are not so different from those people thinking that the speed can increase the computation power(ability to compute functions) of a computation model.
And one of the scientists to have argued against this thesis is Martin Davis. He said:" if non-computable inputs are permitted then non computable outputs are attainable. ". In this case, Interactivity can be simulated by a Turing O-machine.
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I am currently working my way through the testimony from scripture in John Corrill's 1839 pamphlet on the early history of the church (see link #2 below). On page 14 of the pamphlet, when discussing the patriarchal blessing of Jacob bestowed upon Ephraim and Manasseh, John Corrill refers to "Genesis viii, 11, 20", which makes no sense. Given that the right chapter is Genesis 48, we can assume that the "xl" was dropped during write-up or printing. So no problem there. But the verses are confusing as well; in the modern KJV (which is aligned with the 1611 version at link #1 included below), the verses should be v16 and v19. Did the KJV have a different verse arrangement in the 1830s and 1840s, or was Corrill just quoting from memory, like Luther sometimes does, and missing it by a bit?
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The books of the Jews are in a different order but can be searched in ancient libraries containing the oldest copies. There is a manuscript in the Bibliotheca Alexandrina indicating this.
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I've been studying Spanish devotional literature (from Berceo to Juan de la Cruz) and its connection with lithurgy.I also wonder if Berceo's hymns were chanted during the office or he wrote them without any lithurgical purpose. Thank you very much.
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The Second Vatican Ecumenical Council, also known as the Second Vatican Council, or Vatican II, opened under the direction of Pope John XXIII on October 11, 1962 and closed under Pope Paul VI on 8 December 1965. It’s purpose was “the renewal in the self-understanding of the Roman Catholic Church, its inner life and its relationship to other Christian traditions, other religions and the world.” (http://vatican2voice.org). The Constitution on the Sacred Liturgy - Sacrosanctum Concilium - was directed by Pope Paul VI, on December 4, 1963. (http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html). This constitution changed the language used in the Mass from Latin (the common language of the Roman Catholic Church) to the various languages of the peoples. Although the constitution met with some stiff opposition in some quarters of the Roman Catholic Church, it became common practice almost immediately in some Spanish Speaking churches in Latin America.
Unofficially there were several churches in Latin America prior to December 1963 which had added Spanish to the Mass under the banner of “Liberation Theology” in the 1950s. This was in part why Vatican II addressed the matter the use of common languages. If your question is directed to the official change from Latin to Spanish the answer is on or about December 4, 1963. The churches of the Roman Catholic Church began the transition from Latin to common languages with the end of the use of Latin being in 1969. If your question is when was the first known time that the church offices were spoken in Spanish to any great degree, likely the answer is in the 1950s. Certainly, there has been interpreters from the time of the church’s missionary contact with Spanish speaking peoples. If your question encompasses the view of Christian worship led in Spanish, then a study of the missionary movements of other Christian traditions must be considered.
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Do mega churches depend upon "energy stars" (lead ministers), choirs and special entertainment events to make the dream of a perfect world become true?
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 Hello, John.  I am a peruvian playwright and teacher, and I find your question particularly interesting. Religious rites and theatre have, throughout history, shared many features, spectacle being one of them. Regarding your question, I have found this article that can maybe help:
Exploring the Megachurch Phenomena:
Their characteristics and cultural context
Scott Thumma, PhD
I don´t know if you already know this author or his work.
I would very much like to know how your research turns out.
Regards,
Claudia Besaccia
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I know only the work of
BLUE, Ellen. (2011) St. Mark´s and the Social Gospel: Methodist Woman and Civil Rights in New Orleans, 1895-1995
John Patrick McDowell (1982). Social gospel in the South: The woman´s Home Mission Movement in the Methodist Episcopal Church, South, 1886 -1939.
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Dear prof. Dr. Dunaetz!
Thank you very much for these interesting and precise indications.
As a good number of missionary pastors has been trained at SMU or Candler, and the missionary [female] educators at Vanderbilt, some of the text may be of great help.
My basic thesis is that Social Gospel Influence in the South are more present than research is awared of.
Helmut Renders 
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I am really interested to see if there has been any work on this in the UK. I have read a lot of work done further afield but am coming up with nothing over here. It's such a different context, does anyone know if it's been studied? I would be grateful if anyone could point me in the right direction....
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Nothing to thank me for! I have some information in Spanish about gender meanstreaming in the pentecostal religion. I attach you two papers about this question but in Spanish language. I hope you find it useful.
You must know that my English is a little bit basic, but I have good friends helping me in all my translations.
Greetings
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Can anyone help me find literature on  Psycho-social profile of women seeking spiritual help in frontline Pentecostal church? I can't change it and I haven't found much on it though. Anyone here to help me out? Your ideas are highly welcome!
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Right, Francis Leslie is specialized researcher in personality, spirituality, and religiosity. 
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I am conducting a study to determine what percent of church 'members' actually participate in church activities like choir, bible study, youth ministries, church outreach, transportation, grounds maintenance, etc. (I am excluding simple attendance to the weekly service and money donations.)
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In Australia, NCLS Research has conducted studies of church attenders every 5 years since 1991 through the National Church Life Survey.    We have highly detailed information about the participation of church attenders in their congregations over 20 years.  
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My dissertation in on the resistance to female leadership in Protestant churches. Why does the disparity of resistance to female leadership in Protestant churches remain in modern churches? I am looking into the origins of this resistance -- phenomena -- other than biblical beliefs.
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thank you
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Can any one resolve an "ad orientem" problem? - a building constructed to the East of a church with windows appearing to allow those "ad orientem" to see and hear the Priest saying Mass. See KIncardine O'Neil article.
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I presume you mean an additional space to the east of the altar which is itself ad orientem?? While large swaths of medieval europe adopted the westwerk formation (so the emphasis being at the other end of the church), apparently there was a gallery or addition in a series of Spanish churches. To the best of my knowledge Jamie Lara has done the most work on this...I would track down Jamie's work (he is no longer at Yale, and I've lost track of where he is teaching now).
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This is an article i'm working on. The focus of the article is to explore the 'presence and absence' of God in the practice of offertory.
Why is it that when the practice of offertory in the early church was God centered, the least show of unfaithfulness from the part of the Christians resulted in their death? An illustration is the case of Annanias and Sapphira. After the Apostolic period through to the patristic and medieval periods to the reformation and to our contemporary era, offertory seems to have become man-centered. So throughout these periods countless number of financial unfaithfulness has taken place in the Church, yet God has not 'strike' a single soul as He did in the illustration given. Is God not showing some partiality in this regard? What may have gone wrong for God to redraw his 'presence' in the practice of offertory right after the Apostolic period to date? The 'absence' of God in the practice has led to several financial scandals in the church and this is ongoing. Don't you think that there is a reason for God's 'absence'?
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To partially expand on the answer provided by Phillip, there was no obligation by Annanias and Sapphira to give the proceeds of the sale of their property to the Church or God.  They were free to do with the money as they chose.  However, what they did was to lie about what they were doing, claiming to have given all the proceeds when in fact they did not do so.  The punishment was linked to the act of lying, not linked to the act of making an offering.
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see above
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What I would like to study is the experence of single men aged approximately 30 to 60 in the context of the church, perhaps comparing that to their experience in society more generally.
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I am looking for information on the chapels/chantries housed in the Church of Our Lady of Calais [Église Notre-Dame de Calais] and the parish Church of St. Nicholas during the fourteenth century. I have been unable to find any sources for this information, and am rather at my wits end with how to go about further efforts. Any help at all would be greatly appreciated.
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Dear Benjamin,
I'm afraid you will find the main informations in France.
Notre Dame de Calais is protected as an historical monument :
From this website, you can contact people for more informations.
Inrap and other archaeologists (in the 60's or the 70's) made some survey, maybe you can ask informations in our Service régional de l'Archéologie
and ask for a login to consult INRAP reports :
(please contact the archaeologist. before using the datas)
And maybe you can find informations here :
Costenoble 1963
Costenoble C., « Histoire de la paroisse Notre-Dame à Calais », Bulletin historique et artistique du Calaisis, 15, pp. 15‑27.
Costenoble 1967
Costenoble C., « Histoire de Notre-Dame de Calais », Bulletin historique et artistique du Calaisis, 28/35, pp. 214‑224.
Rodière 1931
Rodière R., « Statues de l’église Notre-Dame de Calais », Bulletin de la Commission Départementale des Monuments Historiques du Pas-de-Calais, 6, pp. 137‑139.
Verrier 1961
Verrier J., « L’église Notre-Dame à Calais », Congrès archéologique de France, 119, pp. 213‑223.
In this university report, you can find some interesting layouts and an historical analysis :
Buissard 1983
Buissard M., La construction d’une paroissiale pendant l’occupation anglaise. Notre Dame de Calais des origines à 1558, Mémoire de Maîtrise, s.l. : Université Lille 3.
You can consult this document in the Georges Lefebvre library in Lille 3 university.
To find some pictures of Notre Dame (and maybe books or articles)
and
The archives municipales of Calais and the archives departementales du Pas-de-Calais may have some interresting documents for you.
I'm sorry, I don't have any information about Saint-Nicolas.
Sincerely yours,
Christine
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How is the pentecostal church affected by modernity in today`s society especially in Australia?
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Quite modern, I'd imagine, that's a fun faith, get together once a week to sing dance and pray.   Except they may need sun screen or hats down there ;). Ha!!  There's a Maikäfer in here some where singing not supposed come out until August!  Cool beetle,  Outdoors good thing.
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The context is a diplomatic visit. One (lay) Catholic was trying to get assistance from devout Protestants and attended their church services. His (Catholic) rival sent a delegation of clerics who chose not to attend those services. Canadian Jesuit historian Couillard-Desprès, in the early 20C claims that according to Catholic doctrine, Catholics who attended Protestant services, especially when they sort of had to, were not running the risk of being considered sinners, let alone apostates. Couillard-Desprès doesn't give any evidence supporting his claim. Would anyone have references to suggest supporting his claim? Many thanks.
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Dear Lauric,
If attending protestant services in the 17C means receiving communion, then I would suggest you to refer to The Magisterium of the Catholic Church for an official answer. Cannon Law No. 844 (second paragraph) excludes (as an exception) anything other Services apart from those valid in the Ortodox Churches.
On the same topic, and since Catholic doctrine has not changed with reference to Eucharistic Service then Pope John Paul II's encyclical"Ecclesia de Eucharistia" (30 and 46) would be another important document to read on this issue.
My five cents
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Working on project proposal for mentoring program for African American  women in leadership both in church and community.  Searching for information on challenges faced
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A good deal of work on leadership of African American women has taken place in K-12 and higher ed leadership.  Some authors to consult include: Pollard,  Allen, Jacobsen & Lomotey, Murtadha & Watts,  Waring, Loder (to name a few).  There is also scholarship about women leaders in the Civil Rights Movement.  Finally, if you are seeking conceptual underpinnings about this topic, you might consult Patricia Hill Collins' work.
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A small lutheran community coming from Germany exists in Lyon from the 16 century. This group owned a church, settled in Geneva from 1707.It was mostly composed of traders who went to Geneva four times a year for the holy communion. But, from 1770 onward, when the Calvinists from Lyons got their priest, the Lutherans went more and more to that church, letting down Geneva. For about 75 years, the Lutherans disappeared from Lyons. At the turn of the eighteen and nineteen centuries, the community spent her life in the shade of the Calvinist church. Between 1800 and 1850, the immigration movement of swiss, germans and Alsatians was quickening. In 1851, after multiples fruitless tries during the last fifty years, the Lutheran reverend Georges Mayer create an evangelic german church which is quickly linked with the Augsburg Confession. The german community managed the church for nearly 30 years until the arrival of the first French vicar in Lyons .For another 30 years, the relations were stormies between the two communities. The first world war marked the death of the german parish. The French church survived with difficulties during the twenties and thirties. The “renaissance” was due to two extraordinary personalities: André Desbaumes and Henry Bruston The Lutheran church became an inescapable part of the Lyons’s oecumenism and opened itself to the world.2007 marked the beginning of the merger between the Calvinist and Lutheran churches.
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Dear Stephen,
Thanks for your answer.
I wish you a happy new year 2015
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I have come across this 'embassy church' in Japan and don't quite know what to make of it. How common is it to establish these kind of churches and what do they mean? Is 'embassy church' even an accurate translation of the Greek or Russian terms?
I'd be grateful for any help.
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Подворье Русской Православной Церкви Московского Патриархата в Японии -- this means μετόχιον (which is not an embassy church sensu stricto). This is a church where the rector is a clergyman of the Patr. of Moscow who is subordinated directly to the Patriarch of Moscow and is his representative in Japan. He is not a member of the Japanese Orth. Church.
Such μετόχια became common under the Ottoman rule, when, eg., the metochion of the Ecumenical Patriarchate in Yassy (within a metropolia subordinated to C/ple) was an important Church centre.
PS. As far as I know, the embassy church in Japan also exists, it is under the patriarch, too, but not подворье. Its rector is not a representative of the patriarch.
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In terms of mass communication channels.
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those massive horrible big signs outside churches, they are foul looking and put me off going. however they appeal to some poeple no doubt
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I'm investigating the links between the church and the emergency room as -- conceptually speaking -- places of sanctuary that in many ways are nearly synonymous. Work in any field regarding this subject will be extremely useful to me. One might view the emergency room as a secular church or confessional or mission, and vice versa. Any thoughts, links, guidance, etc. will be most appreciated. Thank you.
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After WW1 and WW2, many European churches were destroyed beyond repair, or respective parishes saw themselves incapable of re-building them in a foreseeable future. In Germany, this has lead to a creation of Notkirchen, or Misery Churches, replacement buildings as a veritable typology with quite some engineering and artistic value. Barting may be named as a master of such, but there were others as well.
Are there any comparisons in that field internationally: replacement buildings that gained value out of the poor state they were built in?
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In Bosnia and Herzegovina during the Civil war a lot of churches and mosques were destroyed. The Orthodox Cathedral church was destroyed in WWII. Some of them has been reconstructed in their previous condition.
You can look the links bellow:
Old bridge in Mostar is also complete reconstructed.
There is some examples of re-build of the sacral building but in different architecture. Two examples:
This church was ruined in earthquake in Banja luka (1969)