Questions related to Church
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.
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!
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.
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?
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.
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.
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?
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
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?
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.
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.
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?
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.
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.
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?
Maria João Soares.
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?
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?
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.
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.
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:
Preprint On Religious Rejectionism
So are we accurately measuring religiosity? If not, does it even matter?
The Church continues its massive cover-up of the crimes. The vast majority of these serial predators are clergy!
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?
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”
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?
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?
- 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?
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?
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
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.
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
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?
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.
Virtual University of Pakistan
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?
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.
Do mega churches depend upon "energy stars" (lead ministers), choirs and special entertainment events to make the dream of a perfect world become true?
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.
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....
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!
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.)
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.
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.
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'?
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.
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.
Working on project proposal for mentoring program for African American women in leadership both in church and community. Searching for information on challenges faced
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.
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.
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.
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?