Suchergebnisse

The purpose of this article is to research in more detail the restoration of the Old Believers parishes and their recognition during the interwar Lithuania (excluding Vilnius region) from 1918 to 1923, as well as to analyse the legalization of the Old Believers' Church of Lithuania and the problems of practical establishment of religious autonomy in this period.The main focus is on three new problems: the situation of the Old Believers' parishes in the country at the beginning of 1918, taking into account the mass migration to the depths of Russia from 1914 to 1915; the restoration of Old Believers parishes and the legalization (registration) of their religious activities from 1918 to 1922, during their mass repatriation to Lithuania; and focus on some problems of the practical consolidation of Old Believers' Church of Lithuania autonomy from 1923 to 1926. The research is based mostly on new archival data, as well as on the analysis and interpretation of Lithuanian and partly foreign historiography on this topic.The study suggests that due to the mass migration of Old Believers to the East between 1914 and 1915, the future Lithuanian territory retained a much thinner congregation network and in turn had fewer parishes members by the beginning of 1918. Therefore, the mass repatriation of the Old Believers from Soviet Russia from the spring of 1918 to 1922 to a large extent explains why the recovery of many of their parishes in Lithuania has been rather slow.After the establishment of the central institutions of the Church in May 1922, the Lithuanian Old Believers' Church was legal-ized on the basis of "Provisional regulations concerning the relationship between the organization of Old Believers in Lithuania and the Lithuanian government" on the May 20, 1923. Therefore, for the first time in history in 1923 the Lithuanian Old Believers Church was legally recognized in a certain state and formally received equal rights with other recognized denominations. At that time, Lithuania was the first country in Central and Eastern Europe to officially recognize the Old Believers (Pomorian) Church.

The purpose of this article is to research in more detail the restoration of the Old Believers parishes and their recognition during the interwar Lithuania (excluding Vilnius region) from 1918 to 1923, as well as to analyse the legalization of the Old Believers' Church of Lithuania and the problems of practical establishment of religious autonomy in this period.The main focus is on three new problems: the situation of the Old Believers' parishes in the country at the beginning of 1918, taking into account the mass migration to the depths of Russia from 1914 to 1915; the restoration of Old Believers parishes and the legalization (registration) of their religious activities from 1918 to 1922, during their mass repatriation to Lithuania; and focus on some problems of the practical consolidation of Old Believers' Church of Lithuania autonomy from 1923 to 1926. The research is based mostly on new archival data, as well as on the analysis and interpretation of Lithuanian and partly foreign historiography on this topic.The study suggests that due to the mass migration of Old Believers to the East between 1914 and 1915, the future Lithuanian territory retained a much thinner congregation network and in turn had fewer parishes members by the beginning of 1918. Therefore, the mass repatriation of the Old Believers from Soviet Russia from the spring of 1918 to 1922 to a large extent explains why the recovery of many of their parishes in Lithuania has been rather slow.After the establishment of the central institutions of the Church in May 1922, the Lithuanian Old Believers' Church was legal-ized on the basis of "Provisional regulations concerning the relationship between the organization of Old Believers in Lithuania and the Lithuanian government" on the May 20, 1923. Therefore, for the first time in history in 1923 the Lithuanian Old Believers Church was legally recognized in a certain state and formally received equal rights with other recognized denominations. At that time, Lithuania was the first country in Central and Eastern Europe to officially recognize the Old Believers (Pomorian) Church.

The purpose of this article is to research in more detail the restoration of the Old Believers parishes and their recognition during the interwar Lithuania (excluding Vilnius region) from 1918 to 1923, as well as to analyse the legalization of the Old Believers' Church of Lithuania and the problems of practical establishment of religious autonomy in this period.The main focus is on three new problems: the situation of the Old Believers' parishes in the country at the beginning of 1918, taking into account the mass migration to the depths of Russia from 1914 to 1915; the restoration of Old Believers parishes and the legalization (registration) of their religious activities from 1918 to 1922, during their mass repatriation to Lithuania; and focus on some problems of the practical consolidation of Old Believers' Church of Lithuania autonomy from 1923 to 1926. The research is based mostly on new archival data, as well as on the analysis and interpretation of Lithuanian and partly foreign historiography on this topic.The study suggests that due to the mass migration of Old Believers to the East between 1914 and 1915, the future Lithuanian territory retained a much thinner congregation network and in turn had fewer parishes members by the beginning of 1918. Therefore, the mass repatriation of the Old Believers from Soviet Russia from the spring of 1918 to 1922 to a large extent explains why the recovery of many of their parishes in Lithuania has been rather slow.After the establishment of the central institutions of the Church in May 1922, the Lithuanian Old Believers' Church was legal-ized on the basis of "Provisional regulations concerning the relationship between the organization of Old Believers in Lithuania and the Lithuanian government" on the May 20, 1923. Therefore, for the first time in history in 1923 the Lithuanian Old Believers Church was legally recognized in a certain state and formally received equal rights with other recognized denominations. At that time, Lithuania was the first country in Central and Eastern Europe to officially recognize the Old Believers (Pomorian) Church.

The purpose of this article is to research in more detail the restoration of the Old Believers parishes and their recognition during the interwar Lithuania (excluding Vilnius region) from 1918 to 1923, as well as to analyse the legalization of the Old Believers' Church of Lithuania and the problems of practical establishment of religious autonomy in this period.The main focus is on three new problems: the situation of the Old Believers' parishes in the country at the beginning of 1918, taking into account the mass migration to the depths of Russia from 1914 to 1915; the restoration of Old Believers parishes and the legalization (registration) of their religious activities from 1918 to 1922, during their mass repatriation to Lithuania; and focus on some problems of the practical consolidation of Old Believers' Church of Lithuania autonomy from 1923 to 1926. The research is based mostly on new archival data, as well as on the analysis and interpretation of Lithuanian and partly foreign historiography on this topic.The study suggests that due to the mass migration of Old Believers to the East between 1914 and 1915, the future Lithuanian territory retained a much thinner congregation network and in turn had fewer parishes members by the beginning of 1918. Therefore, the mass repatriation of the Old Believers from Soviet Russia from the spring of 1918 to 1922 to a large extent explains why the recovery of many of their parishes in Lithuania has been rather slow.After the establishment of the central institutions of the Church in May 1922, the Lithuanian Old Believers' Church was legal-ized on the basis of "Provisional regulations concerning the relationship between the organization of Old Believers in Lithuania and the Lithuanian government" on the May 20, 1923. Therefore, for the first time in history in 1923 the Lithuanian Old Believers Church was legally recognized in a certain state and formally received equal rights with other recognized denominations. At that time, Lithuania was the first country in Central and Eastern Europe to officially recognize the Old Believers (Pomorian) Church.

The purpose of this article is to research in more detail the restoration of the Old Believers parishes and their recognition during the interwar Lithuania (excluding Vilnius region) from 1918 to 1923, as well as to analyse the legalization of the Old Believers' Church of Lithuania and the problems of practical establishment of religious autonomy in this period.The main focus is on three new problems: the situation of the Old Believers' parishes in the countryat the beginning of 1918, taking into account the mass migration to the depths of Russia from 1914 to 1915; the restoration of Old Believers parishes and the legalization (registration) of their religious activities from 1918 to 1922, during their mass repatriation to Lithuania; and focus on some problems of the practical consolidation of Old Believers' Church of Lithuania autonomy from 1923 to 1926. The research is based mostly on new archival data, as well as on the analysis and interpretation of Lithuanian and partly foreign historiography on this topic.The study suggests that due to the mass migration of Old Believers to the East between 1914 and 1915, the future Lithuanian territory retained a much thinner congregation network and in turn had fewer parishes members by the beginning of 1918. Therefore, the mass repatriation of the Old Believers from Soviet Russia from the spring of 1918 to 1922 to a large extent explains why the recovery of many of their parishes in Lithuania has been rather slow.After the establishment of the central institutions of the Church in May 1922, the Lithuanian Old Believers' Church was legalized on the basis of "Provisional regulations concerning the relationship between the organization of Old Believers in Lithuania and the Lithuanian government" on the May 20, 1923. Therefore, for the first time in history in 1923 the Lithuanian Old Believers Church was legally recognized in a certain state and formally received equal rights with other recognized denominations. At that time, Lithuania was the first country in Central and Eastern Europe to officially recognize the Old Believers (Pomorian) Church. ; Šio straipsnio tikslas– nuodugniau panagrinėti sentikių parapijų atsikūrimą ir jų pripažinimą tarpukario Lietuvos ribose (be Vilniaus krašto) 1918–1923m., taip pat paanalizuoti LSB įteisinimą ir religinės autonomijos praktinio įtvirtinimo problemas 1923–1926m. Tyrimas paremtas daugiausia naujais archyvų duomenimis, taip pat šios temos Lietuvos ir iš dalies užsienio istoriografijos analize bei interpretacija. Atliktas tyrimas leidžia teigti, kad keliomis bangomis vykusi sentikių masinė repatriacija iš Sovietų Rusijos 1918m. pavasarį–1922m. nemaža dalimi paaiškina, kodėl tada Lietuvoje gana lėtai vyko ir užsitęsė daugelio jų parapijų atsikūrimas, o dėl to vėlavo ir daugelio jų oficialus pripažinimas VRM. 1922m. sukūrus SCT, LSB buvo įteisinta, remiantis vyriausybės 1923m. gegužės 20d. patvirtintomis Laikinomis taisyklėmis. Tačiau, nepaisant lygiateisiškumo retorikos, 1923–1926m. valdžia praktikoje pažeisdavo LSB savarankiškumą, filtravo SCT narius, prižiūrėjo ir vis daugiau siekė kontroliuoti Tarybos veiklą. Vyriausybė ir VRM ėmėsi riboti religines ir socialines Bažnyčios ir nemažos dalies sentikių dvasininkų teises.

This dissertation examines the reconstruction of the fifty-one parish churches in the city of London after the Great Fire of 1666. It is not primarily focused on the architectural elements of the rebuilt churches or the role played by Sir Christopher Wren, Surveyor of the King's Works, in their reconstruction. Instead this dissertation explores the reconstruction of London's parish churches as an effort by neighborhood communities to recover after an unprecedented disaster. The parish church was not simply a physical manifestation of local identity or a focus for neighborhood pride. These churches transcended their most basic function as a site for religious worship - they served as the central location for myriad political, economic and social functions essential to a parish community. Given the centrality of a church to nearly every aspect of life in a city parish, it is unsurprising how aggressively London's parishes attempted to direct the reconstruction of their churches and the reconstitution of their parish communities - through both legal and extra-legal means. This struggle to preserve these centuries-old urban communities was particularity important for those parishes whose churches were eliminated after the fire - a loss that could leave these now homeless parishes at the mercy of less than accommodating neighbors. Ultimately this dissertation will reveal how active most Londoners were in the recovery of the city after the Great Fire, as well as how central the parish community was to the early modern English, even in a city as diverse, dynamic, and multifaceted as Restoration London.

John Steer was a barrister & writer on legal issues best remembered for this detailed survey of the state of parish laws in the early 19th century. In this period the parish was the main institution of rural administration, & parishes were responsible for both ecclesiastical & civil matters. This volume, first published in 1830, contains a clear & comprehensive review of the many laws relating to the responsibilities of the parish. Organising the text according to parish institution, Steer provides a thorough description of legislation which governs all aspects of parish activities, including the parish vestry, Poor Law & church administration, & the duties of Justices of the Peace, with the legal statutes & pertinent legal cases included. This volume was published in multiple editions during the 19th century, & provides a resource for the study of contemporary life

The Roman Catholic Church is unique in having a unified set of institutional teachings across one billion people in the world including sixty million American Catholics. However, previous quantitative and qualitative studies in sociology suggest that Catholics are not unified in their beliefs but are actually quite diverse. Additionally, Baggett (2009) suggests that Catholics form distinct parish cultures on the local level, and that these parishes are the location that a majority of Catholics experience their faith. What is not know, however, is how Catholic parishes form cultures, especially around political issues. This study aims to understand exactly this by sampling a parish focused on social justice and a parish focused on respect life ministry. The method of this study is a qualitative study of two Catholic parishes in the Archdiocese of Chicago. Through participant observation and twenty interviews with parishioners, staff, and priests at each parish, I examined how parish cultures were formed. The first church, a self proclaimed progressive church, formed an "all are welcome" collective cultural narrative to welcome those who were alienated by the church. The second church, the respect life church, features a very active respect life group that is attempting to redefine the parish culture into a "culture of life," stemming from teachings of John Paul II. At both churches, what I observed was a negotiation of individual conscience and a collective sharing. The result was two different shared cultures - one on the parish level, and one on a small group level that was attempting to reform the parish level.