Pub Date : 1987-06-01DOI: 10.1080/09637498708431314
J. Eibner
{"title":"The Hungarian minority in Romania","authors":"J. Eibner","doi":"10.1080/09637498708431314","DOIUrl":"https://doi.org/10.1080/09637498708431314","url":null,"abstract":"","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1987-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115792976","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1987-06-01DOI: 10.1080/09637498708431308
Irena Korba
{"title":"Five years underground: The opposition and the Church in Poland since martial law","authors":"Irena Korba","doi":"10.1080/09637498708431308","DOIUrl":"https://doi.org/10.1080/09637498708431308","url":null,"abstract":"","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1987-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126659814","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1987-06-01DOI: 10.1080/09637498708431312
J. Ellis
{"title":"Preparations for the official celebrations in 1988 of the millennium of the Baptism of Kievan Rus","authors":"J. Ellis","doi":"10.1080/09637498708431312","DOIUrl":"https://doi.org/10.1080/09637498708431312","url":null,"abstract":"","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"77 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1987-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132706055","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1987-03-01DOI: 10.1080/09637498708431293
Andrew Sorokowski
Any discussion of Ukrainian Catholics and Orthodox in Czechoslovakia must begin with the questions of the identity and number· of Ukrainians in that country. Unfortunately, there is no consensus on either question. The term Rusyny, an old name for Ukrainians usually rendered in English as "Ruthenians", is still used in Slovakia. However, since the 19th century the Rusyny have variously identified themselves, and been identified, not only with Ukrainians, but also with Hungarians, Slovaks, and even Russians. Names which combine regional and ethnic identity, such as "Transcarpathian Ukrainians" and the misleading "Carpatho-Russians", have sprung up both in the Ukraine and in the diaspora. Post-war government policies have variously supported Russian, Ukrainian, and Rusyn . orientations. 1 This confusion, as well as widespread Ruthenian assimilation with the Slovak nationality, makes it difficult to define who the Ukrainians in Czechoslovakia are, and to estimate their numbers, even assuming that all Rusyny are Ukrainians. However, Ukrainians probably number at least 100,000 to 150,000. 2
{"title":"Ukrainian Catholics and Orthodox in Czechoslovakia","authors":"Andrew Sorokowski","doi":"10.1080/09637498708431293","DOIUrl":"https://doi.org/10.1080/09637498708431293","url":null,"abstract":"Any discussion of Ukrainian Catholics and Orthodox in Czechoslovakia must begin with the questions of the identity and number· of Ukrainians in that country. Unfortunately, there is no consensus on either question. The term Rusyny, an old name for Ukrainians usually rendered in English as \"Ruthenians\", is still used in Slovakia. However, since the 19th century the Rusyny have variously identified themselves, and been identified, not only with Ukrainians, but also with Hungarians, Slovaks, and even Russians. Names which combine regional and ethnic identity, such as \"Transcarpathian Ukrainians\" and the misleading \"Carpatho-Russians\", have sprung up both in the Ukraine and in the diaspora. Post-war government policies have variously supported Russian, Ukrainian, and Rusyn . orientations. 1 This confusion, as well as widespread Ruthenian assimilation with the Slovak nationality, makes it difficult to define who the Ukrainians in Czechoslovakia are, and to estimate their numbers, even assuming that all Rusyny are Ukrainians. However, Ukrainians probably number at least 100,000 to 150,000. 2","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1987-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117174418","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1987-03-01DOI: 10.1080/09637498708431299
Marite Sapiets
{"title":"Leading Lithuanian priest killed","authors":"Marite Sapiets","doi":"10.1080/09637498708431299","DOIUrl":"https://doi.org/10.1080/09637498708431299","url":null,"abstract":"","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"68 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1987-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114698261","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1987-03-01DOI: 10.1080/09637498708431292
G. Stricker
German church life in Russia has always been characterised by its extreme diaspora situation both denominationally and ethnically. Outside the Lutheran Baltic provinces Estonia, Livonia and Courland I .--: there was no real structure to German churches in Russia, and there was always an element 'of uncertainty inherent in church life. The only significant exception to this. was the Mennonites ----' but even within the German community they formed an isolated ethnic and religious group. Attempts to bring about organisational unity among the churches in the colonists' villages were always suggested to the churches froni outside, i.e. by the state. Before the reign of Catherine 11 (1762-96), attempts to settle the fettileVolga steppe had failed. In 1762 and 1763 Catherine published manifestos in Europe inviting people to settle in Russia. Free land (30~80 hectares }:ler family), deferred taxation, interest-free loans for purchases; and self-administration were included in the offer. Religious liberty was also guaranteed 2, and this was an important factor in .all the phases of immigration. There is no doubt that the first settlers along the Volga had the most 'Idifficult start in Russia. Many came from Hessen and the Rhineland, areas devastated, in Frederick II's Seven-Year War (1756-63). Since Catherine had specifically invited all professions to settle in Russia, only some sixty per cent of the immigrants were farmers or farm labourers; about forty per cent were craftsmen or belonged to other stations including a considerable percentage of unfortunates (discharged soldiers and officers, impoverished gentry, escaped , convicts), and others (adventurers, artists, ·musicians, hairdressers). 3 Once in Russia, however, they were all compelled to lead a rural
{"title":"German protestants in Tsarist Russia and the Soviet Union","authors":"G. Stricker","doi":"10.1080/09637498708431292","DOIUrl":"https://doi.org/10.1080/09637498708431292","url":null,"abstract":"German church life in Russia has always been characterised by its extreme diaspora situation both denominationally and ethnically. Outside the Lutheran Baltic provinces Estonia, Livonia and Courland I .--: there was no real structure to German churches in Russia, and there was always an element 'of uncertainty inherent in church life. The only significant exception to this. was the Mennonites ----' but even within the German community they formed an isolated ethnic and religious group. Attempts to bring about organisational unity among the churches in the colonists' villages were always suggested to the churches froni outside, i.e. by the state. Before the reign of Catherine 11 (1762-96), attempts to settle the fettileVolga steppe had failed. In 1762 and 1763 Catherine published manifestos in Europe inviting people to settle in Russia. Free land (30~80 hectares }:ler family), deferred taxation, interest-free loans for purchases; and self-administration were included in the offer. Religious liberty was also guaranteed 2, and this was an important factor in .all the phases of immigration. There is no doubt that the first settlers along the Volga had the most 'Idifficult start in Russia. Many came from Hessen and the Rhineland, areas devastated, in Frederick II's Seven-Year War (1756-63). Since Catherine had specifically invited all professions to settle in Russia, only some sixty per cent of the immigrants were farmers or farm labourers; about forty per cent were craftsmen or belonged to other stations including a considerable percentage of unfortunates (discharged soldiers and officers, impoverished gentry, escaped , convicts), and others (adventurers, artists, ·musicians, hairdressers). 3 Once in Russia, however, they were all compelled to lead a rural","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1987-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114929514","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1987-03-01DOI: 10.1080/09637498708431290
J. J. Spae
Much has happened since the death of Mao Zedong (1893-1976), and much has been written about "reconciliation" between the People's Republic· of China and the Catholic Church. China remains Christianity's monumental challenge of the century one billion Chinese face one billion Christians; Both groups, Christians believe, are jointly committed to partnership in the service of the Chinese people. This commitment, and its corresponding mission, is acutely felt by the Catholic Church. The sheer number of people involved indicates the magnitude of the task ahead.
{"title":"The Catholic Church in China","authors":"J. J. Spae","doi":"10.1080/09637498708431290","DOIUrl":"https://doi.org/10.1080/09637498708431290","url":null,"abstract":"Much has happened since the death of Mao Zedong (1893-1976), and much has been written about \"reconciliation\" between the People's Republic· of China and the Catholic Church. China remains Christianity's monumental challenge of the century one billion Chinese face one billion Christians; Both groups, Christians believe, are jointly committed to partnership in the service of the Chinese people. This commitment, and its corresponding mission, is acutely felt by the Catholic Church. The sheer number of people involved indicates the magnitude of the task ahead.","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"60 7","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1987-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120919639","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1987-03-01DOI: 10.1080/09637498708431291
L. Hirszowicz
{"title":"Judaism in Poland","authors":"L. Hirszowicz","doi":"10.1080/09637498708431291","DOIUrl":"https://doi.org/10.1080/09637498708431291","url":null,"abstract":"","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"77 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1987-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125960082","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1987-03-01DOI: 10.1080/09637498708431295
M. Walsh
{"title":"Father Bulanyi's Church order","authors":"M. Walsh","doi":"10.1080/09637498708431295","DOIUrl":"https://doi.org/10.1080/09637498708431295","url":null,"abstract":"","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1987-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130214629","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1987-03-01DOI: 10.1080/09637498708431297
D. S. Russell
In 1979 the churches in "the Helsinki area" (the area covered by the 35 countries which signed the Helsinki Final Act in 1975) set up a programme with the rather clumsy title "The Churches' Human Rights Programme for the Implementation of the Helsinki Final Act". It was sponsored by three bodies: the Conference of European Churches (CEC), the Canadian Council of Churches (CCC), and the National Council of Churches of Christ in the USA (NCCCUSA). A full-time secretary, Dr Theo Tschuy of Switzerland, was appointed in 1980, together with a Working Group of II persons from, respectively, Eastern Europe (4), Western Europe (4), Canada (1) and the United States.(2). The programme was given a five-year mandate, which was later extended to the end of 1986. Its aim was to share information, to . engage in common study of human rights issues, and to work on serious cases of human rights violations; its method of working was to be in accord with the spirit of "H~lsinki". It soon became clear that human rights issues could not be separated from such matters as peace, security, and disarmament. Disagreements as well as agreements were expressed; but the members learned much from one another, and were welded into a unity which did much to bridge the political and' ideological gap between East and West.
{"title":"Implementing human rights: The Churches’ programme","authors":"D. S. Russell","doi":"10.1080/09637498708431297","DOIUrl":"https://doi.org/10.1080/09637498708431297","url":null,"abstract":"In 1979 the churches in \"the Helsinki area\" (the area covered by the 35 countries which signed the Helsinki Final Act in 1975) set up a programme with the rather clumsy title \"The Churches' Human Rights Programme for the Implementation of the Helsinki Final Act\". It was sponsored by three bodies: the Conference of European Churches (CEC), the Canadian Council of Churches (CCC), and the National Council of Churches of Christ in the USA (NCCCUSA). A full-time secretary, Dr Theo Tschuy of Switzerland, was appointed in 1980, together with a Working Group of II persons from, respectively, Eastern Europe (4), Western Europe (4), Canada (1) and the United States.(2). The programme was given a five-year mandate, which was later extended to the end of 1986. Its aim was to share information, to . engage in common study of human rights issues, and to work on serious cases of human rights violations; its method of working was to be in accord with the spirit of \"H~lsinki\". It soon became clear that human rights issues could not be separated from such matters as peace, security, and disarmament. Disagreements as well as agreements were expressed; but the members learned much from one another, and were welded into a unity which did much to bridge the political and' ideological gap between East and West.","PeriodicalId":197393,"journal":{"name":"Religion in Communist Lands","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1987-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131550144","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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