Catriona Kelly Socialist Churches Summary

This church met discreetly in homes, basements, the woods, and other hidden locations in order to spread the gospel (Wurmbrand, 29). As its name implies, the Underground Church worked undercover from Communist control who would be enraged at the Christian impact and conversion because they knew that, “…they could imprison the physical body, but they couldn’t imprison a man’s spirit – his faith in God” (Wurmbrand, 31). Despite the secrecy of this mission, many members were still exposed, imprisoned, and forced into a life of unspeakable torture, Communist brainwashing, and intense beatings. Regardless of their incredible misfortune and treatment, these Christians were able to be joyful during their incarceration. They did not cease their ministry as they continued to sing praises, dance for joy, and share the gospel with those around them even though they knew they would be beaten for these acts (Wurmbrand, 57). Most shocking of all, these Christians did not look at the Communists as the enemy, nor did they pass hate on them for their atrocities against Christians. Instead, they viewed the idea of salvation from a missionary’s perspective: all souls are equal. “It is more important to win a man of great influence, who can afterward win thousands…” (Wurmbrand, 60). They challenged themselves to pray for the Communists and their salvation

Allen Diles, in A Comparison of Nicholas of Pelhrimov and the Taborite Restoration with Alexander Campbell and the American Restoration Movement, attempts to relate religious movements that occurred more than four centuries apart: the Taborite Restoration and the American Restoration. Further focus is place on the leaders of these movements, Nicholas of Pelhrimov and Alexander Campbell. A connection between these two men is scarcely made; moreover, many students of religion are ignorant to the existence of the Taborite Restoration and Nicholas of Pelhrimov. Diles’ endeavor to connect these men and the reformation movements they were involved in was lucrative, as it connected a semi-modern movement with a little known medieval movement, but his presentation of the connection between these movements prevents the connection from emerging in a manner as compelling as it possibly could have.

The concept of Stalinism, being the ideologies and policies adopted by Stalin, including centralization, totalitarianism and communism, impacted, to an extent, on the soviet state until 1941. After competing with prominent Bolshevik party members Stalin emerged as the sole leader of the party in 1929. From this moment, Stalinism pervaded every level of society. Despite the hindrance caused by the bureaucracy, the impact of Stalinism was achieved through the implementation of collectivization and the 5-year plans, Stalin’s Political domination and Cultural influence, including the ‘Cult of the Personality’. This therefore depicts the influence of Stalinism over the Soviet State in the period up to 1941.

During this brutal century of disease, plague, famine, and scarce labor, the sight of such a beautifully gilded cathedral seemed unjust to many people, and all preaching about greed made the wealthy Church seem hypocritical. Common antipathy for the Church’s luxurious tastes resulted in tales of clergymen accepting bribes and indulging

CLAC has its underlying foundations in Christian Socialism, which became out of the Industrial Revolution. Like socialism and communism, Christian communism looked to better the lives of specialists. Dissimilar to socialism or communism, it didn't look to begin an upheaval, or power laborers to join a union. Rather, it supported respect and better working and living conditions for laborers and opportunity of affiliation. This rationality turned into the premise of numerous European worker's organizations in the late 1800s. These unions turned into a power in the realm of work

In Dreadful Conversations: The Making of a Catholic Socialist (2003), John C. Cort quoted Irving Babbitt saying, “Rousseau abandoned his five children, one after the other, but had, we are told, an unspeakable affection for his dog.”1 Irving Babbitt certainly had no love loss for Jean-Jacques Rousseau not only because of his abandonment of his children but because Rousseau was the antithesis of Babbitt. Even though both Babbitt and Rousseau offer revolutionary ideas that affected their societies, their educational and religious philosophies differed in many ways.

about life in the Cathedral in the period immediately prior to the dissolution can be found

In his article “Men Have Forgotten God,” Aleksandr Solzhenitsyn writes about how after several events in world history, corruption is rampant and conscious is dissipated. Using atheism as a base reason, he explains how the Russian Revolution, the French Revolution, and World War Two became bases for forms of hatred. He also mentions that people everywhere have become hardened to the things of this world, and the results of the hatred formed on atheism. In contrast, he mentions the fact that in Russia, a “pious way of life” was sought, and a true Christian church was the norm of the country. Atheism, in his mind, was a poison that has seeped through the world, slowly changing the very fabric that people’s foundations are based upon. In order to understand Solzhenitsyn’s thinking, mankind must understand atheism and all of its effects on the people surrounded by it.

Solzhenitsyn explains that the world today is without God, and that has hurt this world more than we know. He has seen Christianity survive through Communist Russia, and he strongly believes we can recovery the world, but only through God. Critical Evaluation of Work

Every Sunday there was a humble Christian service in the sanctuary attended by the peasants from nearby villages. The desperate condition of civilian population required a glimmer of hope- the prayers and simple hymns provided this hope. In 1943 new parishioners, Petro and Luba Rastorguev, joined the church. They always brought required donation-flour, eggs, few potatoes and sat quietly in the

Fyodor Dostoyevsky once stated “Even if someone were to prove to me that the truth lay outside Christ, I should choose to remain with Christ rather than with the truth,” (Jones 7). How could a man who can capture the essence of a deranged axe-wielding murderer proclaim something so blindly devout? This was the piousness that was intrinsic of the Russian author. Instructed in the teachings of Catholicism from a young age, Dostoyevsky dedicated much of his philosophical inquiries to the concept of God. However, despite this declared devotion, a gap exists between the Orthodox teachings of the church and his personal beliefs (Apollonio 24). His studies in the faith, interactions with fellow Catholics, and unique sense of morality all contributed to the shaping of his perception of religion. Yet he was still not without his personal spiritual doubts. Dostoyevsky funneled his intellectual religious questions into his writing. Elements of Catholicism can be found in Dostoyevsky’s work, often paralleling his own experiences and distinctive ideals surrounding the faith.

The Saint Isaac’s Cathedral was the largest cathedral in Russian when it was build. Know the cathedral is the fourth largest domed cathedral in the world and one of the most impressive landmarks of the Russian Imperial capital . Located in Saint Petersburg Russia, the Saint Isaac’s Cathedral was build during Neoclassical period 18th and early 19th centuries. The Saint Isaac’s Cathedral was build by a french born architect Auguste Montferrand between 1818 to 1858 a construction that took forty years to complete. The Saint Isaac build and dedicated to Saint Isaac of Dalmatia, a patron saint of Peter the Great. This paper will focus on the feature and background of the Saint Isaac’s Cathedral, the architect, the values the that reflect from the Neoclassical period and the influence of Greeks, Byzantine and Romans style of architecture.

Karol’s battle against communism began during World War II, when he was forced to hide his faith from the cruel government. He did this in several ways, including wearing his priestly garb without the collar and being called “Uncle” instead of “Father” in public. Karol was the kind of man who wasn’t afraid to put himself in danger in order to speak the truth. It is evident that “he tried to stand up for the dignity of man, even against the seemingly overwhelming power of Communism” (Accattoli et al 30), which he did at his local university, preaching the message of Christianity to the students and warning them of the evils of the communism and the atheism that went along with such a government. But this action was only one of many early strides that Karol Wojtyla took against communism.

This process has had major consequences for the dissemination of Church history in Sweden. The ownership for all churches was regulated and the responsibility for the ecclesiastical cultural heritage was settled in the Act concerning Ancient Monuments and Finds (1988:950). The church of Sweden became the legal owner – but the buildings and all the objects of historical value was seen as a concern all citizens and not just members of the Church of Sweden. Therefore, the state distributes an ecclesiastical heritage grant to the Church of Sweden and demands in return that the church shall preserve and manage this material heritage and also make it available to the citizens. Naturally, this latter aspect is an important task for church historians, since it concerns both the study of and the dissemination of church history. What significance shall the churches' cultural heritage and memory obtain in research? Which is the role for Church historians in this dissemination?

As history unfolds, the Church starts to descend from the throne of isolation and selfcenteredness towards a communal existence with the world and people. It is a descent towards exultation of the Church that is “without spot or wrinkle.” Indeed, a Church in pilgrimage.