Citations:Uniate Churches
See also: Citations:Uniate Church
English citations of Uniate Churches
Noun?
[edit]| 1872 | 1910 1935 1946 1965 1997 | 2001 | |||||
| ME « | 15th c. | 16th c. | 17th c. | 18th c. | 19th c. | 20th c. | 21st c. |
- 1872, “Lecture III: Division of East and West: grounds of hope”, in Henry Nutcombe Oxenham, transl., Lectures on the reunion of the churches, New York: Dodd and Mead, translation of original by Döllinger, Johann Joseph Ignaz von, →OCLC, page 49:
- In Galicia, South Hungary, and Transylvania, there are still Uniate Churches, including together two millions and a half of souls.
- 1910, Adrian Fortescue, “Jerusalem (VI: From the end of the Latin Kingdom to the present time)”, in The Catholic Encyclopedia, volume 8, New York: Robert Appleton Company, page 370:
- Most of the Uniate Churches have establishments in the Holy City.
- 1946, Margaret Pope, ABC of the Arab world[1], London: The Socialist Book Centre, →OCLC, page 64:
- There are small communities of Christians belonging to Uniate Churches in many Arab states, but the majority are to be found in Lebanon, Palestine, Transjordan, Syria and Iraq. The chief groups of Uniate Christians in Arab countries are: Maronites, Melkites, Armenian Uniates, Chaldeans, (i.e. Uniates who have separated from the Nestorians), Syrian Catholics (i.e. Uniates who have separated from the Jacobites or Syrian Orthodox) and Abyssinian Uniates.
- 1965, Bohdan R. Bociurkiw, “The Uniate Church in the Soviet Ukraine: a case study in Soviet church policy”, in Canadian Slavonic Papers, volume 7, number 1, Toronto: Canadian Association of Slavists, , →ISSN, page 89:
- This paper proposes to deal with only one, though by far the largest, of the Uniate Churches — the Ukrainian Greek Catholic Church, embracing at the time of its liquidation (in the Ukrainian SSR) four dioceses with a metropolitan, seven bishops, some 2,400 priests, [...]
- 1997, “Beyond an ecclesiology of polemics: the debate on the Church”, in Giuseppe Alberigo, Joseph A Komonchak, editors, History of Vatican II[2], volume 2, Maryknoll, NY [u.a.]: Orbis [u.a.], translation of original by Giuseppe Ruggieri, →ISBN, page 319:
- These bishops saw in the schema a reiteration of the traditional policies of the Catholic Church in dealing with the Uniates. Clearly distancing themselves from the other Uniate Churches in this regard, the Melkite bishops thought of themselves as representing the Orthodox Church within the Catholic Church rather than as a manifestation of the Catholic Church over against Orthodoxy.
- 2001, Theodore R. Weeks, “Between Rome and Tsargrad: the Uniate Church in Imperial Russia”, in Robert P. Geraci, Michael Khodarkovsky, editors, (Please provide the book title or journal name), Ithaca, NY: Cornell University Press, →ISBN, page 85:
- The measures undertaken by Tsar Nicholas I in the first years of his reign to "protect" Uniates from Catholic influences and to "reestablish" the purity of Orthodox rituals in Uniate Churches helped spark the Polish uprising of November 1830 which, in turn, gave impetus to further measures to reduce Catholic influences on the Uniates.
Sum of parts?
[edit]- 2006, Richard R. Gaillardetz, “A brief history of the Decree on the Catholic Churches of the Eastern Rite (Orientalium Ecclesiarum)”, in The church in the making: Lumen Gentium, Christus Dominus, Orientalium Ecclesiarum (Rediscovering Vatican II), Mahwah, NJ: Paulist Press, →ISBN, page 38:
- This practice, long since renounced in the Catholic Church, remains even today a serious bone of contention with the Eastern Orthodox, who refer to Eastern Catholic churches disparagingly as "Uniate churches."
- 2004, Walter Kasper, That they may all be one: the call to unity, London [u.a.]: Burns & Oates, →ISBN, page 75:
- Following the great hopes which accompanied the concept of sister churches in the 1980s, the radical political shift of 1989/90 gave rise to considerable difficulties relating to the issue of the Eastern churches in full communion with Rome, which the Orthodox churches designate as uniate churches and associate with the question of proselytism.
- 2006, Vlad Naumescu, Modes of religiosity in eastern Christianity religious processes and social change in Ukraine (Halle studies in the anthropology of Eurasia; 15) (dissertation), Berlin: LIT Verlag, →ISBN, page 29:
- The Greek Catholic churches, also known as Uniate churches, emerged and developed in Central and Eastern Europe in the sixteenth through eighteenth centuries from local Orthodox churches that recognized the pope's authority and accepted Florentine doctrine while retaining the Byzantine tradition with its eastern liturgical rite. The controversies surrounding the emergence and later development of Uniate churches produced a significant historical literature, mostly concentrated on three topics: the emergence of Greek Catholic churches in the context of Polish or Habsburg Catholicization policies [...]; the active role of Greek Catholic clergy in nation-building in the eighteenth and nineteenth centuries, culminating in the birth of nation-states in Central Europe [...]; and the peculiar situation of the underground, or 'catacomb', Greek Catholic Church during socialist times.
- 2015, Małgorzata Flaga, Kamila Łucjan, “Visible conflicts on invisible borders: religious antagonisms in the eastern borderland of Poland”, in Jenny Berglund, Thomas Lundén, Peter Strandbrink, editors, Crossings and crosses: borders, educations, and religions in Northern Europe, Berlin, Boston: De Gruyter, →ISBN, page 75:
- The first incidents of the conflict occurred as early as the 1920s, when the Catholic Church undertook a campaign of repossession of Orthodox churches and chapels, which were referred to as former Uniate or former Latin temples. The majority of these were buildings taken over from the Catholic Church by the Russian authorities after the January Uprising and subsequently handed over to the Orthodox Church [...]. However, the Uniate churches were themselves often former Orthodox temples, a fact that was not taken into account by the Catholics.