The Settlement of an (Eastern) Latin Church in a (Western) Latin Country

Guglielmi, Marco

doi:10.1007/978-3-031-07102-7_3

Cited by 3 publications

(5 citation statements)

References 41 publications

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“…However, the first two research perspectives framed in Section 2 also seemed to play a significant role in shaping the identities of African churches. Although we analyzed the diasporas belong-ing only to Oriental Orthodoxy, religious transnationalism is an established feature of both African Christian religions and Eastern or Oriental Christianity, which is largely impacting their lives in the motherland (Adogame 2013;Giordan and Zrinščak 2020;Guglielmi 2022;Paulau and Tamcke 2022). Moreover, beyond the most prominent evidences examined within the Patriarchate of Alexandria and African-American Orthodox communities, the multifaceted issues of decolonization are still affecting the imagination and the identity of African religions and traditions (Mbiti 1990).…”

Section: Discussionmentioning

confidence: 99%

Sharpening the Identities of African Churches in Eastern Christianity: A Comparison of Entanglements between Religion and Ethnicity

Guglielmi

2022

Religions

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Although at first sight Eastern Christianity is not associated with Africa, the African continent has shaped the establishment and development of three of the four main Eastern Christian traditions. Through a sociological lens, we examine the identity of the above African churches, focusing on the socio-historical entanglements of their religious and ethnic features. Firstly, we study the identity of the Coptic Orthodox Church, the Ethiopian Orthodox Church, and the Eritrean Orthodox Church belonging to Oriental Orthodoxy. We focus on these African churches—and their diasporas in Western countries—as indigenous Christian paths in Africa. Secondly, we examine the identity of Africans and African-Americans within Eastern Orthodoxy. We consider both to have some inculturation issues within the Patriarchate of Alexandria and the development of an African-American component within Orthodoxy in the USA. Thirdly, we analyze the recent establishment and identity formation of African churches belonging to Eastern-rite Catholic Churches. In short, we aim to elaborate an overview of the multiple identities of African churches and one ecclesial community in Eastern Christianity, and to compare diverse sociological entanglements between religious and ethnic traits within them. A fruitful but neglected research subject, these churches’ identities appear to be reciprocally shaped by their own Eastern Christian tradition and ethnic heritage.

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Section: Discussionmentioning

confidence: 99%

Sharpening the Identities of African Churches in Eastern Christianity: A Comparison of Entanglements between Religion and Ethnicity

Guglielmi

2022

Religions

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“…Only 2.4% of parishes' leaders did not provide answers to that question, while 87% of them claimed that they did not share their places of worship with a religious minority composed of immigrants. As shown by several research [37][38][39], indeed, a smaller but significant number of Catholic parishes in Italy share their place of worship with immigrant groups from Greece, Moldova, Romania, and Ukraine, which belong to the Orthodox Christian tradition. In terms of activities and educational initiatives related to race and ethnicity, we were interested to observe to which degree Catholic parishes in three cities are engaged with them.…”

Section: Commitments Toward Immigrants In the Catholic Parishesmentioning

confidence: 99%

Catholic Parishes and Immigrants in Italy: Insights from the Congregations Study in Three Italian Cities

Guglielmi,

Breskaya,

Sbalchiero

2024

Societies

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As shown by sociological studies, the Catholic Church in Italy is very active in conducting advocacy and providing political representation to immigrants. It is also highly effective in carrying out services for immigrants, as well as fairly receptive to sharing places of worship with them. However, these sociological observations have been mainly conducted at the national level rather than by exploring the life of parishes through an empirical lens. This article aims, by applying the congregations study methodology, to fill this gap by detecting faith communities as the basic social units of religious life at the city/country level. In doing that, we discuss quantitative data collected in 377 Catholic parishes in the cities of Bologna, Milan, and Brescia. The findings suggest that Catholic parishes: (i) illustrate a low proportion of immigrants in their communities; (ii) show high activity in providing services for immigrants; (iii) are not politically engaged in advocacy for foreign persons at the local level; and (iv) similarly position themselves as politically conservative and liberal while expressing commitments to immigrants. This study confirms the sociological argument regarding the solidarity approach of the Catholic Church in Italy toward immigrants, while highlighting some ambivalent aspects related to cultural diversity and grass-roots political engagement within parishes’ life.

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“…The Orthodox Churches with the most significant number of believers are in Eastern Europe, and the Russian Orthodox Church accounts for most people who declare themselves Orthodox. After the fall of Communism in Eastern Europe in 1990, the Orthodox Churches, which had operated under Communist, obviously dictatorial, political regimes, opened up to the world through everything that the authoritarian regimes did not allow them to do: print media, radio, television, and nowadays the Internet (Turner 2019;Guglielmi 2022;Suslov 2016). It is just that the Orthodox Churches have acted according to local interest and not by reference to the great mass of Orthodoxy.…”

Section: The Romanian Orthodox Church-a Significant Part Of Global Or...mentioning

confidence: 99%

“…In Romania, a country with a wide Western opening that was Francophile in the interwar period and is now Anglophile, a NATO member, part of the European Union (Romania 2023), with an Orthodox majority (84%) (Secretariatul de Stat pentru Culte and Academia Română 2023) significant political, social, cultural, and educational changes have taken place over the last three decades. New technologies have penetrated all institutions, including the Church (Guglielmi 2022;Dascălu 2012;Vidican-Manci 2020;Marion 2000;Nadoleanu et al 2023).…”

Section: The Romanian Orthodox Church-a Significant Part Of Global Or...mentioning

confidence: 99%

“…If the Catholic and Protestant Churches in Europe and America had felt the "mission field" (Campbell 2006) since the early years when the Internet was also accessible to the general public (Poe 2011) and set up research centers or, in the case of the Catholics, involved the Pontifical Council for Social Communications in drafting documents such as La Chiesa e Internet or Etica in Internet (Vidican-Manci 2020, pp. 97-108), the Romanian Orthodox Church was adapting from the start to conditions guaranteeing free expression and access to the media arsenal for all institutions (Guglielmi 2022). It must be emphasized from the outset that it did not have a utopian but neither dystopian position, at least at the institutional level, as seen below.…”

Section: The Romanian Orthodox Church and New Digital Technologiesmentioning

confidence: 99%

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Prayer and AI: Exploring the Impact on Orthodox Romanian Youth in a Confessional High School Context

Vidican-Manci

2024

Religions

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The study’s main objective is to identify and analyze the attitude toward prayer of teenagers in a denominational school in Romania and the need to use AI-assisted tools. To find a satisfactory answer, we considered it necessary to identify how they pray, i.e., freely or by calling on the prayer book, and whether they questioned whether artificial intelligence could be an agreeable support. The research also takes into account the documents of the Romanian Orthodox Church from which the attitude of the Hierarchy towards new technologies in general and artificial intelligence in particular emerges. How attentive is the Church to these realities, and how open is it to incorporate them? Does it have any good reason to consider tools like e-rosary in the Catholic world or Alexa Pray in the Anglican world in the near future? The introduction addresses Romania’s socio-political, educational, and theological context, and the discussion focuses on how the literature on digital religion and its subchapters is received in the Romanian theological landscape. The research method includes qualitative, questionnaire, and textual analysis; it is an interdisciplinary approach, namely practical theology and the study of digital religions. The questionnaire was administered to 216 respondents, respecting all research ethics requirements. The results reveal that young people prefer to pray freely, use the prayer book moderately, and have not gathered information regarding artificial intelligence that could help them. However, they are open to a future offers from the Romanian Orthodox Church, including AI-assisted tools.

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The Settlement of an (Eastern) Latin Church in a (Western) Latin Country

Cited by 3 publications

References 41 publications

Sharpening the Identities of African Churches in Eastern Christianity: A Comparison of Entanglements between Religion and Ethnicity

Sharpening the Identities of African Churches in Eastern Christianity: A Comparison of Entanglements between Religion and Ethnicity

Catholic Parishes and Immigrants in Italy: Insights from the Congregations Study in Three Italian Cities

Prayer and AI: Exploring the Impact on Orthodox Romanian Youth in a Confessional High School Context

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