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This contribution shines a critical light on the representation of Afrikaans as a language of the Church in external histories about the development and advancement of the language, inclusive histories particularly. It seems the history of Afrikaans within a Christian or Church context has escaped the critical attention which since the 1970s created awareness of the politicisation of and silences in the history, and the way in which the history is documented. Therefore, the history of Afrikaans as a language of the Christian faith is still told from an exclusively white Reformed perspective and held as a 20 th century phenomenon, despite research pointing to its usage in the Moravian Church (Genadendal) in the 18 th century and the Anglican Church in the 19 th century. Though various denominations are included in so-called inclusive histories, it is done in a manner that suggests the dominance of the white Reformed Churches. These conclusions were primarily drawn from a content analysis of two inclusive histories, subjecting them to the same penetrating, sceptical questions of decades ago, focused primarily on the representation of Afrikaans as a language of the Church. For this purpose, the inclusive histories were analysed within the framework of poststructuralist tendencies which shifted the focus to historiography as a function of power, a meaning-making practice and history as a construct, not a reconstruction of the past. As such it creates space to imagine alternatives to the dominant discourse. To this end, the attention is drawn to the mobilisation of Afrikaans in the Roman Catholic Church since the 1820s as an alternative history of a spoken Afrikaans praying at the altar long before it was formalised and allowed to ascend the pulpit in the Reformed Churches since 1916.

No detailed description available for \"The Slavic Letters of St. Jerome\".

This article considers in detail the choosing of a language for the liturgy and sermons in Roman Catholic parishes in Belarus. The choice of the Belarusian language is part of a deliberate nation-building policy by the Catholic Church. Moreover, a whole network of local peculiarities, historical stereotypes, and political attitudes is concealed beneath the unified cover of a preference for the use of the Belarusian language. Based on interviews with clergy and religious activists, the article shows that the Roman Catholic Church repeatedly works out compromise solutions that allow it to adapt to the pressures of the state and believers going through a process of contradictory and conflicting nation-building.

Integrativeness, or the desire a second-language (L2) learner to integrate into their target L2 community, has been shown to be a strong motivation toward L2 learning. Aspects of identity, such as desire to learn a liturgical language (LL) associated with the L2 learner’s religion, or the level of ability for the L2 learner to develop a clear vision of their future L2 self, have also been shown to be strong L2 motivators. Arabic is the LL of Islam, and it is also the heritage language (HL) of the Kingdom of Saudi Arabia (KSA). Although levels of integrativeness will likely greatly impact L2 learning progress among learners at these ALIs, currently, an instrument does not exist for accurately measuring integrativeness into the target L2 community in KSA. The objective of this study was to develop a new instrument to measure Saudi integrativeness in L2 Arabic learners from KSA ALIs Diploma Programs. A total of 66 learners in three of the ALIs Diploma Programs completed the instrument. Twenty-three items were reduced to 16 through factor analysis, which revealed the following subscales: intellectual integrativeness, social integrativeness, remote admiration, and anti-integrativeness. While most of the sample was Muslim and displayed high levels of social and intellectual integrativeness and were interested in learning about cultural topics, they also placed priority on the quality of the classroom environment. The ALI classroom environment could be negatively impacted by a predominance of learners with anti-integrative attitudes, who are also less likely to be motivated and succeed at the individual level.

Uniform translation of liturgical texts into German has been an important field of work of Orthodox churches in Germany for several years. This task has been accomplished by the translation commission which was convened by the Orthodox Bishops’ Conference in Germany. The essay first introduces the current situation of Orthodoxy in Germany under the conditions of the diaspora situation. Then the development of the unified text of the Divine Liturgy is presented. Subsequently, challenges and perspectives of the translation work are discussed.

[...]the history of Afrikaans as a language of the Christian faith is still told from an exclusively white Reformed perspective and held as a 20th century phenomenon, despite research pointing to its usage in the Moravian Church (Genadendal) in the 18th century and the Anglican Church in the 19th century. For this purpose, the inclusive histories were analysed within the framework of poststructuralist tendencies which shifted the focus to historiography as a function of power, a meaning-making practice and history as a construct, not a reconstruction of the past. To this end, the attention is drawn to the mobilisation of Afrikaans in the Roman Catholic Church since the 1820s as an alternative history of a spoken Afrikaans praying at the altar long before it was formalised and allowed to ascend the pulpit in the Reformed Churches since 1916. Keywords: history of Afrikaans, church history in South Africa, Anglican Church, Roman Catholic Church, liturgical language.

The bitter separation of Ukraine's Orthodox churches is a microcosm of its societal strife. From 1917 onward, church leaders failed to agree on the church's mission in the twentieth century. The core issues of dispute were establishing independence from the Russian church and adopting Ukrainian as the language of worship. Decades of polemical exchanges and public statements by leaders of the separated churches contributed to the formation of their distinct identities and sharpened the friction amongst their respective supporters. In The Orthodox Church in Ukraine, Nicholas Denysenko provides a balanced and comprehensive analysis of this history from the early twentieth century to the present. Based on extensive archival research, Denysenko's study examines the dynamics of church and state that complicate attempts to restore an authentic Ukrainian religious identity in the contemporary Orthodox churches. An enhanced understanding of these separate identities and how they were forged could prove to be an important tool for resolving contemporary religious differences and revising ecclesial policies. This important study will be of interest to historians of the church, specialists of former Soviet countries, and general readers interested in the history of the Orthodox Church.

For English-speakers in the Roman Catholic Church, 2011 marks a watershed year in the development of the liturgy following the Second Vatican Council (1962-65). Across the world, a new English translation of the Latin Missale Romanum editio typica tertia (hereafter MR3), is being introduced into all dioceses and parishes.

1 The aim of these studies has been to elucidate certain fundamental language beliefs that not only reflected but actually conditioned the formation and development of the medieval literary civilization of Orthodox Slavdom (Slavia orthodoxa),2 that vast supranational community of peoples which for centuries shared not only a common confession (Orthodoxy) but also a common language (Church Slavonic).3 These studies have aimed to demonstrate, moreover, that in the premodern period new language questions-that is, innovative debates on (1) the status of the older supranational linguistic patrimony, and (2) the connections between national language and ethnolinguistic identity-played a central role among the Eastern Slavs in helping to establish a different type of relationship between supranational trends and national sentiments in Orthodox Slavdom.4 The present study, therefore, seeks to examine various aspects of Orthodox Slavic linguistic consciousness in general, as well as East Slavic language speculation in particular, against the broader background of the shifting perceptions in European culture that evolved during the Middle Ages, through the period of humanism and the Renaissance, in the age of the ideological conflict between the Reformation and the Counter-Reformation, and finally during the period prior to the age of the Slavic national revivals.