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Auswahl der wissenschaftlichen Literatur zum Thema „Catholic Church. Archdiocese of Naples - History“
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Zeitschriftenartikel zum Thema "Catholic Church. Archdiocese of Naples - History"
1
Bowman, William D. „The National and Social Origins of Parish Priests in the Archdiocese of Vienna, 1800–1870“. Austrian History Yearbook 24 (Januar 1993): 17–49. http://dx.doi.org/10.1017/s0067237800005245.
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Under The Influence of Enlightenment ideals of rational administration and cameralist notions of increasing the productivity and welfare of the populace, Joseph II and his ministers embarked on an aggressive program of reform for the Habsburg monarchy in the late eighteenth century. Their view as to what needed change was wide-ranging, but among their chief concerns was the desire to restructure the relationship between the Catholic church and Austrian society. As the largest and most powerful religious denomination in the Habsburg monarchy, the Catholic church possessed immense human and material resources, which could possibly be exploited to benefit the Austrian people and state. For Joseph II, the process whereby Catholicism could best be put to use in Austrian society necessarily involved seizing partial administrative control over the Catholic church. The Catholic church, he believed, did not distribute material and moral benefit to the Austrian people evenly, and changing this situation required the active intervention of the Austrian government.
2
Miławicki, Marek. „Źródła do dziejów Kościoła ormiańskokatolickiego w Galicji w zbiorach wiedeńskich“. Lehahayer 6 (31.12.2019): 125–47. http://dx.doi.org/10.12797/lh.06.2019.06.04.
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Sources for the History of the Armenian Catholic Church in Galicia in the Viennese Collections
The article is a report from a query that took place in March 2019. The author discusses sources that relate to the history of the Armenian Catholic Church in Galicia (i.e. the Archdiocese of Lwów, Lemberg) found in the Austrian State Archives (Österreichisches Staatsarchiv) and in the Library of the Mechitharist Congregation (Bibliothek des Mechitharistenklosters) in Vienna. The collections contain a wealth of sources on the history of the Church and the Armenians living in Poland on the territories acquired in 1772 by the Austrian Empire, and until now only some of them have been used in the scientific literature. They present the relations of the central offices of the Habsburg monarchy with the Galician Armenians (who, in the overwhelming majority, were Catholics), and the role of this minority in the provincial administration. The sources also denote the importance of the religious congregation of Mechitarists in the life of the Armenian Catholic Archdiocese of Lwów. Many future priests learnt the Armenian language and Armenian liturgy at the Viennese religious secondary school (gymnasium) led by Mechitarists, and later a number of them joined the congregation. The book of religious professions, the letters and personal files, which mention a great number of Galician names, not only of Armenian descent (like archbishop Samuel Cyryl Stefanowicz or Rev. Dominik Barącz), but also of Polish origin serve as evidence of the aforementioned bond.
3
BUTLER, MATTHEW. „The Church in ‘Red Mexico’: Michoacán Catholics and the Mexican Revolution, 1920–1929“. Journal of Ecclesiastical History 55, Nr. 3 (Juli 2004): 520–41. http://dx.doi.org/10.1017/s0022046904009960.
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This article recreates the everyday experiences of rural Catholics in Mexico during the Church–State crisis of the 1920s and the cristero revolt (1926–9) against Mexico's post-revolutionary regime. Focusing on the archdiocese of Michoacán in western Mexico, the article contends that the 1920s should be viewed not only as a period of political tension between Church and State, but as a period of attempted cultural revolution when the very beliefs of Mexican Catholics were under attack. It is then argued that the behaviour of many Catholics during the cristero revolt is best described not as overt counter-revolutionism, but as defensive cultural and spiritual resistance designed to thwart the state's secularising aims by reaffirming and reproducing proscribed Catholic rituals and practices in collaboration with the parish clergy. The article then examines Catholic strategies of resistance during the cristero revolt and their consequences, above all the parochialisation and laicisation of the Church.
4
Taylor, Kieran D. „The relief of Belgian refugees in the archdiocese of Glasgow during the First World War: ‘A Crusade of Christianity’“. Innes Review 69, Nr. 2 (November 2018): 147–64. http://dx.doi.org/10.3366/inr.2018.0173.
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The relief of Belgian refugees in Britain is an emerging area of study in the history of the First World War. About 250,000 Belgian refugees came to Great Britain, and at least 19,000 refugees came to Scotland, with the majority hosted in Glasgow. While relief efforts in Scotland were co-ordinated and led by the Glasgow Corporation, the Catholic Church also played a significant role in the day-to-day lives of refugees who lived in the city. This article examines the Archdiocese of Glasgow's assistance of Belgian refugees during the war. It considers first the Catholic Church's stance towards the War and the relief of Belgian refugees. The article then outlines the important role the Church played in providing accommodation, education and religious ministry to Belgian refugees in Glasgow. It does this by tracing the work of the clergy and by examining popular opinion in Catholic media. The article establishes that the Church and the Catholic community regarded the relief and reception of Belgian refugees as an act of religious solidarity.
5
McDannell, Colleen. „“I Confided in My Mother and She Called the Archdiocese”: Parents and Clergy Sex Abuse“. Church History 92, Nr. 1 (März 2023): 122–44. http://dx.doi.org/10.1017/s0009640723000689.
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AbstractScholars have acknowledged that there is a systemic aspect to Catholic clerical sex abuse that acts as a type of grammar structuring behaviors and responses. Feminist critics in particular stress the patriarchal nature of the abuse that connects bishops, priests, and boys together. This essay argues that in addition to public systems dominated by men, there are also private structures that facilitate abuse. Using the extensive primary documentation assembled by BishopAccountability.org, I focus on the space of the home and the unique orientations of mothers and fathers to better understand the dynamics of clerical sex abuse in the American Catholic church. The essay begins with the abuse of a Milwaukee priest who tormented his parishioners from 1945 until his forced “retirement” in 1970. Drawing on themes found in this case, I examine other abuse narratives—focusing on how the Catholic understanding of alter Christus and mid-twentieth-century gender roles made the “good Catholic home” a particularly vulnerable place for abuse. Since public and private systems overlap, it is essential that the domestic aspects of clergy sex abuse also receive a full analysis.
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O'Neill, Kevin Lewis. „The Unmaking of a Pedophilic Priest: Transnational Clerical Sexual Abuse in Guatemala“. Comparative Studies in Society and History 62, Nr. 4 (29.09.2020): 745–69. http://dx.doi.org/10.1017/s0010417520000274.
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AbstractThroughout the second half of the twentieth century, Latin America became something of a dumping ground for U.S. priests suspected of sexual abuse, with north-to-south clerical transfers sending predatory priests to countries where pedophilia did not exist in any kind of ontological sense. This article, in response, engages the case of Father David Roney of the Archdiocese of Saint Paul and Minneapolis, Minnesota. After a career of accusations and payouts, with Roney entering and exiting Church-mandated therapy programs, Bishop Raymond Lucker retired this notoriously predatory priest to rural Guatemala in 1994. By placing Roney beyond the reach of psychiatrists, psychologists, and spiritual directors, the Roman Catholic Church leveraged a psychological and juridical difference between two geographical settings in order to render the pedophilia of this priest effectively non-existent, thereby insulating itself from further reputational damage and additional litigation. Given that the Roman Catholic Church has long been an empirical point of reference for studies of subject formation—from pastoralism and mysticism to ritual and the confession—this article adds that the Church also provides ample evidence of an opposite process: of unmaking people.
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Barna, Daniel Cornel. „EL IMPACTO DEL ARBITRAJE DE VIENA EN LA EPISCOPIA GRECO-CATÓLICA DE CLUJ-GHERLA (SEPTIEMBRE–OCTUBRE 1940)“. ANUARUL INSTITUTULUI DE CERCETĂRI SOCIO-UMANE „GHEORGHE ŞINCAI” 25 (01.04.2022): 57–72. http://dx.doi.org/10.59277/icsugh.sincai.25.06.
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This paper aims to illustrate a difficult period in the history of the Romanian Church United with Rome, namely: the evolution of the Greek Catholic Diocese of Cluj-Gherla in the first two months after the split of Transylvania, as a result of the Vienna Diktat. The purpose of this article is to highlight the consequences that the entry of North-West Transylvania into Hungary had on the Greek Catholic Diocese of Cluj-Gherla; what changes the new administration brings to the United Church. After highlighting the general framework (status, economic situation, the attempt to subordinate the greek-catholic dioceses to the Archdiocese of Esztergom, as well as the pressure on the Greek Catholic believers to change their denomination), the activity of bishop Iuliu Hossu is also presented. Emphasis will be placed on the bishop’s efforts and attempts to stop the abuses of the new authority on the Romanian population, his attempts to mediate conflicts between Romanian and Hungarian leaders, and last but not least the efforts made to manage the administration of the Greek Catholic Diocese in the new political context. The article also presents the situation of educational institutions under the auspices of the United Diocese of Cluj-Gherla, and the difficulties they face as a result of changes in the education system.
8
Butler, Matthew. „Keeping the Faith in Revolutionary Mexico: Clerical and Lay Resistance to Religious Persecution, East Michoacán, 1926-1929“. Americas 59, Nr. 1 (Juli 2002): 9–32. http://dx.doi.org/10.1353/tam.2002.0067.
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This article analyses the character of local religious practice in the archdiocese of Michoacán during Mexico'scristerorebellion, and explores the relationship between ‘official’ and ‘popular’ religion under persecution. In particular, it shows how the Catholic clergy and laity reconstructed the religious life at parish level in an attempt to mitigate the effects of the revolutionary state's campaigns against the Church. For a variety of reasons, the significance of such passive resistance to the state, and the complexity of the interaction between the ecclesiastical elite and the Catholic laity, tend to be downplayed in many existing accounts. Perhaps unsurprisingly, many historians see cristero violence as the most important response to religious persecution, and therefore study it to the exclusion of alternative, less visible, modes of resistance. As for the Church, the hierarchy's wranglings with the regime similarly tend to overshadow the labours of priests and their parishioners under persecution. But the full range of popular experiences has also been deliberately compressed for ideological reasons. Many Catholic writers, for instance, seek to exalt the Church by describing a persecution of mythical ferocity. While Calles is likened to Herod, Nero, or Diocletian, the clergy and laity comprise a uniform Church of martyrs designate in revolt against a godless state. To achieve this instructive vision, however, a few exemplary martyrs—such as Father Pro and Anacleto González Flores—are allowed to stand for the whole mass of priests and believers, in the same way that Edmund Campion is revered as the protomartyr of the Elizabethan persecution in England. As a result, a stereotypical but politically serviceable image of a monolithic Church is perpetuated, an image which was recently institutionalised by the canonisation of 25 ‘cristero’ martyrs in May 2000.
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Alcaide, Jorge Carlos Naranjo. „The Development of Catholic Schools in the Republic of Sudan“. Social and Education History 8, Nr. 1 (22.02.2019): 83. http://dx.doi.org/10.17583/hse.2019.3611.
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Sudan is today a country self-defined as Islamic (97% of the population) and Arab. In this context the schools of the Catholic Church have played and play a relevant role in the instruction of the elites of the country and in the provision of education to the displaced and refugee communities (3.58 million persons of concern of UNHCR in 2016). This article studies the development of these schools and their change of role along the following historical periods: the part of the Turco-Egyptian rule that corresponds with the foundation of the first Catholic Schools and the work of the great promotor of education in Sudan, Daniel Comboni (1843-1881); the Anglo-Egyptian Condominium which meant their expansion (1898-1956); and the Independent Sudan where they mainly focused on the service to displaced and refugees (1956-2017). The article describes this evolution and the current situation based upon the revision of published bibliography and unpublished materials from the archives of the Education Office of the Archdiocese of Khartoum and of the Comboni Missionaries in Sudan, especially for the most recent periods.
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Maciaszek, Paweł. „Evangelization and Formation of Readers of the Niedziela Catholic Weekly in Its Local Edition: Niedziela. Kościół nad Odrą i Bałtykiem (2016–2020)“. Perspektywy Kultury 41, Nr. 2/1 (30.04.2023): 289–306. http://dx.doi.org/10.35765/pk.2023.410201.19.
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The text is a result of a research project titled “The significance of parish-distributed press for the evangelization and formation activities of the Szczecin-Kamień Church (2016–2020).” The project was realized by members of the Department of Media Evangelism of the Institute of Journalism as part of the basic statutory activity of the Faculty of Philosophy of the Jesuit University Ignatianum in Cracow. Indicating the need for this research, it is worth noting that already several years ago, the Archdiocesan Archives in Szczecin planned a pastoral study on the topic of “Libraries and parish press in the Szczecin‑Kamień Archdiocese,” which was not implemented.
The purpose of this study is to find an answer to the question of whether evangelization and formation of the Niedziela Catholic weekly readers is carried out through the message. The presentation of the 2016–2020 editions of the Szczecin-Kamień Niedziela delivers a positive answer: yes, by learning the thoughts and facts provided, the faithful of the archdiocese were able to engage more consciously and with greater commitment in the works of evangelization and formation that applied to them. The first part of the study is an explanation of what evangelization and formation activities that are mandatory for Catholics consist of and the necessity of using the means of social communication to carry out these activities. The second part describes content filling the eight pages of the weekly message addressed to the Roman Catholic Church on the Oder and Baltic were filled. The message included the teaching of the diocesan bishop, descriptions of the ways in which the faithful engage liturgically, accounts of archdiocesan and parish activities, in addition to the social teaching of August Cardinal Hlond and Stefan Cardinal Wyszyński. The third part of the article juxtaposes elements that make up evangelization and formation activities with content directed to Catholics in the weekly paper distributed in parishes. In this way, it was shown that each reader could not only witness the process of evangelization and formation taking place in the Szczecin-Kamień Archdiocese, but also get involved in it.
Dissertationen zum Thema "Catholic Church. Archdiocese of Naples - History"
1
Green, Alvah J. III. „Fighting Spirit: A History of St. Henry's Catholic Church New Orleans 1871-1929“. ScholarWorks@UNO, 2015. http://scholarworks.uno.edu/td/2078.
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In 2009, the Archdiocese of New Orleans went through a reorganization that resulted in the closure of numerous parishes under its direction. This thesis will look at how one of the parishes closed during this reorganization, St. Henry’s, had already faced, and survived, numerous attempts at closure. A study of these previous attempts reveals that internal church politics were often on display and the driving force behind the decisions. Using documents from the Archdiocesan Archives of New Orleans, this thesis looks at the history and leadership of St. Henry’s parish, and examines how the survival of a church often has more to do with the personalities of those in leadership positions and less to do with the propagation of faith.
2
Dawson, Callum. „The reception of the Second Vatican Council’s vision of the lay apostolate within the Archdiocese of Hobart, Australia (1955–99)“. Phd thesis, Australian Catholic University, 2022. https://doi.org/10.26199/acu.8yyyy.
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The aim of this thesis is to explore, synthesize, and reflect ecclesiologically upon the history of the reception and implementation of the Second Vatican Council’s vision of the lay apostolate within the Archdiocese of Hobart, Australia, focusing on the episcopacies of Archbishops Guilford Young and Eric D’Arcy (1955–99). Young became Archbishop of Hobart in 1955. He attended the Council and was an active member of the International Commission on English in the Liturgy (ICEL) and the Consilium responsible for the implementation of the Constitution on the Liturgy, Sacrosanctum Concilium. For Young, this text promulgated a principle of adaptation applicable to areas of church life and mission beyond worship, including the lay apostolate. After Vatican II, he promoted a renewed appreciation for the dignity, equality, and shared responsibilities of the laity within the Archdiocese of Hobart. Amongst other conciliar documents, he was directly inspired by the Constitution on the Church, Lumen Gentium, and the Pastoral Constitution on the Church in the Modern World, Gaudium et Spes. During Young’s episcopacy, the reception and implementation of the Second Vatican Council’s teachings unfolded in two stages: 1) a period of structural reform which expanded opportunities for lay participation within the life and mission of the Archdiocese of Hobart (1964–81); 2) and a period of research and consultation in response to pastoral concerns (1981–88), which resulted in the calling together of a Priests’ Assembly (1984) and Diocesan Assembly (1986), and ended with the death of Young in 1988. Eric D’Arcy became Archbishop of Hobart in 1988. He sought to address the desire for renewal built-up in the previous decade by implementing a pastoral programme entitled “Renew” (1990–92), which encouraged lay Catholics to meet in groups amongst parishes and discuss their faith. During his episcopacy (1988–99), two movements emerged which promoted ecclesial paradigms and practices inspired by nostalgia for a pre-conciliar church of the past. 1) Catholics from Victoria organised protests against “Renew,” seemingly dissatisfied with the status of the Catholic Church in Australia since the implementation of post-conciliar reforms. 2) The reintroduction of the Latin rite during the 1990s became a point of tension within the Archdiocese of Hobart. Tensions and divisions between priests and laity continued to develop. A report drafted after dialogue groups were held amongst parishioners at the end of D’Arcy’s episcopacy (1999), recorded concerns that the archdiocese had moved away from conciliar teachings which envisioned the church as a pilgrim people. In conclusion, Young’s openness to adaptation inspired by post-conciliar liturgical reform impacted many areas of the Archdiocese of Hobart, including the lay apostolate. By contrast, D’Arcy’s episcopacy witnessed the emergence of two movements which either downplayed or directly opposed liturgical innovation and lay participation. In these instances, the concept of adaptation was either ignored or rejected.
3
Beris, Adrianus Petrus Joannes. „From mission to local church : one hundred years of mission by the Catholic Church in Namibia with special reference to the development of the Archdiocese of Windhoek and the Apostolic Vicariate of Rundu“. Thesis, 1996. http://hdl.handle.net/10500/18079.
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The Prefecture of Pella bought Heirachabis in 1895 and occupied it in 1898. This
marked the beginning of the Mission in the South. The Oblates of Mary Immaculate
officially started on 8 December 1896. They were allowed to minister among the
Europeans and among Africans, not ministered to by a Protestant Mission. The
first expansion was at Klein Windhoek, and at Swakopmund being the gateway to the
Protectorate.
The Tswana invited the Mission to help them after they had arrived from the Cape.
Aminuis and Epukiro were founded. After 1905 the Mission was allowed to open
stations among the Herera and Damara. Doebra, Gobabis, Usakos, Omaruru, and
Okombahe were the result.
Seven expeditions were undertaken to reach Kavango. After many failures the first
mission became a reality at Nyangana in 1910. Just before the war the expansion
reached Grootfontein, Tsumeb and Kokasib. In the South missions were opened at
Warmbad, Gabis, Keetmanshoop, Luederitz and Gibeon.
World War I scattered the African population of the towns which disturbed the
missionary work. The S. A. Administration allowed most missionaries to stay.
After the Peace Conference S. W. A. became a Mandate of S. A.
In 1924 permission was granted to enter Owambo. The first station was opened in
Ukuambi, later followed by Ombalantu and Okatana. In 1926 the Prefecture of Lower
Cimbebasia was elevated to the Vicariate of Windhoek, while the Prefecture of
Great Namaqualand became the Vicariate of Keetmanshoop in 1930.
World War II left the missionary activities undisturbed. In 1943 Magistrate
Trollop in Caprivi invited the Catholic Mission in 1943 to come and open
educational and health facilities. The South expanded into Stampriet, Witkrans,
Aroab, Mariental.
The election victory in 1948 in South Africa of the Afrikaner Parties with the
resulting apartheid legislation negatively affected the missions in S. W. A.
After 1965 the influence of Vatican II became noticeable, while the pressure of
the United Nations Organisation moved the territory towards independence. While
initially the Catholic Church had been very cautious, in the ?O's and 80's she
took a very definite stand in favour of human rights. She also became a full
member of the CCN.Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
Bücher zum Thema "Catholic Church. Archdiocese of Naples - History"
1
Sisyphes chrétiens: La longue patience des évêques bâtisseurs du royaume de Naples, 1590-1760. Seyssel: Champ Vallon, 1999.
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2
Izzo, Luigi, und Sergio Zaninelli. Per una storia del sindacalismo cattolico nel Mezzogiorno: Scritti in ricordo di Luigi Izzo. Napoli: Editoriale scientifica, 1999.
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3
Roy, Hodsman, Hrsg. Archdiocese of Regina: A history. Regina: Archdiocese of Regina, 1988.
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4
Raymond, Murray. Archdiocese of Armagh: A history. Strasbourg, France: Éditions du Signe, 2000.
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5
Simo, Anthony. History of the archdiocese of Bangalore. Bangalore: A. Simo, 1993.
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6
Hanley, John. The Archdiocese of Atlanta: A history. Strasbourg, France: Editions du Signe, 2006.
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7
History of the Archdiocese of Colombo, 1975-2000. Colombo: Archbishop's House, 2000.
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8
Kevin, Gallagher Mary, und Smith-Noggle Laura, Hrsg. Seed/harvest: A history of the Archdiocese of Dubuque. Dubuque, Iowa: Archdiocese of Dubuque Press, 1987.
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9
Jeannette, DeMelo, Klein Karyl und Kinné Anthony, Hrsg. The Archdiocese of Denver, 125th anniversary. Strasbourg, France: Éditions du Signe, 2011.
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10
Eslao-, Ailx Louella, Hrsg. Balaanong bahandi: Sacred treasures of the Archdiocese of Cebu. Cebu City: Cathedral Museum of Cebu and University of San Carlos Press, 2010.
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