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Journal articles on the topic 'Catholic Archdiocese of Melbourne'

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Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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1

Stapleton, David. "Catholic regional secondary schools in the archdiocese of Melbourne in the 1950s and 1960s." Melbourne Studies in Education 39, no. 1 (May 1998): 1–25. http://dx.doi.org/10.1080/17508489809556307.

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2

Kajinić, Josip. "Komparativna analiza prostorne organizacije Katoličke Crkve na hrvatskoj obali Jadrana. Promjene nakon Drugoga svjetskog rata te perspektive buduće reorganizacije." Geoadria 21, no. 2 (July 18, 2016): 183. http://dx.doi.org/10.15291/geoadria.14.

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This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.

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Kajinić, Josip. "Comparative analysis of the spatial organisation of the Catholic Church on the Croatian Adriatic coast. Changes after World War II and perspectives for its future reorganisation." Geoadria 21, no. 2 (January 2, 2017): 183–209. http://dx.doi.org/10.15291/geoadria.15.

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This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.

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4

Arlow, Ruth, and Will Adam. "Maga v Roman Catholic Archdiocese of Birmingham." Ecclesiastical Law Journal 11, no. 3 (August 6, 2009): 366–67. http://dx.doi.org/10.1017/s0956618x09990299.

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5

Arlow, Ruth, and Will Adam. "Maga v Roman Catholic Archdiocese of Birmingham." Ecclesiastical Law Journal 12, no. 3 (August 20, 2010): 406–7. http://dx.doi.org/10.1017/s0956618x10000633.

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6

Divita, James J., and Leslie Woodcock Tentler. "Seasons of Grace: A History of the Catholic Archdiocese of Detroit." Journal of American History 78, no. 2 (September 1991): 664. http://dx.doi.org/10.2307/2079583.

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7

Orsi, Robert A., Leslie Woodcock Tentler, and Edmund Cardinal Szoka. "Seasons of Grace: A History of the Catholic Archdiocese of Detroit." American Historical Review 96, no. 4 (October 1991): 1282. http://dx.doi.org/10.2307/2165192.

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8

Beck, Astrid B., and Leslie Woodcock Tentler. "Seasons of Grace: A History of the Catholic Archdiocese of Detroit." Michigan Historical Review 17, no. 1 (1991): 109. http://dx.doi.org/10.2307/20173274.

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9

Wulandari, Respati, and Yahia H. Zoubir. "Catholic priests in the Archdiocese of Jakarta: Evidence of entrepreneurial leadership." Global Business and Organizational Excellence 40, no. 4 (February 26, 2021): 6–20. http://dx.doi.org/10.1002/joe.22081.

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10

McKinney, Stephen J. "Working conditions for Catholic teachers in the archdiocese of Glasgow in the late nineteenth century and early twentieth century." Innes Review 71, no. 1 (May 2020): 67–84. http://dx.doi.org/10.3366/inr.2020.0245.

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The Education (Scotland) Act, 1918, was a key point in the process towards full state funding for Catholic schools in Scotland. There has been important research on the political and ecclesial negotiations that led to the Act and into the conditions of the Act that preserved the denominational identity of the Catholic schools. This article examines the working conditions of Catholic teachers leading up to the Act and focuses on several themes, primarily in relation to the Archdiocese of Glasgow: school accommodation, the roll, and class sizes; the impact of disease, sickness and death; the working conditions for pupil-teachers; and, the major focus of the article, the remuneration for Catholic teachers.

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11

Gemmell, K. M. "“Living a Philosophical Contradiction?”: Progressive Education in the Archdiocese of Vancouver's Catholic Schools, 1936–1960." History of Education Quarterly 59, no. 03 (August 2019): 351–78. http://dx.doi.org/10.1017/heq.2019.18.

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Progressive education swept across Canada in the early to mid-twentieth century, restructuring schools, introducing new courses, and urging teachers to reorient the classroom to the interests and needs of the learner. The women religious who taught in Vancouver's Catholic schools negotiated the revised public school curriculum, determined to utilize the latest methods and meet public school standards in hopes of receiving government funding. But they were equally adamant about preserving Catholic beliefs regarding human life and resisting “false” philosophy. Despite their caution, progressive education began to transform Catholic pedagogy in this period, most notably in religious education. Looking back over the decades, Catholic educators in the early 1960s would observe that progressive education had brought about a shift in schools that emphasized process over content and self-expression over discipline. They found themselves questioning whether the curriculum undermined revealed knowledge by overemphasizing empirical science as the foundation for all knowledge.

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12

Krzyżowski, Tomasz. "Kulisy nominacji następcy ormiańskokatolickiego arcybiskupa Lwowa Józefa Teodorowicza." Lehahayer 5 (May 15, 2019): 249–63. http://dx.doi.org/10.12797/lh.05.2018.05.10.

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Behind the Scenes of the Appointment of the Successor of the Armenian Catholic Archbishop of Lwów, Józef TeodorowiczAlready in 1935 the archbishop of Armenian Catholics in Poland, Józef Teodorowicz, turned himself to the the C ongregation for the Oriental Churches to ask for appointing a coadjutor with the right of succession. He pointed to Rev. Andrzej Łukasiewicz from Czerniowce and Rev. Adam Bogdanowicz from Lwów as potential candidates for the post. Neither of them was eventually appointed, because the Holy See was considering closing the archdiocese and also questioned candidates’ qualifications. After the archbishop’s death (4 December 1938), the issue was re-raised, however, the candidates chosen by the archdiocese were rejected by the C ongregation for the Oriental Churches and Apostolic Nunciature in Warsaw. The rejected candidates were: Rev. Dionizy Kajetanowicz, Rev. Walerian Bąkowski, and Rev. Kajetan Amirowicz. Thus Łukasiewicz’s candidature was re-considered. The article presents opinions about Łukasiewicz and the situation of the Armenian Archdiocese in Lwów. Eventually, Łukasiewicz’s nomination turned out void both due to extended debates in Vatican dicasteries and the outbreak of World War II.

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13

Bowman, William D. "The National and Social Origins of Parish Priests in the Archdiocese of Vienna, 1800–1870." Austrian History Yearbook 24 (January 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.

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14

Lafferty, Renee. "Governing Charities: Church and State in Toronto's Catholic Archdiocese, 1850-1950 (review)." Canadian Historical Review 86, no. 1 (2005): 178–80. http://dx.doi.org/10.1353/can.2005.0075.

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15

McGowan, Mark George. "Governing Charities: Church and State in Toronto's Catholic Archdiocese, 1850-1950 (review)." Catholic Historical Review 90, no. 3 (2004): 584–86. http://dx.doi.org/10.1353/cat.2004.0145.

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16

Meehan, Peter. "Governing Charities: Church and State in Toronto's Catholic Archdiocese, 1850-1950 (review)." University of Toronto Quarterly 74, no. 1 (2004): 471–72. http://dx.doi.org/10.1353/utq.2005.0155.

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17

Wulandari, Respati. "Entrepreneurial orientation and church performance in the Roman Catholic Archdiocese of Jakarta." Global Business and Organizational Excellence 38, no. 6 (August 2, 2019): 52–60. http://dx.doi.org/10.1002/joe.21967.

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18

Miławicki, Marek. "Źródła do dziejów Kościoła ormiańskokatolickiego w Galicji w zbiorach wiedeńskich." Lehahayer 6 (December 31, 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.

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19

Dronov, Mikhail, and Sergey Sloistsov. "International scientific conference "Mogilev Roman Catholic Archdiocese: evidence of living memory (1783-1939)"." Slavic Almanac, no. 1-2 (2019): 555–57. http://dx.doi.org/10.31168/2073-5731.2019.1-2.9.01.

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20

Berzinskas, Jeannie, and Tray Dubray. "Catholic Charities and Community Services of the Archdiocese of Denver Kinship Care Program." Journal of Intergenerational Relationships 7, no. 2-3 (June 8, 2009): 311–14. http://dx.doi.org/10.1080/15350770902848375.

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21

Danaan, Godfrey Naanlang. "Mass media and Christian evangelisation in the digital age: Towards sustaining ‘mission’ in the Catholic Archdiocese of Jos." Journal of Arts and Humanities 5, no. 7 (July 24, 2016): 61. http://dx.doi.org/10.18533/journal.v5i7.954.

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<p>Christianity has heralded a phase of religion that thrives on mission – the mandate to ‘evangelize’ or reach out to people who do not know Jesus Christ, his divinity and work of salvation. By the twentieth century when the global community began to grapple with the realities of modernity – part of which was a corresponding rise of immorality and loss of religious identity, even among traditionally Christian societies – the strategy of ‘mission’ changed to accommodate new ways of transmitting the word of God that would pierce the hearts of humans. In this information regime which offers the print, broadcast and social media platforms the impact of these on the new evangelisation is visible. The Pentecostal churches which are offshoots of the Catholic and Protestant churches have swiftly embraced this mass communication – aided technique for achieving mission thereby attracting unprecedented followership. The Catholic Church - although it imposes a strong, virile and seemingly unshaken image – is losing a huge number of its estimated one billion population, and if its media culture on mission does not change it would be a drawback. Drawing on the growing body of work which compares Catholic approach with Pentecostal mission strategy, the paper examines this distinction, and analyses the approach to the use of the media as a strategy of ‘mission’ in the Catholic Archdiocese of Jos – where Catholicism started in Northern Nigeria. Based on the analysis of mass media use in the Archdiocese, this paper argues that its communication strategy is, undoubtedly, driving the new evangelisation but needs to expand its media infrastructure for optimum results. The paper suggests that ‘mission’ can be strengthened through a robust and media-centred strategy.</p>

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22

Murray, Peter. "An Irish Sociology Professor Writes a Student Reference, May 1958." Irish Journal of Sociology 22, no. 2 (November 2014): 96–101. http://dx.doi.org/10.7227/ijs.22.2.6.

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From the Dublin Diocesan Archives a May 1958 letter from Maynooth Sociology Professor Jeremiah Newman to the Director of the Dublin Institute of Catholic Sociology appraises the contribution that a group of students about to be ordained for the Dublin archdiocese might best make to the Institute's work. A Cold War context of politico-ideological struggle links this peculiarly Irish epistle with an international literature concerning letters of recommendation and reports to police agencies about practitioners of sociology.

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23

Silva, Severino Vicente da. "Dom Helder: um sopro progressista na Arquidiocese de Olinda e Recife." Revista Eclesiástica Brasileira 62, no. 245 (January 31, 2002): 133. http://dx.doi.org/10.29386/reb.v62i245.1990.

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O trabalho se popõe a discutir e questionar afirmações que defendem ter a Arquidiocese de Olinda e Recife, os cristãos católicos, optado por uma linha progressista de atuação a partir dos anos sessenta. Queremos argumentar que o período de pastoreio de Dom Helder Câmara (1964-1985) à frente da Arquidiocese foi um interregno progressista, ocorrido em uma sociedade de caráter conservador e que não chegou a alcançar os fundamentos da prática dos católicos da Arquidiocese.Abstract: This study proposes to discuss and challenge some of the statements defending the hypothesis that the Archdiocese of Olinda and Recife – the Catholic Christians – opted for a progressive line of action from the 60s onwards. We wish to argue that the pastorship of Dom Helder Câmara (1964-1985) at the head of the Archdiocese was a progressive interregnum that occured in a society ofa conservative nature and did not succeed in reaching the foundations of the practice of the Archdiocese's Catholics.

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24

Guzewicz, Wojciech. "POSŁANIEC WARMIŃSKI” – PISMO DIECEZJI/ARCHIDIECEZJI WARMIŃSKIEJ W LATACH 1982–2010." Civitas et Lex 5, no. 1 (March 31, 2015): 7–18. http://dx.doi.org/10.31648/cetl.2031.

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Roman Catholic Archdiocese of Warmia is the oldest diocese in the north-eastern Polish.Can boast of many works in the field of pastoral, organizational and material. In the eightiesof the twentieth century initiative of major importance not only was the creation of pastoraljournal – „Posłaniec Warmiński”. This letter has played a key role in society, not only in the periodof Solidarity but until 2010. The well informed about the life of the universal Church and theArchdiocese of Warmia, including its many pastoral initiatives.

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25

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, no. 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.

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26

Magpantay, Melanie J., and Antonio C. Hila. "The Archbishopric of Manila Meets the Challenge of Shepherding Its Laity to Spiritual Maturity (1953-1963)." Philippine Social Science Journal 3, no. 3 (December 30, 2020): 54–63. http://dx.doi.org/10.52006/main.v3i3.200.

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This study discusses, narrates, and analyzes how Archbishop Rufino Santos continued the work started by the country’s first native Archbishop of Manila, Gabriel M. Reyes, in steering the archbishopric to attain its full spiritual maturity. The research used the historical method guided by Arnold Toynbee’s Challenge and Response Theory identifying the Archbishop of Manila as the “creative personality” whose responses to the challenges of the post-war Archdiocese of Manila formed a “creative minority” who helped him respond to the challenges during his stewardship. As the "creative personality," Archbishop Santos led a series of responses that began to stir the social awakening of the Catholic Church in the Philippines to make it responsive to the social issues affecting the Filipinos. These responses allowed Archbishop Santos to elevate the Catholic Action movement to include socio-political concerns, thereby awakening the laity's socio-political consciousness and linking this to their Filipino Catholic identity.

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27

Putnik, Vladana. "The cathedral of the Roman Catholic archdiocese of Belgrade: From initiative to unrealized project." Nasledje, no. 15 (2014): 183–91. http://dx.doi.org/10.5937/nasledje1415183p.

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28

조발그니 and 류정희. "The Relations between catholic youth's Religiosity and Well-being: In Archdiocese of Gwang-ju." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 51 (June 2008): 193–225. http://dx.doi.org/10.21457/kars..51.200806.193.

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29

Ryan, Kevin. "To ‘Prepare White Youngsters’: The Catholic School Busing Program in the Archdiocese of Chicago." American Catholic Studies 128, no. 3 (2017): 51–77. http://dx.doi.org/10.1353/acs.2017.0053.

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Papademetriou, Demetrios G., and Nicholas DiMarzio. "A Preliminary Profile of Unapprehended Undocumented Aliens in Northern New Jersey: A Research Note." International Migration Review 19, no. 4 (December 1985): 746–59. http://dx.doi.org/10.1177/019791838501900405.

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This research sheds some light on a number of questions regarding the sociodemographic structure, economic behavior, and the process of economic insertion of unapprehended undocumented aliens in the Northern New Jersey area. The data have been obtained from clients of the Catholic Community Services of the Archdiocese of Newark. Sixty respondents have been interviewed. The preliminary analysis of these interviews indicates that the subjects hold secondary labor market positions and are full participants in the economy of the region — including the discharge of their tax obligations.

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ΣΤΕΦΑΝΙΔΟΥ, ΑΛΕΞΑΝΔΡΑ. "ΤΑ ΓΕΝΕΑΛΟΓΙΚΑ ΔΕΝΤΡΑ ΤΟΥ ΑΡΧΕΙΟΥ ΤΗΣ ΚΑΘΟΛΙΚΗΣ ΑΡΧΙΕΠΙΣΚΟΠΗΣ ΤΗΣ ΣΑΝΤΟΡΙΝΗΣ." Eoa kai Esperia 5 (July 24, 2003): 9. http://dx.doi.org/10.12681/eoaesperia.59.

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The family trees of Santorine found in the archives of the Catholic Archdioceseof Santorine constitute research tools for the history of the social web existingduring the island's Roman Catholic era as well as in recent times. The starting pointof the family trees is focused on the period between the 15th and the 18th century.On the basis of the family trees it becomes clear that there are families of Italian,French and Spanish origin. The family trees provide information on the professionsheld by some members. Regarding the social and demographic situation, informationis provided on members of families who died young as well as those membersbelonging to the noble class. The reason for compiling the family trees is mentionedin the title accompanying them per il Legato Pio, that is to say to safeguard a certainecclesiastical legacy. In the Report of the Roman Catholic Bishop de Cigalla of1830 it is stated that the Legati PU of the families of Santorine safeguard the juspatronatus. As regards the use of the family trees as tools to study the archives ofthe Catholic Archdiocese of Santorine, extensive reference is made to the Syrigon-Vassalon family tree.

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Gręźlikowski, Janusz. "Czwarty synod archidiecezji warszawskiej." Prawo Kanoniczne 52, no. 3-4 (December 10, 2009): 23–49. http://dx.doi.org/10.21697/pk.2009.52.3-4.01.

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The 4th Synod of the Warsaw Archdioceses was debating during the five-year period, between 19th March 1998 and 19th March 2003 when the Warsaw Church had been run by the primate of Poland, cardinal Joseph Glemp. He proposed, summoned and carried out the synod and promulgated its resolutions. The initiative of summoning the synod was connected with the need for overall renewal of the religious and moral life of the Warsaw archdiocese. The synod’s deliberations and its resolutions were to cause the betterment of the organization and functioning of administrative and pastoral apparatus in the archdiocese, to normalize the many issues concerning the church and religious life, as well as to improve the laity and clergy’s religious, social and moral level. To achieve, a wide representation of clergy, catholic laity and monks were engaged. The synodical resolutions with its jurisdictional and pastoral nature are signified by strong setting in the teachings of the Second Vatican Council, the Canon Law, the documents of the Holy See and John Paul II, as well as by the resolutions of the Second Polish Plenary Second and the instructions of the Conference of the Polish Episcopate. At the same time they refer to the tradition of the Warsaw archdiocese and remain fully opened for the “tomorrow” of the Church, evangelizing and pastoral objective. Furthermore they undertake, organize and regulate many difficult pastoral issues. Thus the synodical legislator contributed to the renewal, revival and activation of the church and administrative structures of the archdioceses, so they could serve to various pastoral, church and administrative assignments.

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33

Koller, Michael, Kathleen Blanchfield, Tim Vavra, Jara Andrusyk, and Mary Altier. "Assessing and Meeting the Health Needs of Roman Catholic Priests in the Archdiocese of Chicago." Journal of Prevention & Intervention in the Community 40, no. 3 (July 2012): 219–32. http://dx.doi.org/10.1080/10852352.2012.680421.

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34

Massa, Mark. "On the Uses of Heresy: Leonard Feeney, Mary Douglas, and the Notre Dame Football Team." Harvard Theological Review 84, no. 3 (July 1991): 325–41. http://dx.doi.org/10.1017/s0017816000024044.

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On the afternoon of 6 September 1952, the readers of the Boston Pilot—the voice of the Roman Catholic archdiocese—found on the front page of their usually staid weekly the text of a trenchant letter from the Holy Office in Rome. The text, dated August 8, addressed a group of Boston Catholics who had kicked up a fuss over the ancient theological dictum, extra ecclesiam nulla salus (“outside the church there is no salvation”)—a phrase going back to St. Cyprian in the third century and one of the pillars of orthodoxy for Christian believers.

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35

Alcaide, Jorge Carlos Naranjo. "The Development of Catholic Schools in the Republic of Sudan." Social and Education History 8, no. 1 (February 22, 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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Melo, Nuno Filipe Alves Correia de, Orlando Knapp, Nilson Wanderley Nunes Pinho Pinho, and Márcio Alexandre Alves Maia Martos. "50 ANOS DA RESTAURAÇÃO DO DIACONATO PERMANENTE NA ARQUIDIOCESE DE BELÉM: CRISTO SERVO NA CARIDADE E NA PALAVRA." PARALELLUS Revista de Estudos de Religião - UNICAP 10, no. 25 (April 15, 2020): 369. http://dx.doi.org/10.25247/paralellus.2019.v10n25.p369-384.

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Com o presente trabalho, buscou-se identificar e analisar a restauração do diaconato permanente efetuada pelo Concílio Ecumênico Vaticano II, na Arquidiocese de Belém. Inicia com uma breve retrospectiva histórica, e os motivos de sua restauração pelo Concílio Ecumênico Vaticano II, as questões de sua identidade teológica e a especificidade de sua tarefa ministerial. Na Arquidiocese de Belém, em 2019, completam-se 50 anos de restauração do diaconato permanente como grau próprio. Atualmente, cento e quarenta e quatro diáconos permanentes estão incardinados, em sessenta e uma paróquias e reitorias da Arquidiocese. E estão em formação na Escola Diaconal Santo Efrém, cento e treze candidatos em três turmas. Através deste trabalho, concluiu-se, que a Arquidiocese de Belém está buscando consolidar o diaconato permanente, através de sua distribuição em 68% das paróquias. Consciente que os diáconos permanentes, apresentam uma consciência madura e harmônica sobre o serviço à Igreja e os deveres familiares, a receptividade positiva por parte das comunidades, e indícios de maturidade na fé, sobretudo pelas experiências de disponibilidade, caridade e responsabilidade nos três âmbitos profissional, familiar e eclesial. 50 YEARS OF THE RESTORATION OF THE PERMANENT DIACONATE IN THE ARCHDIOCESE OF BELÉM: Christ Servant in Charity and in the WordABSTRACTThe present work sought to identify and analyze the restoration of the permanent diaconate effected by the Second Vatican Ecumenical Council in the Archdiocese of Belém. It begins with a brief historical retrospective and the reasons for its restoration by the Second Vatican Ecumenical Council, the questions of its theological identity and the specificity of its ministerial task. In the Archdiocese of Belém, in 2019, 50 years of restoration of the permanent diaconate are complete as a proper degree. Currently, one hundred and forty-four permanent deacons are incardinated in sixty-one parishes and rectory of the Archdiocese. In addition, they are in formation at the Santo Efrém Diaconal School, one hundred and thirteen candidates in three classes. Through this work, it was concluded that the Archdiocese of Belém is seeking to consolidate the permanent diaconate through its distribution in 68% of the parishes. Aware that the permanent deacons present a mature and harmonious conscience about the service to the Church and the duties positive receptivity on the part of the communities, and signs of maturity in the faith, above all by the experiences of availability, charity and responsibility in the three professional, family and ecclesial spheres.Keywords: 1 Diakonia. 2 Deacon. 3 Service. 4 Catholic Church

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Soetaert, Alexander. "Catholic refuge and the printing press: Catholic exiles from England, France and the Low Countries in the ecclesiastical province of Cambrai." British Catholic History 34, no. 04 (October 2019): 532–61. http://dx.doi.org/10.1017/bch.2019.24.

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The Ecclesiastical Province of Cambrai may sound unfamiliar to modern readers. The bishopric of Cambrai dates to the sixth century but only became an archdiocese and, consequently, the centre of a church province in the sixteenth century. The elevation of the see resulted from the heavily contested reorganization of the diocesan map of the Low Countries by King Philip II in 1559. The new province included the medieval sees of Arras, Cambrai and Tournai, as well as the newly created bishoprics of Saint-Omer and Namur. Its borders were established to encompass the French-speaking Walloon provinces in the south of the Low Countries, territories that are now divided between France and Belgium.1 In the early modern period, this area was already a border and transit zone between France, the Low Countries, the Holy Roman Empire and the British Isles. The province’s history in the sixteenth and seventeenth centuries was deeply marked by recurrent and devastating warfare between the kings of Spain and France, eventually resulting in the transfer of significant territory to France.2 However, the Province of Cambrai was also the scene of frequent cross-border mobility, and a safe haven for Catholic exiles originating from the British Isles, France and other parts of the Low Countries.

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Newby, Andrew G. "Rebuilding the archdiocese of Nidaros: Etienne Djunkowsky and the North Pole Mission, c. 1855–1870." Innes Review 61, no. 1 (May 2010): 52–75. http://dx.doi.org/10.3366/inr.2010.0003.

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The Prefecture Apostolic of the Polar Regions (‘North Pole Mission’), which ran between 1855 and 1869, was an attempt to bring the doctrines of the Roman Catholic Church to a broadly defined circumpolar area. From its initial base in Alta, in northern Norway, the mission expanded to establish a presence in: Iceland; the Faroe Islands; Orkney, Shetland and Caithness; and Tromsø. This article explores the reasons behind the mission's expansion into northern Scotland, and the reaction which greeted the arrival of foreign missionaries in a region which had been relatively untouched by Catholicism in the three centuries since the Reformation.

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Costigane, Helen. "Dignitas Connubii: Greater Fairness in Declarations of Nullity?" Ecclesiastical Law Journal 10, no. 2 (April 16, 2008): 191–97. http://dx.doi.org/10.1017/s0956618x0800118x.

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Shattered Faith is the story of Sheila Rauch Kennedy's marriage and divorce from Congressman Joe Kennedy, a member of one of the best known families in the United States of America. Married in 1979 in a Catholic Church, Mr Kennedy was a Catholic while Mrs Kennedy remained an Episcopalian. Twin sons were born in 1980 and baptised as Catholics, with godparents from both Christian churches. The marriage began to unravel when Mr Kennedy was elected to Congress. Separation in 1989 was followed by divorce because of ‘irreconcilable differences’. In 1993, Mrs Kennedy received notification from the Metropolitan Tribunal of the Archdiocese of Boston, informing her of the petition lodged by her former husband to have the marriage declared null on the grounds of lack of due discretion of judgement (though whose lack of due discretion is not made clear). Shocked, and while willing to acknowledge that the marriage had failed (evidenced in a divorce), she could not accept that it had never existed as a sacrament.

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BUTLER, MATTHEW. "The Church in ‘Red Mexico’: Michoacán Catholics and the Mexican Revolution, 1920–1929." Journal of Ecclesiastical History 55, no. 3 (July 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.

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Holló, László. "The impact of the Catholic Church’s social doctrine on life in the Archdiocese of Alba Iulia." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 63, no. 1 (June 30, 2018): 38–51. http://dx.doi.org/10.24193/theol.cath.latina.2018.lxiii.1.03.

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Azizian, S. "The State of the Lviv Archdiocese of the Armenian Catholic Church during the World War II." World of the Orient 2016, no. 4 (December 30, 2016): 29–40. http://dx.doi.org/10.15407/orientw2016.04.029.

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LAFFIN, JOSEPHINE. "“Sailing in Stormy Waters”: Archbishop Matthew Beovich and the Catholic Archdiocese of Adelaide in the 1960s." Journal of Religious History 34, no. 3 (August 19, 2010): 289–311. http://dx.doi.org/10.1111/j.1467-9809.2010.00898.x.

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Krzyżowski, Tomasz. "Nauczanie języka ormiańskiego na Uniwersytecie Lwowskim w latach 1904-1939." Lehahayer 7 (March 15, 2021): 259–81. http://dx.doi.org/10.12797/lh.07.2020.07.06.

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Teaching the Armenian language at the University of Lwówin the years 1904-1939 The first attempts to introduce an Armenian language course at the Universityof Lwów were made at the beginning of the 20th century. The authorities ofthe Faculty of Philosophy obtained the consent of the Ministry of Religious Affairsand Education in Vienna to open a course of Old and New Armenian, which wasconducted in the years 1904-1933 by Rev. Bogdan Dawidowicz. The classes wereattended by seminarians of the Armenian-Catholic archdiocese, linguists, orientalistsand others interested in Armenian issues. Typically, two hours a week were allocatedto these classes. Students learned Armenian grammar and literature, including theworks of Movses Khorenatsi and Raffi (Hakob Melik Hakobian), as well as with thespecific conditions of the development of the Armenian language in Poland. Afterthe death of Rev. Dawidowicz, Garabed Keuprulian continued the course, focusingon West Armenian. In the interwar period, lectures on Armenian language and classicalliterature were conducted by professor Andrzej Gawroński from the Institute ofOriental Studies, while professor Jerzy Kuryłowicz taught Old Armenian from thehistorical and comparative perspective. During the discussed period, the universitycommunity in Lviv and the activists of the Archdiocese Union of Armenians werealso involved in publishing aimed at popularizing knowledge and broadening thestudies in the field of the Armenian language.

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Graeter, Stefanie. "To Revive an Abundant Life: Catholic Science and Neoextractivist Politics in Peru’s Mantaro Valley." Cultural Anthropology 32, no. 1 (February 23, 2017): 117–48. http://dx.doi.org/10.14506/ca32.1.09.

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Since the turn of the twenty-first century, the rapid growth of Peru’s extractive industries has unleashed diverse forms of political resistance to an economic system dependent on ecological destruction and human harm. In the central highlands of Peru, a Catholic scientific project based out of the Archdiocese of Huancayo undertook six years of research on heavy-metal contamination in the Mantaro Valley. This included lead-exposure studies in the notoriously polluted city of La Oroya, home to the country’s largest polymetallic smelter. How did the Catholic Church become an apt institution for the production of science in this region? Drawing on fieldwork with the Revive the Mantaro Project, this article conceptualizes the integration of religious and scientific practitioners and practices and the political landscape that necessitated, shaped, and limited them. Technocratic governance and anti-leftist sentiments made science a suitable political idiom for the Catholic Church to enact its ethos of abundance and demand the legitimacy of life beyond bare life. A state of endemic corruption and epistemic mistrust also obliged Catholic accompaniment to scientific practices to generate trust for the researchers and to provide ethical credibility as their knowledge entered the fray of national mining politics. Ultimately contending with entrenched systems of power, the Revive the Mantaro Project’s significance extended beyond political efficacy; its practices enacted a world of democracy, rights, and legal protections not yet of this world.

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Robertson, James. "Choreographing the liturgy: exploring continuity, change and the liturgy in the ecclesiastical buildings of Gillespie, Kidd & Coia." Innes Review 71, no. 2 (November 2020): 237–69. http://dx.doi.org/10.3366/inr.2020.0267.

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This is a study of a process of architectural analysis on Gillespie, Kidd & Coia (1927–1987), an architectural practice often famed for their original approach, especially for their longstanding client, the Catholic Archdiocese of Glasgow. It is primarily concerned with the results of their approach over many years; of the effects or trends apparent in their work as an oeuvre, rather than with their initial architectural intentions; and builds on the work of other scholars by discussing the firm's work within the context of the twentieth century's rather fluid liturgical landscape. An alternative method is suggested for reading their ecclesiastical architecture, based not only on difference within their work, but also on its interconnections.

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Cressler, Matthew J. "“Real Good and Sincere Catholics”: White Catholicism and Massive Resistance to Desegregation in Chicago, 1965–1968." Religion and American Culture 30, no. 2 (2020): 273–306. http://dx.doi.org/10.1017/rac.2020.7.

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AbstractAlthough the civil rights movement has long been framed as a pivotal turning point in twentieth-century U.S. religious history, comparatively little attention has been directed to the role of religion in what has been termed “the long segregation movement.” Likewise, Catholic historians tend to emphasize the exceptional few priests, sisters, and lay people committed to interracial justice over and against the majority of white Catholics who either opposed integration or objected to the means by which it would be achieved. This article argues that, in order to fully understand U.S. Catholicism in the twentieth century, scholars must reckon with the ways racial whiteness shaped the Catholicness of white Catholics. It takes as its primary source more than six hundred letters written by white Catholics outraged and disgusted over the Archdiocese of Chicago's apparent support for desegregation between 1965 and 1968. These letters not only illuminate the inseparability of religion and race, but they also reveal that white Catholicism itself operated as a religio-racial formation in the lives of white Catholics. Given the overwhelming white Catholic (and white religious) resistance to integration, this article argues that the long segregation movement and massive resistance to desegregation ought to be included as signal events in the telling of U.S. Catholic and U.S. religious history.

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Maurutto, Paula. "Private Policing and Surveillance of Catholics: Anti-Communism in the Roman Catholic Archdiocese of Toronto, 1920-1960." Labour / Le Travail 40 (1997): 113. http://dx.doi.org/10.2307/25144165.

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Maharatna, Arup. "Catholics in Bombay: A Historical Demographic Study of the Roman Catholic Population in the Archdiocese of Bombay." Population Studies 49, no. 2 (July 1, 1995): 364–66. http://dx.doi.org/10.1080/0032472031000148656.

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Hewitt, W. E. "The Influence of Social Class on Activity Preferences of Comunidades Eclesiais de Base (CEBs) in the Archdiocese of São Paulo." Journal of Latin American Studies 19, no. 1 (May 1987): 141–56. http://dx.doi.org/10.1017/s0022216x0001717x.

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A number of interpretations have recently emerged which attempt to explain the nature and sociopolitical implications of Roman Catholic base Christian communities (CEBs) in Brazil. Most studies have tended to describe these small, informal lay groups as a predominantly lower-class phenomenon which is facilitating the self-liberation of the poor from the weight of centuries-old political and economic oppression.

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