Journal articles on the topic 'Catholic Church – Diplomatic service'
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1
Orofino, Anna Maria. "Sir Edward Carne of Ewenni, c.1496-1561." British Catholic History 34, no. 2 (September 27, 2018): 199–221. http://dx.doi.org/10.1017/bch.2018.21.
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The Tudor Welshman, Sir Edward Carne (c.1496-1561), gained a wide reputation as an outstanding diplomat and lawyer. Chosen by Cardinal Wolsey to enter the service of King Henry VIII, he was sent to Rome as excusator in the process of annulment of the king’s marriage to Queen Catherine of Aragon. After the Rota had refused to annul Henry’s marriage, Carne returned to Glamorgan, and continued his career as a civil servant. He was appointed justice of the peace, master of requests and was made a member of the Council in the Marches of Wales. His next main appointment was as English envoy to the Holy See during the reign of Mary I. Carne was entrusted with the difficult task of restoring diplomatic relations between England and Rome. He remained in Rome until his death in 1561. His attachment to Wales and his staunch Catholic faith are evident in the burial memorial erected to his memory in a church in Rome by two Welsh friends.
2
Loomie, S.J., Albert J. "London's Spanish Chapel Before and After The Civil War." Recusant History 18, no. 4 (October 1987): 402–17. http://dx.doi.org/10.1017/s0268419500020687.
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IN THE mid-seventeenth century the chapel of the Spanish embassy caused considerable concern to the authorities at Whitehall since they were frustrated in preventing scores of Londoners from attending it for masses and other Catholic devotions. This was a distinct issue from the traditional right of a Catholic diplomat in England to provide mass for his household or other compatriots,’ and from the custom of Sephardic Jews to gather in the embassy for Sabbath worship when they desired. While the practice of Londoners to attend mass secretly at the residences of various Catholic diplomats had developed early in the reign of Elizabeth and occasional arrests at their doors had acted as a deterrent, late in the reign of James I sizeable crowds began to frequent the Spanish embassy. John Chamberlain commented in 1621 that Gondomar had ‘almost as many come to his mass’ in the chapel of Ely House as there were attending ‘the sermon at St. Andrewes (Holborn) over against him’. Although Godomar left in 1622 and subsequently the embassy was closed for five years during the Anglo-Spanish War, it was later, from 1630 to 1655, that the Spanish chapel acquired not only a continuous popularity among Catholics of the area but also an unwelcome notoriety in the highest levels of government. This paper will suggest two primary factors which led to that development: the persistent ambition of the resident Spanish diplomats to provide a range of religious services unprecedented in number and character, and their successful adaptation to the hostile political conditions in the capital for a quarter of a century. The continuous Spanish diplomatic presence in London for this long period was in itself both unexpected and unique for it should be recalled that, for various reasons, all the other Catholic ambassadors, whether from France, Venice, Portugal, Savoy or the Empire, had to leave at different times and close their chapels. However, the site of the Spanish residence during these years by no means permanent since, as with other foreign diplomats, a new property was rented by each ambassador on arrival. There is, moreover, a wider significance in this inquiry because of the current evidence that by the eve of the Civil War the king was considered in the House of Commons to have been remiss in guarding his kingdom from a ‘Catholic inspired plot against church and state’, for while it has been well argued that a public disquiet over Henrietta-Maria's chapels at Somerset House and St. James's palace had by 1640 stimulated increasing suspicions of a Popish Plot, there were other protected chapels, particularly the Spanish, where scores of Londoners were seen to attend. Indeed, after the closure of the queen's chapels at Whitehall in 1642, the Spanish remained for the next thirteen years as silent evidence that Catholics seemed to be ‘more numerous’ and were acting ‘more freely than in the past’.
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Crahan, Margaret E. "Cuba: Religion and Revolutionary Institutionalization." Journal of Latin American Studies 17, no. 2 (November 1985): 319–40. http://dx.doi.org/10.1017/s0022216x00007914.
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Both before and after the 1959 revolution, the Catholic Church in Cuba deviated from the norm in Latin America. This is in large measure due to the unique historical and social experience of Cuba, as well as to the fact that the church remained until the early 1960s largely a missionary outpost of Spain. When the revolution occurred, the Catholic Church was frozen in a pre-Vatican II mold which was reinforced by an exodus of clergy, religious and laity. The economic and diplomatic embargo of Cuba further isolated the church from progressive trends within the international church. Thus, the ferment unleashed by Vatican II (1962–5) and the Latin American Bishops Conference at Medellín, Colombia (1968) had less impact than changes resulting from the Cuban Revolution. As a consequence, the Catholic Church in Cuba entered the 1970s with limited theological and pastoral resources to meet the challenge of a consolidated Marxist/Leninist revolution. As an institution, the Catholic Church in Cuba is, as it was in 1959, the weakest in all of Latin America.
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Keane-Dawes, Antony Wayne. "Remaking the Catholic Church in Santo Domingo." New West Indian Guide / Nieuwe West-Indische Gids 94, no. 3-4 (November 25, 2020): 245–71. http://dx.doi.org/10.1163/22134360-bja10011.
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Abstract In 1824, the Haitian government passed a series of laws that secularized the Catholic Church’s lands in Santo Domingo and placed this religious institution under state control. Using correspondences, pamphlets, and petitions, this article argues that Haitian reforms of the Church in Santo Domingo created a new power dynamic that incorporated local communities with these secular and religious institutions. In doing so, this literature brings together two literatures that rarely speak to one another: the impact of the Haitian Unification on the Church in Santo Domingo and Haitian diplomatic negotiations over sovereignty in the Atlantic world. This article will discuss how different relationships between Church and state in Santo Domingo and Haiti resulted in conflict after Haiti’s annexation in 1822. Next, it will focus on the clerics’ responses to Haitian rule that includes the consequences of the 1824 secularization law. Finally, it will examine the impact of Haitian reforms on local communities particularly their relationships with their priests.
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Danyliuk, Ivan. "Activities of the Catholic Church in the International Arena: Position of Pope Benedict XVI." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 1, no. 47 (June 30, 2018): 128–35. http://dx.doi.org/10.31861/hj2018.47.128-135.
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The article analyzes the diplomatic activity of the Catholic Church on the internationalarena in the views of Pope Benedict XVI.
The article briefly describes the activities of the Catholic Church and the Holy See in the international arena. An analysis of the interconnection between the Catholic Church and the Holy See is made, which is conditioned by the factual merger of the legal order of these institutions. The mission of the Church in the international activities is analyzed.
The main focus of the article is made on the views of Pope Benedict XVI on the international activities of the Catholic Church and the Holy See. The article considers the main ideas of the Pope regarding international activities of the Catholic Church and the Holy See, as well as the proposals of Benedict XVI to the international community.
Benedict XVI’s critics of the United Nations structures were analyzed, as well as his proposals regarding United Nations reforms and the formation of «true world political authority».
Also, the article considered issues that were actualized by Pope Benedict XVI on the international scene, namely: the protection of human rights and freedoms, the protection of religious freedom, responsibility for protection, the issue of peace and refugees.
Keywords: Catholic Church, Holy See, Vatican, diplomacy, international relations
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Doherty, Martin. "“No Pope Here”: Britain, the Vatican, the IRA, and the Papal Visit to Ireland, September 1979." Church History 90, no. 3 (September 2021): 603–20. http://dx.doi.org/10.1017/s0009640721002134.
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AbstractIt is often assumed, particularly by outsiders, that the conflict in Northern Ireland—known euphemistically as “the Troubles”—in which some 3,600 people lost their lives, was an atavistic throwback to Europe's religious wars of earlier centuries. In 1979, by which time some 2,000 people had already been killed in the Troubles, Pope John Paul II proposed to pay a visit to Ireland and perhaps to cross the border into Ulster's sectarian cockpit. The idea provoked outrage from some Ulster Protestants and high anxiety for the British, concerned that the Pope might inadvertently inflame the situation or embarrass the British by raising difficult issues. But there were hopes, too, that an unequivocal condemnation of violence by the head of the Catholic Church might help to bring the conflict to an end. This article, based on extensive research in diplomatic archives, reveals deep divisions within the Catholic Church on the Irish question and points to the power and limitations of the British diplomatic reach into the Vatican. It reveals also, however, the powerlessness of prayer and pleadings in the face of terrorist violence.
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HORBACHEVSKYI, Taras. "Ukraine – Vatican: Interstate and inter-church relations (1991–2005)." Ukraine-Poland: Historical Heritage and Public Consciousness 11 (2018): 131–39. http://dx.doi.org/10.33402/up.2018-11-131-139.
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The article examines the stages of the formation of diplomatic relations between Ukraine and the Vatican in the 1990s. The chronology of official meetings and visits of officials was followed, the causes of difficulties with delaying the opening of the Ukrainian Embassy in the Vatican were identified. The Vatican was interested in a close relationship with Ukraine, where the Catholic Church was granted equal rights alongside other denominations, which served as a basis and example for further in-depth dialogue with the Russian Orthodox Church (ROC). The papal mission in Ukraine aimed to protect the status of the Catholic Church and to ensure religious freedom. The Vatican's policy towards an independent Ukraine, its support in the state's aspirations for European integration are analyzed. The importance of the visit of Pope John Paul II and his dialogue in Ukrainian society for the development of inter-church cooperation, inter-confessional dialogue, Ukrainian-Polish reconciliation in matters of historical memory was established. The disconnection of inter-denominational disputes smoothed out the activities of the All-Ukrainian Council of Churches and Religious Organizations, whose work was judged to be attended by the Pope. In his speech to the audience of the All-Ukrainian Council of Churches and Religious Organizations, the Pope emphasized the multicultural space of Ukraine. The framework of cooperation between Ukraine and the Vatican in humanitarian policy, social and educational programs is traced. Cooperation between the two countries has contributed to the growth of the moral authority of Ukraine, as a European state with Western European values. Countries seeking to join the European Union (among them Ukraine) paid great attention to the spiritual factors of European integration, attending various forums and meetings held by the Vatican. Keywords Ukraine, Vatican, Roman Catholic Church, diplomatic relations, ecumenism.
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Madden, Gerard. "Thomas J. Kiernan and Irish diplomatic responses to cold-war anticommunism in Australia, 1946-1951." Twentieth Century Communism 21, no. 21 (November 1, 2021): 29–54. http://dx.doi.org/10.3898/175864321834645805.
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Despite being a peripheral actor in the Cold War, Ireland in the immediate post-war period was attentive to cold war developments internationally, and the influence of the Catholic Church over state and society predominantly shaped the state's response to the conflict. Irish diplomats internationally sent home repo rts on communist activity in the countries in which they served. This article will discuss Thomas J. Kiernan, Ireland's Minister Plenipotentiary in Australia between 1946 and 1955, and his responses, views and perceptions of Australian anti-communism from his 1946 appointment to the 1951 plebiscite on banning the Communist Party of Australia, which ultimately failed. Through analysis of his reports in the National Archives of Ireland – including accounts of his interactions with politicians and clergy, the Australian press, parliamentary debates and other sources – it argues that his views were moulded by the dominant Irish conception of the Cold War, which was fundamentally shaped by Catholicism, and his overreliance on Catholic and print sources led him to sometimes exaggerate the communist threat. Nonetheless, his reports home to Dublin served to reinforce the Irish state's perception that communism was a worldwide malaise which the Catholic Church and Catholics internationally were at the forefront of combatting.
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Laskowska, Małgorzata, and Krzysztof Marcyński. "Diplomatic communication of the Holy See based on the example of Pope Francis' speeches to the Vatican diplomatic corps." Forum Teologiczne 23 (November 25, 2022): 139–54. http://dx.doi.org/10.31648/ft.8019.
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The primary objective of this paper is to identify and characterize the diplomatic communication of Pope Francis in speeches addressed to the diplomatic corps accredited to the Holy See from 2013 to 2021. The research objective so formulated can be presented in the form of the following questions: What is diplomatic communication? What are the characteristics of diplomatic communication of the Holy See? What are its objectives? How is it distinguished from other forms of communication? What issues does Pope Francis address in his speeches to ambassadors accredited to the Holy See? What are the characteristics of these speeches? What language and symbolism does Pope Francis use in this diplomatic message? The answers to these questions will be determined by analyzing the media content of Pope Francis' speeches addressed to the Vatican diplomatic corps from 2013-2021, available on the Holy See's official website: vatican.va. The article has an overview and research character. Its indirect purpose is to draw attention to the issue of diplomatic communication in the Roman Catholic Church.
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Malužinas, Martinas. "The Relations of the Antanas Smetona Regime with the Catholic Opposition, 1929–32." Acta Poloniae Historica 125 (August 8, 2022): 239–55. http://dx.doi.org/10.12775/aph.2022.125.10.
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The article’s main objective is to present the relationship between the Antanas Smetona regime and the Catholic opposition in 1929–32, and an evaluation of the repressive measures applied during this period. An analysis of various sources revealed that the actions of the right-wing nationalist government toward the Catholic opposition – which included the clergy, Catholic social organisations, and the Christian Democrats – were extremely harsh, significantly since the Catholic movement did not threaten the state sovereignty, public order, or political doctrine carried out by the Lithuanian president. The 1929–32 timeframe refers to the period of the greatest tension in the conflict between the Lithuanian government and the Catholic Church. The conflict between the Republic of Lithuania and the Vatican divided society, thus disrupting the existing positive diplomatic relations, which were reflected in the signing of the concordat in 1927.
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Leustean, Lucian N. "Roman Catholicism, Diplomacy, and the European Communities, 1958–1964." Journal of Cold War Studies 15, no. 1 (January 2013): 53–77. http://dx.doi.org/10.1162/jcws_a_00308.
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This article investigates the Roman Catholic Church's role in the process of European integration from the first Hallstein Commission in 1958 to the failure of the Holy See's application to establish a diplomatic representation at the European Economic Community in 1964. The article focuses on the Church's response toward emerging European institutions and shows that local mobilization in Luxembourg, Strasbourg, and Brussels was instrumental in shaping relations between the Catholic Church and the European Communities (EC). The Church's position toward the EC, placing local communities as prime actors in dialogue with European institutions, reflected the sensitive nature of religion during the Cold War.
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Turcu, Lucian Dorel. "Behind the Scenes of a National Show: The Coronation of King Ferdinand I and Queen Maria at Alba Iulia (15 October 1922)." Studia Universitatis Babeș-Bolyai Historia 66, no. 2 (April 13, 2022): 151–77. http://dx.doi.org/10.24193/subbhist.2021.2.08.
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"The present study examines the complications that the confessional situation of King Ferdinand I (namely the fact that, as a Catholic, he was excommunicated for almost two decades by the Holy See due to the flagrant violation of certain rules of conduct, and the reconciliation granted to him by the pontifical court at the end of the World War I presupposed the observance of strict conditions) generated in relation to the design and conduct of the royal coronation in Alba Iulia, on 15 October 1922. The plans of the various political decision-makers regarding the coronation ceremony, or the intentions of the Orthodox Church (an institution that had aspired to mark the event from a religious point of view) were meticulously negotiated at the top of the Catholic Church, a scenario of the coronation ceremony having thus been staged (mise en scène) in accordance with the requirements formulated by the pontifical diplomacy. This is therefore the aim of the present study, namely to untangle, for the first time in historiography, the complicated threads of an important public spectacle – the coronation of Romanian sovereigns in Alba Iulia – in whose preparation political intrigue, religious passions and diplomatic pressure were consumed. Keywords: Reconciliation, nuncio Marmaggi, ceremony, diplomatic pressure, secular celebration "
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Chan, Gerald. "Sino-Vatican Diplomatic Relations: Problems and Prospects." China Quarterly 120 (December 1989): 814–36. http://dx.doi.org/10.1017/s0305741000018488.
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The China Quarterly Two major factors have continued to impair diplomatic relations between the People’s Republic of China and the Vatican, namely, the so-called “two-China” problem and the independence issue. China regards the Vatican’s diplomatic relations with Taiwan as an infringement of her sovereignty, and insists they are terminated prior to her consideration of a resumption of relations (broken off in 1958) with the Holy See. The Vatican is now the only state in Europe to maintain diplomatic links with Taiwan. Moreover, the Chinese Catholic Church wishes to remain independent of the Pope in Rome. This issue is manifested in the “self-consecration” of bishops in China without seeking the Pope’s prior approval. The “two-China” problem is basically a political and diplomatic one whereas the independence issue has religious as well as political implications. Both China and the Vatican recognize the existence of these two areas of dispute but they differ in their approach towards achieving a possible resolution. China demands that the Vatican should take steps to solve the “two-China” problem before China is ready to discuss the independence question, whereas the Vatican expects China to concede on the latter point first by acknowledging the Pope as the head of the universal Church, before proceeding to discuss other matters, including the status of the Vatican’s diplomatic ties with Taiwan. These different approaches lead to the present stalemate. Each side is expecting the other to take the initiative to overcome the apparent deadlock.
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Codignola, Luca. "Benjamin Franklin and the Holy See, 1783–1784." Journal of Early American History 6, no. 2-3 (November 16, 2016): 220–28. http://dx.doi.org/10.1163/18770703-00603004.
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Benjamin Franklin played a significant role in the early encounter between Rome and the United States. By highlighting Franklin’s role one is likely to question the two main tenets of traditional Catholic historiography in this regard. First of all, that the Holy See did not unwillingly submit itself to any imposition of newly-devised American democratic procedures in selecting how best to deal with the new republic. Secondly, that Franklin did constantly intervene in religious matters, at least as far as these concerned the establishment of the Catholic Church in the United States. In fact, the adoption of a democratic form of selection of the higher hierarchy was easily accepted and indeed exploited by the Holy See. Furthermore, much was going on underneath the official doctrine of the separation between church and state. This resembled old-regime diplomatic wrangling and had Franklin as its main protagonist.
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Drozd, Roman. "Roman Catholic Church and Greek Catholic Clergy in Relations to the Orthodox Church in Poland between 1951 and 1970." Історико-політичні проблеми сучасного світу, no. 43 (June 15, 2021): 232–42. http://dx.doi.org/10.31861/mhpi2021.43.232-242.
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After World War II, the Union of Soviet Socialist Republics sought to liquidate the Greek Catholic Church. In 1946, a non-constitutional synod was held in Lviv which liquidated the Greek Catholic Church and incorporated it into the Russian Orthodox Church. Similarly, Romanian communist authorities liquidated the Greek Catholic Church in 1948 and the same took place in the Czech Republic two years later. In the Polish People’s Republic, the authorities did not even try to make the liquidation bear the marks of legality. The communist authorities considered that resettlement of the hierarchs and most of the clergy as well as the Greek Catholic followers to the Soviet Ukraine and the rest of them to the west and north of Poland solved the problem. However, the priests and their followers made every effort to re-establish the Greek Catholic Church in Poland. Greek Catholic clergy tried to find their faithful in the place of settlement and, if possible, start their pastoral service in the native rite. This is how regular services in Chrzanów began. Taking advantage of the kindness of some Roman Catholic priests, Greek Catholic liturgies began to take place in Cyganek, Bytów and Kwasów. The faithful, who were deprived of priests, also began to organize their own religious life. They met in larger groups in private homes, where they prayed and sang religious songs. They tried to celebrate the holidays according to the Julian calendar and in accordance with the native tradition. Because of that, the communist authorities decided to make the Greek Catholics convert to the Orthodox Catholic Church. Therefore, Orthodox Catholic institutions were opened for the Greek Catholics on the basis of the Greek Catholic Church in Poland. Despite initial success, the initiative ended in failure. Most of the Orthodox Catholic institutions collapsed after Greek Catholic liturgy had been resumed as the faithful returned to their church.
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Rowe, Gareth L. M. "Diaconates in Transition: Enriching the Roman Catholic Permanent Diaconate from the Experience of the Church of England and British Methodism." Ecclesiology 18, no. 1 (February 7, 2022): 99–117. http://dx.doi.org/10.1163/17455316-18010006.
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Abstract The Roman Catholic Church, the Church of England and the British Methodist Church have retained or restored the diaconate. These diaconates remain distinctive and capable of further change. This article uses a receptive ecumenical approach to ask what the Roman Catholic Church can learn or receive with integrity from the diaconate in the Church of England and British Methodism. The first section examines the reassessment of the diaconate of service by John N. Collins. The next two sections explore specific learning opportunities from the Church of England Distinctive Diaconate and the British Methodist Diaconal Order. The fourth section examines the way that British Methodism has become alert to the possibilities of unhealthy notions of diaconal service. The final section explores work towards the interchangeability of deacons, concluding that, in the development of the diaconate, the current historical moment provides opportunities for ecclesial learning and perhaps a step towards visible unity.
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Chu, Lan T. "God is Not Dead or Violent: The Catholic Church, Just War, and the “Resurgence” of Religion." Politics and Religion 5, no. 2 (July 30, 2012): 419–40. http://dx.doi.org/10.1017/s1755048312000090.
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AbstractWhile scholars have recognized a resurgence of religion, their focus mainly has been on religion's more violent aspects, overlooking its peaceful capacities and effects. This oversight is due in part to the lack of theoretical rigor when it comes to the study of politics and religion. Using the Catholic Church's opposition to the United States’ 2003 war in Iraq, this article highlights the political significance of religion's moral, symbolic voice, which is as important as the hard power that has traditionally dominated international relations. The post-Vatican II Catholic Church's modern articulation of human dignity and interpretation of just war theory challenges both scholars and policymakers to utilize the peaceful, diplomatic methods that international relations theory and practitioners have made available. Religion's role in politics, therefore, can be one that is supportive of modern political societies and it need not be violent.
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TRÄN Thi Liën, Claire. "Les relations entre l’Église catholique et l’État au Vietnam depuis le Đổi Mới. Perspectives." Social Compass 57, no. 3 (September 2010): 345–56. http://dx.doi.org/10.1177/0037768610375519.
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The relationship between State and Church in Vietnam differs from that in China because of the loyalty of the Vietnamese Church to Rome. As a minority religion (7% of the population), the Catholic Church has adopted a policy of dialogue with the communist State since the reunification of the country in 1975. After a difficult initial period, the Church is now enjoying a marked revival. The reform policy (đ i m i) initiated in 1986 and the opening of the country after more than 40 years of war have contributed to the improvement of State—Church relations. Committed to an international integration process, and under simultaneous pressure from Western countries, international institutions and increasing public unrest, the Vietnamese State is pursuing its policy of religious tolerance even though this policy creates tensions both within the Party and at local level. However, it does not seem to compromise the process of establishing diplomatic relations with the Vatican.
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Malahovskis, Vladislavs. "POLITICAL ACTIVITIES OF THE ROMAN CATHOLIC CHURCH IN INDEPENDENT LATVIA." Via Latgalica, no. 2 (December 31, 2009): 78. http://dx.doi.org/10.17770/latg2009.2.1610.
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The aim of the paper is to reflect the political activities of the Roman Catholic Church in two periods of the history of Latvia and the Roman Catholic Church in Latvia – in the period of First Independence of the Republic of Latvia, basically in the 1920s, and in the period following the restoration of Latvia’s independence. With the foundation of the independent state of Latvia, the Roman Catholic Church experienced several changes; - bishops of the Roman Catholic Church were elected from among the people; - the Riga diocese was restored the administrative borders of which were coordinated with the borders of the state of Latvia; - priests of the Roman Catholic Church were acting also in political parties and in the Latvian Parliament. For the Church leadership, active involvement of clergymen in politics was, on the one hand, a risky undertaking (Francis Trasuns’ experience), but, on the other hand, a necessary undertaking, since in this way the Roman Catholic Church attempted to exercise control over politicians and also affect the voters in the elections for the Saeima. The status of the Church in the State of Latvia was legally secured by the concordat signed in the spring of 1922 which provided for a range of privileges to the Roman Catholic Church: - other Christian denominations in Latvia are functioning in accordance with the regulations elaborated by the State Control and confirmed by the Ministry of the Interior, but the Roman Catholic Church is functioning according to the canons set by the Vatican; - releasing the priests from military service, introduction of the Chaplaincy Institution; - releasing the churches, seminary facilities, bishops’ apartments from taxes; - a license for the activity of Roman Catholic orders; - the demand to deliver over one of the church buildings belonging to Riga Evangelical Lutherans to the Roman Catholics. With the regaining of Latvia’s independence, the Roman Catholic Church of Latvia again took a considerable place in the formation of the public opinion and also in politics. However, unlike the parliamentarian period of the independent Latvia, the Roman Catholic Church prohibited the priests to involve directly in politics and considered it unadvisable to use the word “Christian” in the titles of political parties. Nowadays, the participation of the Roman Catholic Church in politics is indirect. The Church is able to influence the public opinion, and actually it does. The Roman Catholic Church does not attempt to grasp power, but to a certain extent it can, at least partly, influence the authorities so that they count with the interests of Catholic believers. Increase of popularity of the Roman Catholic Church in the world facilitated also the increase of the role of the Roma Catholic Church in Latvia. The visit of the Pope in Latvia in 1993 was a great event not only for the Catholic believers but also for the whole state of Latvia. In the autumn of 2002, in Rome, a concordat was signed between the Republic of Latvia and the Vatikan which is to be classified not only as an agreement between the Roman Catholic Church in Latvia and the state of Latvia but also as an international agreement. Since the main foreign policy aim of Latvia is integration in the European Union and strengthening its positions on the international arena, Vatican as a powerful political force was and still is a sound guarantee and support in international relations.
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Huckle, K. E. "Latinos and American Catholicism: Examining Service Provision Amidst Demographic Change." Journal of Race, Ethnicity, and Politics 5, no. 1 (June 4, 2019): 166–95. http://dx.doi.org/10.1017/rep.2019.3.
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AbstractThe Catholic Church currently sits at the forefront of U.S. demographic change as a prominent institution that is working on how to positively respond to a growing Latino population. Understanding the factors that either complicate or facilitate that endeavor may help other institutions in their future efforts to likewise integrate and serve Latino communities. Further, there may be broader implications for the success of Catholic churches to serve as research has found that participation in church activities is positively related to increased rates of civic and political engagement. However, these positive effects cannot be felt if churches fail to present the opportunity to participate in the first place. To that end, this study examines the relationship between Latino population density, the presence of a Latino minister, and the likelihood a church would offer Spanish mass or any other service relevant to the Latino community. I find these factors are useful in predicting service provision to a limited degree, and that individual leaders’ initiative and decision making also play a role in determining institutional responsiveness.
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Tutino, Stefania. "‘Makynge Recusancy Deathe Outrighte’? Thomas Pounde, Andrew Willet and The Catholic Question in Early Jacobean England." Recusant History 27, no. 1 (May 2004): 31–50. http://dx.doi.org/10.1017/s0034193200031162.
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With the accession of James VI of Scotland to England’s throne as James I, many English Catholics began hoping that the vexing question of religion would soon be resolved in a manner not unfavourable to their faith. James, after all, was the son of the Catholic Mary Stuart, Queen of Scots, and it seemed not impossible that he would convert to the Catholic faith. The diplomatic contact with Spain that would eventually produce the Treaty of 1604 was already in process and religious toleration was one element in the discussion. But the more significant grounds for Catholics’ hope came most certainly from the position on the English religious question enunciated by the King himself. As his reign began, James seemed to be demonstrating a more favourable attitude towards Catholics than towards Puritans. His Basilikon Down declared the Church of Rome and the Church of England ‘agree in the grounds’, while his first speech to Parliament in March 1604 characterized Catholicism as ‘a religion, falsely called Catholik, but trewly Papist’, while defining the Puritans, as ‘a sect rather than a Religion’.
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Kolodnyi, Anatolii M. "Ivan Muzychka in his service to the Church and Ukraine." Ukrainian Religious Studies, no. 68 (November 19, 2013): 149–67. http://dx.doi.org/10.32420/2013.68.349.
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Doctor of theology, father-professor Ivan Muzychka. As for him, and many scholars, writers, artists, and clerics who liked him in exile, many of them, talented and faithful to Ukraine, have not long been "only" aware that they are in the overwhelming majority of them, like "Ukrainian bourgeois nationalists ", is supposedly the worst enemies of his people. However, the first meetings and conversations with them completely disperse these versions of the communist era. There is an aversion to what was written and those who wrote the desire to return our people to the spiritual treasures of these, I will say figuratively, of the cranes, the key of which has long been not returned to selflessly and passionately loved by them Ukraine. I, the author of the article, has already returned to Ukraine Orthodox Canadian Father of the Faith Stepan Yarmush, Greek Catholic theologian from the USA Volodymyr Oleksyuk, Greek Catholic historian of the Church of Australia, Ivan Shevtsev. The latter has even devoted even six hundred tens of monographs "Ivan Shevtsev - a biography of a Ukrainian-Christian." On the turn, the editors of selected works of the already fundamentalist historian Ivan Ortinsky from Germany.
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Angrosino, Michael. "Health Policy and Applied Anthropology in the Catholic Church." Practicing Anthropology 18, no. 2 (April 1, 1996): 14–17. http://dx.doi.org/10.17730/praa.18.2.jk246763845428j5.
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Decisions about health care often reflect moral choices, and they are often couched today in the discourse of social justice that has diffused from the religious to the secular sphere of American society. Although thinking about health care technology and service delivery in terms of moral values is hardly novel, it is still relatively uncommon for an applied anthropologist to seek to understand and advocate for health care reform from within an organized religious body, as I do within the Roman Catholic Church.
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Banusing, Rita O., and Joel M. Bual. "The Quality of Catholic Education of Diocesan Schools in the Province of Antique." Philippine Social Science Journal 3, no. 2 (November 12, 2020): 35–36. http://dx.doi.org/10.52006/main.v3i2.150.
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The mission of Catholic schools is linked to the evangelizing thrust of the Church in proclaiming Christ to the world to transform society. However, most Catholic institutions nowadays are confronted with issues on the deterioration of values, migration of qualified teachers to public schools, and decline in enrolment, posing threats to the Catholic identity and mission, operational sustainability, and quality of teaching and learning. To address these problems, the Catholic Educational Association of the Philippines (CEAP) developed the Philippine Catholic Schools Standards (PCSS) to help these schools in the country revisit and re-examine their institutional practices according to the identity and mission of the Catholic Church. Hence, this paper assessed the quality of Catholic education of diocesan schools in the Province of Antique in the light of Catholic identity and mission, leadership and governance, learner development, learning environment, and operational vitality domains of PCSS. Also, it sought to find out whether a significant relationship exists between the age, sex, length of service, and designation of assessors and their quality assessment on Catholic education.
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Sojka, Jerzy. "Lutheran service to the migrants. Global and Polish experiences." Ecumeny and Law 9, no. 1 (June 29, 2021): 67–88. http://dx.doi.org/10.31261/eal.2021.09.1.04.
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The article presents Lutheran engagement for migrants, using the examples of activities undertaken by the Evangelical Church of the Augsburg Confession in Poland, as well as by the Lutheran World Federation, which is the biggest global organisation of Lutheran Churches all over the world. In case of the Evangelical Church of the Augsburg Confession the text provides an overview of the initiatives undertaken since 2015 in service to the migrants on the parish and Church levels, as well as in cooperation with ecumenical partners (including the activities within the Polish Ecumenical Council and in cooperation with the Catholic Church). In case of the Lutheran World Federation, the first step was to present the theological justification for the Federation’s engagement in the work for migrants, and the next one — to outline the characteristics of the work of the Department for World Service (Federation’s humanitarian agency) in 2018.
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Habeahan, Salman. "UPAYA PENINGKATAN KUALITAS PELAKSANAAN PENDIDIKAN AGAMA KATOLIK BAGI SISWA NEGERI DI GEREJA KATOLIK PADA WILAYAH PROVINSI DKI JAKARTA." JPAK: Jurnal Pendidikan Agama Katolik 22, no. 1 (March 18, 2022): 51–65. http://dx.doi.org/10.34150/jpak.v22i1.344.
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This article aims to examine the implementation of Catholic religious education in the Church (Parish) for Catholic students who attend public schools, and do not receive Catholic religious education because there are no Catholic teachers who teach in public schools at the elementary, junior high, high school and vocational school levels. The research was conducted on 47 Catholic churches that carry out Catholic religious education for Catholic students studying in public schools in the Special Capital Region of Jakarta with 78 respondents. The finding is that quite some public schools at the elementary, junior high, high school, and vocational levels with 15 students and above do not receive Catholic teaching in their schools because there are no Catholic religious teachers who teach at these schools. The main problem of this research is: can efforts to improve the quality of Catholic religious education for public students in the Catholic Church in the Special Capital Region of Jakarta overcome the problem of the lack of Catholic religious teachers teaching in public schools?. Efforts to improve the quality of the implementation of Catholic religious education for public students carried out in the Catholic Church have a positive impact on fostering Catholic students and in fulfilling the obligations of academic demands to get the value of Catholic religious education and character in public schools. This research recommends the importance of improving the quality of Catholic religious education for public students in the Church; such as coaching for Catholic Religion teachers who teach in the church and the assessment process so that it is by the assessment standards in the applicable curriculum. For this reason, it is important to collaborate with the Directorate General of Catholic Guidance at the Ministry of Religion of the Republic of Indonesia to prepare a budget for the development of Catholic religious teachers/catechists who teach Catholic students attending public schools. And the importance of good planning by the Directorate General of Catholic Guidance at the Ministry of Religion of the Republic of Indonesia and the Provincial Government of DKI Jakarta for the formation of Catholic Religion teachers in public schools. In addition, optimal efforts and cooperation are needed for the Catholic Community Service Regional Office of the Ministry of Religion of the Special Capital Region of Jakarta with the Jakarta Archdiocese Catechetical Commission, the role of family/Parents, so that the implementation of Catholic teaching for public students at 47 churches/parishes in DKI Jakarta can be implemented. The quality is improved because it can overcome the problem of the shortage of teachers who teach Catholicism in public schools.
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O’Loughlin, Thomas. "Equality as a Theological Principle within Roman Catholic Ecclesiology." Ecclesiology 18, no. 1 (February 7, 2022): 35–56. http://dx.doi.org/10.1163/17455316-18010004.
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Abstract As the Roman Catholic Church aspires ‘to embrace a synodal way’, some old questions about its ecclesial vision return. One such question is the equality of all the baptised within the church. This question is particularly fraught because of the church’s long history of viewing the itself as a society of unequals, its hierarchical structures, and its culture of top-down authority modelled on pre-modern monarchical conceptions of society. This paper argues that not only must the church face the implications of accepting the equality of the baptised as a basis of its praxis, but also that it should embrace that equality as part of its witness and service to the world. Thus, it must not simply take equality to heart and express it in its rituals, but must create a ‘theology of human equality’ which then becomes part of its preaching.
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Kapuściak, Bartosz. "Walka kontrwywiadu wojskowego z Kościołem katolickim. Alumni w „ludowym” Wojsku Polskim w świetle dokumentów Wojskowej Służby Wewnętrznej." Przegląd Historyczno-Wojskowy 21, no. 4 (2020): 84–124. http://dx.doi.org/10.32089/wbh.phw.2020.4(274).0003.
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In 1959, following the introduction of the law on universal military service, seminarians were conscripted into the Polish „People’s” Army as part of compulsory service, initially dispersing them into numerous units. This was a form of repression which, according to the communist authorities, was supposed to curb the „unruly” behavior of individual church hierarchs. In the following years, there were changes in the way clerical students were dispersed in the army – they started to be grouped into three subunits, which allowed for better communist indoctrination led by the Main Political Directorate of the Polish Army, but above all for the counterintelligence „protection” of the seminarians organized by the Internal Military Service (IMS). Initially, military counterintelligence did not do well with recruiting seminarians as agents. With time, as the cooperation with Department IV of the Ministry of Interior (civil anti-church department) was developing, the IMS authorities managed to improve their operational work in the battalions where future clergymen served. Despite the partial resignation of clerical students from their studies and recruitment amongst them by IMS, thanks to the efforts of the Catholic Church a large number of young seminarians were saved, and their conscription into the army only strengthened the Church by verifying future priests through their military service at the very beginning. Eventually, year 1980 put an end to the conscription of seminarians into the Armed Forces of the People’s Republic of Poland. One of the numerous actions of the communist authorities against the Catholic Church proved to be ineffective.
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Sadowska, Katarzyna. "Ministrantura w posoborowej pedagogii Franciszka Blachnickiego (wprowadzenie do problemu)." Biuletyn Historii Wychowania, no. 43 (May 2, 2021): 181–97. http://dx.doi.org/10.14746/bhw.2020.43.11.
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The aim of the study is to present the formation of altar boys in the post-conciliar pedagogical teaching of priest Franciszek Blachnicki, an outstanding mystagogue of the Second Vatican Council, in the context of Christian education. The post-conciliar documents changed the severity of the Church, pompous and inaccessible to laymen. Concern for the community of the faithful became the dominant idea of the Second Vatican Council. In connection with the changes taking place in the Church and the needs of Catholics in the Polish People’s Republic, Franciszek Blachnicki made an attempt to lay the foundations for pastoral theology. It included the metho-dological assumptions underlying Catholic communities, placed by the priest in the philosophy of the Christocentric tradition, and based on a dialogue derived from “a philosophical meeting”, mutual service and the value of spiritual experience. The work of Franciszek Blachnicki, which remains valid, has made its way to the history of the Polish Catholic Church. While the priest is widely recognized as the founder of the Light – Life movement, he built the foundations for the concept of work for “communion” when altar service was the only communion approved by the Polish Church authorities.
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Radić, Radmila. "Pregovori o konkordatu između Kraljevine SHS i Svete stolice 1925. godine." Anali Pravnog fakulteta u Beogradu 69, no. 1 (March 23, 2021): 74–116. http://dx.doi.org/10.51204/anali_pfbu_21103a.
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The Kingdom of SCS and the Holy See established diplomatic relations in March 1920. The Holy See accepted the new country with hostility and hesitation. The nuncio monitored not only the state’s religious policy but also the political atmosphere. He wanted to achieve unity among Roman Catholics in the civil and political spheres. The authorities of the Kingdom of SCS emphasized the need to maintain religious unity as the primary motivation in preparation for the concordat negotiations. Meanwhile, the Roman Catholic Church hierarchy dissatisfied with the state’s religious legislation asked the Holy See not to sign a concordat until their conditions were met. Much of the controversy during the talks concerned government ownership of church land, the establishment of religious orders, and the appointment of bishops. The negotiations were postponed with the intention of being continued. The 1925 talks did not achieve the goal but helped to define certain issues.
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Palmitessa, James R. "The Prague Uprising of 1611: Property, Politics, and Catholic Renewal in the Early Years of Habsburg Rule." Central European History 31, no. 4 (December 1998): 299–328. http://dx.doi.org/10.1017/s0008938900017040.
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In 1618, members of the Bohemian estates threw Habsburg officials out of a window of the Prague castle. The Prague defenestration, which has been viewed as the catalyst for the outbreak of the Thirty Years’ War, is one of the best known acts of uprising in early modern Europe. Less well known is an earlier popular uprising that took place below the castle in the Old and New Cities of Prague on Carnival Tuesday, 15 February 1611. In the midst of a bizarre diplomatic and military episode during which foreign troops led by the Bishop of Passau invaded the city, mobs plundered cloisters and monasteries and, in a few cases, threw members of religious orders from church towers.
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Kouega, Jean-Paul, and Mathilde Robertson Alo’o. "Language Use in the Catholic Church in Cameroon: The Case of the French Service and the Bulu Service in a Parish of Sangmelima." European Journal of Theology and Philosophy 2, no. 6 (December 24, 2022): 38–47. http://dx.doi.org/10.24018/theology.2022.2.6.83.
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This paper examines language practices in two services offered in the main Catholic Church in the town of Sangmelima in the South region of Cameroon. The research is motivated by the need to find out what languages are used in this church and what the terms “French service” and “Bulu service” imply in the multilingual city of Sangmelima. The informants were the priests, catechists, choir leaders, and some parishioners of this church. Three main instruments were used to collect data in these two church services, i.e., interview, questionnaire and participant observation. The frame adopted for the analysis was Kouega’s structural-functional approach (2008). The findings revealed that the services in this church include 28 parts. In the French service, the languages used to realise these parts were found to be French, Bulu (Sangmelima), Ewondo (Yaounde), Fang (south of Cameroon and north of Equatorial Guinea), Fe’efe’e (Bafang), Ghomala’ (Bafoussam), and Medumba (Bangangte). In the Bulu service, on the other hand, the languages used were: Bulu (Sangmelima), Ewondo (Yaounde), and French. These languages were chosen for a variety of reasons. First, a language like Bulu was chosen because it is understood by the parishioners as it is the main language of the locality. Second, French is the official language of the territory; third, some languages like Fe’efe’e, Ghomala, and Medumba were chosen on the basis of the involvement of the speakers of these ethnic languages in the activities of the church. Fourth, the availability of printed religious materials in a language was an important factor.
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Kristianus, Laurentius Prasetyo, and Mikael Dou Lodo. "THE EFFECT OF THE COVID-19 PANDEMIC ON PIETY AND SOCIAL SOLIDARITY OF CATHOLIC PEOPLE IN PONTIANAK ARCHDIOCESE." International Journal of Social Science 1, no. 5 (February 1, 2022): 637–42. http://dx.doi.org/10.53625/ijss.v1i5.1306.
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This research was motivated by the Covid-19 pandemic that struck the world from March 2020 until today. This pandemic has changed the religious ritual of the Catholic religion around the world from the model of Mass congregation at church to online mass congregation at their homes. This mass congregation service at home indeed changed social interaction patterns. This research aims to investigate whether people's piety and social solidarity also changed with the mass service at home. By combining qualitative and quantitative methods during the last five months, this research finally found that, on the contrary, people's piety and social solidarity improved. It turns out that they are far more religious in their lives and very care about the catholic follower's life and other religious believers. This research has also made the church conduct paradigm reform in serving the people. The church has conducted a new kind of service in this New Normal era, i.e., Profilingcustomers. The church has studied their served people thoroughly. How is their profile, what do they need, and their expectation? The church has set customer focus, friendly, consistent, and continuous improvement. It is an effort to establish the people to the new performance style. The church is expected to keep on formulating new ways to overcome the shock of appreciation of faith due to this pandemic. In life, faith always has ups and downs; that is a portrait of human nature. This era is uncertain, but people will survive and live on. We are looking at the new face of the church, especially regarding piety and social solidarity of the people.
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Beglov, Alexey. "Religious Life in the USSR and the Allied Policy of 1943: the Perspective of an American Assumptionist." Novaia i noveishaia istoriia, no. 5 (2022): 173. http://dx.doi.org/10.31857/s013038640020319-8.
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The article considers one of the aspects of the transformation of the religious policy of the Soviet leaders during the Great Patriotic War. In 1941–1943 one of the main addressees of this policy were the allies of the USSR in the anti-Hitler coalition. The document on which this article is centred reflects the British view of the rapprochement between the Russian Orthodox Church and the Church of England in 1943. It is a report to the Vatican compiled by Fr Leopold Braun AA, Rector of the Catholic parish of St Louis in Moscow. The American priest describes the overall picture of religious and near-religious life in the country from the summer to the autumn of 1943; informs the Holy See of the circumstances of the 1943 Council of the Russian Orthodox Church and the election of Patriarch Sergius; details the visit to Moscow of Archbishop Cyril Garbett of York. Fr Braun emphasises the religious dimension of this visit. He claims that some members of the British diplomatic corps and journalists expected liturgical communion to be established between the Russian Orthodox Church and the Church of England. These assumptions were not confirmed by members of the British delegation, but reflected the sentiments of part of British society.
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Verbytskyi, Volodymyr. "HIS BEATITUDE LUBOMYR HUSAR ABOUT THE UNITY OF THE CHURCH, STATE AND THE DIASPORA." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 5–9. http://dx.doi.org/10.17721/sophia.2019.13.1.
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The article considers a very important factor of His Beatitude Lubomyr Husar (Ukrainian Greek Catholic Church), who actively supported together with his followers, the most positive tendencies towards the development and pacification of Ukraine. The main idea of the article is to analyze, through the prism of the historical processes of creation and existence of the Ukrainian Greek Catholic Church, the work of His Beatitude Lyubomyr Guzar, as well as the influence of the phenomenon of the international activities of the Ukrainian Greek Catholic Church on and its cooperation with the state in various fields. culture, language and national traditions, as well as in the structure of the state and the foreign policy of Ukraine. In addition, the article discusses the great contribution of His Beatitude Lubomyr Husar, as the head of the Ukrainian Greek Catholic Church to the development and support of the Ukrainian diaspora abroad, which further contributed to the formation of numerous public associations of foreign Ukrainian in the world's states and linguistic, educational and cultural needs. The activity of public organizations of foreign Ukrainian is aimed at preserving its identity, language, culture and traditions. These activities are also implemented in joint projects of foreign diplomatic institutions of Ukraine and public organizations of foreign Ukrainian, directed, in particular, to scientific and educational projects, issuing periodicals with organizations, preparing and broadcasting television and radio programs, supporting Internet resources, publishing publications on Ukrainian topics. In mass media abroad, improvement of burial places (places of memory) of outstanding Ukrainian graves abroad, organization of children's lags her with the purpose of their acquaintance with the traditions of the Ukrainian language, literature, history of Ukraine, providing educational institutions with the study of the Ukrainian language and cultural centers of print, photo, audio, video production, objects of national symbols, publishing scientific, journalistic, artistic works and collections for communities of foreign Ukrainian, as well as works of foreign Ukrainian, translation of works of Ukrainian literature in foreign languages, popularization of the Ukrainian language, literature ry, culture, history and traditions of the Ukrainian people, including the teaching of the Ukrainian language, as well as other items in the Ukrainian language, fabrication and installation of plaques, dedicated to outstanding figures of Ukrainian history, science and culture and historical events.
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Cruickshank, Dan D. "Remembering the English Reformation in the Revision of the Communion Liturgy of the Book of Common Prayer, 1906–1920." Studia Liturgica 49, no. 2 (September 2019): 246–57. http://dx.doi.org/10.1177/0039320719883817.
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This paper will examine how the Convocations of the Church of England remembered their past liturgies, and the reformation theology that formed the previous Prayer Books of the Church, in their main period of work on the revision of the Prayer Book from 1906 to 1920. Focusing on the Communion Service, it considers the lack of defenders of the 1662 Communion service and its reformed theology. It will examine how the 1549 Prayer Book was used as a basis for reordering the Communion service, and how this original Prayer Book was seen in relation to preceding medieval Roman Catholic theology. Ultimately it considers how a re-imagination of the English Reformation was used to justify the incorporation of liturgical theology that had no historical basis in the Church of England.
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Chirugu, Gianina, and George Daniel Petrov. "Models of Christian social work." Technium Social Sciences Journal 36 (October 8, 2022): 523–31. http://dx.doi.org/10.47577/tssj.v36i1.7536.
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The purpose of this work is to present the forms of manifestation of Romanian Christian social assistance both in Orthodoxy and in Catholicism. Thus were pursued the fulfillment of objectives such as: Identification of theoretical considerations of the term philanthropy, the importance of philanthropy for the Romanian Orthodox Church from ancient times to the present, highlighting the forms of philanthropy in the Catholic Church, multidimensional comparative analysis of the concept of philanthropy in both the romanian and catholic orthodox churches, improvement of the way of involvement, methods and techniques used in the service of neighbor and active involvement in the coordination of church social assistance activities, centered on social activity. The contribution of the present research, carried out on the philanthropic phenomenon of the Church, on the one hand, aims to ascertain the need for specialization and continuous training and, on the other hand, to assess the impact of projects and programs carried out in communities, on the beneficiaries.
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Dechert, Charles R. "The American Bishops' Letter on the U.S. Economy---Revisited." Journal of Interdisciplinary Studies 3, no. 1 (1991): 73–92. http://dx.doi.org/10.5840/jis199131/25.
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The American Catholic Church has attempted to apply and extend the social teachings of the Universal Church in light of American conditions and political culture, most recently in the 1986 Pastoral Letter on Catholic Social Teaching and the U.S. Economy, promulgated after six: years of analysis, debate, and amendment. Moving from an emphasis on government responsibilities for economic well-being and social welfare to a family-centered social vision stressing mediating groups and voluntary service, the American Church asserted a perennial social doctrine reaffirmed and extended in Pope John Paul II's Centesimus Annus. The latter calls on a century of experience that has demonstrated the failures of the bureaucratic state and "real socialism," the utility of a market economy in allocating resources efficiently, and the shift from a land-based social economy to one founded on knowledge and skill.
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Beglov, Alexey. "The Fate of the Catholic Church of St. Louis of the French in Soviet Moscow: the Perspective of an American Assumptionist." ISTORIYA 12, no. 8 (106) (2021): 0. http://dx.doi.org/10.18254/s207987840016675-1.
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From 1938 to 1992, the Church of St. Louis of the French was the only legally operating Roman Catholic parish church in Moscow. The peculiarity of the parish was that its core membership and its “executive bodies” comprised foreign nationals and representatives of the diplomatic corps, primarily of France and the United States. In the second half of the 1940s, amid rising tensions with the West, the Soviet authorities subjected the community of St. Louis and its clergy to their control. Today, it is possible to detail the circumstances of this case not only thanks to the Russian archival materials but also to the document published below, a copy of a memorandum by Fr. Leopold Braun, A. A., an American priest who administered the Church of St. Louis in 1934—1945. The document, originally forwarded to the US State Department in February 1954, was found in the Archives of the North American Province of the Assumptionists in the Provincial House in Boston, MA. In this document, Fr. Braun describes the history of the church in the Soviet period, focusing on the confrontation between its clergy and parishioners, on the one hand, and the Soviet authorities, on the other. He also suggests that the US Government intervene in the situation and return control of the church to Catholics of all nationalities, including those who do not have Soviet citizenship. The basis for such interference, from the point of view of Fr. L. Braun, was the Roosevelt — Litvinov agreements of 1933, which contained guarantees of religious freedoms for American citizens in the USSR.
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Mititelu, Cătălina. "The Service of the Romanian Orthodox Church to Migrants." Ecumeny and Law 9, no. 1 (June 29, 2021): 45–66. http://dx.doi.org/10.31261/eal.2021.09.1.03.
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Through the concrete steps taken by its members (clergy, believers, and monks), from 1998 until now, the Romanian Orthodox Church has carried out extensive actions to monitor and solve the migration crisis.
Thanks to this approach, initiated and improved by its current Primate, His Beatitude, Patriarch Daniel, both in the country and in the diaspora of our Church, the phenomenon of migration was not only be monitored, but also solved both in accordance with Church rules and with State laws, as well as those of the Law of the European Union, that is, of the EU Member States.
From our article, the informed reader will be also able to see that, in its actions for monitoring and solving the migration problem, our Church has taken into account both the guidelines issued by the bodies of the Ecumenical Council of Churches and the guiding principles stated by the leaders of the two Churches, Catholic and Orthodox, namely, His Holiness, Pope Francis, and His Beatitude, the Ecumenical Patriarch, Bartholomew I, in their joint Declarations on the issue of migration, hence the ecumenical nature of the approach to the issue of migration.
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Zinko, Yuriy, Marta Malska, and Taras Hrynchyshyn. "Religious-pilgrim tourism in the west of Ukraine: main centres and shrines." Visnyk of the Lviv University. Series Geography 53 (December 18, 2019): 144–66. http://dx.doi.org/10.30970/vgg.2019.53.10671.
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This study analyzes the formation factors and major centres and shrines of pilgrimage and religious tourism in the Western region of Ukraine. The article presents structure of the religious space of 8 regions of Western Ukraine in the context of major Christian denominations. According to the latest statistics in the West of Ukraine, among the Christian denominations we can see dominance of believers and communities of the Ukrainian Greek-Catholic Church, the Orthodox Church of Ukraine, the Ukrainian Orthodox Church of the Moscow Patriarchate and the Roman Catholic Church. The main pilgrimage centres that represent the Christian denominations of the region are characterized by attracting their faithful and at the same time serving as religious tourism centres for a wider range of people. These include, among others: Univ Lavra, Krekhiv and Hoshiv Monasteries, the Marian Spiritual Centre in Zarvanytsia (Greek-Catholic Church); Maniava Skete, St. George Monastery on the Cossack Graves (Orthodox Church of Ukraine); Pochayiv Lavra, Zymne and Mezhyrich Monasteries, Monasteries in Bukovyna and Transcarpathia (Orthodox Church of the Moscow Patriarchate). At the same time, the Roman Catholic Church is represented by sanctuaries: Basilica of the Assumption of the Blessed Virgin Mary in Lviv, churches in Stryi, Bilshivtsi, Chortkiv, Letychiv and other settlements. The annual number of visitors to these major centres is between 30 and 100 thousand people a year. Regarding non-Christian religions, there are important shrines in the region for Hasidic pilgrims in Belz, Medzhybizh and other towns. At the same time, a number of regional centres are important destinations. There are many temples in Lviv, Ivano-Frankivsk, Lutsk, Ternopil, which, given the presence of objects of religious worship and significant architectural appeal, perform both a pilgrimage and a religious-tourist function. Religious shrines, which are primarily of natural origin, are often an important component of the pilgrimage-tourist movement in the West of Ukraine. These include the appearance of the Virgin Mary, including individual hills or springs, as well as ancient cave monasteries. Numerous pilgrimage and travel agencies actively promote visits of believers and tourists to them. Development of religious and pilgrimage centres is related to the development of service infrastructure, service complexes and a network of different types of accommodation. It may be recommended to organize more educational and scholarly events of ecumenical nature and meetings of faithful of different denominations in the well-known religious centres of the region. Key words: pilgrimage, religious tourism, denominations, temple, shrine, pilgrimage centre, infrastructure.
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Vladychenko, Larysa, and Tetiana Valeriivna Koshushko. "Institution of Military Chaplaincy in Ukraine: Emphasis on Catholic Church Activities." Ukrainian Religious Studies, no. 91 (September 11, 2020): 83–109. http://dx.doi.org/10.32420/2020.91.2103.
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The article deals with the problem of military chaplaincy service formation in the period of independence of Ukraine as one of the priority directions of relations between the state and religious organizations in Ukraine.
The current state of military pastoral care is analyzed directly in the context of Catholic churches activities in Ukraine in this aspect. In particular, the institutional component of the Catholic churches is clarified, statistics demonstrating the quantitative and percentage composition of the Catholic churches in the religious network of Ukraine are provided.
The results of sociological surveys of the religious situation in Ukraine and the identification of religiosity of the population in the context of Catholic churches are analyzed. The opinion of the population of Ukraine regarding the trust in religious organizations, religious leaders (including the leadership of the Catholic churches) and the military formations of Ukraine is examined. The opinion of the population on the expediency of establishing a military chaplaincy institute in Ukraine is also clarified (through the results of sociological surveys).
The organizational division of the internal structure of the Catholic churches in Ukraine is presented, and it is also clarified which structural units are responsible for coordination with the Ukrainian power structures and organization of pastoral work. Attention is drawn to the review of the cooperation of the Catholic churches in Ukraine with the military formations of Ukraine in the aspect of pastoral activity. Special attention is paid to the coverage of the various areas of pastoral work directly by the military chaplains of the Catholic churches and the coordination of this work by the relevant structural units of the Catholic churches. In particular, conferences, meetings, trainings, pilgrimages on the organization and implementation of pastoral work in the field of military chaplaincy.
Also, consideration is given to the activities of the advisory body on military chaplaincy at the Ministry of Defense of Ukraine (which includes, in particular, the Catholic churches in Ukraine) and its contribution to the establishment of the Institute of Military Chaplaincy in Ukraine. The inter-denominational cooperation of the churches in Ukraine, including the Catholic ones, was considered in establishing a military chaplaincy institution in independent Ukraine through the activities of interfaith associations.
It has been found that the issue of legislative securing of the Institute of Military Chaplaincy in the Armed Forces of Ukraine remains urgent. In this regard, the legislative work in this area and the involvement of Catholic churches in Ukraine are highlighted.
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De Groot, Kees. "Orthodoxie en beleving." Religie & Samenleving 1, no. 3 (December 1, 2006): 151–73. http://dx.doi.org/10.54195/rs.13227.
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This article explores the impact of the so-called ‘new movements’, such as Focolare and the Emmanuel Community, within the Roman Catholic Church. The author claims that these are not just restaurative movements for religious virtuosi, but also representatives of religion in late (or liquid) modernity. On one hand, these movements cherish traditional beliefs and values, ecclesiastical authority, and social solidarity. On the other, they are characterized by a positive evaluation of personal choice, interest in the self, international social networks, and the use of modern means of communication. Although probably only 10,000 people are active in these movements (including older movements), their impact is problably fairly large, because of its attractiveness for younger people, especially the younger generation of priests. This impact is focused on the personal level: on devotion and the proclamation of the Catholic faith. The spirituality of the ‘new movements’, however, tends to spread in the wider church, predominantly along individual lines. According to the author, the Roman Catholic Church, which functions as a service church for a large proportion of the Dutch population, will transform because of this tendency. This interesting development is illustrated by an analysis of the World Youth Days, where orthodoxy and experience-styled religion meet each other in an ambivalent marriage between the traditional church and late modern event culture.
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Umunç, Himmet. "On her Majesty's Secret Service: Marlowe and Turkey*." Belleten 70, no. 259 (December 1, 2006): 903–18. http://dx.doi.org/10.37879/belleten.2006.903.
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Since the early 1990s, there has been a great deal of serious in-depth research on the Elizabethan dramatist Christopher Marlowe (1564-1593), whereby his historically admitted career and connection with Shakespeare have been revisited, and consequently a comprehensive controversy among Marlowe students has risen with regards to a wide range of issues including his involvement in Elizabeth's secret service. Historically, it is true that, while he was a student at Cambridge from 1580 to 1587, he was secretly recruited to become an agent and, thus, from 1583 onwards, was sent abroad on secret missions; hence, his frequent and prolonged absences from his studies at the university. His espionage activities and their geographies have always been a mystery except his visits to France and, perhaps, to other Catholic countries. In this context, if one recalls that the first diplomatic relations between the Ottoman Empire and Elizabeth's England were officially established in 1583 when William Harborne was appointed the first English ambassador to the Ottoman court, it was also of vital importance for Elizabeth's government to secure the Ottoman support and alliance against the growing Spanish and Catholic threat. Therefore, Harborne's appointment was a timely political and diplomatic manoeuvre, and evidently a close watch on Ottoman politics and international relations came to the fore as a serious and vitally important exigency. Indeed, besides the regular staff of Harborne's embassy, three "gentlemen," who may have been assigned special missions, also accompanied him. Could one of them be Marlowe? It is hard to be specific and certain in the absence of documented evidence. However, given the Turkish contents and references of Marlowe's Tamburlaine the Great and The Jew of Malta, one can argue that he was fully familiar with Turkey and Turkish history and that some of the names and material in these plays seem to indicate his first-hand knowledge in this respect. So, through reference to some historical facts and a close textual study of the Turkish material in these two plays, this article is an attempt to demonstrate Marlowe's direct connection with Turkey and, thus, to argue that he must have visited this country in his capacity as Elizabeth's secret agent.
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Remmert, Volker R. "In the Service of the Reich: Aspects of Copernicus and Galileo in Nazi Germany’s Historiographical and Political Discourse." Science in Context 14, no. 3 (September 2001): 333–59. http://dx.doi.org/10.1017/s0269889701000126.
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ArgumentFocus of this paper is on the historiographical fate of Nicholas Copernicus and Galileo Galilei in Nazi Germany. Both played interesting roles in Nazi propaganda and the legitimization of Nazi political goals. In the “Third Reich,” efforts to claim Copernicus as a German astronomer were closely linked to revisionist policies in Eastern Europe culminating in the war-time expansion. The example of Galileo’s condemnation by the Catholic Church in 1633 became a symbol of its unjustified opposition to new “scientific” results, namely Nazi racial theory. After Catholic opposition against Nazi racial theory had reached a peak in 1937, the Galileo affair was turned into an instrument of Nazi propaganda against the Catholic Church.Auch der Historiker steht in der Zeit, nicht über ihr.Das Ewigkeitspostament hat er verloren.Siegfried Giedion
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Lindgren, Lowell, and Colin Timms. "The Correspondence of Agostino Steffani and Giuseppe Riva, 1720–1728, and Related Correspondence with J.P.F. von Schönborn and S.B. Pallavicini." Royal Musical Association Research Chronicle 36 (2003): 1–173. http://dx.doi.org/10.1080/14723808.2003.10541002.
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The ‘Venetian’ composer Agostino Steffani and the Modenese diplomat Giuseppe Riva became acquainted at Hanover in 1719. Steffani had first resided there between 1688 and 1703, when he served the Hanoverian Duke Ernst August and his son Georg Ludwig as a musician and special envoy (he went to Vienna, for example, to negotiate the elevation of Hanover to an electorate, a distinction approved by the emperor in 1692). He had been ordained a Catholic priest at Munich in 1680, received a sinecure appointment as an abbot in 1683 and been made an apostolic prothonotary by 1695. His diplomatic and evangelical achievements on behalf of the church were recognized in 1706, when he was named Bishop of Spiga, and 1709, when he was appointed Apostolic Vicar of North Germany. His home in 1703–9 was in Düsseldorf, where he served as chief councillor to Johann Wilhelm, the Catholic Elector Palatine, but in November 1709 he returned to Hanover, a Lutheran city in Lower Saxony nearer the centre of his extensive vicariate.
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András, Szabolcs. "Some Aspects of the Integration of the Roman Catholic Diocese of Alba Iulia in the Romanian Ecclesial Structures in the Interwar Period." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 67, no. 2 (December 28, 2022): 97–114. http://dx.doi.org/10.24193/theol.cath.latina.2022.lxvii.2.05.
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In this paper we focus our attention on the changes that took place after the First World War in the life of the Roman Catholic Diocese of Alba Iulia led by Bishop Gusztáv Károly Mailáth. This diocese was the only new diocese in Romania to retain all the historical territory it had previously held in the Austro-Hungarian Monarchy; all the others having been folded after the Great War. The specific character of the Roman Catholic Church in Transylvania was the ethnic factor, so the main problem became how to integrate the eparchy among the Romanian ecclesiastical administrative units while preserving its religious and ethnic characteristics. We are witnessing the beginning of a "diplomatic game" between the Romanian Government, the Holy See and Bishop Mailáth, and in this context the stake was the preservation of confessional and ethnic identity in a new political framework. The culmination of the integration process was the signing of the Concordat in 1927, but the road to the completion of the inter-state document contains many interesting facts that help us understand the formation of the identity issue.
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Corráin, Daithí Ó. "The pope’s man in London: Anglo-Vatican relations, the nuncio question and Irish concerns, 1938-82." British Catholic History 35, no. 1 (April 8, 2020): 55–84. http://dx.doi.org/10.1017/bch.2020.3.
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Although a British mission to the Holy See was established in 1914, the diplomatic relationship was not on a basis of reciprocity. From 1938 the pope was represented in London not by a nuncio (the Vatican equivalent of an ambassador) but by an apostolic delegate whose mission was to the hierarchy alone and not the British government. The evolution of the nuncio question sheds light on the nature of Anglo-Vatican relations, the place of Catholicism in British public life, inter-church rapprochement and British foreign policy considerations. This article assesses the divergent positions of the Foreign and Home Offices. The former was sympathetic to a change of status, whereas the latter was cautious due to the opposition of the archbishop of Canterbury and concerns about anti-Catholicism. The nuncio question was also of great interest to the Irish government. It feared that a nuncio in London would exert jurisdiction over Northern Ireland and undermine the all-island unity of the Irish Catholic Church. The Northern Ireland Troubles and the support displayed by the apostolic delegate for British policy hastened the restoration of full ambassadorial relations between London and the Holy See in 1982, ending a diplomatic breach that had existed for more than four centuries. It paved the way for Pope John Paul II’s historic pastoral visit to Britain which helped to consolidate the position of Roman Catholicism in British national life.
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Vicente, Niku E., and Dalmacito A. Cordero. "In the service of the Filipino: the role of Catholic higher education institutions in promoting COVID-19 vaccines in the Philippines." Journal of Public Health 43, no. 2 (March 19, 2021): e377-e378. http://dx.doi.org/10.1093/pubmed/fdab087.
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Abstract There has been a stigma and hesitancy regarding COVID-19 vaccination in the Philippines. Many Filipinos are still hesitant to be vaccinated. This paper highlights the role of the Catholic Church as a powerful institution which can influence the people not only in spiritual aspect but also in promoting public health by motivating locals to get vaccinated. This task can be specifically done through the efforts of Catholic Higher Education Institutions (HEI) that place prominence and priority on social work and mission.
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Królikowski, Janusz. "Eklezjalne i naukowe zadanie teologa w świetle instrukcji Donum Veritatis Kongregacji Nauki Wiary." Studia Teologii Dogmatycznej 6 (2020): 133–46. http://dx.doi.org/10.15290/std.2020.06.09.
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In this article the instruction Donum veritatis on the vocation of the theologian in the Church, published by the Congregation for the Doctrine of Faith on 24th May 1990, is treated as the benchmark for the undertaken reflection on the ecclesial and scientific dimension of theology. This document still constitutes an abundant source of guidelines concerning theology and the way in which it should be pursued by each and every Catholic theologian. The instruction draws the attention primarily to a personal vocation of the theologian who remains in the service of the fellowship of God’s People. It results from the very nature of the truth revealed by God which was mercifully conveyed to man so as to bring him to salvation. The gift of truth defines the nature of theology which is a scientific service to God’s truth and by the same token also to God’s People. One of the key elements of this service is the cooperation with the Magisterium of the Catholic Church while preserving its own autonomy. The principle of complementarity is a key factor in this respect and it also determines the ecclesial character of fulfi lling the vocation of the theologian.