Journal articles on the topic 'Catholic Church Education Australia History'
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1
Hooper, Carole. "The unsaintly behaviour of Mary Mackillop: her early teaching career at Portland." History of Education Review 47, no. 2 (October 1, 2018): 186–96. http://dx.doi.org/10.1108/her-10-2017-0019.
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Purpose Mary Mackillop, the only Australian to have been declared a “saint” by the Roman Catholic Church, co-founded the Institute of the Sisters of St Joseph, a religious congregation established primarily to educate the poor. Prior to this, she taught at a Common School in Portland. While she was there, the headmaster was dismissed. The purpose of this paper is to examine the extent to which the narrative accounts of the dismissal, as provided in the biographies of Mary, are supported by the documentary evidence. Contemporary records of the Board of Education indicate that Mary played a more active role in the dismissal than that suggested by her biographers. Design/methodology/approach Documentary evidence, particularly the records of the Board of Education, has been used to challenge the biographical accounts of Mary Mackillop’s involvement in an incident that occurred while she was a teacher at the Portland Common School. Findings It appears that the biographers, by omitting to consider the evidence available in the records of the Board of Education, have down-played Mary Mackillop’s involvement in the events that led to the dismissal of the head teacher at Portland. Originality/value This paper uses documentary evidence to challenge the account of the Portand incident, as provided in the biographies of Mary Mackillop.
2
Atkin, Nicholas. "The challenge to laïcité: church, state and schools in Vichy France, 1940–1944." Historical Journal 35, no. 1 (March 1992): 151–69. http://dx.doi.org/10.1017/s0018246x00025644.
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AbstractThis article examines the role which education played in church/state relations during the Occupation. It begins with an evaluation of catholic reactions to the defeat and explains why so many church leaders were quick to blame military collapse on the laïcité of the republican educational system. It then investigates the policies which the church wanted to see pursued in regard to schools and assesses how these were received by the Vichy government. Analysis of these issues reveals that Vichy was not as pro-clerical as is sometimes believed. Although initially sympathetic to church requests, by 1942 the regime had become reluctant to introduce any measure that might provoke religious division. At the same time, the article illustrates that French Catholicism was not a monolithic bloc. Arguments over education served only to intensify divisions already present within the church and soon led to catholic disenchantment with the Vichy regime.
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Cichosz, Wojciech. "Educational Effectiveness of Catholic Schools in Poland Based on the Results of External Exams." Religions 14, no. 1 (December 21, 2022): 5. http://dx.doi.org/10.3390/rel14010005.
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Church education boasts a rich history of achievements. European church education (referred to as Catholic) was already present at the turn of the 9th and 10th centuries and in Poland at the end of the 11th (schools educating future members of the clergy). In Poland, the collapse of church education was marked by the communist system (1945–1989), and a dynamic revival was possible thanks to the democratic change in 1989. At present, Catholic schools, i.e., schools run by church legal entities and schools run by other legal or natural persons recognized as Catholic by decree of the diocesan bishop, entertain the same possibilities with respect to setup and operations on equal rights. Their number and proportion of the overall student population remain relatively stable. As the results published by District Examination Boards and rankings of Catholic schools show, the teaching efficiency of Catholic elementary schools is higher than average. High schools reach a very good level of education as well, although in their case, the dominance of Catholic schools is not in place. Teaching efficiency is one of many factors that influence the well-established position of Catholic schools.
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Lynch, Andrew P. "Negotiating Social Inclusion: The Catholic Church in Australia and the Public Sphere." Social Inclusion 4, no. 2 (April 19, 2016): 107–16. http://dx.doi.org/10.17645/si.v4i2.500.
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This paper argues that for religion, social inclusion is not certain once gained, but needs to be constantly renegotiated in response to continued challenges, even for mainstream religious organisations such as the Catholic Church. The paper will analyse the Catholic Church’s involvement in the Australian public sphere, and after a brief overview of the history of Catholicism’s struggle for equal status in Australia, will consider its response to recent challenges to maintain its position of inclusion and relevance in Australian society. This will include an examination of its handling of sexual abuse allegations brought forward by the Royal Commission into Institutional Responses to Child Sexual Abuse, and its attempts to promote its vision of ethics and morals in the face of calls for marriage equality and other social issues in a society of greater religious diversity.
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Horner, Robyn, Didier Pollefeyt, Jan Bouwens, Teresa Brown, Christiaan Jacobs-Vandegeer, Maeve-Louise Heaney, and Michael Buchanan. "Openness to Faith as a Disposition for Teachers in Catholic Schools." International Journal of Practical Theology 24, no. 2 (December 1, 2020): 231–51. http://dx.doi.org/10.1515/ijpt-2019-0044.
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AbstractIn the Catholic Church, which includes in its mission the provision of school education, the significant rise of “no religion” in Western societies prompts serious new questions about how this mission can be lived out. An important response can be found in the Enhancing Catholic School Identity Project, which provides empirical evidence of the lived faith dispositions of members of Catholic school communities and recommends the enhancement of Catholic school identity through the recontextualisation of faith in dialogue. We argue that the dispositions of teachers are a vital factor in the development of a Catholic Dialogue School. Using aggregated data in Australia, we illustrate the importance of a teacher disposition that is intentionally and explicitly open to Catholic faith.
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Pitman, Julia. "Feminist Public Theology in the Uniting Church in Australia." International Journal of Public Theology 5, no. 2 (2011): 143–64. http://dx.doi.org/10.1163/156973211x562741.
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AbstractThis article considers the expression of Protestant feminist public theology by the first women to gain access to leading positions in the Uniting Church in Australia, which was inaugurated in 1977. Roman Catholic and Protestant feminist theologians have started to provide theories of feminist public theology. The case studies of Lilian Wells, first Moderator of the Synod of New South Wales, and Jill Tabart, first woman President of the Assembly of the Uniting Church, provide evidence for the revision of these theories. The article argues that both the desire for and the expression by women of feminist public theology has a history that is longer than might be assumed. It also argues that such history confirms but also challenges aspects of received theories of feminist public theology, and that the two cases outlined below provide insight into the constraints inherent in the expression of feminist public theology in Protestant denominations such as the Uniting Church in Australia.
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Campbell, Craig. "History of Education Research in Australia." Espacio, Tiempo y Educación 3, no. 2 (July 18, 2016): 3. http://dx.doi.org/10.14516/ete.2016.003.002.000.
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History of education research has flourished in Australia since the 1960s. However, fewer university appointments in recent years suggest that a decline will soon occur. Nevertheless, research over the previous fifty years has produced much excellent work, following three significant historiographical trends. The first is the dominant Anglo-Empirical Whig tradition, which has concentrated on conflicts between church and state over schooling, and the founders and establishment of schools and public school systems. The second arose from social history, shifting the focus of research onto families, students and teachers. However, the concentration on the social class relations of schooling was eventually overtaken by substantial studies into gender relations. In more recent times, cultural studies and the influence of Foucault have been responsible for new research questions and research, marking a new historiographical trend. A survey of topics for which more research is required concludes the editorial, not least of which is the history of Indigenous education.
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Justice, Benjamin. "Thomas Nast and the Public School of the 1870s." History of Education Quarterly 45, no. 2 (2005): 171–206. http://dx.doi.org/10.1111/j.1748-5959.2005.tb00034.x.
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In the decade and a half after the Civil War, the American public school rose and fell as a central issue in national and state politics. After a relative calm on matters of education during and immediately after the War, the Republican Party and Catholic Church leaders in the late 1860s and early 1870s joined a bitter battle of words over the future of public education—who should control it, how should it be financed, and what should it teach about religion. These battles often reflected very different world views. Leading Protestant ministers and Republican politicians waved the threat of a rising antidemocratic “Catholic menace” as the new bloody shirt and championed their own educational ideal as a remedy—religiously neutral, ethnically and racially inclusive common schools. While Democrats tended to downplay school issues, Catholic Church leaders countered with their own screed: common schools were hardly common, embodying either inherently Protestant notions of religion or the atheism of no true religious creed at all. New York City became the epicenter of these cataclysmic debates, and the brilliant cartoonist Thomas Nast immortalized the Radical Republican side of the issue in the pages ofHarper's Weekly.
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Yount, Mary Beth. "I. History and Horizons of Lay Ecclesial Ministry in the US Catholic Church." Horizons 49, no. 1 (June 2022): 174–87. http://dx.doi.org/10.1017/hor.2022.5.
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This theological roundtable has stand-alone articles that are complementary and together trace a flow toward ecclesial participation, of movements of bodies and voices, toward full inclusion in the Catholic Church. These works, taken together, can shed light on the dynamism and development of the church when it responds to pressing social and cultural needs—from official development of structures within the ordained magisterium in response to poverty and economic crises (Yount) to students moving together for change and participatory inclusion (Ahern) and from lay adults forming social action communities for racial justice (Rademacher) and, building on the experience of lay LGBTQ+ Catholics, to demand ecclesial participation (Flanagan). It is movements such as these that call and enact development in the church, and knowing what has come before can prompt our own reflection on what needs to come next and the role of each of us in that.
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McDonough, Graham, Lauren Bialystok, Trevor Norris, and Laura Pinto. "“I do have to represent the faith:” An Account of an Ecclesiological Problem When Teaching Philosophy in Ontario’s Catholic High Schools." Encounters in Theory and History of Education 23 (December 19, 2022): 147–66. http://dx.doi.org/10.24908/encounters.v23i0.15688.
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The Canadian province of Ontario introduced philosophy as a secondary school subject in 1995 (Pinto, McDonough, & Boyd, 2009). Since publicly-funded Catholic schools teach approximately 32% of all students in Ontario (Ontario Ministry of Education, 2022), the question arises regarding how teachers in those schools coordinate philosophy and Catholic teachings. This study employs a secondary analysis of interviews with six teachers from Ontario’s Catholic schools, and employs two of Avery Dulles’ (2002) conceptions of church (institution and mystical communion) to determine how they consider the choices available within their own tradition that could answer this question. Rather than looking only at the shortcomings of treating magisterial teaching as philosophy, this paper argues that there are also conceptual problems that these courses must address in order to improve their ecclesiological adequacy, and illustrates how an apparent null curriculum privileges the institutional ecclesiology. Keywords: Catholic education, Catholic school, philosophy, ecclesiology, null curriculum, high school philosophy
11
Gruber, Judith. "Conclusion: Dissent in the Roman Catholic Church: A Response." Horizons 45, no. 1 (May 23, 2018): 155–59. http://dx.doi.org/10.1017/hor.2018.64.
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The contributions to this roundtable weave a rich tapestry of dissent in the Roman Catholic Church. Together, they expose some of the divergent voices within the church—voices that resist easy reconciliation and unification. Dissent, this roundtable shows, takes many forms; it can be directed ad intra (Willard) or ad extra (Gonzalez Maldonado), it can be geared toward the justification of hegemonic structures (Slattery) or aim at their subversion (Steidl). Moreover, these contributions do not just highlight the multiplicity of voices within the church. Indeed, each of them points to conflict and contestation between the diverse Catholicisms they discuss: each of these sometimes-contradictory Catholicisms claims to be authentically and normatively Catholic. This indicates that a discourse about plurality within the church is at the same time a discourse about the struggle for sovereignty of interpretation over the church. Further, the contributions also show that these contestations over the right to define orthodoxy take place under asymmetrical relations of authority and power. The struggle over right belief and right practice is first and foremost a struggle over who has a voice to define Catholic orthodoxy in the first place—who can participate, from which position, in this struggle? Ultimately, therefore, this roundtable demonstrates that questions of normativity by no means become arbitrary or sidelined once we reveal the silent and silenced voices underneath the established master narrative of the church about itself as one and stable. Yet, at the same time, it also becomes obvious that established theological approaches to this inner-ecclesial plurality no longer hold. The dominant theological readings of Catholic tradition have always reckoned with a history of plural, deviant Catholicisms, but they have subjected this inner-ecclesial plurality to the theological ideal and a historical construction of unity and consensus. However, as Gaillardetz and Slattery point out, this narrative of unity has lost both its innocence and its self-evidence as the only legitimate framework for organizing the “raw material” of Catholic tradition. Rereadings of church history through the lens of power-critical studies make visible that Catholic tradition, too, is a power/knowledge regime. They reveal that orthodoxy is, in a literal sense, “heresy”: it takes its shape through epistemopolitical choices (αἵρεσις); it is forged through the exclusion of alternative theological narratives. Where do we stand after this destabilization of tradition, after this loss of innocence? Once stability and consensus have been problematized as the normative organizing principles of Catholic tradition, how else should we think of the church? Can we develop alternative models that take conflict and contestation into account as constitutive moments in our understanding of the church, rather than an afterthought to be eradicated?
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Pinto, Tiago. "Um programa religioso num contexto secular os professores de Educação Moral e Religiosa Católica no concelho do Porto." Sociologia: Revista da Faculdade de Letras da Universidade do Porto, matico (2021): 97–117. http://dx.doi.org/10.21747/08723419/soctem2021a5.
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This article explores the programmatic representations of Catholic Moral and Religious Education(EMRC) teachers, regarding the disciplineprogram, in public schools in the municipality of Porto (Portugal). Through a diachronic approach to the socio-religious panorama and Catholic religious teaching in Portuguese public schools, it is possible to identify, nowadays, new challenges for the Roman Catholic Church andforits school educators. The interviews carried out showed that teachers tend to consider the study planas limited, unmotivating and with excessive religious contents, so they proposed a subjectof moral and religious education not confined to the Catholic universe.
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O'Donoghue, Tom, and Judith Harford. "Power, Privilege And Sex Education in Irish Schools, 1922-67: An Overview." Encounters in Theory and History of Education 23 (December 19, 2022): 127–45. http://dx.doi.org/10.24908/encounters.v23i0.15636.
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An overview of the thinking that led us to write our most recent book, Piety and Privilege. Catholic Secondary Schooling in Ireland and the Theocratic State, 1922-67, constitutes the substance of this paper. Our central argument is that during the period 1922-1967, the Church, unhindered by the State, promoted within secondary schools, practices aimed at “the salvation of souls” and at the reproduction of a loyal middle class and clerics. The State supported that arrangement with the Church also acting on its behalf in aiming to produce a literate and numerate citizenry, in pursuing nation building, and in ensuring the preparation of an adequate number of secondary school graduates to address the needs of the public service and the professions. This situation proved attractive to successive governments, partly because the great majority of the nation’s politicians and public servants were themselves loyal middle-class Catholics. In addition, the teaching religious played a crucial role in the State’s project of harnessing schools as part of its Gaelic nation-building project. This paper considers what we deem to be three distinctive aspects of our work. First, we detail how it is a contribution not just to the history of education in Ireland but also to the broader field of the history of Catholic Church and State relations in education in the English-speaking world for the period examined. Secondly, we deliberate on the research approach we adopted in generating our exposition. Thirdly, we outline our consideration of three aspects of the process of education in Catholic schools that have been neglected in many accounts to date, namely, the manner in which privilege, piety, and sex education were approached. Keywords: Ireland, secondary schooling. piety, privilege, sex education
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Zhentao, Zhang Zhentao. "Event-Review: Chinese Church Music since the Tang Dynasty." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 8 (December 9, 2021): 65–70. http://dx.doi.org/10.30819/aemr.8-7.
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This short review is dedicated to the long-awaited event ‘Beijing Symposium of Sinicised Catholic Theology – The Chinese Face of Jesus Christ’ and deals with the historical background of some its events. It is also a personal document filled with statements derived from the given observations.
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O'Donoghue, Tom, and Teresa O'Doherty. "Quietly Contesting the Hegemony of the Catholic Clergy in Secondary Schooling in Ireland: The Case of the Catholic Lay Secondary Schools from Independence in 1922 to the early 1970s." Espacio, Tiempo y Educación 8, no. 1 (June 10, 2021): 297–308. http://dx.doi.org/10.14516/ete.336.
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From the time of Irish independence in 1922 until the mid-1960s, a cohort of small, lay-run Catholic secondary schools operated in Ireland. They functioned to fill a gap that had existed in the network of Catholic clergy- and religious order-run secondary schools and catered for the minority of the population attending the majority of the secondary schools in the country. The (Catholic) Church authorities, who monopolised secondary school education and resented the intrusion of other parties into what they considered to be their sacred domain in this regard, only tolerated the establishment of lay-run schools in districts where it was not anxious to provide schools itself. This indicated the preference of the Church for educating the better-off in Irish society as the districts in question were mostly very deprived economically. The paper details the origins, growth and development of the lay-owned Catholic secondary schools. The attitude of the Church to their existence is then considered. The third part of the paper focuses on a particular set of lay schools established amongst what had been, for a long time, one of the most neglected areas in Ireland in terms of secondary school provision by the Catholic Church, namely, the Irish-speaking districts in the remote and impoverished areas in the north-west, west, south-west and south of the country, which were officially called the Gaeltacht districts.
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Butler, Richard J. "Catholic Power and the Irish City: Modernity, Religion, and Planning in Galway, 1944–1949." Journal of British Studies 59, no. 3 (July 2020): 521–54. http://dx.doi.org/10.1017/jbr.2020.68.
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AbstractA major town planning dispute between church and state in Galway in the 1940s over the location for a new school provides a lens for rethinking Ireland's distinctive engagement with modernity. Using town planning and urban governance lenses, this article argues that existing scholarship on the postwar Irish Catholic Church overstates its hegemonic power. In analyzing the dispute, it critiques the undue focus within European town-planning studies on the state and on the supposedly “rational” agendas of mid-century planners, showing instead how religious entities forged parallel paths of urban modernity and urban governance. It thus adds an Irish and an urban-planning dimension to existing debates within religious history about urbanization and secularization, showing how adaptive the Irish Catholic Church was to high modernity. Finally, with its focus on a school building, it brings a built environment angle into studies of education policy in Ireland. In seeking to revisit major historiographical debates within town planning, religious history, and studies of urban modernity, the article makes extensive use of the recently opened papers of Bishop Michael Browne of Galway, a noted public intellectual within the Irish Catholic Church and a European expert on canon law.
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Phan, Peter C. "To be Catholic or Not to Be: Is it Still the Question? Catholic Identity and Religious Education Today." Horizons 25, no. 2 (1998): 159–80. http://dx.doi.org/10.1017/s0360966900031133.
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AbstractRecent social studies have show that there are, especially among young American Catholics, different conceptions of what constitutes a Catholic. Factors contributing to this new understanding of Catholic identity include religious pluralism and the divergent conceptualizations of catholicity and Catholicism in contemporary theology. As a consequence, different criteria are used to define what it means to be a Catholic. These variations pose serious challenges to religious educators whose task is to shape the religious identity of the students.The study begins with a survey of the history of the concept of catholicity as well as of the criteria for Catholic identity. In view of the variations in the understanding of catholicity, the work discerns four challenges for religious education with its task of fostering Catholic identity: how to maintain a fruitful balance between Vatican II's recognition of the ecclesial nature of non-Catholic Christian communities and its claim that the Catholic Church possesses the fullness of the means of salvation; between Vatican II's call for dialogue with non-Christian religions and its insistence on the distinctiveness of Catholic beliefs and practices; between the legitimate concerns of “communal Catholics” and the necessity for all Catholics to participate fully in the Catholic symbol and ethical system; and between the spiritual and institutional, the invisible and visible elements of the church. The article concludes by suggesting an indirect method to develop and strengthen Catholic identity by means of the “deep structures” of the Catholic faith, with particular focus on Christian doctrines.
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Hilliard, David. "The Ties That Used to Bind: A Fresh Look at the History of Australian Anglicanism." Pacifica: Australasian Theological Studies 11, no. 3 (October 1998): 265–80. http://dx.doi.org/10.1177/1030570x9801100303.
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This article questions the widely accepted idea that the history of Anglicanism in Australia has been dominated by warfare between three church parties: Anglo-Catholic (high), evangelical (low) and liberal (broad). In fact, among lay Anglicans and at the parish level party strife was much less important than is often assumed. Until recently Australian Anglicans shared a number of common institutions, attitudes and social characteristics, and there was a large body of “moderate” Anglicans — exemplified in this article by the Rev R. P. Hewgill of Adelaide — who did not identify with any particular party.
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Klaiber, Jeffrey L. "The Battle Over Private Education in Peru, 1968-1980: An Aspect of the Internal Struggle in the Catholic Church." Americas 43, no. 2 (October 1986): 137–58. http://dx.doi.org/10.2307/1007435.
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The Peruvian educational reform law of 1972, promulgated by the military regime of General Juan Velasco Alvarado, was considered at the time one of the best to date in the history of Latin America. With the dismantling of many of the reform laws of the “First Phase” (1968-75) of the revolution during the “Second Phase” (1975-80), and the nearly total repudiation of the entire military period by the democratically elected government of Fernando Belaúnde Terry (1980-85), there was no change more regretted than the undoing of the educational reform. One of the main reasons for the reform's setback was the intense opposition it aroused among private upper-class schools which resented the social aspects of the law. Half of these schools were church-run. But contrary to what has happened in other Latin American countries, the battle in Peru was not between an authoritarian laicist state and the Roman Catholic Church. The real forces that lined up against each other in Peru were, on the one hand, the government, the official church and progressive groups within the church, which in the wake of Vatican II and the bishop's conference of Medellín not only came out in support of the law but even participated directly in composing it, and on the other hand, the powerful cluster of upper-class religious and lay schools which represented the traditional and rightest groups in the church. The educational reform, therefore, was the occasion for a clash among Catholics themselves. At the same time it forced the church to make a fundamental choice: between continuing its uncritical support for upper-class religious education or openly siding with the many state-supported church schools for the middle and lower classes, especially in cases of conflict between the two systems.
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Garaty, Janice, Lesley Hughes, and Megan Brock. "Seeking the voices of Catholic Teaching Sisters: challenges in the research process." History of Education Review 44, no. 1 (June 1, 2015): 71–84. http://dx.doi.org/10.1108/her-03-2014-0022.
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Purpose – The purpose of this paper is to encourage historical research on the educational work of Catholic Sisters in Australia which includes the Sisters’ perspectives. Design/methodology/approach – Reflecting on the experiences of research projects which sought Sisters’ perspectives on their lives and work – from archival, oral and narrative sources – the authors discuss challenges, limitations and ethical considerations. The projects on which the paper is based include: a contextual history of a girls’ school; a narrative history of Sisters in remote areas; an exploration of Sisters’ social welfare work in the nineteenth century, and a history of one section of a teaching order from Ireland. Findings – After discussing difficulties and constraints in accessing convent archives, issues in working with archival documents and undertaking a narrative history through interviews the authors suggest strategies for research which includes the Sisters’ voices. Originality/value – No one has written about the processes of researching the role of Catholic Sisters in Australian education. Whilst Sisters have been significant providers of schooling since the late nineteenth century there is a paucity of research on the topic. Even rarer is research which seeks the Sisters’ voices on their work. As membership of Catholic women’s religious orders is diminishing in Australia there is an urgent need to explore and analyse their endeavours. The paper will assist researchers to do so.
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Cubas, Caroline Jaques. "Vocational education memories: meanings and sensibilities in the early religious life at the Congregation of the Sisters Servants of the Immaculate Conception (1960-1990)." Revista Tempo e Argumento 12, no. 29 (April 30, 2020): e0602. http://dx.doi.org/10.5965/2175180312292020e0602.
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This article aims to discuss various aspects of female religious vocational education from the perspective of sensibility and discipline. To do this, we bring testimonies of women who underwent the vocational education process at the Congregation of the Sisters Servants of the Immaculate Conception. The utterances, in dialogue with professional education handbooks, build a rather large panorama, which makes it possible to glimpse the construction of meanings and vocations for later work institutionally linked to the Catholic Church
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Wozniak, Peter. "Count Leo Thun: A Conservative Savior of Educational Reform in the Decade of Neoabsolutism." Austrian History Yearbook 26 (January 1995): 61–81. http://dx.doi.org/10.1017/s0067237800004240.
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Since theCounter-Reformation, education in Catholic Europe was in the hands of the church. Over the course of the eighteenth century, various rulers attempted to break this monopoly by increasing secular control over schools. Their record was very uneven. In Habsburg lands, the first significant reforms occurred during the reign of Maria Theresa (1740–80), who stated that “education is, and shall remain for all time, a Politicum,” that is, the business of the state.
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Slawson, Douglas J. "The National Catholic Welfare Conference and the Church-State Conflict in Mexico, 1925-1929." Americas 47, no. 1 (July 1990): 55–93. http://dx.doi.org/10.2307/1006724.
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Established in 1919 to be the Catholic voice of America, to look after church interests, and to offset the political influence of the Protestant Federal Council of Churches, the National Catholic Welfare Conference (NCWC) was a voluntary association of the American hierarchy meeting annually in convention. It implemented decisions through an administrative committee of seven bishops which operated a secretariat, also known as the NCWC, located in Washington, D.C. This headquarters had five departments (Education, Lay Activities, Legislation, Press, and Social Action) each with a director and all under the supervision of Reverend John J. Burke, C.S.P., the general secretary of the administrative committee and its representative at the capital.
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Preville, Joseph Richard. "Catholic Colleges, the Courts, and the Constitution: A Tale of Two Cases." Church History 58, no. 2 (June 1989): 197–210. http://dx.doi.org/10.2307/3168724.
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Of the forces that have shaped contemporary American Catholic higher education, few have been more generative or influential than the proceedings of two court cases which tested the constitutionality of direct government aid to sectarian and church-related colleges and universities. These two court cases were Horace Mann League v. Board of Public Works (1966) and Tilton v. Richardson (1971). The impact of these judicial rulings over the radical transformation and substantive reform of American Catholic higher education during the past quarter of a century is the subject of this article.
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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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Bůžek, Václav. "From Compromise to Rebellion: Religion and Political Power of the Nobility in the First Century of the Habsburgs' Reign in Bohemia And Moravia." Journal of Early Modern History 8, no. 1 (2004): 31–45. http://dx.doi.org/10.1163/1570065041268906.
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AbstractIn Bohemia and Moravia, a religious dualism prevailed following the Hussite revolution and the Compactata of 1436. Although the Compactata were abolished by the pope in 1462, the treaty of Kuttenberg guaranteed a right to individual choice in religion, something the nobility viewed as a crucial privilege. But such choice became a victim of a growing re-Catholicization in the sixteenth century. Although Catholic nobles were a minority in Bohemia and Moravia, they were better organized and supported the Habsburgs and the Council of Trent. Their efforts succeeded in contriving a situation in which non-Catholic nobles were tolerated, but excluded from serving in high state offices. Non-Catholic nobles, starting in the 1570s, attempted to organize themselves, and drew up the Confessio Bohemica, which would have given them control over education, church administration, church courts, and censorship. Although the Confessio never achieved legal status, Calvinist noblemen used the dynastic crises of the Habsburgs during the years 1608-11 to further their agenda. A charter, ratified in 1609, gave them control over the lower consistory courts, Charles University, and a body of Defensors who oversaw the preservation of religious liberties. They thereby established a "state within a state," and unavoidably set themselves up for later conflict with the Habsburgs. After their defeat at the battle of the White Mountain, a revised constitution (1627 in Bohemia, 1628 in Moravia) ended religious toleration by outlawing non-Catholic worship, and paving the way to a later absolutism.
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Salzman, Todd A., and Michael G. Lawler. "Magisterium, Theologians, and the Need for Dialogue." Horizons 46, no. 1 (May 15, 2019): 79–112. http://dx.doi.org/10.1017/hor.2019.52.
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Throughout history there have been theological tensions between official church teachers and church theologians, creating at times a divide between both the magisterium and theologians and also between theologians of different methodological approaches. We offer as examples of tension the declarations by the USCCB's Committee on Doctrine (CD) on the “inadequacies in the theological methodology and conclusions” of our book and of the books of three other contemporary theologians. These examples afford us the opportunity both to consider the theological tensions in general and to propose a solution to them. We establish some ecclesial context for dialogue with the CD, calling attention to four factors in this context: first, recent patterns of discourse between theologians and the magisterium in statements issued against particular theologians; second, an important change in the Catholic concept of church; third, an equally important change in how Catholic theologians set about doing theological ethics; and fourth, the reaffirmation of the importance of conscience by the Second Vatican Council in the 1960s and, more recently, by Pope Francis.
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Roberts, Alasdair. "Education and Faith in the Catholic Highlands of Scotland." Recusant History 27, no. 4 (October 2005): 537–58. http://dx.doi.org/10.1017/s0034193200031654.
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The Highland policies of the Society in Scotland for the Propagation of Christian Knowledge (SSPCK) have been much discussed. In light of subsequent efforts of Royal Bounty catechists directed to areas where ‘Popery and Ignorance do mostly prevail’, it is worth considering how questions of education and faith were regarded within the Catholic Highlands of Scotland. The geographical scope of what Archbishop Mario Conti, chairman of the Scottish Catholic Heritage Commission, has described as a ‘broad swathe’ from east to west can be seen in the Historic Catholic Sites brochure which accompanies this issue of Recusant History. ‘Popery’ was routinely linked with ignorance by Established Church ministers who sent reports, but these same reports emphasised ‘the number of small schools, which apparently were established, and the existence of women catechists, trained by the clergy as their own fore-runners, in early eighteenth-century Scotland.’
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Grana Gil, Isabel. "La Ley General de Educación y la Iglesia: Encuentros y desencuentros." Historia y Memoria de la Educación, no. 14 (May 26, 2021): 143. http://dx.doi.org/10.5944/hme.14.2021.29127.
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The importance and influence that the Catholic Church has had on Education in Spain over the centuries is well known, as is the fact that there have periodically been sectors that have questioned its role in education. The objective of this article is to examine the position of the Church, especially the ecclesiastical hierarchy, with regard to the General Education Act approved on August 4, 1970 and its subsequent development. We will first look at the Church’s thoughts about the changes to come and the need for them, as well as what it considered to be the turning points. We will analyze the dichotomy between state and non-state education and the issue of free education that arises, and how its development would prove definitive in the change of attitude adopted by the Church. Finally, we will refer to the different alternatives to the Law that were proposed, including those involving non-state education and education by the Church, which we will focus special attention on. To do this, we will resort, wherever possible, to original sources, such as the reports emanating from the Episcopal Commission for Teaching and Religious Education, which was in charge of reporting the Church's position on educational issues and was very active during these years as well as other publications of the time.
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Lusambili, Kizito Muchanga, and Pontian Godfrey Okoth. "Evaluating opportunities for evangelisation in the historical development of the Catholic Diocese of Kakamega since 1978." Research Journal in Advanced Humanities 3, no. 3 (August 21, 2022): 59–77. http://dx.doi.org/10.58256/rjah.v3i3.878.
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This paper evaluates the evangelisation opportunities in the historical development of the Catholic Diocese of Kakamega since 1978. The study adopted a historical research design. The study's target population was one million catholic faithful in the Catholic Diocese of Kakamega. A sample size of 384 catholic Christians was further deduced using the Krejcie and Morgan Table. Data collection tools used included questionnaires, interviews schedule, focus group discussions, observations, secondary sources, archival records, and internet materials. The respondents consent to be quoted in this work was given. Data obtained was qualitatively analyzed. The study unravelled the following opportunities: Education, health, human resource, rich documentation in the Catholic Church, stable hierarchy, rich scripture and long history, among others. These opportunities are important because they help the church to advance in her efforts of evangelisation. That is why this study employed the challenge and response theory as propounded by Arnold Toynbee. The area under study is a multi-ethnic with rich cultural diversity, the dances and music, that when blended well can enrich evangelisation and the liturgy.
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Mandelbrote, Scott. "Writing the History of the English Bible in the Early Eighteenth Century." Studies in Church History 38 (2004): 268–78. http://dx.doi.org/10.1017/s0424208400015874.
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The letter of Scripture suffering various Interpretations, it is plain that Error may pretend to Scripture; the antient Fathers being likewise dead, and not able to vindicate themselves, their writings may be wrested, and Error may make use of them to back itself; Reason too being bypassed by Interest, Education, Passion, Society, &c…. Tradition only rests secure.The 1680s were a difficult decade for the English Bible, just as they were for so many of the other institutions of the English Protestant establishment. Roman Catholic critics of the Church of England, emboldened by the patronage of James II and his court, engaged in controversy over the rule of faith and the identity of the true Church, much as they had done in the early years of the Reformation or in the 1630s. Nonconformists and freethinkers deployed arguments drawn from Catholic scholarship, in particular from the work of the French Oratorian Richard Simon, and joined in ridicule of the Bible as a sure and sufficient foundation for Christian belief.
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CHARIPOVA, LIUDMILA. "PETER MOHYLA'S TRANSLATION OF THE IMITATION OF CHRIST." Historical Journal 46, no. 2 (June 2003): 237–61. http://dx.doi.org/10.1017/s0018246x03003108.
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The article is dedicated to one of the least known early works of Peter Mohyla, Orthodox Metropolitan of Kiev (1633–46). Known as a great church and educational reformer and ‘Westernizer’, he made a major contribution to the cultural development in Ruthenia, then a part of the Polish-Lithuanian Commonwealth, and Muscovy in the seventeenth and eighteenth centuries. The work has survived in a single manuscript copy which could have been made from a printed edition that was suppressed or destroyed soon after its publication. The author has established, for the first time, that the work in question is not an original piece, but a rendition of the fifteenth-century Catholic devotional treatise The Imitation of Christ by Thomas à Kempis into contemporary literary Ukrainian. First-hand evidence is presented to support this claim. Mohyla brought many significant changes to the original text using it as a vehicle to convey his own views formed under the influence of the Catholic Reformation, Jesuit education, and Latin books. Conclusions are drawn about the way he applied Western sources to rid the Orthodox Church from obscurity and self-imposed isolation from the European Christian civilization.
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Chia, Edmund. "Dominus Iesus and Asian Theologies." Horizons 29, no. 2 (2002): 277–89. http://dx.doi.org/10.1017/s0360966900010148.
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ABSTRACTThe document Dominus Iesus, issued by the Congregation for the Doctrine of the Faith on September 5, 2000, was perhaps the most talked-about document in recent church history, both within and without the Catholic Church. Some of the reactions to it, which came from all quarters, were profound, and provided both a field day for the mass media and much data for theological reflections. Significantly missing from theological journals in the West, however, is the response of the Asian church and its implications for Asian theologies. This is a serious omission since Dominus Iesus, seems to have been written because of and for the Asian church in general and its theologians in particular. The present essay, therefore, looks at this Asian factor, especially in the context of the renewal inaugurated by the Second Vatican Council.
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Vanderstraeten, Raf. "Religious activism in a secular world: the rise and fall of the teaching congregations of the Catholic Church." Paedagogica Historica 50, no. 4 (June 11, 2014): 494–513. http://dx.doi.org/10.1080/00309230.2014.904913.
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Liebscher, Arthur R. "Institutionalization and Evangelization in the Argentine Church: Córdoba Under Zenón Bustos, 1905-1919." Americas 45, no. 3 (January 1989): 363–81. http://dx.doi.org/10.2307/1007227.
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To the dismay of today's social progressives, the Argentine Catholic church addresses the moral situation of its people but also shies away from specific political positions or other hint of secular involvement. At the beginning of the twentieth century, the church set out to secure its place in national leadership by strengthening religious institutions and withdrawing clergy from politics. The church struggled to overcome a heritage of organizational weakness in order to promote evangelization, that is, to extend its spiritual influence within Argentina. The bishop of the central city of Córdoba, Franciscan Friar Zenón Bustos y Ferreyra (1905-1925), reinforced pastoral care, catechesis, and education. After 1912, as politics became more heated, Bustos insisted that priests abstain from partisan activities and dedicate themselves to ministry. The church casts itself in the role of national guardian, not of the government, but of the faith and morals of the people.
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Ratajczak, Krzysztof. "The school legislation of the Catholic Church in the Hussitian times." Saeculum Christianum 27, no. 2 (January 20, 2021): 60–73. http://dx.doi.org/10.21697/sc.2020.27.2.5.
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The aim of the paper is to show the state and changes in the school legislation of the Catholic Church in the crucial period of its history, between 1378 and 1477. The focus of the analysis is especially on the acts of law decreed by the popes, on the canons of the councils, but also on the ius particulare of those ecclesiastical provinces that were affected by the Hussite movement. Also, factors influencing the ecclesiastical law in the realm of education are analysed, such as political, social, economic besides religious. Very important was the question if the changes could be controlled or inspired by the Church or whether the changes of the school legislation were only meant to preserve the status quo.
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Buru, Puplius Meinrad. "BERTEOLOGI DALAM KONTEKS INDONESIA YANG MULTIKULTURAL." Jurnal Ledalero 19, no. 1 (July 3, 2020): 72. http://dx.doi.org/10.31385/jl.v19i1.197.72-100.
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<p>This article aims at introducing the content and purpose of the <em>Apostolic Constitution</em> <em>Veritatis Gaudium </em>(Joy of Truth), namely the renewal of theological faculties and ecclesiastical institution of higher education. This renewal needs to be brought into the public sphere, so that it can be realized by paying attention to the sociocultural context of the local Church. By analyzing qualitatively data collected through the study of literature and employing the contextual theological approach, it is concluded that the Catholic Church in Indonesia, especially the theological faculties as well as Catholic higher education institutions need to intensify dialogue in theology and in preaching, to build solidarity, networking and interand trans-disciplinary cooperation with other institutions. Through dialogue theology will be more context-oriented and the preaching will be an invitation to others to deepen God’s self-revelation in the history, culture and the local social context. In this way, the Gospel or the Good News would be Joy of Truth (<em>Veritatis</em> <em>Gaudium</em>) for all people.</p><p> </p><p><strong>Keywords:</strong><em> Veritatis Gaudium, the joy of truth, contextual theology, theology and culture, church in Indonesia, multicultural, dialog, catholic education.</em></p>
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Настусевич, Валерия Игоревна. "Catholic organisation Opus Dei in Spain: origin and formation (1928–1975)." Journal of the Belarusian State University. History, no. 3 (August 9, 2022): 71–81. http://dx.doi.org/10.33581/2520-6338-2022-3-71-81.
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The article examines the history of the emergence and development of the Catholic organisation Opus Dei. The key stages of its development are determined, the social and political, educational and intra-church activities of Opus Dei members during the Franco period are analysed. Special attention is given to the history of the origin of the organisation, its structure and institutionalisation, its influence on economic policy and education in Spain, as well as obtaining the official standing of Opus Dei in the hierarchy of the Catholic Church. The problems of opening the first centers of the organisation, the foundation of the Priestly Society of the Holy Cross, the formation of legal mechanisms that allowed regulating the activities of Opus Dei are considered. It also examines the economic policy of the Spanish government during the period of the second Francoism, in which the main places were occupied by members of Opus Dei. The economic reforms carried out according to the stabilisation plan (1959) and development plans (1964–1967, 1968–1971, 1972–1973) are analysed.
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RADEMAKER, LAURA. "Going Native: Converting Narratives in Tiwi Histories of Twentieth-Century Missions." Journal of Ecclesiastical History 70, no. 1 (December 17, 2018): 98–118. http://dx.doi.org/10.1017/s0022046918000647.
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Historians and anthropologists have increasingly argued that the conversion of Indigenous peoples to Christianity occurred as they wove the new faith into their traditions. Yet this finding risks overshadowing how Indigenous peoples themselves understood the history of Christianity in their societies. This article, a case study of the Tiwi of North Australia, is illustrative in that it uses Tiwi oral histories of the ‘conversion’ of a priest in order to invert assumptions about inculturation and conversion. They insist that they did not accommodate the new faith but that the Catholic Church itself converted in embracing them. Their history suggests that conversion can occur as communities change in the act of incorporating new peoples.
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Callahan, William J. "The Evangelization of Franco's ‘New Spain’." Church History 56, no. 4 (December 1987): 491–503. http://dx.doi.org/10.2307/3166430.
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On 20 May 1939 General Francisco Franco attended the solemn Te Deum service held at the royal church of Santa Barbara to celebrate the triumph of nationalist over republican Spain. Surrounded by the symbols of Spain's Catholic past, including the standard used by Don Juan of Austria at Lepanto, the general presented his “sword of victory” to Cardinal Gomá, archbishop of Toledo and primate of the Spanish church.1 The ceremony symbolized the close ties between church and state formed by three years of civil war. The new regime had given proof of its commitment to the church even before the conflict had ended, and the clergy now looked forward to the implementation of a full range of measures in education, culture, and the regulation of public morality, measures that had last been seen in Spain over a century before.2
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Roberts, Amy E., and Gerard O’Shea. "The Integral Formation of Catholic School Teachers." Religions 13, no. 12 (December 19, 2022): 1230. http://dx.doi.org/10.3390/rel13121230.
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The Catholic Church has a long history of conducting schools as part of its mission to evangelize. This paper will contend that in order for teachers to implement the evangelistic mission of Catholic schools, they themselves need an integral formation that puts every dimension of their human nature—body, emotions, will, and intellect—in ongoing communion with Christ and His Church. A brief examination of the impact of secularization in the United States on the Catholic school mission indicates that teachers are inadequately formed to fulfill that mission. Contemplative practice, a common faith formation practice used for Catholic school teachers, will be evaluated as insufficient for achieving its goal because it does not fully account for the way God created human beings. Contemplative practice relies heavily on the work of John Dewey, who applied inadequate anthropological principles to the task of human learning and teacher education. By contrast, faith formation efforts that account for human nature engage both the intellectus and the ratio, and in so doing engage the teacher’s whole integrated person. Teacher faith formation can facilitate the teacher’s encounter with God, allowing Him to form her, by providing analogical encounters with Him through the transcendentals and sacramental encounters with Him in the liturgy.
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Kostorz, Jerzy Henryk. "Ecumenical education of children and youth according to The religious education core curriculum of the Catholic Church in Poland (2018) and The curriculum for the Roman Catholic religious instruction in kindergartens and schools (2018)." Studia Oecumenica 19 (December 23, 2019): 129–41. http://dx.doi.org/10.25167/so.929.
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The article presents an ecumenical education in the light of new core curricula for the religion education at schools and kindergartens. These documents were accepted and approved in 2018 and will take effect on the 1st of September of 2020. Currently one can see ongoing work on new series of workbooks. The aim was to notice and detect, whether or not, new documents and propositions within can inspire catechists and teachers to explore and become familiar with an ecumenical education. Goals and contents of the new Core curriculum of the religious education for the Catholic Church in Poland of 2018 for kindergartens and schools were carefully analysed, described and presented. It was done with the focus on ecumenical education. It was observed that the very idea of the ecumenism was treated lightly in aforementioned documents. The authors addressed this idea rarely and sparsely. Clear and concrete description of main foundations of the ecumenical formation were also not observed. The authors of analysed documents don’t put any stock in forming attitudes such as attitude of dialog, openness or respect, or so it seems. According to them, the main focus of religious education should be on history of the Church and general concepts and usual terms (i.e. divisions within the Church, attempts to undertake a dialog, etc.). All of these can create particular challenges and difficulties for those who work on new workbooks to include ecumenical education in its fullness.
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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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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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Marcinkowski, Christoph. "Christian W. Troll - Dialogue and Difference: Clarity in Christian-Muslim Relations." ICR Journal 2, no. 1 (October 15, 2010): 205–7. http://dx.doi.org/10.52282/icr.v2i1.697.
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It is certainly not easy these days to break a lance for dialogue with the scandal-ridden Catholic Church: ...paedophile ‘predator priests’, seemingly roaming freely through the Western (and developing) world; rampant moral decay among large segments of the Roman Catholic priesthood, while - at the same time - continuous preaching to other cultures and civilisations of the merits of Christian virtues; the alleged beating up of innocent orphan children, sometimes to unconsciousness, by a certain former German bishop who had been accused of lying under oath and invoking the name of God when questioned by legal authorities; the attempts to hush up such crimes; the financial (not to mention moral) bankruptcy of entire dioceses throughout the United States due to the compensation claims running into millions of US dollars by tens of thousands of victims - the list could be continued endlessly...
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Hursʹka, L. "Influence of Orthodox Brotherhoods on the Formation of Spiritual Culture in Ukraine." Ukrainian Religious Studies, no. 10 (April 6, 1999): 68–73. http://dx.doi.org/10.32420/1999.10.843.
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Christianity has exerted invaluable influence on all spheres of human existence, first of all spiritual. Religious systems, being the same content for many nations, have a different effect on the history and consciousness of these peoples.Religious situation in Ukraine at the end of the XVI century. is marked by complexity. After the Union of Lublin in 1569, Ukrainian Orthodoxy, along with Catholicism, became dominant in the Commonwealth. But the episcopate of the Kievan Metropolitanate, worried about increasing its own and church holdings, paid little attention to the training of staff for the Orthodox Church, the education of young people. At the same time, Catholic orders that appeared in Ukraine after the union, were active missionary work. Over time, they permeated all spheres of public life of the Ukrainian people. The prestige of Orthodoxy began to fall, causing the gentry to convert to Catholicism. The situation was complicated by the so-called right of "submission" to the king and "patronage" of the gentry, especially when the "patron" of Orthodox laymen became a Catholic or Protestant. Kievan Metropolis gradually embraced church disorder.
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Sołga, Przemysław. "Propaganda image of Christianity in Polish history textbooks from the Stalinist period." Nasza Przeszłość 136 (2021): 181–218. http://dx.doi.org/10.52204/np.2021.136.181-218.
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After taking power in Poland in 1944/1945 the communists started a gradual process of turning Poland into a totalitarian state that aimed at eradicating religion from social life. The construction of an atheist state was one of the main goals of the government, and increased in importance during the largest period of repression of the Stalinist period, i.e. 1948 - 1956. Atheistic propaganda combined with open hostility towards religious education in schools, also found its way into historical education. History textbooks of the period tried to picture the church and the history of Christianity in an immensly bad light, by omitting and twisting facts, or even by blatantly lying. Christianity and various historical figures associated with it were introduced as myths or false stories resulting from peoples’ backwardness and superstition. The church was considered responsible for civilizational stagnation, while the clergy was considered as the most morally abhorrent social class. However, convincing Polish society to detest the Catholic Church was a difficult task, as most Poles continued religious participation and practices. After the end of the Stalinist period atheistic propaganda was subdued, although in some form it continued till the end of the existence of the People’s Republic of Poland.
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Vanichai, Yupa. "The Past and Present State of Astronomy Education in Thailand." International Astronomical Union Colloquium 105 (1990): 400–403. http://dx.doi.org/10.1017/s0252921100087388.
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About 300 years ago in Lopburi and Ayudhaya, many astronomical observatories were designed, constructed, and supported by the Roman Catholic missionaries from Europe and by King Narai the Great of Siam (Thailand). The interesting recorded history of Thai astronomy was found in the national museum of France a few years ago. Afterwards, the ruined observatories were searched for and found. A tercentennial commemorative ceremony of Thai astronomy was held on April 30, 1988.The French emissary and the Roman Catholic missionaries in the reign of King Louis XIV first visited Thailand in 1685. Besides intending to spread the Catholic religion, they carried out research on surveying local and celestial positions. A Thai royal astrologer calculated and predicted a total lunar eclipse on December 11, 1685. King Narai, together with the missionaries, observed the eclipse at Lopburi through a telescope having magnification of 30 to 72. A partial solar eclipse was also observed near the same place on April 30, 1688. Sanpaolo, a Catholic church on the outskirts of Lopburi, was the site of the first astronomical observatory in Thailand, built in 1685. Another observatory in Lopburi, built in the house of a Persian emissary, later became a Thai temple. Other astronomical observatories were supposedly built in Ayudhaya, the capital of Thailand in King Narai’s period, and should be worthy of search and restoration. However, the historical events on record have not yet been clearly found out.
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Lindberg, Carter. "Historical Scholarship and Ecumenical Dialogue." Horizons 44, no. 2 (November 7, 2017): 420–24. http://dx.doi.org/10.1017/hor.2017.120.
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I am honored to participate in this theological roundtable on the five-hundredth anniversary of the Protestant Reformation. I do so as a lay Lutheran church historian. In spite of the editors’ “prompts,” the topic reminds me of that apocryphal final exam question: “Give a history of the universe with a couple of examples.” “What do we think are the possibilities for individual and ecclesial ecumenism between Protestants and Catholics? What are the possibilities for common prayer, shared worship, preaching the gospel, church union, and dialogue with those who are religiously unaffiliated? Why should we commemorate or celebrate this anniversary?” Each “prompt” warrants a few bookshelves of response. The “Protestant Reformation” itself is multivalent. The term “Protestant” derives from the 1529 Diet of Speyer where the evangelical estates responded to the imperial mandate to enforce the Edict of Worms outlawing them. Their response, Protestatio, “testified” or “witnessed to” (pro testari) the evangelical estates’ commitment to the gospel in the face of political coercion (see Acts 5:29). It was not a protest against the Roman Catholic Church and its doctrine. Unfortunately, “Protestant” quickly became a pejorative name and then facilitated an elastic “enemies list.” “Reformation,” traditionally associated with Luther's “Ninety-Five Theses” (1517, hence the five-hundredth anniversary), also encompasses many historical and theological interpretations. Perhaps the Roundtable title reflects the effort in From Conflict to Communion: Lutheran-Catholic Common Commemoration of the Reformation in 2017 (2013) to distinguish Luther's reformational concern from the long historical Reformation (Protestantism), so that this anniversary may be both “celebrated” and self-critically “commemorated.”
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Kolbukh, Mariia. "Fond “Library of the Theological Academy” in the Manuscript Department of the Vasyl Stefanyk National Scientific Library of Ukraine in Lviv: History of Formation and Thematic Composition." Proceedings of Vasyl Stefanyk National Scientific Library of Ukraine in Lviv, no. 13(29) (2021): 305–34. http://dx.doi.org/10.37222/2524-0315-2021-13(29)-18.
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The article presents the history of formation and thematic composition of the manuscript collection of the fond “Library of the Theological Academy”, which is stored in the Vasyl Stefanyk National Scientific Library of Ukraine in Lviv. It was created in the late 40s of the twentieth century mostly from manuscript books of libraries of Greek-Catholic Institutions of higher education and Societies in Lviv — the Theological Academy, the Greek Catholic Theological Seminary, the Studion Society, the Theological Scientific Society, as well as from individual manuscripts of the Andrey Sheptytskyi National Museum, the Prosvita Society, the Society “Halytsko-Ruska Matytsia”, the Society of Saint Paul, and private collections. More than a half of the fond consists of Cyrillic manuscript books of the XV–XIX centuries, there are also materials on the history of the Ukrainian Greek Catholic Church, theological scientific and educational, linguistic, agricultural and other literature. Keywords: manuscript book, manuscript collection, theological literature, library, Theological Academy in Lviv, Greek Catholic Seminary in Lviv, Studion Society, Theological Scientific Society.