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Journal articles on the topic 'Catholic Church in S. America'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Tkach, Oleh. "THREATS TO THE SECURITY AS THE RELIGIOUS CHALLENGE OF THE POLITICAL STABILITY IN LATIN AMERICA." Politology bulletin, no. 84 (2020): 192–202. http://dx.doi.org/10.17721/2415-881x.2020.84.192-202.

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The article examines the problems of the component s of the concept of threats to religious security, for example, which are transformed into concepts. Religion as a relatively independent socio-cultural reality needs protection from internal and external threats. Religious security is a system of conditions that ensures the preservation of the traditional religious system within the established norm that has historically developed. The problem of religious security was identified when the cases of anti-state, anti-social activities of religious associations became more frequent. The preference was given to the method of political-system analysis, by which the common and distinctive characteristics of the basic components of soft power strategies were identified, reflecting existing political, public, information and other challenges for international relations and global development. Research of the problem by scientists. Religion in Latin America is characterized by the historical predominance of Catholic Christianity (40% of the world’s Catholics in the region), the growing level of Protestant influence, the presence of world religious. 69% of the population of Latin America are Catholics, 17% Protestants. Pentecost, Anglicanism as movements involve the middle class. The threat to religious security is that Latin America, as one of the centers of Catholicism in the world, is facing a huge ideological choice. On the one hand, it may return to the bosom of the Roman Catholic Church.

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2

Pagliarini, Marie Anne. "The Pure American Woman and the Wicked Catholic Priest: An Analysis of Anti-Catholic Literature in Antebellum America." Religion and American Culture: A Journal of Interpretation 9, no. 1 (1999): 97–128. http://dx.doi.org/10.1525/rac.1999.9.1.03a00040.

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In the years between 1830 and 1860, anti-Catholicism in America became unprecedentedly virulent. In 1834, the Ursuline convent in Charlestown, Massachusetts, was burned to the ground by an angry mob, touched off in large part by the anti-Catholic sermons of Lyman Beecher and rumors of convent abuses spread by Rebecca Reed. The following years saw several attempts by State governments to legislate against convents as well as numerous incidents of violence. In 1839, thousands of people in Baltimore rioted for three days and threatened to destroy a Carmelite convent. Five years later, rioting mobs in Philadelphia killed thirteen people and left blocks of Catholic homes and two Catholic churches smoldering in ruins. And, throughout the 1850's, a political party called the Know-Nothings convulsed the nation with its violent hostility toward Catholics. The worst incidents occurred in St. Louis, where ten people were killed in 1854, and in Louisville, where twenty were killed in 1855. The Know-Nothings diminished in popularity only with the turmoil of the Civil War.

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Stoll, Mark. "David S. Bovée . The Church and the Land: The National Catholic Rural Life Conference and American Society, 1923–2007 . Washington, D.C. : Catholic University of America Press . 2010 . Pp. xiii, 399. $79.95." American Historical Review 116, no. 2 (April 2011): 484–85. http://dx.doi.org/10.1086/ahr.116.2.484a.

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4

BRIMHALL, TRAVIS, and PAUL SHORE. "Uncharted Territory: The American Catholic Church at the United Nations, 1946-1972 - By Joseph S. Rossi, S.J." Journal of Religious History 35, no. 2 (May 24, 2011): 264–65. http://dx.doi.org/10.1111/j.1467-9809.2010.00977.x.

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5

McKanan, Dan. "The Church and the Land: The National Catholic Rural Life Conference and American Society, 1923–2007. By David S. Bovée. Washington, D.C.: Catholic University of America Press, 2010. xvi + 399 pp. $79.95 cloth." Church History 80, no. 1 (March 2011): 220–22. http://dx.doi.org/10.1017/s000964071000199x.

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6

Laude, Patrick. "The Theology of Louis Massignon: Islam, Christ, and the Church by Christian S. Krokus (Washington, DC: The Catholic University of America Press, 2017), xvii + 245 pp." Modern Theology 34, no. 4 (April 17, 2018): 688–89. http://dx.doi.org/10.1111/moth.12417.

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7

Trisco, Robert. "Patterns of Episcopal Leadership. Edited by Gerald P. Fogarty, S. J. Makers of the Catholic Community: The Bicentennial History of the Catholic Church in America. New York: Macmillan Publishing Company, 1989. xlvi + 306 pp. $29.95." Church History 60, no. 1 (March 1991): 142–44. http://dx.doi.org/10.2307/3168568.

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8

Welle, Jason. "The Theology of Louis Massignon: Islam, Christ, and the Church. By Christian S. Krokus. Washington, DC: The Catholic University of America Press, 2017. xvii + 245 pages. $65.00." Horizons 47, no. 1 (May 18, 2020): 177–79. http://dx.doi.org/10.1017/hor.2020.38.

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9

Alschuler, Lawrence R. "Des acteurs transnationaux dans le développement latino-américain." Études internationales 17, no. 2 (April 12, 2005): 307–29. http://dx.doi.org/10.7202/702006ar.

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Our aim in this article is to identify the major transnational actors and to describe how they have influenced Latin American politics and development from the 1950s to the present. Transnational actors are defined as those collective actors (here non-governmental) whose membership and activities are transnational. Specifically ex-amined are the multinationals, the Catholic Church, international labor confederations, and guerrilla movements. The historical context within which we study these actors has two periods : early import substitution (1954-65) and late import substitution and export substitution (1965 to present). In each period the state pursue s a development strategy with the support of particular class alliances. For each period we describe how the transnational actors contribute to the successes and failures of these strategies. The causal relations are also reciprocal, for the actors evolve and adapt to the changing developmental context. For example, the multinationals shift from raw material extraction to manufacturing while the Church shifts from conservatism to the theology of liberation. The general trends in the activities of transnational actors over the post war period are interpreted with respect to the twin polarities of the development process : opression - liberation, integration - autonomy.

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10

Peterfeso, Jill. "The American Catholic Revolution: How the Sixties Changed the Church Forever. By Mark S. Massa, S. J. New York: Oxford University Press, 2010. Pp. xvi + 191. $27.95." Religious Studies Review 39, no. 2 (June 2013): 124. http://dx.doi.org/10.1111/rsr.12042_3.

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Plumer, E. "MARK S. MASSAThe American Catholic Revolution: How the Sixties Changed the Church Forever. New York: Oxford University Press. 2010. Pp. xvi, 191. $27.95." American Historical Review 117, no. 1 (February 1, 2012): 228–30. http://dx.doi.org/10.1086/ahr.117.1.228-a.

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12

Schwan, Alexander. "Ethos Formula: Liturgy and Rhetorics in the Work of Ted Shawn." Performance Philosophy 3, no. 1 (June 25, 2017): 23. http://dx.doi.org/10.21476/pp.2017.31168.

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Beginning with Giorgio Agamben�s alignment of ethics and potentiality, this essay questions the ethical dimension of gesture in the field of dance as an eminently potentiality-bound art form. This draws on Daniel Sibony�s concept of law and dance, according to which the body simultaneously repels and longs for the law as a nexus of heteronomous structures. I frame this through a revision of Aby Warburg�s rhetorical concept, pathos formula, into the corollary term, ethos formula, as the encoded movement patterns of ethical attitudes or comportments which are motivated by decision-making rather than emotional content. Do gestures and their citation in dance bear an ethical dimension similar to the encoded transmission of emotions through movement?This new concept of ethos formula finds an excellent example in the work of the American choreographer Ted Shawn (1891�1972). His strikingly hybrid use of ethos formula from the 19th century Catholic theorist Fran�ois Delsarte and his parallel practice of quoting liturgical gestures from Protestant church services, pursues the ambiguity and uncanniness of modernity itself. For Shawn�like many other protagonists of modernist dance�argues on the one hand for freeing the body from the boundaries of classical ballet in the name of individual expression, and on the other hand for an instrumentalized body that still clings to principles of taxonomy and normativity.

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Lambrechts, Antoine. "ICON PAINTER PIMEN SOFRONOV (1898–1973) AND HIS STUDENT THE BENEDICTINE MONK JERÔME LEUSSINK (1898–1952)." Studia Religiosa Rossica: Russian Journal of Religion, no. 2 (2021): 117–31. http://dx.doi.org/10.28995/2658-4158-2021-2-117-131.

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The author turns to the little-known biographical aspects of two outstanding icon painters – the Old Believer-Bespopovets from Estonia Pimen Maksimovich Sofronov and the Catholic monk of the Benedictine Holy Cross Monastery in Chevetogne (Belgium) Father Jerôme Leussink. From December 1939 to the beginning of the 1940’s, Leussink studied icon painting with Sofronov in Rome. The article is based on archival materials of the Holy Cross Monastery, in particular on Leussink’s letters to his abbot. They show that the relationship between the teacher and the student quickly developed into a genuine cooperation, and then into a deep mutual respect and friendship. The author emphasizes that Pimen Sofronov not only conveyed but also revived the Old icon-painting tradition in Europe and in the New World, across boundaries between Churches. This was made possible by the help of his numerous students and friends in Paris, Prague, Rome and America.

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14

ELLUL, JOSEPH. "THE THEOLOGY OF LOUIS MASSIGNON: ISLAM, CHRIST, AND THE CHURCH by Christian S. Krokus, Foreword by Sidney H. Griffith, Catholic University of America Press, Washington, D.C., 2017, pp. xvii + 245, $65.00, hbk." New Blackfriars 99, no. 1084 (October 19, 2018): 818–20. http://dx.doi.org/10.1111/nbfr.12408.

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15

Buck, Dorothy C. "The Theology of Louis Massignon: Islam, Christ, and the Church. By Christian S. Krokus. Forward by Sidney H. Griffith. Washington, D.C.: Catholic University of America Press, 2017. xv + 245 pp. $64.98 cloth." Church History 87, no. 2 (June 2018): 613–15. http://dx.doi.org/10.1017/s0009640718001403.

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16

Markey, OP, John J. "Notes from the Road More Traveled: Doing Theology in a US Cultural Context." New Theology Review 28, no. 2 (March 28, 2016): 18. http://dx.doi.org/10.17688/ntr.v28i2.1221.

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One of the most significant consequences of Vatican II has been the worldwide effort at inculturation and contextualization of the Christian tradition, particularly at the level of foundational theology and method.This process implies drawing on the unique patterns of thought, social structures, cultural narratives, and rituals to develop new theological and pastoral sensibilities.This process, termed “prophetic dialogue” by Steve Bevans and Roger Schroeder,[1] seems to be dramatically underway practically everywhere in the Roman Catholic world except, most notably, in the United States.While Hispanics/Latin@s, African Americans, Asian Americans, feminists, etc., have continuously served with an awareness of the need for contextualization, Euro-American academic and ecclesial theology has largely failed to analyze, articulate, and critique its own US cultural context and to engage it in a serious evangelical and theological dialogue. In this article, I propose to offer what I believe are four significant insights about to the task of inculturation/contextualization as it relates particularly to Euro-American theology in the church and academy in the coming decade.[1] Stephen B. Bevans And Roger P. Schroeder, Constant in Context: A Theology of Mission for Today, Maryknoll, NY: Orbis Books, 2004, 385-95.See also Bevans and Schroeder, Prophetic Dialogue: Reflections on Christian Mission Today, Maryknoll, NY: Orbis Books, 2011.

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Radmilo Derado, Sanja. "MERGING SOCIAL CRITICISM WITH IRISH CULTURAL HERITAGE IN THE SHORT STORY COLLECTION THE UNTILLED FIELD BY GEORGE MOORE." Folia linguistica et litteraria X, no. 32 (2020): 43–63. http://dx.doi.org/10.31902/fll.32.2020.3.

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The paper analyses the short story collection The Untilled Field by the Irish writer George Moore (1852-1933) with the aim of establishing the subversive potential of these stories in the context of the criticism of the overpowering dogmas within the Irish society at the beginning of the 20th century. With this long neglected short story collection, George Moore reveals a darker, silenced side of Ireland, hidden from the public discourse of the socio-political mainstream of the period. His social criticism is primarily focused on some neuralgic aspects of the Irish society of the time, namely on the dominant influence of the Irish Catholic church on the collective ethos of the nation and, subsequently, on the spiritual and moral paralysis of the Irish people as well as on mass emigrations of the Irish to America. By pinpointing these, in his view, destructive social forces and the complex sociopolitical situation in Ireland during the formation of the modern Irish state, George Moore identifies a state of collective moral lethargy characterised by total absence of any possibility of individual affirmation through artistic agency. The importance of this short story collection, from the point of view of scientific research, lies in the foregrounding motivation behind it. In other words, in George Moore´s intention to dig deep into the relentless existence of the Irish people at one stage in the country´s history and to re-shape the well- established colonial representations which favoured falsely pastoral visions of Ireland. It was not until the second half of the 20th century that the stigma of ´un-patriotic´ and ´subversive´ was lifted from this short story collection giving it, though still limited, well-deserved attention and recognising its literary and artistic importance for Irish national culture and for its literature.

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18

Campbell, Debra. "American Catholics and the Formation of the United Nations. By Joseph S. Rossi. Melville Studies in Church History 4. Lanham, Md.: University Press of America, 1993. ix + 324 pp. $26.50." Church History 64, no. 4 (December 1995): 721–22. http://dx.doi.org/10.2307/3168907.

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19

Millies, Steven P. "The American Catholic Revolution: How the Sixties Changed the Church Forever. By Mark S. Massa S.J. New York, NY: Oxford University Press, 2010. xvi + 191 pp. $27.95 Cloth." Politics and Religion 4, no. 3 (October 31, 2011): 597–99. http://dx.doi.org/10.1017/s175504831100054x.

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20

Scopinho, Sávio Carlos Desan. "O laicato e a classe média. Um diálogo com Clodovis Boff." Revista Eclesiástica Brasileira 80, no. 315 (June 18, 2020): 138. http://dx.doi.org/10.29386/reb.v80i315.2026.

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A proposta deste artigo é retomar um debate realizado na década de 90 do século passado que trata da relação entre agente de pastoral e povo. A partir das intuições de Clodovis Boff, pretende-se compreender o papel do laicato, particularmente da classe média, na pastoral com as massas. Na tentativa de definição de massa, povo, classe média e agente de pastoral, duas iniciativas são importantes nesse processo: a possibilidade da existência de uma pastoral da classe média e uma efetiva realização de um trabalho pastoral com as massas. A atualização da temática se torna pertinente por levantar uma questão ainda não devidamente resolvida pela pastoral da Igreja católica e por retomar uma possível teologia do laicato numa perspectiva libertadora e latino-americana.Abstract: The proposal is to retake a debate happened in the 1990s that deals with the relationship between pastoral agent and people. Based on Clodovis Boff ’s intuitions, it is intended to understand the role of the laity, particularly of the middle class, in pastoral work with the mass. In the attempt to define mass, people, middle class and pastoral agent, two initiatives are important in this process: the possibility of the existence of a middle class pastoral and an effective pastoral accomplishment work with the mass. The updating of this thematic becomes relevant for raise an issue not yet properly resolved by the pastoral of the Catholic Church and for retaking a possible theology of the laity from a liberating and Latin American perspective.Keywords: Pastoral agent; Middle class; People; Masses; Laity.

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21

Cava, Ralph Della, Thomas C. C. Bruneau, Chester E. Gabriel, and Mary Mooney. "The Catholic Church and Religions in Latin America." Hispanic American Historical Review 67, no. 1 (February 1987): 167. http://dx.doi.org/10.2307/2515228.

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Cava, Ralph Della. "The Catholic Church and Religions in Latin America." Hispanic American Historical Review 67, no. 1 (February 1, 1987): 167–68. http://dx.doi.org/10.1215/00182168-67.1.167.

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23

Libânio, João Batista. "CRENÇAS RELIGIOSAS, FANATISMO E SECULARIDADE NA AMÉRICA LATINA." Perspectiva Teológica 40, no. 110 (November 3, 2014): 55. http://dx.doi.org/10.20911/21768757v40n110p55/2008.

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A trajetória da religiosidade na América Latina parte do catolicismo popular tradicional que se radicou no profundo do povo por obra da primeira evangelização. Caracterizou-se por valorizar os milagres, as promessas, a devoção a Nossa Senhora e aos santos, com traços penitenciais, de caráter leigo, familiar, com enorme tolerância moral. Depois a reforma romana no espírito do Concílio de Trento se fez valer a partir da 2ª metade do século XIX. Some-se um messianismo mágico que existe até hoje sob diversas formas. A renovação profunda veio com o Concílio Vaticano II. A versão latino-americana, original, da libertação se forjou em Medellín com continuidade moderada em Puebla. No momento atual, experimenta-se explosão religiosa polimorfa. E para fechar o itinerário, a V Conferência dos Bispos em Aparecida convoca os católicos para uma experiência de encontro pessoal com Cristo na Igreja na esperança de se converterem em discípulos missionários. No horizonte está a expectativa de uma Grande Missão Continental.ABSTRACT: Latin America religiosity begins with popular Catholicism which is rooted deep down in peoples soul by the work of the first evangelization. It characterizes by emphasizing miracles, vows, devotion to Our Lady and saints, with penitential traces, laity character, familial mindset, moral tolerance. In the spirit of the Trent council later in the second half of 19th century the Roman reform prevailed. Under many forms magic Messianic movements exist even today. A profound renovation arises with the second Vatican council. Its Latin America original version of liberation was forged in Medellín with moderate continuation in Puebla. In the current moment there is an explosion of multifaceted religious experience. And to close the journey, the 5th Conference of Bishops in Aparecida calls Catholics to have an experience of personal encounter with Christ in the Church in the hope of converting them into missionary disciples. In the horizon there is an expectation about a great continental mission.

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Gooren, Henri. "The Catholic Charismatic Renewal in Latin America." Pneuma 34, no. 2 (2012): 185–207. http://dx.doi.org/10.1163/157007412x642399.

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Abstract The Catholic Charismatic Renewal (CCR) is the most important lay movement in the Roman Catholic Church in Latin America, yet it has received scant academic attention. After describing the start of the CCR, I discuss its expansion into Latin America, its self-understanding, outsider criticisms, responses of national bishops’ conferences, and two country case studies based on my first-hand ethnographic fieldwork: Nicaragua and Paraguay. I end with some general conclusions, chief of which is my analysis of the CCR as a globalized revitalization movement that aims to (re)connect individual Catholics to the Roman Catholic Church.

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25

MELENDEZ, Guillermo. "The Catholic Church in Central America: Into the 1990s." Social Compass 39, no. 4 (December 1992): 553–70. http://dx.doi.org/10.1177/003776892039004005.

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Carlin, David R. "The Sudden Decline of the Catholic Church in America." Catholic Social Science Review 10 (2005): 107–16. http://dx.doi.org/10.5840/cssr2005109.

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27

Gorski, John F. "How the Catholic Church in Latin America Became Missionary." International Bulletin of Missionary Research 27, no. 2 (April 2003): 59–64. http://dx.doi.org/10.1177/239693930302700203.

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28

Stark, Rodney, and Buster G. Smith. "Pluralism and the Churching of Latin America." Latin American Politics and Society 54, no. 2 (2012): 35–50. http://dx.doi.org/10.1111/j.1548-2456.2012.00152.x.

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AbstractReliable data on Protestant and Catholic membership in 18 Latin American nations show that Protestants have recruited a larger percentage of the population in many nations than previously estimated. Analysis of these data shows that, as predicted by the theory of religious economies, the Catholic Church has been invigorated by the Protestant challenge: Catholic mass attendance has risen to unprecedented levels, and is highest in nations where Protestants have made the greatest gains.

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29

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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Latkovic, Mark S. "The Catholic Church in America, the Discipline of Bioethics, and the Culture of Life." Linacre Quarterly 78, no. 4 (November 2011): 415–36. http://dx.doi.org/10.1080/002436311803888221.

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In this paper, I will first briefly discuss why the Catholic Church has always had and continues to have such a great concern for bioethics or health-care ethics, while I also highlight the biblical roots of this concern. Secondly, I will describe some of the ways in which the Catholic Church in America has exercised a positive influence in the field of bioethics, or what was in the mid-twentieth century often called medical ethics. Thirdly, I will sketch how and why the Church has to a large extent lost this influence, tracing how secularization both inside and outside the Church contributed to the destruction of the so-called “Catholic ghetto” and to the assimilation of ideas from the culture that were often alien to the Gospel and sound moral reasoning. Finally, I will offer some general reflections on how the Church can regain her influence in this area—especially with the goal in mind of building a culture of life in American society—and how Catholic scholars in particular can contribute to this effort by following the lead of the late Pope John Paul II's 1995 encyclical on bioethics, Evangelium vitae, whose twentieth anniversary is fast approaching.

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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 59, no. 1-2 (January 1, 1985): 73–134. http://dx.doi.org/10.1163/13822373-90002078.

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-Stanley L. Engerman, B.W. Higman, Slave populations of the British Caribbean, 1807-1834. Baltimore: The Johns Hopkins University Press, Johns Hopkins Studies in Atlantic History and Culture, 1984. xxxiii + 781 pp.-Susan Lowes, Gad J. Heuman, Between black and white: race, politics, and the free coloureds in Jamaica, 1792-1865. Westport CT: Greenwood Press, Contributions in Comparative Colonial Studies No. 5, 1981. 20 + 321 pp.-Anthony Payne, Lester D. Langley, The banana wars: an inner history of American empire, 1900-1934. Lexington KY: University Press of Kentucky, 1983. VIII + 255 pp.-Roger N. Buckley, David Geggus, Slavery, war and revolution: the British occupation of Saint Domingue, 1793-1798. New York: The Clarendon Press, Oxford University Press, 1982. xli + 492 pp.-Gabriel Debien, George Breathett, The Catholic Church in Haiti (1704-1785): selected letters, memoirs and documents. Chapel Hill NC: Documentary Publications, 1983. xii + 202 pp.-Alex Stepick, Michel S. Laguerre, American Odyssey: Haitians in New York City. Ithaca and London: Cornell University Press, 1984. 198 pp-Andres Serbin, H. Michael Erisman, The Caribbean challenge: U.S. policy in a volatile region. Boulder CO: Westview Press, 1984. xiii + 208 pp.-Andres Serbin, Ransford W. Palmer, Problems of development in beautiful countries: perspectives on the Caribbean. Lanham MD: The North-South Publishing Company, 1984. xvii + 91 pp.-Carl Stone, Anthony Payne, The politics of the Caribbean community 1961-79: regional integration among new states. Oxford: Manchester University Press, 1980. xi + 299 pp.-Evelyne Huber Stephens, Michael Manley, Jamaica: struggle in the periphery. London: Third World Media, in association with Writers and Readers Publishing Cooperative Society, 1982. xi + 259 pp.-Rhoda Reddock, Epica Task Force, Grenada: the peaceful revolution. Washington D.C., 1982. 132 pp.-Rhoda Reddock, W. Richard Jacobs ,Grenada: the route to revolution. Havana: Casa de Las Americas, 1979. 157 pp., Ian Jacobs (eds)-Jacqueline Anne Braveboy-Wagner, Andres Serbin, Geopolitica de las relaciones de Venezuela con el Caribe. Caracas: Fundación Fondo Editorial Acta Cientifica Venezolana, 1983.-Idsa E. Alegria-Ortega, Jorge Heine, Time for decision: the United States and Puerto Rico. Lanham MD: North-South Publishing Co., 1983. xi + 303 pp.-Richard Hart, Edward A. Alpers ,Walter Rodney, revolutionary and scholar: a tribute. Los Angeles: Center for Afro-American Studies and African Studies Center, University of California, 1982. xi + 187 pp., Pierre-Michel Fontaine (eds)-Paul Sutton, Patrick Solomon, Solomon: an autobiography. Trinidad: Inprint Caribbean, 1981. x + 253 pp.-Paul Sutton, Selwyn R. Cudjoe, Movement of the people: essays on independence. Ithaca NY: Calaloux Publications, 1983. xii + 217 pp.-David Barry Gaspar, Richard Price, To slay the Hydra: Dutch colonial perspectives on the Saramaka wars. Ann Arbor MI: Karoma Publishers, 1983. 249 pp.-Gary Brana-Shute, R. van Lier, Bonuman: een studie van zeven religieuze specialisten in Suriname. Leiden: Institute of Cultural and Social Studies, ICA Publication no. 60, 1983. iii + 132 pp.-W. van Wetering, Charles J. Wooding, Evolving culture: a cross-cultural study of Suriname, West Africa and the Caribbean. Washington: University Press of America 1981. 343 pp.-Humphrey E. Lamur, Sergio Diaz-Briquets, The health revolution in Cuba. Austin: University of Texas Press, 1983. xvii + 227 pp.-Forrest D. Colburn, Ramesh F. Ramsaran, The monetary and financial system of the Bahamas: growth, structure and operation. Mona, Jamaica: Institute of Social and Economic Research, University of the West Indies, 1984. xiii + 409 pp.-Wim Statius Muller, A.M.G. Rutten, Leven en werken van de dichter-musicus J.S. Corsen. Assen, The Netherlands: Van Gorcum, 1983. xiv + 340 pp.-Louis Allaire, Ricardo E. Alegria, Ball courts and ceremonial plazas in the West Indies. New Haven: Department of Anthropology of Yale University, Yale University Publications in Anthropology No. 79, 1983. lx + 185 pp.-Kenneth Ramchand, Sandra Paquet, The Novels of George Lamming. London: Heinemann, 1982. 132 pp.

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32

Penyak, L. M. "Religious Pluralism, Democracy, and the Catholic Church in Latin America." Journal of Church and State 52, no. 4 (September 1, 2010): 740–43. http://dx.doi.org/10.1093/jcs/csq129.

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Elliott, Peter. "Discreet Proto‐Pentecostals: The Catholic Apostolic Church in North America." Journal of Religious History 43, no. 3 (August 16, 2019): 328–41. http://dx.doi.org/10.1111/1467-9809.12601.

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Klaiber, Jeffrey. "The Catholic Church, moral education and citizenship in Latin America." Journal of Moral Education 38, no. 4 (November 13, 2009): 407–20. http://dx.doi.org/10.1080/03057240903321899.

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Chesnut, R. Andrew. "How Latin America Saved the Soul of the Catholic Church." Pneuma 32, no. 2 (2010): 301–2. http://dx.doi.org/10.1163/157007410x509281.

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D'Agostino, Peter R. "The Scalabrini Fathers, the Italian Emigrant Church, and Ethnic Nationalism in America." Religion and American Culture: A Journal of Interpretation 7, no. 1 (1997): 121–59. http://dx.doi.org/10.1525/rac.1997.7.1.03a00050.

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Philip Gleason has observed that the Roman Catholic church in the United States has been an “institutional immigrant” for much of its history. The idea of an “institutional immigrant,” posed in the Singular and distinguished from “the immigrant peoples who comprised the Catholic population,” presupposes a basic if undefined unity to American Catholicism. The nature of that unity has always been a highly contested issue. Gleason's formulation also suggests that the experience of the Catholic church is illuminated by considering its history in light of the processes that have occupied students of immigration—Americanization, generational transition, assimilation, the invention of ethnicity, and the like. The nature of these processes has also given rise to debates as Americans grapple to understand their cultural identity. In short, Gleason's idea lends itself to debate about the normative significance of American Catholicism, American culture, and their relationship to one another. In the interest of enriching this debate, I would suggest that the Roman Catholic church in the United States has also been an institutional emigrant.

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Krom, Michael P. "Orestes Brownson For and Against America." Catholic Social Science Review 26 (2021): 89–98. http://dx.doi.org/10.5840/cssr2021268.

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The compatibility, or lack thereof, between Catholicism and American citizenship is continually raised by Catholic political theorists. With each new political crisis we face as a nation, proponents and opponents trot out their arguments in an attempt to prove that Americanism continues to nourish, or poison, the Body of Christ. This argument has been raging for nearly 200 years, and today an important contributor to this conversation is often overlooked: Orestes Brownson. While in his magnum opus, The American Republic, he spoke eloquently of America’s providential and Catholic mission, in 1870 he confided in Isaac Hecker that he had lost all hope for America and saw her as a corrupting influence on the Church in America. In this essay I explore Brownson as for and against America, showing how his later book, Conversations: Liberalism and the Church, reveals a consistency between his apparently contradictory stances.

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Borland, Elizabeth. "Cultural Opportunities and Tactical Choice in the Argentine and Chilean Reproductive Rights Movements." Mobilization: An International Quarterly 9, no. 3 (October 1, 2004): 327–39. http://dx.doi.org/10.17813/maiq.9.3.h21v5383812780j5.

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Reproductive rights movements throughout Latin America contend with the strong influence of the Catholic Church. In Argentina and Chile, two predominately Catholic countries where abortion is illegal yet common, reproductive rights activists see the church as their focal opponent. Analyzing data on the reproductive rights movement in each case, I argue that cultural opportunity is important for understanding the ways that activists address religion and the church in strategizing collective action frames. In Argentina, weak social support of the church foments more confrontational activism, despite the institutional power that the church still wields. In Chile, strong links between church and society obstruct reproductive rights challengers, leading to more cautious critiques of the church. Considering political and cultural opportunities is necessary when studying movements that make claims on both state and society, especially movements that challenge powerful cultural actors like the Catholic Church

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Angrosino, Michael V. "The Catholic Church and U. S. Health Care Reform." Medical Anthropology Quarterly 10, no. 1 (March 1996): 3–19. http://dx.doi.org/10.1525/maq.1996.10.1.02a00010.

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Lawrence, Duncan. "Immigration Attitudes in Latin America: Culture, Economics, and the Catholic Church." Latin Americanist 55, no. 4 (December 2011): 143–70. http://dx.doi.org/10.1111/j.1557-203x.2011.01131.x.

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Weis, Robert. "Local Church, Global Church: Catholic Activism in Latin America from “Rerum Novarum” to Vatican II." Hispanic American Historical Review 97, no. 3 (July 18, 2017): 560–62. http://dx.doi.org/10.1215/00182168-3934120.

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Keogh, Stacy, and Richard L. Wood. "The rebirth of Catholic collective action in Central America: A new model of church-based political participation." Social Compass 60, no. 2 (June 2013): 273–91. http://dx.doi.org/10.1177/0037768613481912.

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We analyze a new effort at collective political mobilization, sponsored by the Catholic Church in Central America following the demobilization of church-linked liberationist movements since the early 1990s. The current effort strives to re-project social Catholicism into the public arena by drawing on traditional Catholic structures, the cultural legacy of liberationist Catholicism, and a model of democratic organizing promoted by the PICO National Network in the United States. Drawing primarily on ethnographic and interview data, we explain the initial success of the effort in the light of the literature on resource mobilization, mobilizing structures, and the cultural dynamics of social movements, then assess the ongoing and future challenges that PICO-Central America is likely to face. We argue that despite PICO’s challenges in Central America, the movement represents a rebirth of Catholic activism in the region and holds significant promise as one element in the consolidation of democratic politics in Central America.

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Hegy, Pierre. "A critical note on Aparecida and the future of the Catholic Church of Latin America." Social Compass 59, no. 4 (December 2012): 539–51. http://dx.doi.org/10.1177/0037768612462512.

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The conclusions of the Fifth Conference of Bishops of Latin America meeting in Aparecida in 2007 are entitled ‘Disciples and Missionaries of Jesus Christ.’ When analyzed in the light of the Catechism of the Catholic Church, the traditional doctrines of soteriology, the sacraments, ecclesiology, and authority in the Church are missing; they are also missing in the conclusions of the previous conferences of Latin American bishops and in the Second African Synod. The conference of Medellin of 1968 had inaugurated the see-judge-act methodology, but it is missing in Aparecida. Also missing is a strong emphasis on social justice and structural sin, which are central to liberation theology. However, missionary discipleship is not just an ideal in Latin America; it is practiced through the Holy Popular Mission of Brazil and small communities in Guatemala. Hence the Catholic Church of Latin America is heading in a new direction. In this way, it is an example of a Church-type structure with some features of the sect type.

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Mitchell, Margaret M. "A Plot of Possibilities: Elizabeth Clark's The Fathers Refounded." Church History 89, no. 2 (June 2020): 404–8. http://dx.doi.org/10.1017/s0009640720001250.

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Elizabeth A. Clark's immensely learned new book, The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America, which follows directly on her examination of the nineteenth century in Founding the Fathers: Early Church History and Protestant Professors in Nineteenth-Century America, is a joy to read and from which to learn about the histories of our discipline, the history of Christianity. Chiefly, the book documents, through in-depth study of three fascinating figures, the severance of the field of “church history” from “theology” and, in particular, its pivotal moments within Protestant and Catholic “modernism.”

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Rosado-Nunes, Maria José Fontelas. "Continuidade e Mudança - A dinâmica de uma instituição religiosa: a Igreja Católica na América Latina – Uma resenha." HORIZONTE - Revista de Estudos de Teologia e Ciências da Religião 16, no. 49 (April 30, 2018): 417–22. http://dx.doi.org/10.5752/p.2175-5841.2018v16n49p417-422.

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Resenha: ANDES, Stephen J.C.; YOUNG, Julia. Local Church, Global Church: Catholic Activism in Latin America from Rerum Novarum to Vatican II. Washington, DC, The Catholic University of America Press, 201O livro em questão insere-se em uma perspectiva analítica, tentando mostrar o jogo de adaptação e de continuidade ao trabalho no continente americano. Apesar do reconhecimento das mudanças notáveis introduzidas pelo Vaticano II, a tese é que, ao contrário do que é sugerido por uma certa literatura de historiografia e teologia latino-americana, o ativismo católico dos anos 60 e 80 teve suas origens no período anterior, tendo, em parte, como ponto de partida a encíclica Rerum Novarum.

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Thorsen, Jakob Egeris. "The Church as a Dynamic Field of Priestly, Prophetic and Diaconal Tension." Ecclesiology 15, no. 2 (May 3, 2019): 170–86. http://dx.doi.org/10.1163/17455316-20180001.

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On the background of sociological and theological analyses of the transformations of the religious field and of the Roman Catholic Church in Latin America, this article sketches a proposal for a practical ecclesiology. This ecclesiology understands the church as a dynamic field of tension between priestly, prophetic and diaconal expressions. These fundamental expressions of the church parallel Christ’s threefold role as King, high priest and prophet. Combining P. Bourdieu’s theory of the religious field with N. M. Healy’s call for a practical-prophetical ecclesiology, the article argues that the changes in the Roman Catholic Church in Latin America can be understood as a re-articulation of the church’s prophetic and diaconal dimensions. The apparent disorder and tension hereby created can in fact be the starting point for a constructive, practical ecclesiology, which is able to make sense of the often disharmonious character of ecclesial life.

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Espinosa, David. "“Restoring Christian Social Order”: The Mexican Catholic Youth Association (1913-1932)." Americas 59, no. 4 (April 2003): 451–74. http://dx.doi.org/10.1353/tam.2003.0037.

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[our goal] is nothing less that the coordination of the living forces of Mexican Catholic youth for the purpose of restoring Christian social order in Mexico …(A.C.J.M.’s “General Statutes”)The Mexican Catholic Youth Association emerged during the Mexican Revolution dedicated to the goal of creating lay activists with a Catholic vision for society. The history of this Jesuit organization provides insights into Church-State relations from the military phase of the Mexican Revolution to its consolidation in the 1920s and 1930s. The Church-State conflict is a basic issue in Mexico's political struggles of the nineteenth and twentieth centuries, with the Church mobilizing forces wherever it could during these years dominated by anticlericalism. During the 1920s, the Mexican Catholic Youth Association (A.C.J.M.) was in the forefront of the Church's efforts to respond to the government's anticlerical policies. The A.C.J.M.’s subsequent estrangement from the top Church leadership also serves to highlight the complex relationship that existed between the Mexican bishops and the Catholic laity and the ideological divisions that existed within Mexico's Catholic community as a whole.

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Reed, Darryl. "Critical theory and the Catholic Church′s ambivalence about capitalism." International Journal of Social Economics 22, no. 2 (February 1995): 19–39. http://dx.doi.org/10.1108/03068299510078813.

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Grass, Tim. "‘Telling lies on behalf of the Bible’: S. R. Gardiner's Doubts about Catholic Apostolic Teaching." Studies in Church History 52 (June 2016): 398–412. http://dx.doi.org/10.1017/stc.2015.23.

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The reasons for the historian Samuel Rawson Gardiner's departure from the Catholic Apostolic Church in the mid-1860s are speculated upon but not generally known. This essay makes use of letters, hitherto in family hands and unknown to researchers, from Gardiner and his wife Isabella to her brother Martin Irving in order to trace the growth of Gardiner's doubts and his alienation from the Catholic Apostolic Church. In particular, the letters show how Gardiner felt the Church was mishandling the intellectual challenges exercising contemporary churchmen. The aim is to shed light on an aspect of Gardiner's biography which has not previously been explained adequately, and so to illuminate the response of one conservative religious movement – the Catholic Apostolic Church – towards the challenges presented by developments in the disciplines of geology and Biblical studies. It is argued that for Gardiner doubt was a necessary function of the quest for truth.

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Barrow, Lynda K., and Anthony Gill. "Rendering Unto Caesar: The Catholic Church and the State in Latin America." Review of Religious Research 40, no. 2 (December 1998): 178. http://dx.doi.org/10.2307/3512301.

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