Relevant bibliographies by topics / Catholic Church in Southern Italy

Academic literature on the topic 'Catholic Church in Southern Italy'

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Published: 25 July 2024

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Journal articles on the topic "Catholic Church in Southern Italy"

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Zbíral, David. "La Charte de Niquinta et les récits sur les commencements des églises cathares en Italie et dans le Midi." Heresis 44, no. 1 (2006): 135–62. http://dx.doi.org/10.3406/heres.2006.2087.

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The Niquinta chart and narratives about the beginning of cathar churches in Italy and in Southern France ; The Niquinta chart seems to be a narrative about the beginnings, written in the XIIIth century rather than a false document dating back to the XVIth or XVIIth century. Eliminating the hypothesis of a false catholic document dating back to the 1220, three main hypothesis remain concerning the nature of this document. It can be : (1) an historical essay, (2) a faked document by Pierre Pollan or Pierre Isarn, meant to support the church of Carcassès’ interests, or (3) a legendary essay on the beginnings of dissident churches in Southern France, influenced by the legends about the origins of churches in Italy, whose narratives we know, essays that have been modified and «completed» by polemists thanks to De heresi catharorum and Tractatus de hereticis. This narrative may have included an authentic demarcation deed, made out at a gathering within local reach.
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Scott, Karen. "St. Catherine of Siena, “Apostola”." Church History 61, no. 1 (March 1992): 34–46. http://dx.doi.org/10.2307/3168001.

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In the spring of 1376, Catherine, the uneducated daughter of a Sienese dyer, a simple lay Tertiary, traveled to Avignon in southern France. She wanted to speak directly with Pope Gregory XI about organizing a crusade, reforming the Catholic church, ending his war with Florence, and moving his court back to Rome. Her reputation for holiness and her orthodoxy gave her a hearing with the pope, and so her words had a measure of influence on him. Gregory did move to Rome in the fall of 1376, and he paid for her trip back to Italy. In 1377 he allowed her to lead a mission in the Sienese countryside: he wanted her presence there to help save souls and perhaps stimulate interest in a crusade. In 1378 he sent her to Florence as a peacemaker for the war between the Tuscan cities and the papacy. In late 1378 Gregory's successor Urban VI asked her to come to Rome to support his claim to the papacy against the schismatic Pope Clement VII. Finally in 1380, Catherine died in Rome, exhausted by all these endeavors.
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ENRICA DANUBIO, MARIA, and ELISA AMICONE. "BIODEMOGRAPHIC STUDY OF A CENTRAL APENNINE AREA (ITALY) IN THE 19TH AND 20TH CENTURIES: MARRIAGE SEASONALITY AND REPRODUCTIVE ISOLATION." Journal of Biosocial Science 33, no. 3 (July 2001): 427–49. http://dx.doi.org/10.1017/s0021932001004278.

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This study investigates seasonality of marriages and reproductive isolation in six long-isolated communities in the central Apennines (Italy). It had two objectives: (1) the identification of an Apennine biodemographic model in comparison with mountain communities of other regions, and with non-Apennine communities in Abruzzo, and (2) to identify the possible effects of the drainage of Lake Fucino (1854–1876) on that area. Marriages in this region show two very stable seasonal patterns: one is typical of sedentary rural societies, with summer migrations and marriages preferentially celebrated in the winter, and the other has marriages that are strongly concentrated in the summer months, i.e. between 75% and 93·5% of marriages were celebrated between June and October in these communities in the 1800s. These were traditionally pastoral communities with winter transhumance of the flocks and their shepherds towards the lowlands of southern Italy. In both groups, restrictions imposed by the Catholic Church do not seem to have affected the timing of marriages. Indeed, economic factors related to work activities seem to have had more influence. Concerning reproductive isolation, the results show high rates of endogamy: between 85% and 98% in both the 19th and 20th centuries. Rates of consanguineous marriages were between 5% and 20%, and those of isonymous marriages rarely exceeded 9%. The coefficient of inbreeding α shows that there was a delayed, limited period of increased consanguinity in the few decades around the turn of the century. This is different from the national situation, and thus could be a consequence of the Lake Fucino drainage.
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Palavestra, Aleksandar. "The Invention of Tradition: Illyrian Heraldry." Issues in Ethnology and Anthropology 5, no. 3 (May 14, 2010): 183–99. http://dx.doi.org/10.21301/eap.v5i3.9.

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The "Illyrian heraldry", as a phenomenon of the invented tradition, encompasses the rolls of arms - armorials, which appear in Dalmatia, Italy, Spain and Austria at the end of the XVI and beginning of the XVII century. These armorials contained Serbian and other southern Slav monarchic, territorial and family coats of arms. The authenticity, heraldic sources and origins of these armorials are extremely complex problems that can be traced back to the medieval heraldic heritage of the Serbs, on the one hand, and reveal the intricate web of political circumstances in the XVI and XVII centuries. Illyrian heraldry is also closely linked to the personal and political ambitions of the Spanish admiral, Don Pedro Ohmučević Grgurić, from Slano near Dubrovnik. One cannot, however, link the entire Illyrian heraldry movement only to the daring ambitions of Petar Ohmučević Grgurić In in the XVI and XVII centuries historical constructions, inspired for the most part by sincere Slav patriotism, emerged that proved the unity of the Illyrians and the Slavs, revealed the alleged Slav origins of famous figures (Alexander the Great, Justinian), or simply extolled the splendor and magnitude of a lost Slav kingdom, that could be restored again. Much as it was developing within the spiritual scope of the Catholic church, this "Slovine" movement found its historical basis in the medieval statehood of Serbia and Bosnia, particularly in the powerful empire of Stephan Dushan (1331-55), in the Serbian potentates, heroes, their glitter and opulence, which used to glorify the Slav world. Since the XVII century till today, despite their doubtful authenticity, the Illyrian armorials have been considered important genealogical and heraldic documents. Many families relied on the information in Illyrian heraldic collections when claiming their true, or, more often purported, ancient hereditary rights, titles and lands. The Illyrian armorials were transcribed and reprinted in books that were important for the national identity of the southern Slav peoples, such as Orbini's Kingdom of the Slavs (1601), Stemmatographia or the Drawing, Description and Renewal of Illyrian Coats of Arms by Pavao Riter Vitezović, published in Vienna in 1701, and Stemmatographia by Hristifor Žefarović, published in 1741. After the liberation of Serbia and Montenegro from the Turks, heraldry was granted official sanction, and the coats of arms are based on the tradition preserved in Illyrian heraldry.
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Giordan, Giuseppe, and Siniša ZrinŠČak. "One pope, two churches: Refugees, human rights and religion in Croatia and Italy." Social Compass 65, no. 1 (February 5, 2018): 62–78. http://dx.doi.org/10.1177/0037768617745481.

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This article analyses the responses of the Catholic Church in Croatia and Italy to the refugee crisis, particularly the churches’ discourses on human rights issues and positions in public debates on refugees and migrants. Although both Catholic churches followed the Church’s teachings on ‘strangers’, associated with providing concrete help to people in need, the Catholic Church in Croatia pursued what can be classified as a charitable approach, while the Catholic Church in Italy followed solidarity and utilitarian approaches. Equally, the Catholic Church in Croatia remained a silent public actor in the refugee crisis, while the Catholic Church in Italy became a prominent actor in public debates, engaging with human rights discourses. The selective and ambivalent uses of human rights discourses emerged as a factor in understanding these two churches’ different positions on refugees and migrants.
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Homer, Michael W. "Separating Church and State in Italy." Nova Religio 23, no. 2 (November 1, 2019): 64–84. http://dx.doi.org/10.1525/nr.2019.23.2.64.

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In 1852 King Victor Emmanuel’s ministers proposed legislation to recognize civil marriages in the Kingdom of Sardinia (Piedmont). This proposal was opposed by Pope Pius IX and other Catholic apologists who argued that it would result in undermining the official status of the Catholic Church and one of the church’s sacraments. Even worse it would mean that Jewish and Protestant marriages would be recognized. This legislation coincided with Mormon missionaries proselytizing in Torino and the public announcement that the church practiced polygamy. Catholic opponents of this legislation argued that even Mormon polygamous marriages would be recognized if the legislation passed. During fierce debates that took place Catholic apologists also claimed that Mormons formed alliances with other Protestant “sects” to push through the civil marriage litigation. The specter of Mormon plural marriages in a civil marriage system continued to be mentioned until civil marriages were finally recognized in 1865.
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C. Martino, Simone. "POLITICS AND RELIGION IN ITALY: A CATHOLIC HISTORY." POLITICS AND RELIGION IN EUROPE 9, no. 2 (December 27, 2015): 233–47. http://dx.doi.org/10.54561/prj0902233m.

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The paper looks at the historical and contemporary role of Catholic Church in Italian politics. Over the last sixty years Catholicism has played an important role in Italian society. The paper identify three ways in which Catholicism interacts with Italian public life: as a peculiar version of “civil religion”, through Catholic inspirited political parties and the Church intervening directly in specific public debates. After identifies the change of political role of the Catholic Church in the last decades the paper recognize the main challenges for this particular relationship in the next future
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Martin, Simon. "From Cycling Priests to the ‘Sportsman's Pope’. Italy, Sport and the Catholic Church." European Review 19, no. 4 (August 30, 2011): 545–61. http://dx.doi.org/10.1017/s1062798711000184.

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This article surveys the Catholic Church's exploitation of sport in Liberal (1861–1922), Fascist (1922–1943), and post-war Italy. It examines how and why the Church overcame its initial reticence to embrace sport and turn it into a fundamental pillar of an alternative culture that challenged the monopoly of national sporting federations. Following the rise of Fascism, sport became one of the principal means by which the Church resisted a complete takeover by the regime. Analysis of the devout Catholic cyclist Gino Bartali reveals how the Church maintained its identity and tradition of sporting independence despite the inevitable suppression of Catholic sporting organisations. Culminating in an examination of the ‘immortalisation’ of Bartali after his win in the 1948 Tour De France – a victory popularly credited with saving Italy from civil war – the article illuminates the processes by which sport became a central feature of Catholicism in national life. It highlights the Church's contribution to the development of Italian sport, assesses the wider impact of sport's role in forming alternative cultures, and argues that sport perfectly positioned the Church to respond to the demands of Reconstruction Italy and provided opportunities to secure a post-war Christian Democratic society.
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Yazkova, Veronika. "Catholic Church and Society: “the Models of the Church” in Contemporary Italy." Contemporary Europe 67, no. 1 (February 1, 2016): 129–37. http://dx.doi.org/10.15211/soveurope12016129137.

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Lutsenko, V. E., V. A. Zvyagin, and O. A. Eliseeva. "Anti-Religious Mood in Italy at the Turn of the 18–19th Centuries." Siberian Journal of Philosophy 17, no. 2 (2019): 145–57. http://dx.doi.org/10.25205/2541-7517-2019-17-2-145-157.

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The article is devoted to identifying the causes of anti-religious sentiments in Italy at the turn of the 18–19th centuries. The authors point to the reasons for the apologetic writings of Italian theologians. Their views had a very beneficial effect on the mental and in particular on the religious movement in Italy. Special attention is paid to the analysis of the situation in Italy in the 18–19th centuries. Based on this analysis, the authors conclude that because of the constant confrontation with the Italian government for power and their interests, apologists for Christianity, who belonged to the clergy of the Catholic Church, caused hostility towards the Catholic Church among ordinary Italians. In the course of the study, the idea of a significant impact of this situation on the spread of anti-Christian ideas in Italy at the turn of the 18–19th centuries was substantiated. And the national liberation movement for the unification of Italy, which was gaining momentum at that time, opened up a free field for the dissemination of various anti-church and atheistic teachings.
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Dissertations / Theses on the topic "Catholic Church in Southern Italy"

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Garau, Eva. "National identity and immigration : the case of Italy." Thesis, University of Bath, 2010. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.527145.

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The thesis sets out to examine the debate on national identity and immigration in Italy. It analyses whether Italy, in reacting to immigration, is following any classic model of integration of foreign citizens following the example of countries such as Britain and France, or whether it has developed an alternative long-term strategy more adequate to its own situation. It also questions whether the debate on immigration has triggered a discussion on the renegotiation of the meaning of national identity, in order to make it more inclusive of minority identities within the country. The thesis traces the debate as it emerges in the public sphere. It identifies the main actors involved, and analyses the rhetoric used by the leading voices to put forward their respective views and claims. It aims at providing a picture of the discussion within each group as well as investigating the relationship between different actors, their alliances and the dissent they express. The role of three main actors taking part in the discussion is explored in detail, namely Italian intellectuals, the Catholic Church and the Northern League. It addresses their role in shaping public opinion and influencing the state policy-making on immigration. Through the final analysis of Italian legislation, the thesis concludes that Italy is moving towards the construction of a highly exclusive identity, where the idea of integration does not feature.
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Clark, J. Michael. "Canonical issues emerging in the Southern Baptist - Roman Catholic dialogue." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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McQueen, Willam B. "Monks and aristocrats : church and society in the Lombard principalities of southern Italy 774-981." Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/20684.

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Interest in the history of Latin monasticism in southern Italy has been stimulated in recent years due to the important excavations at the site of the monastery of S.Vincenzo al Volturno. These excavations have revealed an immensely opulent monastic complex which has reinforced Angelo Pantoni's famous statement when he referred to the site as a medieval Pompeii. Despite the importance of the excavations, and the rich historiographical and documentary tradition in southern Italy, many questions remain unanswered concerning the history of monastic development in the Lombard principalities during the ninth and tenth centuries. We still do not know why monasticism was so important in southern Italy or the exact role it played in Lombard society. There is a pressing need to address these questions because many of the historical works which have been produced in association with the excavations at S. Vincenzo have simply sustained long standing assumptions about the influence of the Carolingian and Byzantine Empires and in so doing have obscured the true history of monastic development in southern Italy. This thesis seeks to demonstrate that it is incongruous to explain the importance of monasticism in the Lombard principalities in terms of Carolingian or Byzantine influences or in comparison with developments in other regions of Europe. It will be established that the importance of monasticism in Lombard southern Italy had more to do with the immense role it played in southern Lombard society and above all its significance as a mechanism through which the Lombards expressed their ethnic identity. Part I will establish that the Lombards did indeed possess an exceptionally strong sense of ethnic identity. The genesis of this identity owed much to topographical and historical developments in the seventh century but was strengthened through contacts with external aggressors who threatened Lombard independence.
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Tacconi, Marica. "Liturgy and chant at the Cathedral of Florence a survey of the pre-Tridentine sources (tenth-sixteenth centuries) /." Full text available online (restricted access), 1999. http://images.lib.monash.edu.au/ts/theses/tacconi.pdf.

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Green, Maia. "The construction of 'religion' and the perpetuation of 'tradition' among Pogoro Catholics, southern Tanzania." Thesis, London School of Economics and Political Science (University of London), 1993. http://etheses.lse.ac.uk/1286/.

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This thesis is an ethnographic account of contemporary religious practice among a Bantu agricultural people in Southern Tanzania, the majority of whom are affiliated to the Roman Catholic Church. It examines the dialectic between Christianity and what the Pogoro consider to be 'traditional' practice as resulting in a locally defined Catholicism and in the separation of formal, official Christianity from 'traditional practice'. The thesis looks at how the existence of an institutional religion, in this case Catholicism, defines some aspects of local practice as traditional in opposition to it, while, at the same time, elements of Christian practice have been adopted by the community in a non institutional way. The thesis describes Pogoro Christianity, the role of the Church and Pogoro perceptions of it and gives an account of that which they consider to belong to the realm of 'tradition'. Traditional practice is not in actuality unchanging, but any changes in traditional practice must be legitimated by the authority of the dead and the spirits. The first part of the thesis provides the historical and geographical background. This is followed by a chapter on the Catholic Church in the area and official Catholic practice. Local Catholic practice and perceptions of the church and Christianity are described and accounted for. The next section looks at what is constituted as belonging to the realm of 'tradition'. The core chapters in this section describe girls puberty rites, funerals and the relationship with the dead. It is here that Catholic practice enters the realm of 'tradition'. A chapter examines the place of witchcraft eradication movements among the Pogoro, and in East and central Africa, to demonstrate how 'tradition' can and does change, and to provide a contrast with the position of Christianity among the Pogoro. This is dealt with in the final chapter in which I argue that there are limits on the 'traditionalisation' of Christianity among the Pogoro, and in other similar societies, and that these limits are to some extent a function of the institutional nature of Christianity.
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Suvada, Jennifer V. "A study of the evangelical Protestant reception of the document, Evangelicals and Catholics together, from its release in March 1994 through December 1996, including a case study of the Southern Baptist Convention." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Simmons, Dan. "Toward a program of training leaders for self-reproducing small groups in Lazio, Italy." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Adams, Suzanne Russo. "Coexistence and Conflict: Popular Catholicism, the Council of Trent and the Life Cycle in Carini, Palermo, Italy." Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2703.pdf.

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Swisher, Samuel J. (Samuel James). "Humanism and the Council of Florence, 1438-1439." Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc277649/.

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The study begins with the development of the nature and character of fifteenth century Italian humanism. It then proceeds to delineate the humanist methodological approach to three key areas; rhetoric, grammar, and historical criticism. Having thus laid this necessary foundation, the work examines selected portions of the debates of the council with regard to each of the three key areas, in order to ascertain whether or not a humanistic approach was utilized by the Latin participants in their argumentations. This investigation concludes that the Latin advocates of the council did indeed employ humanist methodology in both the preparation and presentation of their arguments in the debates. Therefore, such evidence strongly suggests that an appreciation and acceptance of the humanist approach to rhetoric, grammar, and textual criticism existed in the church in the early decades of the fifteenth century.
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Lo, Polito Nicola. "The Verona Fathers in Southern Sudan from 1899 to 1964 a contribution to the understanding of the historical and religious roots of the conflict between North and South in the Sudan, and the role played in it by the Verona Fathers and Brothers /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Books on the topic "Catholic Church in Southern Italy"

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Kelly, Thomas Forrest. The exultet in Southern Italy. New York: Oxford University Press, 1996.

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Reynolds, Roger E. Studies on medieval liturgical and legal manuscripts from Spain and southern Italy. Farnham, England: Ashgate, 2009.

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Reynolds, Roger E. The ritual of clerical ordination of the Sacramentarium gelasianum saec. VIII: Early evidence from southern Italy. [Paris]: Cerf, 1990.

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African Synod (1994 Rome, Italy). IMBISA speaks at the African Synod: The contributions of the Inter-Regional Meeting of Bishops of Southern Africa to the Special Assembly for Africa of the Synod of Bishops 1994. Harare: Theological Reflection and Exchange Dept. of IMBISA, 1998.

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Catholic Church. Interregional Meetings of the Bishops of Southern Africa. Theological Reflection and Exchange Department. IMBISA speaks at the African Synod: The contributions of the Inter-regional Meeting of Bishops of Southern Africa to the Special Assembly for Africa of the Synod of Bishops, 1994. Haraare, Zimbabwe: Theological Reflection and Exchange Department of IMBISA, 1998.

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Pennington, Arthur Robert. The church in Italy. London: Wells Gardner, Darton, 1990.

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Kelly, Thomas Forrest. The exultet insouthern Italy. New York: Oxford University Press, 1996.

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J, Swidler Leonard, and Grace Edward James, eds. Catholic-communist collaboration in Italy. Lanham, MD: University Press of America, 1988.

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Giammanco, Rosanna Mulazzi. The Catholic-Communist dialogue in Italy: 1944 to present. New York: Praeger, 1989.

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Franciscis, Maria Elisabetta De. Italy and the Vatican: The 1984 concordat between church and state. New York: P. Lang, 1989.

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Book chapters on the topic "Catholic Church in Southern Italy"

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Dawes, Helena. "The Italian State, the Catholic Church and Women." In Catholic Women’s Movements in Liberal and Fascist Italy, 8–43. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137406347_2.

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Zaccaria, Francesco. "Catholic Church, Young People, and Human Rights in Italy." In Religion and Human Rights, 93–102. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-09731-2_7.

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Assenza, Elvira. "Catholic Rituals of Death and Funeral Homily: A Socio-pragmatic Survey in Southern Italy." In Perspectives in Pragmatics, Philosophy & Psychology, 17–44. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-55759-5_2.

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Ibba, Alessia. "Italy’s Foetus Cemeteries: Reproductive Justice, Anti-gender Stances and Neo-Catholicism." In Struggles for Reproductive Justice in the Era of Anti-Genderism and Religious Fundamentalism, 177–94. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-31260-1_8.

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AbstractIn Italy, all aborted foetuses are required to be buried. However, this practice was contested when thousands of foetuses’ graves were found, each marked with a cross and displaying the name of the person who had aborted. This chapter aims to analyse the practice of the burial of aborted foetuses as an obstacle to reproductive justice in Italy, in the context of anti-genderism and neo-Catholicism contributing to shaping pro-life stances. Moreover, this study explores three threats to reproductive justice: firstly, the possibility open to health professionals to conscientiously object; secondly, the limited use of medical abortion; and thirdly, the limitations established by the law concerning assisted reproductive services. These threats are employed as a background to understand pro-life actions in this context. Findings suggest that the Catholic Church influences discussions on reproductive rights on several levels, including regarding the burial of aborted foetuses. Despite the relevance of this topic in the current sociopolitical framework, the lack of attention paid to it in academia presents this study with some limitations. For this reason, more research is needed.
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Passuello, Angelo. "Le committenze architettoniche di Atto nella Toscana del XII secolo: uno sguardo d’insieme e un epigono veneto." In Atto abate vallombrosano e vescovo di Pistoia, 249–81. Florence: Firenze University Press, 2024. http://dx.doi.org/10.36253/979-12-215-0335-7.12.

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The paper deals with the architectural commissions of Atto, during the thirty years in which the religious was first prior general of the Vallombrosani and then bishop of Pistoia (1125-1153). The churches that still have the structure and decorations of the 12th century are particularly analyzed, for example: Santa Maria di Montepiano, San Michele di Plaiano and San Michele di Salvenero in north-western Sardinia, San Paolo a Ripa d'Arno in Pisa and others. Before the year 1140 Atto obtained a relic of san Jacopo the Major, which in 1145 was placed in a chapel in the first two spans of the southern nave of the Cathedral of San Zeno in Pistoia. This chapel was configured as an almost independent space from the rest of the basilica. This initiative brought important artists to Pistoia who exalted the new role of apostolic see of the city and worked in the churches of San Giovanni Fuorcivitas (1162), Sant’Andrea (1166) and San Bartolomeo in Pantano (1167). The incidence of this situation also reverberated on the nearby city of Prato, where the Cathedral (before 1163), despite the autonomist aims of the local clergy, clearly received the constructive influences of the Pistoian Cathedral. The final part of the article analyzes the unfinished church of San Jacopo al Grigliano (1396-1407), in the Province of Verona, which is the most important and majestic sanctuary dedicated to san Jacopo in Northern Italy
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Markoviti, Margarita, and Lina Molokotos-Liederman. "The intersections of state, family and church in Italy and Greece." In Religion and Welfare in Europe. Policy Press, 2017. http://dx.doi.org/10.1332/policypress/9781447318972.003.0006.

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This chapter discusses the fragile organisation of welfare in southern Europe, with Italy and Greece as examples. In the Mediterranean countries, it is the idea of ‘familism’ that best captures a system where the family—more especially women—is the basic unit of care for dependent family members, migrants, and refugees. Although a state welfare system does exist, it is essentially a stopgap when the family is no longer able to cope with the demands of a particular situation. The religious majorities, in this case the Catholic Church in Italy and the Greek Orthodox Church in Greece, have different approaches to social care. In both cases, church organisations participate locally in order to reduce poverty and exclusion. The Greek tradition has, however, resulted in a much weaker civil society in terms of ‘voice’. In Italy, Caritas is involved both in local activities and in social advocacy work, alongside other social movements in support of migrants.
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Doyle, William. "Religion and the Churches." In The Old European Order 1660-1800, 151–73. Oxford University PressOxford, 1992. http://dx.doi.org/10.1093/oso/9780198203865.003.0008.

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Abstract The lines dividing western Europe into Catholic and Protestant in 1660 had not changed significantly in 1800. France, Spain, Italy, the Habsburg dominions, Poland, and southern Germany were Catholic. Great Britain, the United Provinces, northern Germany, and Scandinavia were Protestant in one form or another. Russia and certain neighbouring territories observed their own variant on Greek Orthodoxy. In 1660, however, France harboured an important Protestant minority, Poland an Orthodox one, Protestant Holland was in fact half Catholic, and in Ireland Protestant England ruled an overwhelmingly Catholic population. Such dissident communities were profoundly mistrusted by governments, associated as they were with civil wars and attempts for over a century to change the established order. Only in the United Provinces, where a Protestant government ruled a fairly evenly divided population, was toleration implemented with any goodwill and even there formal Jaws forbade Roman practices.
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Kelikian, Alice A. "The Church and Catholicism." In Liberal and Fascist Italy, 44–61. Oxford University PressOxford, 2002. http://dx.doi.org/10.1093/oso/9780198731979.003.0003.

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Abstract On 6 June 1861, in a malarial delirium, Count Camillo di Cavour uttered Montalembert’ s formula, <a free church in a free state’ , to the priest who had come to administer last rites to the excommunicated prime minister. Subsequent premiers of Italy would share his fixation and frustration with the Roman Question, which remained a thorn in the side of all liberal regimes. The Vatican did not acknowledge the reality of the united Kingdom until 1929. Papal disaffection from high politics perforce limited the nature of representative democracy in a predominantly Catholic country, and it underscored the narrowness of the Italian political class.
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McCarthy, Patrick. "The Church in post-war Italy." In Italy since 1945, 133–52. Oxford University PressOxford, 2000. http://dx.doi.org/10.1093/oso/9780198731702.003.0007.

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Abstract The Catholic Church describes itself as universal and eternal but it also lives and hence changes in space and time. The Italian Church is different from the Irish and French Churches. The post-war Italian Church is no longer the Church that Cavour or Mussolini faced. There is also much geographical and cultural diversity within the national Church: in central Italy Catholics are fewer and more likely to have centre-left political views; Romano Prodi is only one of many examples. In the Veneto the Church acted as an intermediary between the peasants and the Habsburg rulers, and it was rewarded with a mass following. In Calabria, however, the middle classes were agnostic and the peasantry superstitious.
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"13 The Catholic Church and the War." In Italy in the Era of the Great War, 272–86. BRILL, 2018. http://dx.doi.org/10.1163/9789004363724_015.

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Conference papers on the topic "Catholic Church in Southern Italy"

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Pirjevec, Jože. "“The sole catholic church allied with nazism”: the Ljubljana diocese during World War II." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_02.

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With the words quoted in the title of the presentation, Friedrich Rainer, the Carinthian Gauleiter, characterized the conduct of Bishop Gregorij Rožman and his Catholic clergy during the Second World War in the Province of Ljubljana. This paper endeavours to fathom the underlying motivations behind this political alignment, which triggered a violent civil war in occupied Slovenia in 1941 that tragically tore the Slovenian nation apart – a legacy that can still be felt today. To comprehend the mindset of the Slovenian clergy, it is essential to look at the historical role of the Catholic Church in shaping Slovenian national and cultural identity throughout the 19th and first half of the 20th century. In a predominantly agrarian society, the Catholic clergy assumed multifaceted roles, encompassing spiritual, educational, political and economic functions, underpinned by the conviction that they were the sole interpreters of the nation. To be a true Slovenian was equated with being Catholic. With the beginning of the occupation and the partitioning of Slovenia among the aggressors – Germany, Italy and Hungary – in 1941, the emergence of a Liberation Front, led by the Communists was perceived by the Church in the Province of Ljubljana as a direct challenge to the established social order. Deeming this emerging movement as the paramount adversary of both God and the nation, Bishop Rožman opted to fight it, even if it entailed forging an alliance with fascist Italy and later the Third Reich. This paper will delve into the intricacies of this dynamic process, including the role of the Vatican in its evolution.
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Cundari, Alfredo, Gabriele Milani, and Giuseppe Failla. "COMPARATIVE SEISMIC ASSESSMENT OF A MEDIOEVAL MASONRY CHURCH IN SOUTHERN ITALY." In 6th International Conference on Computational Methods in Structural Dynamics and Earthquake Engineering Methods in Structural Dynamics and Earthquake Engineering. Athens: Institute of Structural Analysis and Antiseismic Research School of Civil Engineering National Technical University of Athens (NTUA) Greece, 2017. http://dx.doi.org/10.7712/120117.5577.17285.

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Furno, Antonella. "Ricerca storica e cartografica delle domus federiciane “fantasma” della regione del Principatus et Terra Beneventana." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11535.

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Historical and cartographic research about the ghost domus built by Frederick II in Principatus et Terra Beneventana regionDuring his reign Frederick II built a series of representative fortified constructions in southern Italy, and after reinforcing the defence line of the border with the State of the Church, he decided to build many residential estates called domus or palacium in the fundamental medieval textual source of Statutum de reparatione castrorum. This research is focused on the study of the landscape in the ancient region of Principatus et Terra Beneventana during the thirteenth century: it is noticed the presence of five imperial domus cited in the Statutum with the name domus Castellucci Battipallae, castrum et palacium Sarni, domus imperatoris in Ebulo, domus imperatoris Apicii and the Castel Belvedere Marano palace. Every domus was studied through a historical and cartographic analysis, and in case of the structure is not recognised on the territory it was organized a landscape analysis in order to propose a hypothetical position. The data that was gathered into ArcGIS software to define the probable locations of the ghost domus were the detailed routes of ancient roads related to the positions of the casalia (little rural communities that paid taxes to maintenance of the royal structures), the Church properties, the urban site, and the other castra and domus.
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Petrović, Dragana. "TRANSPLANTACIJA ORGANA." In XVII majsko savetovanje. Pravni fakultet Univerziteta u Kragujevcu, 2021. http://dx.doi.org/10.46793/uvp21.587p.

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Even the mere mention of "transplantation of human body parts" is reason enough to deal with this topic for who knows how many times. Quite simply, we need to discuss the topics discussed from time to time !? Let's get down to explaining some of the "hot" life issues that arise in connection with them. To, perhaps, determine ourselves in a different way according to the existing solutions ... to understand what a strong dynamic has gripped the world we live in, colored our attitudes with a different color, influenced our thoughts about life, its values, altruism, selflessness, charities. the desire to give up something special without thinking that we will get something in return. Transplantation of human organs and tissues for therapeutic purposes has been practiced since the middle of the last century. She started (of course, in a very primitive way) even in ancient India (even today one method of transplantation is called the "Indian method"), over the 16th century (1551). when the first free transplantation of a part of the nose was performed in Italy, in order to develop it into an irreplaceable medical procedure in order to save and prolong human life. Thousands of pages of professional literature, notes, polemical discussions, atypical medical articles, notes on the margins of read journals or books from philosophy, sociology, criminal literature ... about events of this kind, the representatives of the church also took their position. Understanding our view on this complex and very complicated issue requires that more attention be paid to certain solutions on the international scene, especially where there are certain permeations (some agreement but also differences). It's always good to hear a second opinion, because it puts you to think. That is why, in the considerations that follow, we have tried (somewhat more broadly) to answer some of the many and varied questions in which these touch, but often diverge, both from the point of view of the right regulations and from the point of view of medical and judicial practice. times from the perspective of some EU member states (Germany, Poland, presenting the position of the Catholic Church) on the one hand, and in the perspective of other moral, spiritual, cultural and other values - India and Iraq, on the other.
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