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1
Wibagso, Stefanus Setyo. "Penggunaan Extreme Programming Untuk Rancang Bangun Aplikasi Sekretariat Paroki (Studi Kasus Pada Gereja Katolik Santo Petrus Palembang)." JuSiTik : Jurnal Sistem dan Teknologi Informasi Komunikasi 3, no. 1 (January 31, 2020): 24. http://dx.doi.org/10.32524/jusitik.v3i1.598.
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As part of the Catholic Church organization, the Parish Secretariat has an important role in recording information relating to parishioners. The work of the Parish Secretariat staff is very helpful in supporting the Parish Priest's task in managing the administration of the Church. In its implementation in the Parish Catholic Church of St. Peter Palembang, the secretariat staff faced several problems because the application was only able to process one activity, namely documenting Baptist data. While other data processing is still done manually. The purpose of this study is to build applications that complement the shortcomings of existing applications. To produce applications that can run well and in accordance with needs, the method in the design process is needed. Extreme Programming method is the choice in this design because it is suitable for use in designing small scale applications. Index Term— Parish Secretariat Application, Catholic Church, Extreme Programming
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Every, George. "The Catholic Community in Walsall 1720–1824." Recusant History 19, no. 3 (May 1989): 313–31. http://dx.doi.org/10.1017/s003419320002029x.
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Walsall in the seventeenth and eighteenth centuries was a large parish containing a small borough. The borough claimed to be ‘by prescription’, but it had charters including one given by King Charles the First in 1627. This secured to the corporation ‘of the borough and foreign of Walsall’ authority in the parts of the parish outside the borough. These, called ‘the foreign’, had a vestry meeting of their own at the chapel-of-ease at Bloxwich. They supported their own poor through churchwardens and overseers elected there, but they were obliged to contribute to the repair and improvement of the parish church where they were married and in whose churchyard they were buried until 1733.
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Трохановський, Аркадій. "Виселені, але з почуттям своєї гідності. Приклад української спільноти з Валча." Studia Ucrainica Varsoviensia 7 (November 27, 2019): 161–71. http://dx.doi.org/10.5604/01.3001.0013.6220.
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The Ukrainians were displaced in 1947. The number of 2734 people were displaced to the the vicinity of Wałcz. The Greek Catholic church was considered illegal in Poland. The Greek Catholic parish in Wałcz, which was established only in 1959, played an important role in shaping religious and national consciousness among Ukrainians on the Land of Wałcz. In 1959 Teodor Markiw, priest begins his pastoral work. The Greek Catholic parish was a pillar in the fi ght against national and religious assimilation for the displaced Ukrainian population from the “Vistula” campaign. The Ukrainian community was going through various stages of its existence, among others: a period without specifi c forms of religious worship – the believers without a parish, pastoral activity and integration of a dispersed community. The Greek Catholic parish helps break down various stereotypes. The Ukrainian community in Wałcz keeps in close contact with Ukraine. The article shows the presents activity of the parish on two levels: religious and national.
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McPartlan, Paul. "Presbyteral Ministry in the Roman Catholic Church." Ecclesiology 1, no. 2 (2005): 11–24. http://dx.doi.org/10.1177/1744136605051894.
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AbstractThis paper considers the teaching of Vatican II on the presbyterate in relation to the episcopate, against the background of the history of these ministries. The Council used Ignatius of Antioch and the Apostolic Tradition in its renewed teaching that presbyters form a college in union with the bishop, who is high priest of his local church. Since the fourth century, however, presbyters have been dispersed to act as individual parish priests. Tensions between this model and the earlier one are explored, as is the liturgical and theological renewal that led to Vatican II’s teaching. It is finally proposed that the Council offers valuable resources, not yet fully realized, for pastoral planning in a time of priestly shortage.
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Schmerbauch, Maik. "Establish a new file plan in a diocese of the German Catholic Church." Archeion, no. 121 (2020): 327–41. http://dx.doi.org/10.4467/26581264arc.20.012.12969.
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In the article, the author presents a diocese-wide records management project in Germany that began in 2010. Also, the results of the processes are discussed, as well as the various steps in implementing a new file plan. The need for a new file plan in the diocese’s parishes has a historical context in the history of the German Catholic Church over the last two decades. Because the Catholic Church has the same administrative system from the Vatican to diocese to parish in almost every country in the world, the article’s findings can be transferred into the parish records management processes of the dioceses of other countries.
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Schmerbauch, Maik. "Establish a new file plan in a diocese of the German Catholic Church." Archeion, no. 121 (2020): 327–41. http://dx.doi.org/10.4467/26581264arc.20.012.12969.
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In the article, the author presents a diocese-wide records management project in Germany that began in 2010. Also, the results of the processes are discussed, as well as the various steps in implementing a new file plan. The need for a new file plan in the diocese’s parishes has a historical context in the history of the German Catholic Church over the last two decades. Because the Catholic Church has the same administrative system from the Vatican to diocese to parish in almost every country in the world, the article’s findings can be transferred into the parish records management processes of the dioceses of other countries.
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Žilys, Saulius. "Parishes Registers and Lists of Parishes Residents in the Wróblewski Library of the Lithuanian Academy of Sciences: Genesis and Confessional Singularity." Bibliotheca Lituana 2 (October 25, 2012): 123–54. http://dx.doi.org/10.15388/bibllita.2012.2.15583.
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The article treats baptismal, matrimonial and death parish registers in 17th–20th centuries, also lists of confirmees and lists of converts to Roman Catholic Church or Orthodox Church, lists of parishes and parishes’ residents of territories in Lithuania, Belarus, Poland and East Prussia. Manuscript materials used in article belong to various Christian and non-Christian confessions: Roman Catholic, orthodox, uniate, evangelical reformers, evangelical Lutheran, Karaite, Jew/Hebrew, Tartar. The article treats origin of parishes’ registers chronology, how parishes’ registers were written, and which information was in them also defines confessional singularity. Focus on 17th–18th century parishes registers – mostly Roman Catholic.Church parishes registers at first were started to write in Italy (1396) and in Provence. The Council of Trent of Roman Catholic Church in 1563 obligated fill in baptismal and matrimonial parish registers, ordinary “Rituale romanorum” in 1614 obligated to fill in death registers and lists of parishes residents. Filling of parishes registers in Roman Catholic and Protestant churches became overall in 17th century, in Orthodox and Uniate churches – in 18th century. The first information about parishes’ registers in Lithuania was introduced in visiting-round of Samogitia bishop in 1579, but the oldest known parish register is baptismal register of Joniškis church and it begins in 1599.The article treats evolution of parishes’ registers in Lithuania. Noticeable that death registers were started to fill only in 17th century and involved only part of departed.
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Mariański, Janusz. "The Roman Catholic parish in Poland as the local community." Journal for Perspectives of Economic Political and Social Integration 20, no. 1-2 (January 1, 2014): 73–103. http://dx.doi.org/10.2478/v10241-012-0027-1.
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Abstract In the Roman Catholic Church a parish is the smallest legal unit and it is the milieu for religious, social, and cultural activities for a group of people joined together in a geographical area. The purpose of this article is a sociological study examining the Catholic parish in Poland as a local community. Today a parish along with its community is exposed to social change and to myriad forces characteristic of the postmodern culture. In Poland two opposite forces characterize the life of a parish community: on the one side, secularization and individualization, and on the other side, socialization and evangelization. The subjective dimension of a local community, which is related to identification of people with a local parish, along with social bonds with the parish as a local community, are discussed in the first two sections of the article. In subsequent sections some issues related to common activities, membership in movements, religious communities, and Catholic associations within the parish will be presented. While the agency of people in the parish community is theoretically acknowledged, it is still not fully implemented. The discussion is based on the data obtained from major public opinion institutes in Poland.
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Bowman, William D. "The National and Social Origins of Parish Priests in the Archdiocese of Vienna, 1800–1870." Austrian History Yearbook 24 (January 1993): 17–49. http://dx.doi.org/10.1017/s0067237800005245.
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Under The Influence of Enlightenment ideals of rational administration and cameralist notions of increasing the productivity and welfare of the populace, Joseph II and his ministers embarked on an aggressive program of reform for the Habsburg monarchy in the late eighteenth century. Their view as to what needed change was wide-ranging, but among their chief concerns was the desire to restructure the relationship between the Catholic church and Austrian society. As the largest and most powerful religious denomination in the Habsburg monarchy, the Catholic church possessed immense human and material resources, which could possibly be exploited to benefit the Austrian people and state. For Joseph II, the process whereby Catholicism could best be put to use in Austrian society necessarily involved seizing partial administrative control over the Catholic church. The Catholic church, he believed, did not distribute material and moral benefit to the Austrian people evenly, and changing this situation required the active intervention of the Austrian government.
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Acuña Aguirre, Eduardo. "Political risks of recovering and discovering meanings in the collective memory of a perverse religious organisation." Organisational and Social Dynamics 20, no. 1 (June 30, 2020): 31–47. http://dx.doi.org/10.33212/osd.v20n1.2020.31.
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This article refers to the political risks that a group of five parishioners, members of an aristocratic Catholic parish located in Santiago, Chile, had to face when they recovered and discovered unconscious meanings about the hard and persistent psychological and sexual abuse they suffered in that religious organisation. Recovering and discovering meanings, from the collective memory of that parish, was a sort of conversion event in the five parishioners that determined their decision to bring to the surface of Chilean society the knowledge that the parish, led by the priest Fernando Karadima, functioned as a perverse organisation. That determination implied that the five individuals had to struggle against powerful forces in society, including the dominant Catholic Church in Chile and the political influences from the conservative Catholic elite that attempted to ignore the existence of the abuses that were denounced. The result of this article explains how the five parishioners, through their concerted political actions and courage, forced the Catholic Church to recognise, in an ambivalent way, the abuses committed by Karadima. The theoretical basis of this presentation is based on a socioanalytical approach that mainly considers the understanding of perversion in organisations and their consequences in the control of anxieties.
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ROBERT M. ZECKER. "“It Was Our Parish, After All”: Immigrants and the Catholic Church." Pennsylvania Legacies 15, no. 2 (2015): 26. http://dx.doi.org/10.5215/pennlega.15.2.0026.
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Dwyer, Owen, and Mary Gilmartin. "From Mission to Parish: St. Peter Claver Catholic Church, Lexington, Kentucky." Southeastern Geographer 41, no. 2 (2001): 296–305. http://dx.doi.org/10.1353/sgo.2001.0021.
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Jemielity, Witold. "Sytuacja Kościoła katolickiego w Królestwie Polskim po Rewolucji 1905 r." Prawo Kanoniczne 48, no. 1-2 (June 5, 2005): 157–84. http://dx.doi.org/10.21697/pk.2005.48.1-2.10.
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Three periods could be observed in the Congress Kingdom of Poland considerable political freedom until November uprising, severe restrictions for the citizens after 1831, and unification with the Russian Empire after January uprising. During each of these periods the Catholic Church experienced new situation, however the second half of the century happened to be the hardest. 1905 was the turning-point in tsar’s policy in which political situation in the country had considerable contribution. The government made two important concessions: both languages Russian and Polish could be used as official ones, and, on 17/30 of April the so called tolerant ukase was issued that concerned religious matters. The Catholic Church in the Congress Kingdom of Poland gained more freedom. The Author of the following work showed this in the separate fields of work connected with ministering to a parish such as: keeping files of records, priests’ dwellings, appointing and moving priests, bishop’s inspections, church processions, parish indulgences, change of the parish boundaries, church building, retreats and Congregations of the clergy, the Pope’s jubilee, contacts with Rome, convents, Greek Catholics, wayside crosses, Russian language in church institutions, religion lessons at schools, voting to the Russian Parliament, the tsar and social matters. The Author has been dealing with the problem of Church history in the Congress Kingdom of Poland for many years. The present work summarizes the settlements the author has obtained hitherto and especially pays attention to changes that occurred after the year 1905.
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Csatlós, Mária. "A „Katolikus Akció” néven társult szervezkedés Marosvásárhelyen és Ágotha Endre papi életútja." Studia Theologica Transsylvaniensia 24, no. 1 (June 15, 2021): 155–76. http://dx.doi.org/10.52258/stthtr.2021.1.09.
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With the available archival resources and through exploring the life, work and political actions of Endre Ágotha, the dean and parish priest of Nyárádselye I trace the unfolding and failing of the schismatic catholic peace movement legitimated in Marosvásárhely in the period 1950-1956. The state backed “Catholic Action” did not succeed in severing the Catholic Church in Romania from Rome by settling the “pending cases” between the church and the state and only a small portion of the clergy joined the movement, yet it has made significant moral damages by dividing the believers and the clergy. The Holy See condemned the movement and it’s key figure Endre Ágotha has brought upon himself the harshest punishment of the Catholic Church: excommunicates vitandus. He received absolution only on his deathbed.
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Haasl, Michael. "Catholic parish mission partnerships: Faith basis, practice, and ethical considerations." Missiology: An International Review 46, no. 4 (October 2018): 407–27. http://dx.doi.org/10.1177/0091829618798344.
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Parish mission partnerships have become a major mode of international mission in the US Catholic Church. This is the first large study of Catholic parishes from around the country that are engaged in such partnerships (N=91) that examines how practitioners understand the purpose and goals of the partnerships, their faith basis, and the principles and values that undergird them. It also explores how the practitioners engage in parish mission partnerships, how they learned to do so, and their awareness of potential ethical concerns in partnerships regarding dependency, paternalism, and the self-esteem of their non-US partners.
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Leal, Manuel M. Cardoso. "A clivagem Estado-Igreja na Monarquia Liberal (1820-1910)." História: Revista da Faculdade de Letras da Universidade do Porto 10, no. 2 (2020): 9–29. http://dx.doi.org/10.21747/0871164x/hist10_2a2.
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After the serious conflict that opposed the Catholic Church to the liberal State in the 1820s and 1830s, in Portugal, the Church was deprived of its economic base and subject to the state control in the appointment of bishops and parish priests. But unlike other European countries, this cleavage did not, as has been tried, give rise to a relevant “catholic” party. To this end, the State (with the consent of the main parties) avoided any break in the country's Catholic identity, keeping the Catholic religion as an official religion and integrating the hierarchy and other clergy into political functions. At the end of the regime, republicanism grew inspired by a secular anti-clericalism
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Delay, Cara. "“Language Which Will Move Their Hearts”: Speaking Power, Performance, and the Lay-Clerical Relationship in Modern Catholic Ireland." Journal of British Studies 53, no. 2 (April 2014): 426–52. http://dx.doi.org/10.1017/jbr.2014.7.
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AbstractThis article explores the lay-clerical relationship in Catholic Ireland from 1850 to the 1930s through an analysis of oratory, rhetoric, and storytelling. It examines how words, speech, and storytelling constructed and complicated the lay-clerical relationship. The Catholic priest's spoken word was a valuable tool in his parish mission; by preaching and making announcements from the pulpit, he transmitted the ideas of Ireland's postfamine Catholic revival, known as the “devotional revolution,” to the laity. Yet as the Catholic Church came to dominate much of cultural life and the position of the parish priest expanded, he sometimes found his authority undermined by parishioners who challenged his clerical performances and who employed their own forceful words and long-standing oral traditions, including legends and storytelling, to qualify clerical power. As a result, the local existence of the Irish Catholic priest was complicated and contested, and the Catholic laity successfully tempered and moderated clerical power.
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Rusnak, Oleksandr. "Chernivtsi and Suceava Deaneries of the Greek Catholic Church During the Pastoral Activities of Bishop H.Khomyshyn." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 2, no. 46 (December 20, 2017): 83–91. http://dx.doi.org/10.31861/hj2017.46.83-91.
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The article is devoted to the activity of the outstanding religious-church and public-political figure of Stanyslaviv Bishop Blessed Martyr Hryhorii Khomyshyn in Bukovyna. The influence of the Bishop on the state of affairs in the Bukovynian parishes of the Greek Catholic Church, their interrelations during the entrance of the region to the royal Romania has been analyzed. Particular attention is paid to the residence of H. Khomyshyn in Chernivtsi in the spring of 1915. The author used various materials (some of them for the first time): annual official church statistical collections, archival documents, publications in the local press and memoirs of contemporaries.
Keywords: Bukovyna, Hryhorii Khomyshyn, Greek Catholic Church, deanery, parish, visitation
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Rymarz, Richard. "Catholic Parish-based Youth Ministers: A Preliminary Study." Journal of Youth and Theology 18, no. 1 (June 21, 2019): 49–64. http://dx.doi.org/10.1163/24055093-01801004.
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Eleven youth ministers working in Catholic parishes in two large urban dioceses were interviewed. The paper examined the life journey of youth ministers and how they saw their role along with perceptions of challenges and how they could be better supported. Participants were motivated and expressed satisfaction with their jobs. They displayed high levels of religious salience as marked by their religious belief and practice and networking with faith-based communities. They manifested a strong counter-cultural message which is essential to authentic witness. As such, the participants in this study are a great gift to the Church and to its ministry. A preliminary typology of youth ministers was proposed, which springs from different life experiences, how they approach their work and what they see as their future. There was some difficulty in finding paid youth ministers working in parishes and this may point to one of the significant challenges facing them; that is, making the job sustainable within existing Catholic parish structures. While well-networked with sustaining faith communities, there is scope for support between youth ministers working in parishes. In addition, a more targeted professional development program which recognises the differing needs of youth ministers would be appropriate.
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Morel, Anne-Françoise, and Stephanie van de Voorde. "Rethinking the Twentieth-Century Catholic Church in Belgium: the Inter-Relationship Between Liturgy and Architecture." Architectural History 55 (2012): 269–97. http://dx.doi.org/10.1017/s0066622x00000125.
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When considering the evolution of twentieth-century church-building, two topics are inescapable — the Liturgical Movement and developments in Modern architecture — and this article therefore argues that in order to appreciate the evolution of the twentieth-century Catholic parish church it is essential to take both liturgical and architectural developments into account. It focuses on such churches in Belgium because that country played a particularly important role in developing relevant theory, Belgian clergy having been founding members of the Liturgical Movement. However, the movement took more than half a century to develop fully there, during which time other initiatives also appeared, such as Domus Dei (the Belgian Diocesan organization for church-building, set up in 1952) and Pro Arte Christiana. Moreover, other factors — ecclesiastical, social, economic, political and cultural — also prove to be crucial in reaching a full appreciation of twentieth-century church-building, for instance, the impact of diocesan guidelines for church-building, and of bodies such as Catholic Action (Katholieke Actie) and Parish Action (Parochiale Actie). This article demonstrates that, despite few apparent formal similarities (if any) between churches built in Belgium before and after World War II, the developments of the inter-war period were fundamental to post-war developments in Belgian church-building.
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Dudra, Stefan. "Missionary Action of the Orthodox Church among Greek Catholics in the Recovered Territories as Part of the Religious Policy of the State in the People’s Republic of Poland." Studia Religiologica 53, no. 2 (2020): 77–88. http://dx.doi.org/10.4467/20844077sr.20.006.12509.
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The aim of the article is to analyze the missionary action of the Orthodox Church undertaken among Greek Catholics in the Recovered Territories of Poland following World War II. As a result of “Operation Vistula” the Orthodox and Greek Catholic population was settled in the Recovered Territories. As a result of the communist policy implemented by the communist authorities, the Orthodox Church took action to provide religious care to Greek Catholics. This policy was aimed at significantly weakening the Greek Catholic Church. It was also hoped that it would be liquidated. Despite the attempts made, the Greek Catholics preserved their identity, and after 1956 they began the process of building their own parish structure.
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Dudra, Stefan. "Missionary Action of the Orthodox Church among Greek Catholics in the Recovered Territories as Part of the Religious Policy of the State in the People’s Republic of Poland." Studia Religiologica 53, no. 2 (2020): 77–88. http://dx.doi.org/10.4467/20844077sr.20.006.12509.
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The aim of the article is to analyze the missionary action of the Orthodox Church undertaken among Greek Catholics in the Recovered Territories of Poland following World War II. As a result of “Operation Vistula” the Orthodox and Greek Catholic population was settled in the Recovered Territories. As a result of the communist policy implemented by the communist authorities, the Orthodox Church took action to provide religious care to Greek Catholics. This policy was aimed at significantly weakening the Greek Catholic Church. It was also hoped that it would be liquidated. Despite the attempts made, the Greek Catholics preserved their identity, and after 1956 they began the process of building their own parish structure.
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Ball, James B. "A Second Look at the Industrial Areas Foundation: Lessons for Catholic Social Thought and Ministry." Horizons 35, no. 2 (2008): 271–77. http://dx.doi.org/10.1017/s036096690000548x.
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ABSTRACTThis article revives consideration of the Industrial Areas Foundation (IAF), a network of Alinsky-style community organizing institutions supported by the Catholic Church, as an object of theological and ethical reflection. After describing the IAF and its organizing practices, it advances two claims. First, the IAF offers Catholic social teaching a concept of power that can sharpen its understanding of social change. Second, the IAF offers a promising model of parish social ministry. Specifically, it offers a pedagogy and praxis of political agency that enhances the parish's ability to live out its calling to be the church, and to be a mediating institution of public life. Such a model integrates evangelical impulses into the “public church” framework for conceiving Christianity's relationship to civil society.
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Gaul, Anita Talsma. "John Ireland, St. Eloi Parish, and the Dream of an American Catholic Church." American Catholic Studies 124, no. 3 (2013): 21–43. http://dx.doi.org/10.1353/acs.2013.0034.
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Szady, Bogumił. "The Fall of the Chorupnik Parish. A Contribution to the History of the Reformation in Poland." Roczniki Humanistyczne 66, no. 2 SELECTED PAPERS IN ENGLISH (October 23, 2019): 31–42. http://dx.doi.org/10.18290/rh.2018.66.2-2se.
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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 61 (2013), issue 2.
The article addresses the question of the fall of the Latin parish in Chorupnik that belonged to the former diocese of Chełm. The parish church in Chorupnik was taken over by Protestants in the second half of the 16th century. Unsuccessful attempts at recovering its property were made by incorporating it into the neighbouring parish in Gorzków. The actions taken by the Gorzków parish priest and the bishop together with his chapter failed, too. A detailed study of such attempts to recover the property of one of the parishes that ceased to exist during the Reformation falls within the context of the relations between the nobility and the clergy in the period of Counter-Reformation. Studying the social, legal and economic relations in a local dimension is important for understanding the mechanisms of the mass transition of the nobility to reformed denominations, and then of their return to the Catholic Church.
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Stockiy, Yaroslav. "Methodological peculiarities of study of polyvector history of parishes, monasteries and eparchies of Ukrainian Greek Catholic Church." Ukrainian Religious Studies, no. 71-72 (November 4, 2014): 161–71. http://dx.doi.org/10.32420/2014.71-72.443.
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Jaroslav Stotskyi. Methodological peculiarities of study of polyvector history of parishes, monasteries and eparchies of Ukrainian Greek Catholic Church. The article reveals investigation methodology of history of eparchy main activity constituents, namely history of establishment, development, integral parts of eparchy transformations – parishes, monasteries, parish communities, brotherhoods, catechetic processes, monastery religious and social institutions etc.
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Gill, Sean. "Marian Revivalism in Modern English Christianity: the Example of Walsingham." Studies in Church History 39 (2004): 349–57. http://dx.doi.org/10.1017/s0424208400015205.
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On 19 August 1897, a newly carved image of Our Lady of Walsingham, sent from Rome by Pope Leo XIII, was solemnly installed in the Roman Catholic Church in Kings Lynn. Since no plan of the original medieval shrine survived, the chapel that contained the image was modelled upon the Holy House of Loreto. The following day a pilgrimage led by the parish priest and by Fr Philip Fletcher, one of the prime movers behind the Marian revival, went from Lynn to the Slipper Chapel at Walsingham. This was an important focus of worship since it was the only building to have survived substantially intact near the great pilgrimage site destroyed at the Reformation. In 1934 the Archbishop of Westminster, Cardinal Bourne, led the first annual Roman Catholic pilgrimage to the Slipper Chapel, in which a new image of Our Lady of Walsingham based upon that of the seal of the medieval Priory had been placed. In the intervening years, the Anglo-Catholic vicar of Little Walsingham, the Revd Arthur Hope Patten, had created a similar shrine in the Anglican parish church in 1922, and had gone on in 1931 to build a separate chapel with its own sanctuary of the Holy House of Nazareth.
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Hammond, David. "The Virtual Classroom and the Local Church." Horizons 43, no. 1 (May 13, 2016): 106–32. http://dx.doi.org/10.1017/hor.2016.2.
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In his important 2005 analysis of the Catholic Church in America, Peter Steinfels observed that in some respects, the future of lay parish ministry is assured. Catholics are willing. The church needs them. The parish of 2025 will employ them. What remains to be determined is who will be drawn to these positions and how they will be trained, appointed, promoted, retained, and supported in their work and their personal spiritual growth. With sufficient neglect and discouragement, of course, their numbers could level off…, turnover could increase, those with greatest potential for leadership could be driven away, or polarization that has injured other aspects of lay parish ministry could settle in here, too. How will they be trained? Traditional university programs, of course, will continue to do the job for a relatively small body of professionals. But many potential lay ministers are not in a position to go to the universities that offer graduate degree programs in theology or religious education. There are financial and geographic obstacles facing many who are “willing” and who might possess great “potential for leadership.” They live in remote parts of the country or are stationed in military bases around the world, and the cost of spending years on a campus with a graduate theology program is not financially realistic. The local churches need their involvement in ministry; some of these potential leaders are now being trained in online programs.
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Laplante, Benoît. "From France to the Church: The Generalization of Parish Registers in the Catholic Countries." Journal of Family History 44, no. 1 (October 24, 2018): 24–51. http://dx.doi.org/10.1177/0363199018806501.
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The generalization of the registration of baptism and marriage in the Catholic countries is shown to be the result of a process in which France used the authority of the Council of Trent to impose on the whole Church a system of public registration it had started to implement through temporal law at home in 1539, so that the clerics in charge of the registration be subject to canonical penalties if they failed to comply. The registration of baptism and marriage was integrated into the Decree on the Reformation of Marriage that France maneuvered to impose on the Church to curb clandestine marriages which had dire effects on estate planning in France, given the peculiarities of its inheritance and matrimonial law.
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Carter, Brian. "Catholic Charitable Endeavour in London, 1810–1840. Part I." Recusant History 25, no. 3 (May 2001): 487–510. http://dx.doi.org/10.1017/s0034193200030326.
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The primary focus of this article centres on the two decades that form the prelude to Catholic Emancipation although reference is made to activity outside this time frame and to cities other than London. Charitable endeavour is taken to include all individual voluntary effort to sustain and support Catholic churches, schools and other Catholic organisations in need of assistance. It also relates to assistance given to individuals in need of help. Such ‘endeavour’ also encompasses group and community-based voluntary activity. While it may seem unnecessary to define charitable endeavour, Mary J. Oates in a recent study on the Catholic philanthropic tradition in America heavily circumscribes what she means by the term, and excludes a number of subjects from her examination, thus:Not all contributions to the Church are philanthropic. For example, contributions to support the local pastor, Church, and parish programs which chiefly benefit the congregation itself, do not qualify as charitable giving. Nor do gifts by individual Catholics to extra-ecclesial philanthropic causes.
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Wraith, Barbara. "A pre-modern interpretation of the modern: the English Catholic church and the ‘social question’ in the early twentieth century." Studies in Church History 33 (1997): 529–45. http://dx.doi.org/10.1017/s0424208400013449.
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Towards the close of the first decade of the twentieth century there emerged an organized movement within the English Catholic Church which can be distinguished as Social Catholicism. The Catholic Social Guild (CSG), which was founded at the Catholic Truth Society Conference in September 1909, largely represented Social Catholicism in England and, as such, constitutes the focal point of this paper. This small body comprised laypeople, secular priests, and members of religious orders. Of the lay component a significant number of middle-class converts to Catholicism were prominent; whilst at parish level working men and women were recruited largely through schemes of social study. Social Catholicism represented a novel phenomenon not only because of its essential focus upon addressing some of the more intractable social problems of the day but also because it embodied an inherently different social rationale from that of more mainstream Catholic endeavour in this field. Looking back to the Church of medieval times, Social Catholicism perceived an ideal Church which, through its social precepts and actions, had exerted an exemplary socio-economic influence. Moreover such an historical precedent might embody the answer to the ‘social question’ – a multiform modern problematic – provided the Catholic Church could transform its past experience of a pre-modern social engagement into initiatives of theoretical and practical relevance to the modern situation.
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Sumnall, Catherine. "The Social and Legal Reception of Illegitimate Births in the Gurk Valley, Austria, 1868–1945." Studies in Church History 56 (May 15, 2020): 362–82. http://dx.doi.org/10.1017/stc.2019.20.
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This article uses a combination of sources, ranging from statistical material calculated from parish records, through oral history interviews and autobiographies, to letters sent by parish priests to their bishop, to illuminate the spaces between law, marriage and the church in the Gurk valley of southern Austria. It argues that local patterns and trends of illegitimacy were tolerated by the Catholic clergy, and that the relationships concerned were understood both as marriage without ceremonialization, and as stable unions where marriage was impeded by poverty. These attitudes hardened in the state legal practices that formed part of Nazi family policy and reduced rural illegitimacy.
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Ratkovčić, Rosana. "Katolička crkva Sv. Petra i dubrovačka kolonija u Starom Trgu kod Trepče." Ars Adriatica 7, no. 1 (December 19, 2017): 129. http://dx.doi.org/10.15291/ars.1389.
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The construction of a Roman Catholic church dedicated to St Peter in Stari Trg near Trepča can be related to the presence of Catholic migrants, Saxon miners and merchants from Dubrovnik and Kotor, who colonized the area around the rich mine during the medieval period. This article focuses on the role of the Ragusan colony in the construction and furnishing of the Kosovo church. Judging from the remnants of the church, it may be presumed that it was a three-nave structure, with a dome above the last bay of the central nave, same as the cathedrals of Dubrovnik and Kotor, and that a workshop from the littoral probably also decorated the church with paintings. The fact that in 1487 the parish priest at St Peter's church commissioned the altar polyptych from the Ragusan painter Stjepan Ugrinović shows that architects and painters may have been invited from Dubrovnik in the earlier centuries as well, and that there may have been continuity in their work on St Peter’s church in Trepča.
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Johnson, Karen J. "Beyond Parish Boundaries: Black Catholics and the Quest for Racial Justice." Religion and American Culture: A Journal of Interpretation 25, no. 02 (2015): 264–300. http://dx.doi.org/10.1525/rac.2015.25.2.264.
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Abstract According to most historians, the majority of northern urban Catholics before Vatican II (1962–1965) were ensconced in their parish boundaries, viewing their existence through the lens of the parish and focusing the majority of their attention on matters within their particular geographic location. As African Americans moved north during the Great Migration (1910s–1960s) and the racial dynamics of cities changed, some black Catholics began to organize for what they called “interracial justice,” a term that reflected their belief that black equality would benefit African Americans and whites. This article argues that the parish boundaries paradigm for understanding Catholicism prior to the reforms of Vatican II fails to account for the efforts of black Catholics working for interracial justice. This article considers four ways black Catholic interracialists moved beyond their parish boundaries: (a) the national networks they cultivated with white priests; (b) the theological doctrine of the Mystical Body of Christ they used to support their work; (c) the local relationships they developed with non-Catholics; and (d) the connections they made with young white Catholics. By advancing this argument, this essay highlights the relationship between race and religion—both how the institutional Catholic church reinforced racial hierarchies and how black Catholics leveraged their faith to tear them down. Finally, this article reorients the history of Catholic interracialism by focusing on black laypeople and connects two bodies of literature that rarely comment on one another: that of Catholicism and the long civil rights movement.
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Gyetvainé Balogh, Ágnes, János Krähling, and Ákos Zsembery. "Research and restoration of the St. Michael Roman Catholic parish church in Érd-Ófalu." Építés - Építészettudomány 39, no. 1-2 (March 2011): 5–42. http://dx.doi.org/10.1556/eptud.39.2011.1-2.1.
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Robert, Marie-Hélène. "Catholic Responses to the Vulnerability of the French Parish Church: Continuities, Disruptions and Hopes." Mission Studies 37, no. 3 (December 16, 2020): 435–51. http://dx.doi.org/10.1163/15733831-12341740.
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Abstract Parishes in France, especially in rural areas, seem to have difficulties in existing, renewing themselves, and being missionaries in the 21st Century. To address this challenge, some of these parishes are developing original initiatives emerging from the laity that are generating new movements. We will describe some examples of these initiatives and analyze the ecclesiological issues in three directions. The laity can exercise their charisms in movements, parishes, professional, or family settings. The ordained ministries are gifts of God, uncompetitive, and articulated to each other by the Holy Spirit in the aim of communion. The parish is a central and singular locus but it is neither isolated nor exclusive, but rather in relation to other ecclesial places or mission territories.
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Ebear, Joanne, Rick Csiernik, and Michael Béchard. "Applying the Generalist Model of Social Work Practice for a Catholic Church Parish Team." Journal of Religion & Spirituality in Social Work: Social Thought 27, no. 1-2 (June 2008): 105–21. http://dx.doi.org/10.1080/15426430802113988.
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Sihombing, Adison Adrianus. "Music in The Liturgy of The Catholic Community in Jakarta, Indonesia." Al-Albab 9, no. 1 (June 8, 2020): 3–18. http://dx.doi.org/10.24260/alalbab.v9i1.1542.
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This article discusses music in the Catholic liturgy in Jakarta, Indonesia in the postmodern era within the context of the autonomy of the Catholic Church. The Indonesian Catholic Church is an independent and autonomous church where liturgical music is a form of original artistic expression. However, in practice, the majority of Catholics in Indonesia view the liturgical celebration as uninteresting and dull. Conversely, pop music has increasingly influenced liturgical music. This reality is discussed and analyzed specifically in regards to liturgical music that experiences contextual data inference, especially in the specific cultural contexts of the community. The data analysis shows, in perception of Catholics in Jakarta, the role of liturgical music in worship is not homogeneous, but rather depends on the educational background, attention from Pastors of the Parish, cultural factors, and individual past experiences. For the most part, the level of understanding regarding the nature and important position of liturgical music in religious holy celebrations is low. Most consider that all music is the same and can therefore be used in the liturgy. Music is considered only a complement to enhance religious celebrations. In this context, the government and the Indonesian Catholic Church established the Catholic Church Choir Development Institute (LP3K) as a forum for fostering Catholics in Indonesia in the liturgical field and discussing issues related to music. This article confirms that the position of the liturgical music is crucial and has an irreplaceable significance in the liturgy, and the two are inextricably woven to each other.
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Sloyan, Gerard S. "Pedophilia among the Catholic Clergy." Theology Today 60, no. 2 (July 2003): 154–69. http://dx.doi.org/10.1177/004057360306000202.
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This article summarizes major elements of the recent scandal of sexual misconduct by Roman Catholic priests and brothers: the phenomenon of child and adolescent abuse as engaged in by the Catholic clergy; whether the promise of lifetime celibacy is at the root of the problem; the adequacy of seminary education about sexuality and its exercise; and the vigilance of seminary faculties in identifying and dismissing unworthy candidates. The article also examines certain bishops' repeated assignments of offenders to parish duties (whether or not based on ignorance of the deep-seatedness of the pedophiliac tendency), their failure to respond properly to molestation charges by victims' families or victims themselves, lawsuits for adequate compensation brought by abused persons, and diocesan responses through legal counsel. Finally, it reports actions by the U.S. bishops and Roman See, new Catholic lay organizations offering administrative assistance to bishops, and other remedies apart from the alteration of church structures.
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Hungerman, Daniel M., Kevin Rinz, and Jay Frymark. "Beyond the Classroom: The Implications of School Vouchers for Church Finances." Review of Economics and Statistics 101, no. 4 (October 2019): 588–601. http://dx.doi.org/10.1162/rest_a_00782.
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Governments have used vouchers to spend billions of dollars on private education; much of this has gone to religiously affiliated schools. We explore the possibility that vouchers could alter the financial outcomes of religious organizations that are operating schools and thus have an impact on the spiritual, moral, and social fabric of communities. Using a data set of Catholic parish finances from Milwaukee, we show that vouchers are a dominant source of funding for many churches. Vouchers appear to offer financial stability for congregations as voucher expansion prevents church closures and mergers. However, voucher expansion causes significant declines in church donations and church revenue from noneducational sources.
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Lubowicki, Andrzej. "The Young Generation of Catholics in the Face of Ecological Problems Exemplified by the Initiatives of the Catholic Youth Association." Studia Ecologiae et Bioethicae 18, no. 1 (March 30, 2020): 85–94. http://dx.doi.org/10.21697/seb.2020.1.09.
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The Catholic Youth Association (Pol. KSM) operates within 41 dioceses of the Roman Catholic Church in Poland and, according to data from 2019, has approx. 20,000 members in almost 1,000 parish units and community circles. Numerous initiatives undertaken by KSM include, among others, activities aimed at protecting creation. This study presents several of the most important ecological projects implemented by KSM: 1. Bug, the River of Life - Education for Youth, Youth for Sustainable Development; 2. Youth of this Earth; 3. Electro Responsible; 4. Kayaking Patrol of St. Francis; 5. Youth for the Environment; 6. Youth Environment.
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BUTLER, MATTHEW. "The Church in ‘Red Mexico’: Michoacán Catholics and the Mexican Revolution, 1920–1929." Journal of Ecclesiastical History 55, no. 3 (July 2004): 520–41. http://dx.doi.org/10.1017/s0022046904009960.
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This article recreates the everyday experiences of rural Catholics in Mexico during the Church–State crisis of the 1920s and the cristero revolt (1926–9) against Mexico's post-revolutionary regime. Focusing on the archdiocese of Michoacán in western Mexico, the article contends that the 1920s should be viewed not only as a period of political tension between Church and State, but as a period of attempted cultural revolution when the very beliefs of Mexican Catholics were under attack. It is then argued that the behaviour of many Catholics during the cristero revolt is best described not as overt counter-revolutionism, but as defensive cultural and spiritual resistance designed to thwart the state's secularising aims by reaffirming and reproducing proscribed Catholic rituals and practices in collaboration with the parish clergy. The article then examines Catholic strategies of resistance during the cristero revolt and their consequences, above all the parochialisation and laicisation of the Church.
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Berrelleza, Erick. "Exclusion in Upscaling Institutions: The Reproduction of Neighborhood Segregation in an Urban Church." City & Community 19, no. 3 (September 2020): 747–70. http://dx.doi.org/10.1111/cico.12474.
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This paper examines the intersection of neighborhood change and parish reconfiguration in Charlestown, MA. The merger of two Roman Catholic churches has unsettled the congregational cultures, just as gentrification is unsettling broader neighborhood dynamics. Based on findings from 28 in–depth interviews and participant–observation, I examine the spatial reproduction of neighborhood segregation in the sanctuary of St. Mary's church. Affluent newcomers and “Townies”–stalwart residents who have weathered earlier waves of neighborhood upscaling–form power alliances that result in the exclusion of the poorest residents in the shared space of this urban church. By paying attention to the seating arrangements and other social interactions of churchgoers, I discover that the new parish vision of the merged church–albeit one that purported to celebrate the diverse residents of the neighborhood–resulted in the cultural exclusion of Latinos. Institutional decisions, the desire to maintain ethnic enclaves, and tacit messages of group exclusion reify the race and class divisions of the neighborhood within the walls of the church. I conclude with an exploration of the strategies of resilience to gentrification and merger evident in this case by attending to the actions of the disadvantaged in relation to the changing institution.
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Zahner, Walter. "Interaction/Cooperation." Actas de Arquitectura Religiosa Contemporánea 7 (October 1, 2020): 2–23. http://dx.doi.org/10.17979/aarc.2020.7.0.6284.
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Since 2000, in Germany there are both new built churches (around one hundred, sixty for the Catholic dioceses) and abandoned churches (around 500-600 Catholic churches, as well as some 500 Protestants). The reconverted churches are a reality in the north and east of Germany, up to half the country. In the south, both in the Catholic dioceses and in the Protestant regional churches, there are only some first examples and initial debates on these issues. Most of the relevant works of architecture and art within ecclesiastical organizations are churches reorganized from the point of view of the portconciliar liturgy and for smaller parish groups. At present, there are already very good examples of all the indicated types of church architecture.
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Wedam, Elfriede. "Tricia Colleen Bruce: Parish and Place: Making Room for Diversity in the American Catholic Church." Review of Religious Research 60, no. 2 (February 3, 2018): 277–79. http://dx.doi.org/10.1007/s13644-018-0327-8.
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Smith, John T. "The Priest and the Elementary School in the Second Half of the Nineteenth Century." Recusant History 25, no. 3 (May 2001): 530–42. http://dx.doi.org/10.1017/s003419320003034x.
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The Report of a Select Committee in 1835 gave the total of Catholic day schools in England as only 86, with the total for Scotland being 20. Catholic children had few opportunities for day school education. HMI Baptist Noel reported in 1840: ‘very few Protestant Dissenters and scarcely any Roman Catholics send their children to these [National] schools; which is little to be wondered at, since they conscientiously object to the repetition of the Church catechism, which is usually enforced upon all the scholars. Multitudes of Roman Catholic children, for whom some provision should be made, are consequently left in almost complete neglect, a prey to all the evils which follow profound ignorance and the want of early discipline.’ With the establishment of the lay dominated Catholic Institute of Great Britain in 1838 numbers rose to 236 in the following five years, although the number of children without Catholic schooling was still estimated to be 101,930. Lay control of Catholic schools diminished in the 1840s. In 1844, for example, Bishop George Brown of the Lancashire District in a Pastoral letter abolished all existing fund-raising for churches and schools and created his own district board which did not have a single lay member. The Catholic Poor School Committee was founded in 1847, with two laymen and eight clerics and the bishops requested that the Catholic Institute hand over all its educational monies to this new body and called for all future collections at parish level to be sent to it. Government grants were secured for Catholic schools for the first time in 1847. The great influx of Irish immigrants during the years of the potato famine (1845–8) increased the Catholic population and church leaders soon noted the great leakage among the poor. The only way to counteract this leakage was to educate the young under the care of the Church.
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Principe, Angelo. "The Relief Scandal In Montreal's Italian Community and Its Political Background: Fascio, Consulate and the Roman Catholic Parish of the Church of the Madonna della Difesa, October 1932-July 1933." Quaderni d'italianistica 28, no. 1 (January 1, 2007): 65–92. http://dx.doi.org/10.33137/q.i..v28i1.8550.
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The following essay is divided into three inter-woven parts. The first deals with the ravage of the Great Depression in Canada; the second explores the Canadian clerical and secular establishment's view of fascism and its local Italian proponents; the last part unravels the cozy collaboration in Montreal among local Italian fascists, the Italian Consulate, the priests of the Italian Catholic Parish Madonna della Difesa and the Saint Vincent de Paul Society, which was in charge of assisting needy people across the city. In 1932, with the approval of the Parish priest, Zanobri Manfriani, the Society gave the task of dispensing relief to Catholic Italians of the Mile End district to the local Italian fascio Luporini and its leader Ottorino Incoronato. After a few months. Incoronato, to avoid being charged with fraud, left Canada in a hurry, for good.
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Chapman, Mark. "Anglo-Catholicism in West Wales: Lewis Gilbertson, Llangorwen And Elerch." Journal of Religious History, Literature and Culture 6, no. 1 (June 1, 2020): 71–95. http://dx.doi.org/10.16922/jrhlc.6.1.4.
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Lewis Gilbertson (1815–1896) was one of the most prominent Anglo-Catholic clergy of St David's' diocese. He became the first incumbent of the new church at Llangorwen just outside Aberystwyth, built by Matthew Davies Williams, eldest brother of the Tractarian poet Isaac Williams (1802–65). Gilbertson adopted ritualist practices and Tractarian theology, which later influenced the church he was to build in Elerch (also known as Bont Goch) where his father, William Cobb Gilbertson (1768–1854), had built his house in 1818. After a brief survey of the development of Tractarianism in Wales, the paper discusses the building of the church at Llangorwen, which had the first stone altar since the Reformation in the Diocese of St David's, before discussing Gibertson's ministry in the parish. From Llangorwen Gilbertson moved to Jesus College, Oxford where he served as vice-principal and where he became increasingly convinced of the need for a new church and parish for his home village. He had earlier built a National School in 1856 commissioning the well-known Gothic revival architect G. E. Street. For St Peter's church, completed in 1868, he turned to William Butterfield, who had built the Tractarian model church of All Saints', Margaret Street in London. Gilbertson, who appointed himself as first incumbent for a brief period, set the ritualist tone of the parish while at the same time ensuring regular Welsh-language services to attract villagers from what he called the 'broken shadow of practices of the primitive Church' of the Welsh Methodists. The paper concludes with a brief discussion of Gilbertson's later career before assessing the impact of Tractarianism in west Wales, especially the confident and idealistic vision of a return to the apostolic faith for all the people of Wales on which it was established.
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Jemielity, Witold. "Rezydencja duchownych w Królestwie Polskim." Prawo Kanoniczne 44, no. 3-4 (December 10, 2001): 185–205. http://dx.doi.org/10.21697/pk.2001.44.3-4.07.
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Church Life in the Congress Kingdom of Poland was subordinated to the Government. As it concerns two periods could be destinguished; till the year 1864 and after the January Uprise. During the first period only the Rector could allow the vicar to leave the parish for a short time, while the Dean could allow both of them to leave the parish for not longer than two weeks. Only the Bishop could allow them to leave the parish for a longer period. After the January Uprise the Rector and the Vicar could move freely only on the area of their own parish, the Dean in his own decanate, while the Bishop in the whole Diocese. Any time they wanted to leave they had to get the permission from the chief of the district or a governor. However, there were special restrictions as concerns going to Warsaw or abroad. Tsar Alexander I on the base of the decree issued on 6 - 18th March 1817 consigned custody and attendance of Roman - Catholic clergymen to one of the state committees. It issued a great mant decrees as concerns the above mentioned subject. The said decrees were sent to parishes sometimes adding their own comments. The Government was more interested in political matters than in those connected with church. It was not as bad as it might have resulted from the civil regulations.
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Romanillos, Emmanuel Luis A. "Masinloc, Zambales: Augustinian Recollect Mission (1607-1902)." Philippine Social Science Journal 2, no. 2 (January 2, 2020): 151–71. http://dx.doi.org/10.52006/main.v2i2.86.
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Zambales carved a special niche in Augustinian Recollect mission history. Recollects evangelized Mariveles, then part of Zambales, where their protomartyr Miguel de la Madre de Dios met his death. Rodrigo de San Miguel later set up five towns. In 1607, Andrés del Espíritu Santo founded Masinloc and then proceeded to create Casborran [Alaminos], Bolinao, Balincaguin [Mabini] and Agno in Pangasinan. Blessed Francisco de Jesús resided there before his 1632 martyrdom in Nagasaki. We recall the successful defense of Masinloc in 1649 against 600 Moro pirates by the natives headed by Father Francisco de San José. Its parish priest José Aranguren became Manila archbishop in 1845. In the wake of the Revolution, the returning Agustín Pérez was welcomed by his parishioners. He restored the Catholic worship and urged Aglipayans to return to the fold. In 1902, Father Pérez left due to a conflict with its anti-friar mayor. Thus, ended its Recollect history. But the legacy of Christian faith lives on. The parish church of 1745 is a witness to the zealous Recollect evangelization and the people’s steadfast Catholic faith.