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Journal articles on the topic "Catholic Church South Australia History":
1
Pitman, Julia. "Feminist Public Theology in the Uniting Church in Australia." International Journal of Public Theology 5, no. 2 (2011): 143–64. http://dx.doi.org/10.1163/156973211x562741.
AbstractThis article considers the expression of Protestant feminist public theology by the first women to gain access to leading positions in the Uniting Church in Australia, which was inaugurated in 1977. Roman Catholic and Protestant feminist theologians have started to provide theories of feminist public theology. The case studies of Lilian Wells, first Moderator of the Synod of New South Wales, and Jill Tabart, first woman President of the Assembly of the Uniting Church, provide evidence for the revision of these theories. The article argues that both the desire for and the expression by women of feminist public theology has a history that is longer than might be assumed. It also argues that such history confirms but also challenges aspects of received theories of feminist public theology, and that the two cases outlined below provide insight into the constraints inherent in the expression of feminist public theology in Protestant denominations such as the Uniting Church in Australia.
2
Koepping, Elizabeth. "Spousal Violence among Christians: Taiwan, South Australia and Ghana." Studies in World Christianity 19, no. 3 (December 2013): 252–70. http://dx.doi.org/10.3366/swc.2013.0060.
Local, often unconscious, understanding of male and female informs people's views irrespective of the religious ideology of (for Christians) the imago dei. This affects church teaching about and dealings with spousal violence, usually against wives, and can be an indicator of the failure of contextualising, from Edinburgh to Tonga and Seoul to Accra, actually to challenge context and ‘speak the Word of God’ rather than of elite-defined culture. In examining five denominations (Assembly of God, Methodist, Lutheran, Roman Catholic, True Jesus Church) in Ghana, South Australia and Taiwan, ecclesial attitudes to divorce are shown to have a crucial effect on an abused woman's decision regarding the marriage, especially where stated clerical practice differs from precept. Adding that to the effects of church teaching, the side-lining of pressure and support groups and the common failure of churches to censure spousal violence of pastors, leads the writer to suggest that any prophetic voice is strangled by shameful culture-bound collusion.
3
SCHUMANN, RUTH. "The Catholic Priesthood of South Australia, 1844-1915." Journal of Religious History 16, no. 1 (June 1990): 51–73. http://dx.doi.org/10.1111/j.1467-9809.1990.tb00649.x.
Pizzoni, Giada. "The English Catholic Church and the Age of Mercantilism: Bishop Richard Challoner and the South Sea Company." Journal of Early Modern History 24, no. 2 (April 27, 2020): 111–35. http://dx.doi.org/10.1163/15700658-12342654.
Abstract This article argues that the commercial economy contributed to sustain the English Catholic Church during the eighteenth century. In particular, it analyzes the financial dealings of Bishop Richard Challoner, Vicar Apostolic of the London Mission (1758-1781). By investing in the stock market, Challoner funded charitable institutions and addressed the needs of his church. He used the profits yielded by the Sea Companies for a variety of purposes: from basic needs such as buying candles, to long-term projects such as funding female schools. Bishop Challoner contributes to a new narrative on Catholicism in England and enriches the literature on the Mercantilist Age. The new Atlantic economy offered an opening and Catholics seized it. By answering the needs of the new fiscal-state, the Catholic Church ensured its survival, secured economic integration, and eventually achieved political inclusion.
5
Prunier, Gérard. "The Catholic Church and the Kivu Conflict." Journal of Religion in Africa 31, no. 2 (2001): 139–62. http://dx.doi.org/10.1163/157006601x00103.
AbstractThis paper examines the role of the Catholic Church in the armed conflict that has engulfed the Democratic Republic of Congo (DRC) since 1993. The conflict itself has two dimensions. Since 1996 the DRC has been at the centre of a major war that has spilled well beyond its borders, embroiling neighbouring states and others further afield. Less well known is the local struggle, in the eastern part of the country in the two provinces of North and South Kivu, which began three years earlier. While having a dynamic of its own, Kivu's fate has become entwined in the wider international conflict. Given its large constituency and immense wealth and infrastructure, the Catholic Church has come to wield enormous influence in the DRC, particularly in the context of a declining state. It was a key player in the movement for democratisation in the early 1990s and more recently it has sought to offer moral guidance on the conflict. But its attempts to adopt a superior moral outlook have been severely tested by the fact that its clergy are now thoroughly zairianised, and have come to embody the ethnic and political prejudices of their respective communities.
6
Bate, Stuart C. "Foreign Funding of Catholic Mission in South Africa: a Case Study." Mission Studies 18, no. 1 (2001): 50–84. http://dx.doi.org/10.1163/157338301x00199.
AbstractThis article forms part of an ongoing study of money as a cultural signifier in western missionary praxis. The focus here is foreign funding of Catholic mission in Africa. It presents a case study of a particular donor agency, given the pseudonym, "funding the mission," and its role in financing Catholic mission projects in South Africa between 1979 and 1997. This period was one of tremendous social change in South Africa during which the Catholic Church spent a large amount of time and effort in reviewing its own praxis culminating in the launch of a pastoral plan in 1989. The article begins by reviewing "funding the mission's" own vision of its missionary role emphasizing its funding criteria. Then there is an analytical presentation of the funding data. This looks at the amounts donated, the categories of projects funded and the identity of the applicants. Identity is first considered in terms of Catholic criteria: dioceses, religious congregations, lay people and ecumenical groups and then as social criteria: foreign, South African and racial identity. The article then proceeds to a missiological reflection in terms of the meaning of money in ecclesial praxis and then its cultural role in society and the church. In this section the missiological category of inculturation provides the hermeneutic key both from the cultural perspective of the donors and that of the recipients. Finally there is a reflection on the notion of sharing within the church and whether sharing from the richer nations is helping or hindering the process of inculturation within African local churches. It includes some suggestions for a more effective response.
7
D. Poché, Justin. "A History of the Catholic Church in the American South, 1513–1900." Journal of Contemporary Religion 28, no. 2 (May 2013): 343–44. http://dx.doi.org/10.1080/13537903.2013.783332.
Pasquier, M. "A History of the Catholic Church in the American South, 1513-1900." Journal of American History 99, no. 1 (May 22, 2012): 289–90. http://dx.doi.org/10.1093/jahist/jas047.
Shelley, T. J. "A History of the Catholic Church in the American South, 1513-1900." Journal of Church and State 54, no. 2 (April 18, 2012): 1–3. http://dx.doi.org/10.1093/jcs/css040.
Murray, Peter C. "Desegregating Dixie: The Catholic Church in the South and Desegregation, 1945–1992." Journal of American History 107, no. 1 (June 1, 2020): 265–66. http://dx.doi.org/10.1093/jahist/jaaa153.
Dissertations / Theses on the topic "Catholic Church South Australia History":
1
Foale, Marie Therese. "The Sisters of St. Joseph : their foundation and early history, 1866-1893." Title page, table of contents and abstract only, 1986. http://web4.library.adelaide.edu.au/theses/09PH/09phf649.pdf.
Keenan, Anthony Michael. "The Boys' Reformatory Brooklyn Park : a history, 1898-1941." Title page, contents and abstract only, 1988. http://web4.library.adelaide.edu.au/theses/09ED.M/09ed.mk26.pdf.
Jarrett, Jennifer Ann. "Catholic bodies a history of the training and daily life of three religious teaching orders in New South Wales, 1860 to 1930 /." Connect to full text, 2003. http://hdl.handle.net/2123/5673.
Pollard, Susan J. "An investigation of the Catholic Leadership Education Programme in South Australia /." Title page, contents and abstract only, 1991. http://web4.library.adelaide.edu.au/theses/09EDM/09edmp772.pdf.
Thesis (M. Ed.)--University of Adelaide, Dept. of Education, 1992. Analyses the Catholic Leadership Education Programme in the archdiocese of Adelaide in terms of the work of Paulo Freire and Carl Jung. Spine title: The Catholic Leadership Education Programme. Includes bibliographical references (leaves 255-260).
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McNamara, Laurence James. "Just health care for aged Australians : a Roman Catholic perspective /." Title page, contents and abstract only, 1997. http://web4.library.adelaide.edu.au/theses/09PH/09phm1682.pdf.
Gleeson, Damian John School of History UNSW. "The professionalisation of Australian catholic social welfare, 1920-1985." Awarded by:University of New South Wales. School of History, 2006. http://handle.unsw.edu.au/1959.4/26952.
This thesis explores the neglected history of Australian Catholic social welfare, focusing on the period, 1920-85. Central to this study is a comparative analysis of diocesan welfare bureaux (Centacare), especially the Sydney, Melbourne and Adelaide agencies. Starting with the origins of professional welfare at local levels, this thesis shows the growth in Catholic welfare services across Australia. The significant transition from voluntary to professional Catholic welfare in Australia is a key theme. Lay trained women inspired the transformation in the church???s welfare services. Prepared predominantly by their American training, these women devoted their lives to fostering social work in the Church and within the broader community. The women demonstrated vision and tenacity in introducing new policies and practices across the disparate and unco-ordinated Australian Catholic welfare sector. Their determination challenged the status quo, especially the church???s preference for institutionalisation of children, though they packaged their reforms with compassion and pragmatism. Trained social workers offered specialised guidance though such efforts were often not appreciated before the 1960s. New approaches to welfare and the co-ordination of services attracted varying degrees of resistance and opposition from traditional Catholic charity providers: religious orders and the voluntary-based St Vincent de Paul Society (SVdP). For much of the period under review diocesan bureaux experienced close scrutiny from their ordinaries (bishops), regular financial difficulties, and competition from other church-based charities for status and funding. Following the lead of lay women, clerics such as Bishop Algy Thomas, Monsignor Frank McCosker and Fr Peter Phibbs (Sydney); Bishop Eric Perkins (Melbourne), Frs Terry Holland and Luke Roberts (Adelaide), consolidated Catholic social welfare. For four decades an unprecedented Sydney-Melbourne partnership between McCosker and Perkins had a major impact on Catholic social policy, through peak bodies such as the National Catholic Welfare Committee and its successor the Australian Catholic Social Welfare Commission. The intersection between church and state is examined in terms of welfare policies and state aid for service delivery. Peak bodies secured state aid for the church???s welfare agencies, which, given insufficient church funding proved crucial by the mid 1980s.
7
Mckenna, Eugene. "The influence of ecclesiastical and community cultures on the development of Catholic education in Western Australia, 1846-1890." Murdoch University, 2005. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070326.142406.
Historians have generally tended to represent the pioneering Catholic mission in Western
Australia as an homogenous ecclesiastical entity with little cultural diversity. With a few notable
exceptions the nature of the Western Australian colonial Catholic mission is portrayed as a
'hibernised' form of Catholicism with an Irish clergy taking care of the pastoral needs of a
predominantly working class Irish Catholic constituency. This thesis challenges the traditional
paradigm as restrictive, and argues that it ignores significant contextual influences and veils the
wider cultural tapestry in which the Western Australian pioneering Catholic mission proceeded.
The traditional analysis of the internal dynamics of the Catholic mission implies that there
was a beneficial, almost symbiotic relationship between sympathetic bishops and their 'valiant
helpers.' Internal conflicts concerning administrative issues have been represented as little more
than mere personality clashes.
The thesis takes a more critical contextual approach and argues that the manifestation of
internal dissension during this period can only be fully explained by taking account of external
influences rather than local conditions. These influences include both Gallican and Ultramontane
ecclesiastical perspectives as well as the individual community cultures that were transported
from Europe to the Perth diocese by missionary personnel.
This new perspective corrects the more traditional approach which overlooked the different
ecclesiastical approaches, orientations and community cultures that were represented within the
colonial Catholic mission. This expansion of the existing interpretative paradigm through which
historians view the West Australian Catholic mission in general and the development of the
school system in particular marks a significant shifi in the existing historiography. As a
consequence, scholars will in future take a more critical approach to the study of not only the
Catholic education system but also the Western Australian Catholic mission in general. Rather
than representing the definitive closing chapter it is intended that this work will invigorate
renewed historical interest in the development of the Australian Catholic mission.
8
Burley, Stephanie. "None more anonymous? : Catholic teaching nuns, their secondary schools and students in South Australia, 1880-1925 /." Title page, contents and abstract only, 1992. http://web4.library.adelaide.edu.au/theses/09EDM/09edmb961.pdf.
Hughes, Lesley Patricia School of Social Work UNSW. "To labour seriously : Catholic sisters and social welfare in late nineteenth century Sydney." Awarded by:University of New South Wales. School of Social Work, 2002. http://handle.unsw.edu.au/1959.4/19047.
This thesis examines the social welfare work of four Catholic Sisterhoods in Sydney in the late nineteenth century. The work of Catholic women religious is largely missing from Australian women???s history and the history of social welfare and social work in Australia. The present investigation seeks to add to knowledge of women???s agency in Australian society and to extend the knowledge of Australian social work history. The aim of the thesis is to understand what the Sisters were attempting to do in their work with the poor of Sydney and how they went about it. The emphasis is on understanding the Sisters??? work from their own perspective, particularly the values which underpinned their work and the resources and constraints which affected it. A qualitative, inductive approach is used in which the data are drawn mainly from the Sisterhoods??? narratives and other historical documents. The thesis does not aim to test particular theoretical propositions, but rather to contribute to a number of ???unfolding stories??? about the history of Australian social work, about women???s work in the public realm, and about the development of the caring professions The thesis argues that the social welfare work of four Sydney Sisterhoods had a number of characteristics which made it unusual for the time, and which constituted it as ???proto-professional???. These included the codification of the prescribed stance towards the poor, of methods of work, and a high level of expertise in administration and management. The Sisters??? approach pre-figured later social work in a number of respects including an inclusive and accepting stance, respect for the dignity of the individual, and a concern to develop individuals??? capacities and self-esteem. The professionalism of the Sisters??? work is shown to be related to features which were integral to Catholic women???s religious institutes and to their role and status in the Catholic Church of the day. The Sisters??? social welfare work did not ???evolve??? into secular, professional social work however. It is contended that reasons for this were related to developments in Australian society, the situation of the local Catholic Church and restrictions on membership of the Sisterhoods. The thesis has significance for bodies of knowledge on ???woman???s sphere??? charity in the late nineteenth century, the history of social work in Australia, and theory on the professionalisation of caring occupations.
10
Salcedo, Martinez Jorge Enrique. "The history of the Society of Jesus in Colombia, 1844-1861." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:c372fda6-366b-4f27-94fb-cf949f6ae706.
This thesis examines the activity of the Jesuits in Colombia during the nineteenth century; it demonstrates how their return to the country in 1844 became a highly controversial political issue until 1884, when the national government authorized their permanent residence. The Jesuits were established in the country from 1844 to 1850, and then from 1858 to 1861. These two short sojourns generated significant debate between the Conservative and Liberal parties. The first return of the Jesuits coincided with the formation of these two parties and the debate over the separation of Church and State. It was after the Guerra de los Supremos, with the defeat of the Liberal Party and victory for the Conservative Party, that the latter passed a law on mission schools that allowed the return of the Society after its exile during colonial times. The Liberals considered the law of April 1842 to be a tactic used by the Conservatives to empower their political project, and when the Jesuits arrived in the country, the Liberal Party started a campaign against them in Congress and through the press. As the invitation for their return to New Granada had been issued by the Conservative government, Liberals considered them to be allies of the Conservatives and deserving of their political antipathy. The decrees issued regarding the return of the Jesuits clearly stated that they were to be assigned to Colegios de Misiones and Casas de Escala (Rest Residences) in mission territories. The Superior General of the order in Rome and the ecclesiastical authorities in Colombia interpreted the law as justifying the work of the Jesuits in establishing missions among the indigenous people and also in education in general. Eladio Urisarri, the official in Rome in charge of arranging the return of the Jesuits, supported this interpretation, but the latent ambiguity was a continual issue. The thesis analyses these episodes within the context of the republic’s politics and the state of the Colombian Church at the time, and examines the Jesuits’s experiences in Bogotá and the other dioceses where they were present.
Book chapters on the topic "Catholic Church South Australia History":
1
Woods, James M. "Church and State." In A History of the Catholic Church in the American South, 1513–1900, 175–214. University Press of Florida, 2011. http://dx.doi.org/10.5744/florida/9780813035321.003.0006.
Woods, James M. "Cross and Sword." In A History of the Catholic Church in the American South, 1513–1900, 1–31. University Press of Florida, 2011. http://dx.doi.org/10.5744/florida/9780813035321.003.0001.
Woods, James M. "Padres, Prairies, and Piney Woods." In A History of the Catholic Church in the American South, 1513–1900, 32–71. University Press of Florida, 2011. http://dx.doi.org/10.5744/florida/9780813035321.003.0002.
Woods, James M. "Fleur-de-lis." In A History of the Catholic Church in the American South, 1513–1900, 72–105. University Press of Florida, 2011. http://dx.doi.org/10.5744/florida/9780813035321.003.0003.
Woods, James M. "To the Manor Born." In A History of the Catholic Church in the American South, 1513–1900, 106–38. University Press of Florida, 2011. http://dx.doi.org/10.5744/florida/9780813035321.003.0004.
Woods, James M. "The Carroll Era." In A History of the Catholic Church in the American South, 1513–1900, 141–74. University Press of Florida, 2011. http://dx.doi.org/10.5744/florida/9780813035321.003.0005.
Woods, James M. "Annexation and Accommodation." In A History of the Catholic Church in the American South, 1513–1900, 215–52. University Press of Florida, 2011. http://dx.doi.org/10.5744/florida/9780813035321.003.0007.
Woods, James M. "From Aliens to Confederates." In A History of the Catholic Church in the American South, 1513–1900, 255–95. University Press of Florida, 2011. http://dx.doi.org/10.5744/florida/9780813035321.003.0008.
Woods, James M. "A Regional Religion." In A History of the Catholic Church in the American South, 1513–1900, 296–333. University Press of Florida, 2011. http://dx.doi.org/10.5744/florida/9780813035321.003.0009.
Woods, James M. "Migrations, Movements, and Ministry." In A History of the Catholic Church in the American South, 1513–1900, 334–75. University Press of Florida, 2011. http://dx.doi.org/10.5744/florida/9780813035321.003.0010.
Conference papers on the topic "Catholic Church South Australia History":
1
Daunt, Lisa Marie. "Tradition and Modern Ideas: Building Post-war Cathedrals in Queensland and Adjoining Territories." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4008playo.
As recent as 1955, cathedrals were still unbuilt or incomplete in the young and developing dioceses of the Global South, including in Queensland, the Northern Territory and New Guinea. The lack of an adequate cathedral was considered a “reproach” over a diocese. To rectify this, the region’s Bishops sought out the best architects for the task – as earlier Bishops had before them – engaging architects trained abroad and interstate, and with connections to Australia’s renown ecclesiastical architects. They also progressed these projects remarkably fast, for cathedral building. Four significant cathedral projects were realised in Queensland during the 1960s: the completion of St James’ Church of England, Townsville (1956-60); the extension of All Souls’ Quetta Memorial Church of England, Thursday Island (1964-5); stage II of St John’s Church of England, Brisbane (1953-68); and the new St Monica’s Catholic, Cairns (1965-8). During this same era Queensland-based architects also designed new Catholic cathedrals for Darwin (1955-62) and Port Moresby (1967-69). Compared to most cathedrals elsewhere they are small, but for their communities these were sizable undertakings, representing the “successful” establishment of these dioceses and even the making of their city. However, these cathedral projects had their challenges. Redesigning, redocumenting and retendering was common as each project questioned how to adopt (or not) emergent ideas for modern cathedral design. Mid-1960s this questioning became divisive as the extension of Brisbane’s St John’s recommenced. Antagonists and the client employed theatrics and polemic words to incite national debate. However, since then these post-war cathedral projects have received limited attention within architectural historiography, even those where the first stage has been recognised. Based on interviews, archival research and fieldwork, this paper discusses these little-known post-war cathedrals projects – examining how regional tensions over tradition and modern ideas arose and played out.
