Relevant bibliographies by topics / Catholic Culture and Lay Associations

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Catholic Culture and Lay Associations'

Author: Grafiati
Published: 10 March 2023

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Journal articles on the topic "Catholic Culture and Lay Associations"

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Pehl, Matthew. "The Remaking of the Catholic Working Class: Detroit, 1919–1945." Religion and American Culture: A Journal of Interpretation 19, no. 1 (2009): 37–67. http://dx.doi.org/10.1525/rac.2009.19.1.37.

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AbstractThis essay examines the response of Catholics—both the institutional church and blue-collar laity—to the turmoil of the late 1930s and the rise of the United Automobile Workers in Detroit. It critiques an influential line of scholarship that holds that the ethnic working class was effectively secularized by the rise of mass culture, the welfare state, and industrial unions. Instead, the essay argues that religion—like class, gender, or race/ethnicity—might fruitfully be analyzed as a “consciousness” and, as such, remains fluid, malleable, and protean in the face of historical change. During the Depression years, blue-collar Catholics (especially Catholic men) experienced a re-creation of their religious consciousness to conform to the new world of industrial unionism. While Detroit’s “labor priests” established the Archdiocesan Labor Institute (ALI) and hosted labor schools in parishes across the city, lay people, spurred by the movement for “Catholic Action,” founded the Association of Catholic Trade Unionists (ACTU) to strengthen working-class faith and “Christianize the UAW.” More important, the ALI and ACTU collectively provided a new religious template within which working-class Catholics might reconcile—even intertwine—their class, gender, and religious identities. While the changes of the 1930s did assimilate ethnic Catholics more fully into the secular sphere, this essay demonstrates that such a process did not result in a “decline” in religious significance for many Catholic workers; more precisely, it meant a “re-making” of religious consciousness.
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Valerio, Miguel. "Pardos’ Triumph." Journal of Festive Studies 3, no. 1 (January 4, 2022): 47–71. http://dx.doi.org/10.33823/jfs.2021.3.1.79.

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On September 13, 1745, the pardo (mixed-race Afro-Brazilian) brotherhood (lay Catholic association) of Nossa Senhora do Livramento (Our Lady of Emancipation) of Recife, Pernambuco, in collaboration with the pardo brotherhood of Nossa Senhora de Guadalupe (Our Lady of Guadalupe) in neighboring Olinda, enthralled Pernambuco’s largest city with a great festival in honor of Blessed Gonçalo Garcia (1556–97). Like many colonial festivals, the festivities included fireworks, artillery salvos, five triumphal carts, seventeen allegorical floats, five different dance performances, and jousting. Yet never before had such an extravagant display of material wealth been made by an Afro-Brazilian brotherhood. The pardo irmãos (brotherhood members) had two important issues they wanted to settle once and for all with this festival. One was the question of Blessed Gonçalo’s pardoness, since the would-be-saint was the son of a Portuguese man and an East Indian woman, and pardoness in Brazil had been defined as the result of white–black miscegenation. The other issue was the popular notion that mixed-race Afro-Brazilians constituted colonial Brazil’s most deviant and unruly socioracial group. In this article, I analyze how mixed-race Afro-Brazilians used the material culture of early modern festivals to publicly articulate claims about their sacro-social prestige and socio-symbolic status. I contend that material culture played a central role in the pardo irmãos’ articulation of their devotion to Blessed Gonçalo and claims of sacro-social and socio-symbolic belonging, and that they used this material culture to challenge colonial notions about their ethnic group.
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Newman, Mark. "The Catholic Way: The Catholic Diocese of Dallas and Desegregation, 1945–1971." Journal of American Ethnic History 41, no. 3 (April 1, 2022): 5–36. http://dx.doi.org/10.5406/19364695.41.3.01.

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Abstract Neglected in the many studies of Dallas, Bishop Thomas K. Gorman and Catholic religious orders that staffed schools and churches in the Diocese of Dallas led the way in desegregation and achieved peaceful change ahead of secular institutions. Gorman and religious orders formulated, supported, and implemented desegregation policies without fanfare or publicity that might divide Catholics and arouse segregationist opposition from within and/or outside the Church's ranks. Black Catholics were far from quiescent and made important contributions to secular desegregation. In September 1955, two African American Catholics enrolled in Jesuit High, a boys’ school, making it the only desegregated school in Dallas. George Allen, the father of one of the boys, subsequently worked behind the scenes to negotiate desegregation of the city's buses and other public accommodations. Another African American lay Catholic, Clarence A. Laws, organized and led civil rights protests in the city as the National Association for the Advancement of Colored People's Southwest regional director. White sisters also contributed to racial change. Even before the US Supreme Court ruled public school segregation unconstitutional in Brown v. Board of Education in May 1954, the Sisters of St. Mary of Namur, without publicity, admitted African Americans to a white girls’ school, Our Lady of Victory, in Fort Worth, making it the first desegregated school in the city. However, residential segregation and white flight limited integration of Catholic schools and churches, and Catholic school desegregation largely involved the closure of black schools.
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Trần, Claire Thị Liên. "Thanh Lao Công [Young Christian Workers] in Tonkin, 1935–1945." Journal of Vietnamese Studies 17, no. 2-3 (2022): 93–125. http://dx.doi.org/10.1525/vs.2022.17.2-3.93.

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This article focuses on the emergence of the youth Christian workers movement in Tonkin during the decisive decade before the Vietnamese Revolution (1935–1945). It explores the spread of the social doctrines and associational forms of the global Catholic Action movement among Vietnamese Catholics in a colonial context. How were these new forms of militancy disseminated among the Vietnamese Catholic communities, both clergy and laity? To what extent were Catholic youth mobilized by these perspectives of living their faith beyond the borders of their parish and its “good deeds”? An analysis of the Thanh Lao Công (TLC) or Jeunesse Ouvrière Chrétienne (JOC) [Young Christian Workers] in the three major northern cities—Hà Nội, Hải Phòng, and Nam Định—illustrates the adaptation of global Catholic ideas and organizations in a Vietnamese context. It shows the attempts of major figures to enact reforms within the Vietnamese church regarding economic and social transformations at the end of the 1930s. It highlights the initiative of the TLC’s young Vietnamese leaders who seized the opportunity of the promotion of youth movements during the Vichy period and participated in social and political debates in a context of nationalist turmoil.
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Espinosa, David. "“Restoring Christian Social Order”: The Mexican Catholic Youth Association (1913-1932)." Americas 59, no. 4 (April 2003): 451–74. http://dx.doi.org/10.1353/tam.2003.0037.

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[our goal] is nothing less that the coordination of the living forces of Mexican Catholic youth for the purpose of restoring Christian social order in Mexico …(A.C.J.M.’s “General Statutes”)The Mexican Catholic Youth Association emerged during the Mexican Revolution dedicated to the goal of creating lay activists with a Catholic vision for society. The history of this Jesuit organization provides insights into Church-State relations from the military phase of the Mexican Revolution to its consolidation in the 1920s and 1930s. The Church-State conflict is a basic issue in Mexico's political struggles of the nineteenth and twentieth centuries, with the Church mobilizing forces wherever it could during these years dominated by anticlericalism. During the 1920s, the Mexican Catholic Youth Association (A.C.J.M.) was in the forefront of the Church's efforts to respond to the government's anticlerical policies. The A.C.J.M.’s subsequent estrangement from the top Church leadership also serves to highlight the complex relationship that existed between the Mexican bishops and the Catholic laity and the ideological divisions that existed within Mexico's Catholic community as a whole.
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Slawson, Douglas J. "The National Catholic Welfare Conference and the Church-State Conflict in Mexico, 1925-1929." Americas 47, no. 1 (July 1990): 55–93. http://dx.doi.org/10.2307/1006724.

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Established in 1919 to be the Catholic voice of America, to look after church interests, and to offset the political influence of the Protestant Federal Council of Churches, the National Catholic Welfare Conference (NCWC) was a voluntary association of the American hierarchy meeting annually in convention. It implemented decisions through an administrative committee of seven bishops which operated a secretariat, also known as the NCWC, located in Washington, D.C. This headquarters had five departments (Education, Lay Activities, Legislation, Press, and Social Action) each with a director and all under the supervision of Reverend John J. Burke, C.S.P., the general secretary of the administrative committee and its representative at the capital.
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Borsch, Irina. "Charismatic Leadership in the Catholic Church." Contemporary Europe 102, no. 2 (April 30, 2021): 147–57. http://dx.doi.org/10.15211/soveurope22021147157.

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The article analyzes the ideas of charismatic leadership developed in the Catholic Church in the second half of the 20th century. These ideas are connected, on the one hand, with the biblical revival, with the attempts to rediscover the heritage of the Church of the first centuries, and on the other hand, with new social phenomena, which are typical for the era after the Second World War. The social dimension of charisma and its role in the creation of associations were rediscovered in Catholicism during the Second Vatican Council. At the same time, a huge number of new social and evangelical initiatives appealing to charisma appeared. The new church movements became the most prominent and well-known examples of catholic “charismatic associations”. The author shows how the Catholic hierarchy managed to streamline and incorporate the charismatic leadership of lay associations into the reality of the universal church structure. The article emphasizes that the concept of charismatic leadership in the Church is in the process of evolution. The author concludes that the documents of church governance, proclaiming the absence of a conflict between charisma and institution in theory, reflect the political processes of the contemporary Catholic era: the emergence of Catholic movements with a predominant role of laity, the change of generations of Catholic elites and the formation of a new balance of responsibility between movements and the church hierarchy.
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Watson, Elise. "The Jesuitesses in the Bookshop: Catholic Lay Sisters’ Participation in the Dutch Book Trade, 1650–1750." Studies in Church History 57 (May 21, 2021): 163–84. http://dx.doi.org/10.1017/stc.2021.9.

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The institutional Catholic Church in seventeenth-century Amsterdam relied on the work of inspired women who lived under an informal religious rule and called themselves ‘spiritual daughters’. Once the States of Holland banned all public exercise of Catholicism, spiritual daughters leveraged the ambiguity of their religious status to pursue unique roles in their communities as catechists, booksellers and enthusiastic consumers of print. However, their lack of a formal order caused consternation among their Catholic confessors. It also disturbed Reformed authorities in their communities, who branded them ‘Jesuitesses’. Whilst many scholars have documented this tension between inspired daughter and institutional critique, it has yet to be contextualized fully within the literary culture of the Dutch Republic. This article suggests that due to the de-institutionalized status of the spiritual daughters and the discursive print culture that surrounded them, public criticism replaced direct censure by Catholic and Reformed authorities as the primary impediment to their inspired work.
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Goodrich, Jaime. "Beyond the Cloister: Catholic Englishwomen and Early Modern Literary Culture by Jenna Lay." Early Modern Women 12, no. 1 (2017): 258–61. http://dx.doi.org/10.1353/emw.2017.0076.

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Vidal, Gardenia. "Catholic Workers Associations and “Political Citizenship”. Córdoba in the early20th Century." Quinto Sol 17, no. 2 (July 1, 2013): 1–23. http://dx.doi.org/10.19137/qs.v17i2.768.

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Dissertations / Theses on the topic "Catholic Culture and Lay Associations"

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BRESSAN, NOEMI. "ADELE BONOLIS. LA FORMAZIONE, LA SPIRITUALITA', LE OPERE." Doctoral thesis, Università Cattolica del Sacro Cuore, 2022. http://hdl.handle.net/10280/119449.

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La tesi di dottorato è dedicata alla figura di Adele Bonolis (Milano 14 agosto 1909 – 11 agosto 1980), della quale ricostruisce criticamente la formazione, la spiritualità e le opere sociali a cui diede vita nella seconda metà del Novecento. Nel quadro delle vicende del cattolicesimo ambrosiano e delle molteplici realtà assistenziali che hanno caratterizzato Milano nel secolo scorso, il lavoro analizza la formazione religiosa e culturale di Adele Bonolis, maturata nell’esperienza dell’Azione cattolica e presso l’Università Cattolica del Sacro Cuore. Si considerano quindi il progetto di fondazione delle Aralde dell’Amore, una comunità di donne consacrate nel mondo, e l’attività di insegnamento condotta a partire dagli anni universitari. La ricerca prende poi in esame le opere avviate dalla Bonolis rivolte a situazioni di particolare fragilità soprattutto femminile, nel campo della prostituzione, del carcere e del disagio psichico, considerando il dibattito politico e culturale dell’epoca e mettendo in luce l’originale metodo rieducativo adottato. Viene infine studiata l’Associazione Amicizia, fondata dalla Bonolis negli anni Sessanta e dedita al sostegno delle sue iniziative. È stato così possibile evidenziare l’originalità delle risposte di Adele Bonolis a importanti problemi del suo tempo, in rapporto al percorso spirituale e culturale che ne aveva segnato l’esistenza.
This dissertation focuses on Adele Bonolis (Milan, August 14th, 1909 – August 11th, 1980). It critically reconstructs her formation and spirituality, and the social welfare work that she initiated in the second half of the twentieth century. In the context of Milanese Catholicism’s events and Milan’s welfare system in the last century, the dissertation analyzes the religious and cultural formation that Adele Bonolis gained through her experience within the Catholic Action and at the Università Cattolica del Sacro Cuore. The dissertation considers the foundation project of the Aralde dell’Amore – a consecrated community of women in the world – and the teaching activity that she conducted starting from her university years. Subsequently, the dissertation examines her social welfare work aimed at particularly fragile situations, especially for women, in the fields of prostitution, prison, and mental illness. Thus, the work takes into account the political and cultural debate of the time and highlights the rehabilitation method she adopted. Lastly, the dissertation studies the Associazione Amicizia that Bonolis founded in the Sixties and dedicated to support her initiatives. The outcome highlights the originality of Adele Bonolis’ answers to outstanding problems of her time in relation to the spiritual and cultural path that marked her existence.
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Belmonte, Angelo. "Voices of lay principals : promoting a Catholic character and culture in schools in an era of change /." [St. Lucia, Qld.], 2006. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe19679.pdf.

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Yeung, Victoria. "Contextual formation the challenge of forming lay ministers in the church of Hong Kong /." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0824.

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Books on the topic "Catholic Culture and Lay Associations"

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Piety and nationalism: Lay voluntary associations and the creation of an Irish-Catholic community in Toronto, 1850-1895. Montreal: McGill-Queen's University Press, 1993.

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Pieris, Aloysius. Give Vatican II a chance: Yes to incessant renewal, no to reform of the reforms : an appeal to the lay, religious and clerical leaders of the Asian churches. Kelaniya: Tulana Research Centre for Encounter and Dialogue, 2010.

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Paul, John. Post-synodal apostolic exhortation, Ecclesia in Africa, of the Holy Father John Paul II to the bishops, priests, and deacons, men and women religious, and all the lay faithful on the Church in Africa and its evangelizing mission towards the year 2000. Nairobi, Kenya: Paulines Publications Africa, 1995.

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Paul, John. Post-synodal apostolic exhortation Ecclesia in Africa: Of the Holy Father John Paul II to the bishops, priests and deacons, men and women religious and all the lay faithful on the Church in Africa and its evangelizing mission towards the year 2000. Ottawa, ON: Canadian Conference of Catholic Bishops, 1995.

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Paul, John. Post-synodal apostolic exhortation, Ecclesia in Africa, of the Holy Father John Paul II to the bishops, priests, and deacons, men and women religious, and all the lay faithful on the Church in Africa and its evangelizing mission towards the year 2000. Vatican City: Libreria editrice vaticana, 1995.

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Clarke, Brian P. Piety and Nationalism: Lay Voluntary Associations and the Creation of an Irish-Catholic Community in Toronto, 1850-1895. McGill-Queen's University Press, 1993.

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Remes, Jacob A. C. “The Sufferings of This Time Are Not Worthy to Be Compared with the Glory That Is to Come”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039836.003.0007.

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This chapter examines the response of Salem's churches and unions to the fire and how working people built power in and through those institutions. The Salem fire offers a way to reconcile the importance of the church and other cross-class ethnic organizations with Franco-American unionization. By analyzing the peculiarities of ethnic Catholic political culture, we can better understand the way that lay Catholics practiced politics in their lives outside the church. This chapter considers the relationship symbolized by Father Donat Binette's translating for Governor David Walsh: the system by which clergymen vouched for their parishioners for disaster relief. It also discusses Walsh's exhortation for Catholics to stay in their home parishes and how French Canadians crafted an ethnic political culture in church and the workplace. In particular, it explores how parishioners and clergy at St. Joseph's parish fought with their archbishop for power within the church and how workers at the Naumkeag Steam Cotton Company worked to build power on the shop floor.
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Maldonado-Estrada, Alyssa. Lifeblood of the Parish. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479872244.001.0001.

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Each year the Shrine Church of Our Lady of Mount Carmel in Williamsburg, Brooklyn, celebrates its annual Feast of Our Lady of Mount Carmel and San Paolino di Nola. The crowning event is the Dance of the Giglio, a devotional spectacle of strength and struggle in which men lift a four-ton, seventy-foot tower through the streets. This ethnographic study delves into this masculine world of devotion and the religious lives of lay Catholic men. It explores contemporary men’s devotion to the saints and the Catholic parish as an enduring venue for the pursuit of manhood and masculinity amid gentrification and neighborhood change in New York City. It explores the way laymen imagine themselves and their labor as high stakes, the very work of keeping their parish alive. In this Brooklyn church men, money, and devotion are intertwined. In the backstage spaces of the parish men enact their devotion through craft, manual labor, and fundraising. A rich exploration of embodiment and material religion, this book examines how men come to be part of religious community through material culture: costumes, clothing, objects, and tattoos. It argues that devotion is as much about skills, the body, and relationships between men as it is about belief.
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Županov, Ines G., ed. The Oxford Handbook of the Jesuits. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190639631.001.0001.

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The chapters in the Oxford Handbook of the Jesuits deal with close to five hundred years of history of the Society of Jesus, a transnational, polyglot Catholic religious order of men, which rose vertiginously to prominence from the mid-sixteenth century until its suppression in 1773. Following this unprecedented event in Church history was its equally unprecedented Restoration in 1814. What held this corporate Jesuit body together through a series of historically documented successes, adjustments, crises and persecutions, and made it continuously cohere around a set of common ideals, commitments and practices? Was it a sense of a “higher goal” cultivated through methodical self-questioning taught by Spiritual Exercises and by observing the rules written in the Constitutions? Toolkits of subjection and subjectivity, fostering discipline as well as collective effervescence among both the Jesuits and their lay supporters - and their enemies - are analyzed in this volume through major topics, events and institutions. Thorn between private and public, religious and secular, “us” and “them”, the Jesuits perfected the art of introspection and the reflection on strategies and mechanisms on how to link individual to society. Today as in the past, even though the Jesuits were and are under obligation to think and act for the Catholic Church, in executing their tasks they exceeded and widened the strictly ecclesiastical boundaries and made major contributions to the secular culture. In the last forty years, in particular, the problem of social justice and ecologically responsible global order are invoked as the most urgent Jesuit concerns. A comprehensive analysis regarding the manner in which the Jesuits set up, acted on, described and analyzed, and they still do, the intercultural and transnational networks - invigorating projects as questionable as the Inquisition, slavery and conversion, as innovative and experimental as accommodation, inculturation and social justice, as useful as education and scholarship - is offered in this volume by more than forty authors, senior and young experts in the field, three of whom are Jesuits themselves.
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Book chapters on the topic "Catholic Culture and Lay Associations"

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Malpensa, Marcello. "Culture and Catholic Associations in Bologna in the Pre-War Period (1908–14)." In Benedict XV: A Pope in the World of the 'Useless Slaughter' (1914-1918), 185–205. Turnhout, Belgium: Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.str-eb.5.118771.

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Böckenförde, Ernst-Wolfgang, Mirjam Künkler, and Tine Stein. "German Catholicism in 1933." In Religion, Law, and Democracy, 77–104. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198818632.003.0004.

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Böckenförde examines here why almost the entire leadership of organized Catholicism in Germany, that is both of the Church organization and Catholic societal associations, became complicitous in and sometimes actively helped Hitler amend the constitution and dismantle the democratic state. Böckenförde identifies three main reasons for this sudden transformation: the legacy of the Prussian Culture War (Kulturkampf), the dominance of natural law in Catholic thought, and the inherent anti-liberalism of the Catholic magisterium. Since the Kulturkampf, Catholic citizens felt alienated from the state, chose to withdraw into “inner emigration” and rallied around matters of personal faith, issues internal to the Church, and questions of religious schooling, each of which had a strong connection to natural law and—although specifically Catholic concerns—were equated in their minds with the public good. The Concordat between the Vatican and the Nazi regime in July 1933 promised the Catholic leadership the possibility of achieving the kind of autonomy they had sought for decades, in exchange for officially accepting the new Nazi order. As Böckenförde dryly diagnoses, in the minds of Catholic leaders the preservation of the democratic order carried no weight by comparison. Additionally, leading Catholics attached great hopes to the new Reich, expecting that it would revive the old Christian-Catholic, anti-enlightenment and ‘organic’ alternative to the modern, individualist, and secular state. Written in 1961, the article was the first in-depth historiographic study of Catholic complicity in the rise of the Nazi regime and caused a lasting public controversy, which ultimately vindicated Böckenförde’s account.
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Priyotamtama, Paulus Wiryono. "Musyawarah and Democratic Lay Catholic Leadership in Indonesia:." In Democracy, Culture, Catholicism, 99–109. Fordham University Press, 2015. http://dx.doi.org/10.2307/j.ctt175x2ht.12.

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"7. “Excellent Assistants of the Priest”: Women and Lay Associations, 1876–1911." In Catholic Women and Mexican Politics, 1750–1940, 173–205. Princeton University Press, 2023. http://dx.doi.org/10.1515/9780691235424-010.

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"3. “We Ladies Who Sign Below Wish to Establish a Congregation”: Priests, Women, and New Lay Associations, 1840–1856." In Catholic Women and Mexican Politics, 1750–1940, 71–96. Princeton University Press, 2023. http://dx.doi.org/10.1515/9780691235424-006.

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Leavitt-Alcántara, Brianna. "Epilogue." In Alone at the Altar. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603684.003.0008.

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The Epilogue considers how the Liberal Reform Era of the 1870s, dramatically undermined both laboring single women and the Catholic Church. Liberals directly undermined laboring women’s economic opportunities, enhanced male privileges, and promoted an exclusive nuclear family ideal, and at the same time targeted laywomen’s longtime devotional allies, expelling male religious orders, closing female convents, and abolishing lay brotherhoods, Third Orders, and most public displays of religiosity. But by the 1920s, a lay-led religious revival, supported by the Vatican, was underway and dozens of new Catholic associations emerged specifically for women. Today, laboring women are at the forefront of a new spiritual revival in Guatemala City, the rise of Pentecostalism, Evangelicalism, and charismatic Catholicism. This study’s long historical perspective suggests that the success of these movements derives from their ability to build upon Guatemala’s local religion, particularly forms of devotional expression and networking historically favored by laboring women.
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"Musyawarah and Democratic Lay Catholic Leadership in Indonesia: The Ongoing Legacy of John Dijkstra, SJ, and Ikatan Petani Pancasila." In Democracy, Culture, Catholicism, 99–109. Fordham University Press, 2020. http://dx.doi.org/10.1515/9780823267323-008.

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"2. “Our Fears That the Cofradías Will Disappear Are Not Unfounded”: Gender, Lay Associations, and Priests in the Aftermath of the Wars for Independence, 1810–1860." In Catholic Women and Mexican Politics, 1750–1940, 45–70. Princeton University Press, 2023. http://dx.doi.org/10.1515/9780691235424-005.

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Chinnici, Joseph P. "Religious Renewal in the Context of Secularism." In American Catholicism Transformed, 27–52. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197573006.003.0002.

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When public identity focuses on the convergence between Catholicism and the American way of life, markers of Catholic identity migrate to unique religious practices: popular devotions, sacramental attendance, obedience to disciplinary laws. Episcopal statements and the reflections of clerical and lay leaders note the growing split between religion and daily life. “Secularism” within the Church is identified in the analysis of John Courtney Murray, the Grail Movement, and in the pages of Catholic Action. In response to this “schizoid culture,” significant leaders network with affinity movements throughout the world. International congresses of the laity set the stage for the Council. Movements of Specialized Catholic Action join with the mainstreaming of scripture reading, catechetical reform, participative political processes, and the liturgical movement to foster a reconfiguration of clergy-lay relations. The bishops themselves begin to sponsor both liturgical change and Specialized Catholic Action even before the Council begins.
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McGee, Caroline M. "Power, Patronage and the Production of Catholic Material Culture in Nineteenth-Century Ireland." In Figures of Authority in Nineteenth-Century Ireland, 139–60. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781789622409.003.0008.

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This chapter examines Catholic religious authority in the context of the production and consumption of ecclesiastical architecture and art. It moves beyond consideration of this material culture from nation-state or formalist art-historical perspectives to explore the levels of human autonomy and agency that came to bear on building and decorating projects at the turn of the nineteenth century. Using a case study model, it analyses the multiple forms of authority inscribed in Catholic Church buildings whose aesthetic shifted from the modest to the sublime during the period. In so doing, it demonstrates the impact of religious power on architects, transnational commercial art industry businesses, and lay donors, and produces a more nuanced cross-disciplinary picture of the multiple cultural meanings, tangible and intangible, of nineteenth-century ecclesiastical architecture and the people behind its production.
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