Journal articles: 'Catholic life'

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Farnan, Theresa. "Addressing Confusion about Brain Death in the Seminary." Linacre Quarterly 86, no. 4 (October 3, 2019): 404–7. http://dx.doi.org/10.1177/0024363919877313.

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Situations involving brain death or other end-of-life issues pose tremendous challenges for lay Catholics, seminarians, and priests, challenges that are even more confusing in light of recent controversial end-of-life cases. More interaction is needed between Catholic physicians, Catholic youth, and seminarians to help them understand these difficult issues.

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Furton, Edward J., and Michael Panicola. "Catholic Views on Life." Hastings Center Report 32, no. 3 (May 2002): 4. http://dx.doi.org/10.2307/3528098.

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Radano, John A. "Catholic Life in Literature." Chesterton Review 45, no. 3 (2019): 554–55. http://dx.doi.org/10.5840/chesterton2019453/4117.

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Panda, Herman Punda. "PERJALANAN JIWA KE “KAMPUNG LELUHUR” KONSEP KEMATIAN MENURUT KEPERCAYAAN ASLI MASYARAKAT SUMBA (MARAPU) DAN PERJUMPAANNYA DENGAN AJARAN KATOLIK." Lumen Veritatis: Jurnal Filsafat dan Teologi 10, no. 2 (April 1, 2020): 197–220. http://dx.doi.org/10.30822/lumenveritatis.v10i2.478.

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This study answers a phenomenon of double funeralrite that often occurs among the Catholics who converted from Marapu, the ethnic religion of the people of Sumba. Double funeralrite is the practice of funeral ceremonies consisting of official liturgy of the Catholic Church and spontaneously followed by a number of Marapu rites. Such a practice indicates a dualism of belief, in the sense that people have embraced the Catholic faith but are still attached to the elements of their old beliefs. In this study the author investigates in depth both the funeral rites according to Marapu and the double practice phenomenon in funeral ceremonies of Catholics who converted from Marapu. The main purpose of this research is to find parallels and intersections between Catholic’s concept of life after death and that of Marapu’s. Discussion and analysis of the data prioritizes the meaning behind each verbal and non-verbal expression. The meaning of prayers, rituals and symbols used in funeral according to Marapu reveals universal values that parallel to the values contained in Catholic teaching. According to Marapu belief, death is the return of the soul towards “ancestral village”, which is the final resting place of souls after death. This return is believed to be a long journey before arriving at the ancestral village. Prayers and ceremonies carried out by humans aim to help the soul to enter the ancestral village. This concept parallels to the Catholic understanding of soul purification after death before entering the eternal happiness in Heaven. Such parallels allow a construction of the encounter between Catholic teachings and Marapu ones about life after death.

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Stack, John A. "Catholic Members of Parliament who Represented British Constituencies, 1829–1885: A Prosopographical Analysis." Recusant History 24, no. 3 (May 1999): 335–63. http://dx.doi.org/10.1017/s0034193200002557.

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In an 1885 article on ‘Roman Catholics and Parliamentary Representation,’ The Times suggested ‘it is a strange thing that although the Catholic Emancipation Bill was passed in 1829, very few members of that faith have succeeded in holding seats for English constituencies.’ During the past few decades a number of historians have published important studies of the electoral influence of Catholics in the nineteenth century, but most of these works have paid little attention to the Catholics who were Members of Pariliament. But any attempt to understand the Catholic contribution to public life in the nineteenth century surely requires an analysis of the Catholic M.P.s.

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Abel, Ernest L., and Michael L. Kruger. "The Widowhood Effect: A Comparison of Jews and Catholics." OMEGA - Journal of Death and Dying 59, no. 4 (December 2009): 325–37. http://dx.doi.org/10.2190/om.59.4.c.

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Using mortality data derived from tombstones in two Midwestern cemeteries, we compared the “widowhood effect” (decreased survival following the death of a spouse) among Jews and Catholics. Jewish men and women were both more likely to die sooner after the death of their spouses compared to Catholic men and women. Life table survival analysis indicated that the median number of years of survival following widowhood for Catholic and Jewish men were 7.7 years and 5.0 years, respectively ( p < .01). For Catholic and Jewish women, it was 11.0 and 9.5 years, respectively ( p < .01) Interpretations were offered in terms of Bowlby's attachment theory.

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Kim, Yun-Sun. "Poongsuwon Catholic Community and the life of catholics - the review of Poongsuwon Catholic Community by literature." Research Journal of Catholic Church History 16 (December 31, 2019): 153–208. http://dx.doi.org/10.35135/casky.2019.16.153.

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Chambon, Michel. "Chinese Catholic Nuns and the Organization of Religious Life in Contemporary China." Religions 10, no. 7 (July 23, 2019): 447. http://dx.doi.org/10.3390/rel10070447.

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This article explores the evolution of female religious life within the Catholic Church in China today. Through ethnographic observation, it establishes a spectrum of practices between two main traditions, namely the antique beatas and the modern missionary congregations. The article argues that Chinese nuns create forms of religious life that are quite distinct from more universal Catholic standards: their congregations are always diocesan and involved in multiple forms of apostolate. Despite the little attention they receive, Chinese nuns demonstrate how Chinese Catholics are creative in their appropriation of Christian traditions and their response to social and economic changes.

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Bevans, Stephen B. "“Together towards Life”: Catholic Perspectives." International Bulletin of Missionary Research 38, no. 4 (October 2014): 195–96. http://dx.doi.org/10.1177/239693931403800410.

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Moy, Alan. "Creating Catholic Regenerative Medicine Organizations in a Secular Biotechnology Field: A Physician-Scientist Experience." Linacre Quarterly 87, no. 2 (November 28, 2019): 218–22. http://dx.doi.org/10.1177/0024363919890941.

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One aspect of the progressive secularization of biotechnology is the use of the by-products from abortion and the use of human embryos. These morally illicit cells and tissue create a significant moral and economic challenge for Catholics at different stages of their career. A practicing Catholic physician or scientific professional will face the dilemma of how to reconcile their Catholic identity with their profession. While the Catechism is clear on what actions Catholics should not pursue, there has been less religious guidance on what activities Catholics should proactively pursue in their professional life to advance the Catholic culture. This essay will examine these themes through the lens of a true story of the author’s experience in starting Catholic for-profit and nonprofit biotechnology organizations. Summary: Abortion and the destruction of human embryos create a moral dilemma for Catholics at different stages of a physician or scientist's career. A practicing Catholic physician or scientist must reconcile their Catholic identity with their profession. While there is little professional guidance on how to advance the culture, Jesus says that one must take up the cross and direct their God-given gifts towards His name. The only way to succeed and thrive in a secular healthcare environment is to emulate Jesus by putting aside their own self-interest; pray for courage against ridicule; accept risk; and pursue scientific and medical excellence.

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MARSHALL, PETER. "JOHN CALVIN AND THE ENGLISH CATHOLICS, c. 1565–1640." Historical Journal 53, no. 4 (November 3, 2010): 849–70. http://dx.doi.org/10.1017/s0018246x10000488.

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ABSTRACTThis article examines the assessments of John Calvin's life, character, and influence to be found in the polemical writings of English Catholics in the Elizabethan and early Stuart periods. It demonstrates the centrality of Calvin to Catholic claims about the character and history of the established church, and the extent to which Catholic writings propagated a vibrant ‘black legend’ of Calvin's egotism and sexual depravity, drawing heavily not only on the writings of the French Calvinist-turned-Catholic Jerome Bolsec, but also on those of German Lutherans. The article also explores how, over time, Catholic writers increasingly identified some common ground with anti-puritans and anti-Calvinists within the English church, and how claims about the seditious character of Calvin, and by extension Calvinism, were used to articulate the contrasting ‘loyalty’ of Catholics and their right to occupy a place within the English polity.

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Pilch, Jeremy. "Vladimir Solov’ev and the 19th-Century Pioneers of Catholic-Orthodox Reunion." Downside Review 135, no. 1 (January 2017): 35–54. http://dx.doi.org/10.1177/0012580616684413.

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This article examines the life and work of the Russian thinker Vladimir Solov’ev (1853-1900) and his involvement in a circle of Catholics committed to the work of Catholic-Orthodox re-union in the late-nineteenth century. It analyses the intellectual influences on his thought in the early 1880s when he became an apologist for the Papacy and the work of reunion. Particular attention is given to the Catholic sources which helped shape Solov’ev’s views. Solov’ev’s own position on the reunion is considered, especially in the light of his relationship with Bishop Strossmayer. Other Catholic friendships are also examined, including those with the Jesuit priests Pirling and Martynov, the Russian convert Princess Volkonsky, and the French journalist Eugene Tavernier. In addition, the importance of lesser known figures such as the Barnabite Fr Tondini and the Polish Jesuit Marian Morawski is explored, as is Solov’ev’s reception of communion from the Byzantine-rite Catholic priest, Fr Nikolai Tolstoi. Far from being an isolated pioneer, Solov’ev emerges as one of a closely connected circle of Catholics committed to Catholic-Orthodox reunion.

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Barilleaux, Ryan J. "Assessing Trump’s Legacy for Catholics." Catholic Social Science Review 26 (2021): 153–68. http://dx.doi.org/10.5840/cssr20212615.

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Donald Trump’s one-term presidency was significant for Catholics. Trump pursued policies that promoted the pro-life cause and helped to protect traditional marriage, human nature, and religious freedom. Trump’s judicial appointments were also important to supporting Catholic interests. At the same time, there were drawbacks to Trump’s presidency and his conduct of it. This article provides a preliminary assessment of Donald Trump’s presidency from a Catholic perspective.

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Kay, William K. "Peter Hocken: His Life and Work." PNEUMA 37, no. 1 (2015): 82–110. http://dx.doi.org/10.1163/15700747-03701028.

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This article discusses the life and work of the Roman Catholic Charismatic Peter Hocken. It shows how, over many publications and in a series of writings directed both to Catholics and to the wider Christian world, he has constructed a theological understanding of the outpouring of the Spirit in the twentieth and twenty-first centuries. The purpose of the Spirit in denominational and nondenominational streams turns on the key role of Messianic Jews and is essentially eschatological and ecumenical as it prepares for the return of Christ. The article also includes a list of Hocken’s publications on Pentecostalism, charismatic renewal, and Israel.

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Diduh, Taras. "Features of confessional life of the Roman Catholic Church in the western regions of Ukraine in 1953–1958 years." Ukrainian Religious Studies, no. 73 (January 13, 2015): 158–64. http://dx.doi.org/10.32420/2015.73.475.

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In the article the author analyzed changes in the confessional life of the Rome-Catholic Church in the territory of western regions of Ukraine in 1953–1958 years. Investigating features of the relationship between the soviet authorities and the Roman Catholics in the period liberalization social and political life in the USSR.

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MEZEI, Balázs M. "Happiness, Life, Liberty (A Catholic View)." WISDOM 8, no. 1 (June 28, 2017): 49. http://dx.doi.org/10.24234/wisdom.v8i1.173.

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Happiness, life and liberty are central terms in the history of philosophy. At the same time, they belong to the core of Christianity. We find these key terms already in the New Testament and we also find that reflections on these terms have defined their meanings in new ways throughout the centuries. I show the way how the original meanings have gradually changed. In contemporary reflections, we find interesting attempts to reform the traditional meanings, in which the influence of the natural sciences and twentieth century philosophies (such as phenomenology, existentialism, Marxism and post-modernism) have proven to be decisive. Christianity-oriented philosophies in contemporary academia, such as those of Michel Henry or Jean-Luc Marion, offer versions of these thoughts. The main defect of the traditional understandings may be seen simply their isolationist approach, that is to say, their approach to consider these terms as unrelated to one another. My own solution finds the common structure in the reality of revelation and considers life, liberty, and happiness as moments only insufficiently grasped by traditional approaches.

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Markwell, Hazel. "End-of-life: a Catholic view." Lancet 366, no. 9491 (September 2005): 1132–35. http://dx.doi.org/10.1016/s0140-6736(05)67425-9.

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Kondziela, Joachim. "Catholic Perspectives on Life in Peace." Bulletin of Peace Proposals 18, no. 3 (July 1987): 415–32. http://dx.doi.org/10.1177/096701068701800318.

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Supple, Jennifer F. "The Role of the Catholic Laity in Yorkshire, 1850–1900." Recusant History 18, no. 3 (May 1987): 304–17. http://dx.doi.org/10.1017/s0268419500020638.

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THE ROLE of the laity in the Church is a topic of great interest today. Since the second Vatican Council the part which the people could, and should, play in the Church has been discussed at length, and the shortage of priests has led to demands for the laity to become more actively involved in spiritual affairs. Some, however, still maintain that spiritual tasks must be left to the ordained, but would like to see the laity take a much more active role, as Catholics, in the secular sphere, representing and defending Catholic values in public life. In the light of the current debate, it is interesting to look at the role of the laity in the Catholic Church in Yorkshire during the last century. At that time, too, there was a shortage of priests, while the role of Catholics in public life did not always fulfil the desires of Church leaders.

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Marchetti, Kathleen, and David O'Connell. "Catholic Politicians and the Politics of Abortion Position Taking." Politics and Religion 11, no. 2 (September 11, 2017): 281–308. http://dx.doi.org/10.1017/s1755048317000530.

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AbstractFour decades after the Court's landmark decision inRoe v. Wade, the issue of abortion persists as a point of contention for elected officials. The Catholic Church has taken a leading role in the pro-life movement, putting many Catholic representatives in a difficult position as they can be cross-pressured by their party, their constituents, and their own beliefs. Given these pressures, how do Catholic legislators explain their positions on abortion? We address this question via an analysis of public statements about abortion made by Catholic representatives and senators in the 108thCongress. We examine which members comment on abortion and use automated text analysis to measure legislators' certainty and use of moral and religious terms when discussing abortion. Multivariate analysis shows that gender, ethnicity, and an interaction between a member's position on abortion and the number of Catholics in their constituency shape how Catholic legislators discuss abortion.

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Richards, Eric. "Irish life and progress in colonial South Australia." Irish Historical Studies 27, no. 107 (May 1991): 216–36. http://dx.doi.org/10.1017/s0021121400010518.

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South Australia was the least Irish part of nineteenth-century Australia. Proportionately fewer Irish arrived at Port Adelaide than at the other great immigrant ports of the southern continent. They also came later: relatively few Irish participated in the first dozen years of colonisation in South Australia after its inception in 1836. In contrast with other parts of Australia the Irish were slow to reach a tenth and never reached a third of the colonial population. They were not in South Australia ‘a founding people’. They were indeed conspicuously a minority which faced the established and unquestioned primacy of Anglo-Scottish colonisation.South Australia was overwhelmingly English in its origins. From the beginning it was virtually a fragment of southern England, a Home Counties colony expressly designed for superior expatriates. It was also heavily advertised as a haven for Protestant dissenters. The first Catholic priest in South Australia, William Benson, was hardly exaggerating when he described it in 1843 as ‘a little dissenting colony, exclusively Protestant evangelical’. He went further, saying that ‘when this colony was established no Catholic gentlemen of property were allowed to join the founders’ — implying thereby that the planners deliberately discouraged Irish participation. Only when the colonial population reached 14,000, asserted Benson, did ‘our late evangelical governors’ feel confident enough to permit a minority of Catholics reasonable and equal entry. Another Catholic Irishman, Major Thomas O’Halloran, also claimed that the early colonial planners had been anti-Irish, wishing to restrict their numbers to less than 5 per cent of the colonial population. It is little wonder that South Australia seemed, in Irish eyes, the most alien quarter of the new continent.

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Stotts, Jonathan. "Obedience as Belonging: Catholic Guilt and Frequent Confession in America." Religions 10, no. 6 (June 5, 2019): 370. http://dx.doi.org/10.3390/rel10060370.

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From the late 19th to the mid-20th century, the practice of private confession to a priest was a mainstay of Catholic parish life in the United States. By the 1970s, Catholics had largely abandoned the practice of private confession. One dominant narrative among Catholic theologians and clergy, identified chiefly with the papacy of John Paul II, attributes the decline in confession to the loss of healthy guilt that took place during the cultural upheaval of the 1960s. In conversation with the work of psychologist and philosopher Antoine Vergote, the present article challenges this narrative, arguing that a collective and unhealthy Catholic guilt existed among American Catholics well before the 1960s and in fact characterized the period in which private confession was practiced most frequently. I contend that obedience to moral prescriptions was not, for ordinary Catholics, part of an ethical program of self-reform but the condition for belonging to a church body that emphasized obedience. Finally, examining the relationship between weekly reception of communion and confession, I suggest that private confession emerged to support frequent communion, persisting only until the latter became standard practice among Catholics in the United States.

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Clark, Elaine. "Catholics and the Campaign for Women's Suffrage in England." Church History 73, no. 3 (September 2004): 635–65. http://dx.doi.org/10.1017/s0009640700098322.

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Narratives about women and religion in Victorian and Edwardian society seldom addressed the world of the Catholic laity, leaving the impression that Catholics were unimportant in English history. Pushed into anonymity, they were easily misunderstood because of their religious sensibilities and loyalty to a church governed not from London but Rome. This was a church long subject to various forms of disability in England and with a membership of roughly 5 percent of the population around 1900. By then, objections to the Catholic Church as a foreign institution had lessened, but critics still labeled Catholics “a people apart,” viewing them as too disinterested in their neighbors' welfare to play a vital part in public life. So commonplace was this particular point of view that it obscured Catholic participation in social causes such as the hard fought campaign for women's suffrage. As often as journalists, suffragists, and members of Parliament debated enfranchisement in the years before and after the First World War, very little is known today about the role Catholics played in the struggle for women's rights.

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Davies, John. "Catholic Representatives in Parliament: The North West of England 1918–1945." Recusant History 26, no. 2 (October 2002): 359–83. http://dx.doi.org/10.1017/s0034193200030910.

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Cardinal Manning argued that the Catholic Church had two services it should render to the world outside it; its first task was to save souls but secondly it should ‘ripen and elevate the social and political life of men . . .’ In 1890, however, he noted that none of the recent great works of charity had been initiated or promoted by Catholics. His successor Vaughan found that his main support in attempting to exercise social influence came, not from the English laity, but from the Irish (Catholic) M.P.s, fifty seven of whom had been returned to Parliament after the extension of the franchise in 1884. There were few English Catholics in Parliament and Bourne, after Vaughan, continued to rely on the Irish M.P.s. With the establishment of the Irish Free State in 1921 and the departure of the Irish M.P.s, one authority argues that Catholics were left with very few representatives in the House of Commons and that ‘politically since the withdrawal of the Irish members, the Catholic influence has, on the whole, been negligible.’

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Zajc, Marko. "Slovenian Press and Russia in the late XIX — early XX centuries: attitude to K.P. Pobedonostsev." Russian-Slovenian relations in the twentieth century, no. IV (2018): 46–59. http://dx.doi.org/10.31168/2618-8562.2018.4.2.1.

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Life and work of K.P. Pobedonostsev were known to the Slovenian public, primarily thanks to the German press. The liberal public looked sympathetically at the understanding of the Orthodox Church as a people`s Church and on Pobedonostsev’s faith in the “strong” Russian people. Also, the Catholic Slovenian public emphasized that Russia needed to be understood, and also sympathized to Pobedonostsev’s ideas about the place of faith in society. But on the other hand, especially the Catholic press condemned him for caesaropapism and for persecutions against Catholics. For both liberal and Catholic critics, it was problematic to assess his attitude towards democracy and parliamentarism, although both of them agreed that Pobedonostsev’s criticism was fair.

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Biedrik, Andriej Władimirowicz. "Католическое меньшинство на дону: риски сохранения конфессиональной идентичности." Cywilizacja i Polityka 14, no. 14 (October 30, 2016): 0. http://dx.doi.org/10.5604/01.3001.0010.0254.

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The article researches the problem of preserving the identity of the traditional confessional minorities in contemporary Russian society (for example, the Catholic community of Rostov region). Authors analyze the current status of its socio-cultural reproduction. Historically, the Catholic minority was always present in the confessional portrait of the Don region. It is confirmed by the pre-revolutionary census. Soviet period and the policy of state atheism have significantly reduced the demographic set of the Catholic community. Since 1990s. Catholic parishes began to revive. But this process is accompanied by a number of endogenous and exogenous complexities. The category of endogenous risk reproduction of Don Catholic community included a reduction of ethnic groups that traditionally profess Catholicism (Poles, Germans, Lithuanians) in the regional population. At the same time under the influence of migration flows increased presence in the region, Armenian Catholics and Catholics among Ukrainians that strengthens claims of members of the religious community to change the traditional (Latin) rite in favor of the Eastern Christian (Byzantine) rite. At the level of everyday life confessional community play ethnic and racial segregation, impeding the consolidation of the group, its demographic growth due to intra-marriages. The growth of the community by neophytes complicated by strict rules incorporating new members, as well as the official rejection of the Roman Catholic Church of proselytism in Russia. Exogenous factors socio-cultural reproduction of religious groups is the difficulty in resolving the legal status of the community, land and property issues in the places of worship, public perception of Catholics among the population and the authorities. Despite the convergence of the official position of the Roman Catholic Church and the Russian Orthodox Church on a number of issues, the legal status of the Catholic community in Russia is often marginal. This is due to including with the problems of presence on the territory of the Russian Catholic clergy, mainly consisting of a number of citizens of foreign countries (Poland, Ukraine, and others.). In such circumstances, and taking into account the total secularization of Russian society can predict a further reduction in the Catholic community and the replacement of religious identity of its members, especially among young people.

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Mazurkiewicz, Michał. "Religion in the Life of Kobe Bryant." Journal of African American Studies 25, no. 2 (June 2021): 324–38. http://dx.doi.org/10.1007/s12111-021-09538-2.

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AbstractKobe Bryant was a practicing Catholic who emphasized the importance of faith in a myriad of ways. This article shows how religion had a transformative impact on his life, including the influence of Catholic social teachings on Bryant’s outlook and motivation during and after his playing days.

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ISSEL, WILLIAM. ""Still Potentially Dangerous in Some Quarters"." Pacific Historical Review 75, no. 2 (May 1, 2006): 231–70. http://dx.doi.org/10.1525/phr.2006.75.2.231.

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The charges that led Gen. John L. DeWitt to deport Sylvester Andriano from the Western Defense Region in 1942 were bogus, the product of an anti-Catholic campaign by Communist Party activists, Masonic anti-Catholics in the Italian community, and recent Italian anti-Fascist exiles (fuorusciti). This wartime abuse of civil rights in the name of national security grew from a discourse of demonizing the religious, not solely the racial and ethnic, Other. The article makes several arguments about ethnicity and religion on the Pacific Coast: Faith-based political activism played a significant role in the region's urban political culture, as did cultural politics between Catholics and anti-Catholics. Irish American Catholic clergy welcomed, rather than excluded, Italian American laymen into the Church's highest councils in San Francisco,where the Irish had long dominated civic life. However, Italian Americans were bitterly divided between devout Catholics and disaffected anti-clericals.

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Merrier, Joyce McDonough, Edward A. Powers, and Susan C. Daniewicz. "Aging Catholic Sisters' Adjustment to Retirement." Journal of Religious Gerontology 8, no. 2 (April 20, 1992): 27–39. http://dx.doi.org/10.1300/j078v08n02_03.

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Wu, Albert. "In the shadow of empire: Josef Schmidlin and Protestant–Catholic ecumenism before the Second World War." Journal of Global History 13, no. 2 (June 21, 2018): 165–87. http://dx.doi.org/10.1017/s1740022818000037.

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AbstractThis article examines the life and ideas of Josef Schmidlin, the founder of Catholic ‘missionary science’ and the most influential German Catholic missionary theorist of the first half of the twentieth century. An admirer of the German Protestant missionary theologian Gustav Warneck, Schmidlin often appears in the historiography as a forerunner of the Protestant–Catholic ecumenical collaboration that emerged after the Second World War. Yet a close examination of his writing reveals a vigorous critic of Protestantism and the Protestant ecumenical movement. A sceptic of transnational missionary organizations, he remained a firm supporter of the German nation and imperial project. This article gestures towards both the continuities and the discontinuities between the early attempts at fostering confessional cooperation between Protestants and Catholics and the later iterations. It also examines how nineteenth-century entanglements between missions and empire shaped the ideas of Catholic missionary theory during the interwar years.

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Labyntsev, Yuriy. "Adam Stankevich, a historian of the Belarusian national movement in the Catholic Church and a catholic priest." Slavic Almanac, no. 1-2 (2019): 254–69. http://dx.doi.org/10.31168/2073-5731.2019.1-2.3.02.

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At the beginning of the 20 th century in the Western provinces of the Russian Empire among the local Roman Catholics, the first convinced carriers of the Belarusian national idea appeared. Among the most active was the catholic priest Adam Stankevich (1891-1949), a graduate of the Catholic Seminary in Vilna and the Catholic Academy in Petrograd. In the future, he not only took a leading position in the Belarusian national movement, but also be- came an outstanding historiographer of this movement. In 1919, Stankevich settled in Vilna. In 1910-1930, he was active in social, political, scientific, literary and publicistic activities. Stankevich is the initiator of defending the rights of Belarusians to their own national participation in the life of the Catholic Church, to the official introduction of the Belarusian language. He considers the Belarusian people to be divided in political, state, and religious sense. Stankevich believes that the lands of Western Belarus were seized by the new Polish state, formed in 1918. Stankevich continues for many years the struggle for the revival of the Belarusian national identity among Belarusian Catholics. In the early twentieth century, he and the fu- ture Belarusian catholic priests were also helped by the actions of various Orthodox communities and Imperial authorities. In the middle of 1940, Stankevich tried to convince the Soviet leadership of the need to “create the independent Belarusian Catholic Church in the BSSR”. The four-year talks with the authorities have proved useless. Adam Stankevich was accused of anti-Soviet activities. In 1949, he was sent to a camp, where he soon died.

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Clements, Ben. "An Assessment of Long-Term and Contemporary Attitudes towards ‘Sanctity of Life’ Issues amongst Roman Catholics in Britain." Journal of Religion in Europe 7, no. 3-4 (December 4, 2014): 269–300. http://dx.doi.org/10.1163/18748929-00704005.

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The Roman Catholic Church has long-standing and steadfast positions on ‘sanctity of life’ issues. This article examines the views of Catholics in Britain on two of these issues: assisted suicide and abortion. It looks at whether Catholics still retain distinctive views on these issues compared to wider society and then examines which socio-demographic and religious factors underpin their attitudes. Catholics tend to be more likely than the general population to oppose assisted suicide and abortion in particular circumstances and to view them as less morally justifiable. Amongst Catholics, socially-conservative views on these issues are associated with various socio-demographic factors and both believing and behaving aspects of religiosity.

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Tasak, Agata. "Postulowany model wspólnoty oraz dobra wspólnego w publikacjach katolickiego tygodnika społecznego „Ład” w latach 1981–1984." Polityka i Społeczeństwo 18, no. 1 (2020): 85–105. http://dx.doi.org/10.15584/polispol.2020.1.5.

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The paper focuses on the analyses of the socio-political concepts presented in the Catholic social weekly “Ład” in the years 1981–1984. In the period under question, the periodical was a media platform which enabled the expression of views by lay Catholics who perceived opportunities for increasing their socio-political activity in the political reality of Poland at that time. The model of community proposed by them, as well as the way of defining the common good, were for the most part consistent with the concepts of the social teaching of the Catholic Church and conformed to the guidelines of the hierarchs of the Catholic Church in Poland – especially Primate Stefan Wyszyński. The calls to action for the common good were combined with the idea of reconciliation, dialogue, and cooperation. Accordingly, the national community was thus considered the most important community of all. It should be emphasized that these concepts were supposed to enhance the power and importance of this particualt community of Catholics in public life and to contribute to establishing their position as the most important representative of the Catholics on the political scene of the period.

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Cuplinskas, Indre. "National and Rational Dress: Catholics Debate Female Fashion in Lithuania, 1920s–1930s." Church History 88, no. 3 (September 2019): 696–719. http://dx.doi.org/10.1017/s0009640719001793.

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The debates about female fashion in the new Republic of Lithuania in the 1920s and 1930s saw papal representatives, bishops, leading public intellectuals, and members of Catholic youth movements argue about deep décolletés and short skirts. In this predominantly Catholic country, objections made against modern fashion may initially look like a conservative stand against modern developments. Studying more closely the debate around women's fashion as it developed in a particular subset of the Catholic population in Lithuania—educated youth in the Ateitis Catholic student association, this article examines the interconnected arguments that were woven together to evaluate what women should wear in interwar Lithuania and shows that Catholics in this northeastern European country aimed to create a modern national and rational woman. At issue were not just Catholic moral norms but also national identity and the challenges posed by mass consumer culture. The new ideal being proposed was a modern Catholic female intelligentsia, a gender ideal that embraced the opportunities offered in the first decades of the twentieth century, such as suffrage, education, urban living, more active participation in civic life, while retaining more conservative moral norms, questioning consumer culture, and debating woman's nature and mission.

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Dzyra, Olesia. "UKRAINIAN PUBLIC ORGANIZATIONS OF CANADA AS SUPPORTERS OF THE GREEK CATHOLIC CHURCH IN THE 1930es." Almanac of Ukrainian Studies, no. 27 (2020): 83–87. http://dx.doi.org/10.17721/2520-2626/2020.27.12.

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In the interwar period of the twentieth century, the Ukrainian Greek Catholic Church in Canada tried to expand its influence on the public life in the diaspora. To accomplish this task, it enlisted the support of the conservative Canadian Sitch association (reorganized into the United hetman organization in 1934). In its turn, it helped the Sitch in every possible way and provided the permission for the legal functioning of their organization from the Canadian authorities. The monarchists published the articles about their activities and tasks of the society in the pages of Greek Catholic newspapers, such as "Canadian Ukrainian", "Ukrainian News". However, in the 30s of the twentieth century Greek Catholics and monarchists have broken off their relations. Coming of the new bishop, Vasyl Ladyka, instead of Nikita Budka, who began to distance himself from the society in the 1930s, resulted in the creation of the Greek Catholic own organization, the Ukrainian Catholic brotherhood, in 1932. Now UCB had to defend their views before the public. In the religious sphere, the society spread the Catholic faith in the Ukrainian rite, together with priests created parishes, built churches, supported church institutions, organizations, and so on. In the cultural sphere, it founded and financed Ukrainian schools, evening courses and lectures on Ukrainian studies, held concerts, sports competitions, drama performances, built people`s homes, and so on. In the public field it organized orphanages, shelters, hospitals, summer camps for young people, youth centers and so on. Not so actively, but still the fraternity reacted on the political events in Ukraine and joined the general actions of the national patriotic bloc of the Ukrainian public associations in Canada in support of compatriots. As a result, Greek Catholics became more actively involved in the social and political life of the diaspora on equally with Orthodox and communists.

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Snape, Michael. "British Catholicism and the British Army in the First World War." Recusant History 26, no. 2 (October 2002): 314–58. http://dx.doi.org/10.1017/s0034193200030909.

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The history of British Catholic involvement in the First World War is a curiously neglected subject, particularly in view of the massive and ongoing popular and academic interest in the First World War, an interest which has led to the publication of several studies of the impact of the war on Britain’s Protestant churches and has even seen a recent work on religion in contemporary France appear in an English translation. Moreover, and bearing in mind the partisan nature of much denominational history, the subject has been ignored by Catholic historians despite the fact that the war has often been regarded by non-Catholics as a ‘good’ war for British Catholicism, an outcome reflected in a widening diffusion of Catholic influences on British religious life and also in a significant number of conversions to the Catholic Church. However, if some standard histories of Catholicism in England are to be believed, the popular Catholic experience of these years amount to no more than an irrelevance next to the redrawing of diocesan boundaries and the codification of canon law.

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Smith, Janet E. "Catholic Bioethics and the Gift of Life." American Catholic Philosophical Quarterly 76, no. 3 (2002): 507–9. http://dx.doi.org/10.5840/acpq200276314.

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O’Rourke, Kevin D. "The Catholic Tradition on Forgoing Life Support." National Catholic Bioethics Quarterly 5, no. 3 (2005): 537–53. http://dx.doi.org/10.5840/ncbq20055332.

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Portier, William L. "Book Review: Catholic Intellectual Life in America." Theological Studies 50, no. 3 (September 1989): 597–99. http://dx.doi.org/10.1177/004056398905000324.

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Fernandes, Silvia. "The Catholic Charismatic Renewal and the Catholicism That Remains: A Study of the CCR Movement in Rio de Janeiro." Religions 10, no. 6 (June 23, 2019): 397. http://dx.doi.org/10.3390/rel10060397.

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There are few empirical studies on the Catholic Church’s loss of followers in the state of Rio de Janeiro and, more generally, on the decline of Catholicism in Brazil. Drawing from the Weberian theses of disenchantment and religious rationalization, this article explores the situation of Catholicism in four municipalities in this state. Working on some strategically selected municipalities and parishes, we conducted fieldwork and in-depth interviews with Catholics who are linked to the Charismatic Renewal (CCR). Our study assesses the hypotheses that (i) the emergence of the CCR favored the process of Catholic resistance in some municipalities, and (ii) that religious adherence and deinstitutionalization are two effects of a rationalization process. The qualitative results of the study showed that charismatic prayer groups became more diluted by the expansion of the Communities of Life and Alliance (Comunidades de Vida e Aliança). Nevertheless, the Catholic Charismatic Renewal still guides the Catholic ethos in the state.

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Bartram, Erin. "American Catholics and “The Use and Abuse of Reading,” 1865–1873." Religion and American Culture 29, no. 1 (2019): 36–64. http://dx.doi.org/10.1017/rac.2018.3.

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ABSTRACTIn the wake of the Civil War, Father Isaac Hecker launched several publishing ventures to advance his dream of a Catholic America, but he and his partners soon found themselves embroiled in a debate with other American Catholics, notably his friend and fellow convert Orestes Brownson, over the “use and abuse of reading.” Although the debate was certainly part of a contemporary conversation about the compatibility of Catholicism and American culture, this essay argues that it was equally rooted in a moment of American anxiety over a shifting social order, a moment when antebellum faith in the individual was being tested by the rights claims of women and Americans of color. Tacitly accepting and internalizing historical claims of intrinsic and through-going Catholic “difference,” claims offered both by American Protestants and American Catholics like Brownson, scholars often presume that debates within American Catholicism reflect “Catholic” concerns first and foremost, qualifying their utility as sources of “American” cultural history. By examining American Catholic discussions of reading, individual liberty, social order, and gender in the 1860s and 1870s, this essay argues that Brownson's arguments against the compatibility of American and Catholic life were in fact far more representative of ascendant ideas in American culture than Hecker's hopeful visions of a Catholic American future made manifest through the power of reading. In doing so, it demonstrates the ways that American Catholicism can be a valuable and complex site for studying the broader history of religion and culture in the United States.

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Milton, Jackson. "Life-Sustaining Treatment under Dispute." National Catholic Bioethics Quarterly 20, no. 4 (2020): 667–82. http://dx.doi.org/10.5840/ncbq202020462.

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The Texas Advance Directives Act stipulates the process by which physicians may withhold or withdraw life-sustaining treatment contrary to the wishes of the patient or medical proxy. Hundreds, perhaps thousands of families and clinicians have faced this personal and distressing dispute. Catholic teaching offers a rich tradition for assessing the ethics of life-sustaining treatment and analyzing disputes over its administration, yielding the conclusion that a Catholic defense of the Texas Advance Directives Act is untenable. Two objections rooted in patient harm and physician conscience fail. A solution that fairly respects the patient’s moral right to choose life-sustaining treatment is offered.

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Hardy, Mary. "The seventeenth-century English and Scottish reception of Francis de Sales’An Introduction to a Devout Life." British Catholic History 33, no. 2 (September 15, 2016): 228–58. http://dx.doi.org/10.1017/bch.2016.26.

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St Francis de Sales’ devotional manual,An Introduction to a Devout Life(1609), had a complex but fascinating reception history in seventeenth-century England and Scotland. Collectively, the English-language editions in this century include two translations and, perhaps most interestingly, several reformed editions. It is curious that a post-Reformation, Tridentine Catholic work, written by a French bishop dedicated to converting Protestant ‘Heretiques,’ would appeal to both Catholics and Protestants alike. Most of the seventeenth-century English editions were published abroad in Douai, Paris, St Omer, and Rouen, places that were home to many English and Scottish exiled communities, both lay and religious. Two of the three reformed editions were published in England, evidence of theIntroduction’s widespread readership and its importance to seventeenth-century English devotion. Finally, during James II’s reign two Catholic editions were openly published, one in England and the other in Scotland.

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Nguyen, Loc Duc. "Religious and Social Life – the Dual Educational Foundation in the migrating Catholic communities (Case Study on migrating Catholic communities in Ho Nai - Dong Nai and Cai San – Can Tho)." Science and Technology Development Journal 16, no. 3 (September 30, 2013): 43–53. http://dx.doi.org/10.32508/stdj.v16i3.1646.

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Religious, social life – the dual educational foundation in the migrating Catholic communities (Case Study on migrating Catholic communities in Ho Nai - Dong Nai and Cai San – Can Tho). In this paper, the author focuses on different educational backgrounds simultaneously perceived by each Vietnamese Catholic in their social life including the educational system of the Catholic Church (informal education) and the educational system of the State (formal education). In the current context, all challenges facing to each Vietnamese Catholic, from which they have to choose in their strategy of life are more or less rooted in this dual educational foundation.

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Martinez, German. "Catholic Liturgical Reform." Theology Today 43, no. 1 (April 1986): 52–62. http://dx.doi.org/10.1177/004057368604300106.

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Since liturgical reform, through a controlled process of historical restoration, has failed to revitalize the communal life of the church, a new creative liturgical movement, christologically founded, is imperative in order to bridge the gap between worship and people's experience of faith in our present culture.

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Hastings, Derek. "Nation, Race, and Religious Identity in the Early Nazi Movement." Religions 9, no. 10 (October 7, 2018): 303. http://dx.doi.org/10.3390/rel9100303.

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This paper examines the dissemination of radical nationalist and racist ideas among Catholics within the early Nazi movement in Munich. While the relationship between the Nazi regime and the Catholic faith was often antagonistic after 1933, a close examination of the earliest years of the Nazi movement reveals a different picture. In the immediate aftermath of the First World War and within the specific context of Munich and its overwhelmingly Catholic environs, early Nazi activists attempted to resacralize political life, synthesizing radical völkisch nationalism with reformist, “modern” conceptions of Catholic faith and identity. In so doing, they often built on ideas that circulated in Catholic circles before the First World War, particularly within the Reform Catholic movement in Munich. By examining depictions of nation and race among three important Catholic groups—reform-oriented priests, publicists, and university students—this paper strives not only to shed light on the conditions under which the Nazi movement was able to survive its tumultuous infancy, but also to offer brief broader reflections on the interplay between nationalism, racism, and religious identity. The article ultimately suggests it was specifically the malleability and conceptual imprecision of those terms that often enhanced their ability to penetrate and circulate effectively within religious communities.

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Pherigo, Lindsey P. "Perspectives on Aging: Jewish, Roman Catholic, Protestant." Journal of Religious Gerontology 12, no. 2 (July 6, 2001): 79–87. http://dx.doi.org/10.1300/j078v12n02_09.

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Ridgely, Susan B. "The Generational Ties That Bind American Roman Catholics." Exchange 48, no. 3 (July 19, 2019): 251–67. http://dx.doi.org/10.1163/1572543x-12341529.

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Abstract Roman Catholic Studies has had little interest in or sources on Catholics marginalized by region or age or both. Challenging this assumed wisdom calls for a new orientation to the study of Catholicism, an orientation found in Anthropology. In this paper, I question why scholars have failed to ask questions about how age—different stations in life and varying generational contexts, across space, time and within one historical moment—shapes Roman Catholic practice on the individual as well as communal level? To attempt to answer this question, I use examples from my work; two ethnographic studies with Southern Catholics of all ages to explore how an interdisciplinary, anthropological approach provides scholars with a new set of questions, draws their attention to new arenas of religious action, and broadens the cast of characters who play key roles in religious communities.

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McLaughlin, Terence H. "A Catholic Perspective on Education." Journal of Education and Christian Belief 6, no. 2 (September 2002): 121–34. http://dx.doi.org/10.1177/205699710200600205.

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THIS ARTICLE SEEKS to identify some distinctive features of both the complex, multi-faceted and rich Catholic tradition of faith and life and Catholic perspectives on education. Among the many features of Catholic tradition identified, the notions of balance and balanced judgement are given particular attention. Distinctive features of Catholic perspectives on education cannot be read directly and straightforwardly off from the features of Catholic faith and life without reference to its actualization in particular societal contexts. In spite of this, it is possible to make tentative points of a more abstract and general nature For example, Catholic perspectives (i) embody a view about the meaning of human persons and human life, (ii) aspire to holistic influence and (iii) aim at specific religious and moral formation. Broad general points like these require balanced judgements on the part of professional teachers in order to avoid a danger which can be described as temptations of commonality and which arises in relation to the task of interpreting what Catholic education should be taken to mean and imply in a particular context.

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Melia, Susan Perschbacher. "Generativity in the lives of elder catholic women religious." Advances in Life Course Research 5 (January 2000): 119–41. http://dx.doi.org/10.1016/s1040-2608(00)80009-x.

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Journal articles on the topic 'Catholic life'

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