Academic literature on the topic 'Catholic organisation'
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Journal articles on the topic "Catholic organisation"
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McLeod, Hugh. "Building the “Catholic Ghetto”: Catholic Organisations 1870–1914." Studies in Church History 23 (1986): 411–44. http://dx.doi.org/10.1017/s0424208400010731.
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It was a ghetto, undeniably,’ concluded the American political journalist, Garry Wills, when recalling from the safe distance of 1971 his ‘Catholic Boyhood’. ‘But not a bad ghetto to grow up in.’ Wills’s ghetto was defined by the great body of shared experiences, rituals, relationships, which gave Catholics a strongly felt common identity, and separated them from their Protestant and Jewish neighbours who knew none of these things. Wills talked about priests and nuns, incense and rosary beads, cards of saints and statues of the Virgin, but in this essay said very little about Catholic organisations (apart from a brief reference to the Legion of Decency). In many European countries, by contrast, any reference to the ‘ghetto’ from which many Catholics were seeking to escape in the 1960s and ’70s inevitably focused on the network of specifically Catholic organisations which was so characteristic of central and north-west European societies in the first half of the twentieth century. The Germans even have a pair of words to describe this phenomenon, Vereins- or Verbandskatholizismus, which can be defined as the multiplication of organisations intended to champion the interests of Catholics as a body, and to meet the special needs, spiritual, economic or recreational, of every identifiable group within the Catholic population. So when in 1972 the Swiss historian Urs Altermatt wrote a book on the origins of the highly self-conscious and disciplined Swiss Catholic sub-culture, the result was an organisational history, as stolid and as soberly objective as Wills’s book was whimsical and partisan. Its purpose was to determine how it came about that so many a Catholic ‘was born in a Catholic hospital, went to Catholic schools (from kindergarten to university), read Catholic periodicals and newspapers, later voted for candidates of the Catholic Party and took part as an active member in numerous Catholic societies’, being also ‘insured against accident and illness with a Catholic benefit organisation, and placing his money in a Catholic savings bank’.
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Damberg, Wilhelm. "Entwicklungslinien des europäischen Katholizismus im 20. Jahrhundert." Journal of Modern European History 3, no. 2 (September 2005): 164–82. http://dx.doi.org/10.17104/1611-8944_2005_2_164.
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Developmental Aspects of European Catholicism in the 20th Century European Catholicism retained into the 1960s essential principles it had formed in the 19th century as a European social movement against economic liberalism and socialism. It focused on the Catholic idea of an ideal society, a utopia critical of modernity, on the evolution of manifold social and socio-political activities as well as on the centralisation and modernisation of Church organisation according to the model of the modern nation state. The development of specific milieus or exclusive societies in this kind of Catholicism was successful in particular in those countries of Central and Northwestern Europe where Catholics formed the minority. World War I introduced a process of depolitising Catholicism, individualising religious ties and developing Catholic professional and elite organisations. World War II marked the end of the corporatist social utopia as well as the rise of Christian democratic parties. The Second Vatican Council concluded the cultural struggle between the Catholic Church and the liberal-pluralistic nation state in Europe. It introduced the orientation toward a global society, which has, since then, been accompanied in Europe by vastly differentiated changes in religious practice, organisational forms and Catholic values.
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Potocki, Piotr. "The origins of the Catholic Social Guild in Scotland: ‘We have not attacked the Socialists professedly’." Innes Review 69, no. 2 (November 2018): 131–46. http://dx.doi.org/10.3366/inr.2018.0172.
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The activities of John Wheatley's Catholic Socialist Society have been analysed in terms of liberating Catholics from clerical dictation in political matters. Yet, beyond the much-discussed clerical backlash against Wheatley, there has been little scholarly attention paid to a more constructive response offered by progressive elements within the Catholic Church. The discussion that follows explores the development of the Catholic social movement from 1906, when the Catholic Socialist Society was formed, up until 1918 when the Catholic Social Guild, an organisation founded by the English Jesuit Charles Plater, had firmly established its local presence in the west of Scotland. This organisation played an important role in the realignment of Catholic politics in this period, and its main activity was the dissemination of the Church's social message among the working-class laity. The Scottish Catholic Church, meanwhile, thanks in large part to Archbishop John Aloysius Maguire of Glasgow, became more amenable to social reform and democracy.
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Jałocha, Beata, Anna Góral, and Ewa Bogacz-Wojtanowska. "Projectification of a global organization – case study of the Roman Catholic Church." International Journal of Managing Projects in Business 12, no. 2 (June 3, 2019): 298–324. http://dx.doi.org/10.1108/ijmpb-03-2018-0052.
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Purpose The purpose of this paper is to understand projectification processes of the global organization, based on the example of the Catholic Church’s activities. The Catholic Church is the oldest and the largest international organisation to be assessed also from the longue durée perspective. The Church as both a large and supranational organisation and a religious community has carried out a lot of social tasks. A part of its activity relating to the Church’s basic mission is carried out in these days in the form of various projects. In this paper, the authors demonstrate that seemingly unchanging structure, such as the Catholic Church, based on a determined hierarchy, strict principles and rules of conduct, is affected by the projectification processes. Design/methodology/approach The authors chose the method of a single case study. To analyse the projectification processes in the Church, the authors focussed on flagship mega-events of WYD programme, from which the following were selected: Rome (1985), Manila (1995), Sydney (2008), Rio de Janeiro (2013) and Krakow (2016). Findings The study demonstrates that organisational projectification processes can have a real impact on the strategic changes in the global organisation. Under the influence of significant projects, organisations can change internally and also redefine their way of interacting with the stakeholders. Projectification at the same time is a change and leads to it. The research also shows that projectification of a global organisation can intensify internal learning processes. On the one hand, “projectification agents” transfer project practices to various regions of the world, and, on the other, draw on local practices. Therefore, the projectification process is not simply transplanting the project “virus” into new places, but also a process of change and adaptation to the stimuli flowing from the environment. Originality/value The particularities, the distinctiveness of the projects of the Catholic Church can be an inspiration for others realizing projects. The experience of the Catholic Church in the implementation of WYD can be valuable for organisations implementing other projects that require involvement and activation of many, diverse stakeholders, for example, charitable projects or the so-called community engagement projects implemented by large international organisations, such as the World Bank, UNICEF, the UN, the Red Cross or humanitarian projects organised by NGOs in different parts of the world.
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Acuña Aguirre, Eduardo. "Political risks of recovering and discovering meanings in the collective memory of a perverse religious organisation." Organisational and Social Dynamics 20, no. 1 (June 30, 2020): 31–47. http://dx.doi.org/10.33212/osd.v20n1.2020.31.
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This article refers to the political risks that a group of five parishioners, members of an aristocratic Catholic parish located in Santiago, Chile, had to face when they recovered and discovered unconscious meanings about the hard and persistent psychological and sexual abuse they suffered in that religious organisation. Recovering and discovering meanings, from the collective memory of that parish, was a sort of conversion event in the five parishioners that determined their decision to bring to the surface of Chilean society the knowledge that the parish, led by the priest Fernando Karadima, functioned as a perverse organisation. That determination implied that the five individuals had to struggle against powerful forces in society, including the dominant Catholic Church in Chile and the political influences from the conservative Catholic elite that attempted to ignore the existence of the abuses that were denounced. The result of this article explains how the five parishioners, through their concerted political actions and courage, forced the Catholic Church to recognise, in an ambivalent way, the abuses committed by Karadima. The theoretical basis of this presentation is based on a socioanalytical approach that mainly considers the understanding of perversion in organisations and their consequences in the control of anxieties.
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Kolar, Bogdan. "Basic Characteristics of the Development of Organisational Structures of the Catholic Church in Slovenia." Lex localis - Journal of Local Self-Government 6, no. 1 (September 30, 2009): 3–39. http://dx.doi.org/10.4335/30.
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Different organisational structures of the Catholic Church in Slovenia were a reflection of the circumstances in the Christian community in the Central European region. Being a basic structure, a diocese has existed since the antique period. The diocese is a religious community with a centre in a large settlement (civitas). With the spread of Christianity into the rural areas and into the peasant environment, parishes began to come into existence. In historiography, the terms 'primitive parishes' began to be used to refer to the oldest parishes. They were characterised by their vastness. The number of primitive parishes increased in the 12th century. Due to remoteness of diocesan centres from the communities in rural areas and because of the inability of bishops to be in touch with the priests in rural areas, intermediate stages of organisation were coming into existence during centuries, i.e., archdeaconries and deaneries at some places. Some important changes occurred in the operation of the Catholic Church and in its organisation in Slovenia during the years after the Second World War. New parishes were established. The change of the state boundaries required changing the diocesan boundaries. Finally, the creation of the independent state of the Republic of Slovenia required a new setting up of the pastoral work and a new territorial organisation of dioceses.
KEY WORDS: • Slovenia • Catholic Church • metropolis • diocese • archdeaconry • deanery • parish
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Gibson, William. "Engines of Tyranny." Bulletin of the John Rylands Library 97, no. 1 (March 1, 2021): 11–24. http://dx.doi.org/10.7227/bjrl.97.1.2.
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This article considers the sermons preached by royal chaplains at the court of James II and the organisation of the chapel royal by James as a Catholic organisation. In doing so, it addresses the question of where James’s assurance and certainty came from that he was ruling as God wished him to do. The evidence presented here is that James organised his Catholic chapel royal to be a conscious source of guidance and support. His chaplains reciprocated by addressing him as a Catholic king whose duty was to bring to heel a recalcitrant and stubborn people. His chaplains used historical precedent and theological argument to press on James his determination to bring his Protestant subjects to obedience. This is a study of the Catholic milieu of James’s court and of the theological impetus behind his rule.
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Domínguez-Fernández, Guillermo, Esther Prieto-Jiménez, Peter Backhouse, and Eduardo Ismodes. "Cybersociety and University Sustainability: The Challenge of Holistic Restructuring in Universities in Chile, Spain, and Peru." Sustainability 12, no. 14 (July 16, 2020): 5722. http://dx.doi.org/10.3390/su12145722.
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The global challenge of the 2030 Agenda and the Sustainable Development Goals present a framework of opportunities, in which universities must respond to the demands of a sustainable social organisation by addressing the issues of quality education, the participation and inclusion of different sectors, and the need to promote university social responsibility. In response to this situation, we examine three experiences that highlight the reorganisation demanded at each of the three organisational levels: (1) Macro: the need for cooperation between different universities in Chile’s “macrocampus”; (2) Meso: the organisation and running of faculties in light of the challenges to renew curriculums with the experience implemented by the Social Sciences Faculty of Pablo de Olavide University in Spain; and, (3) Micro: the integration of students and commitment to the needs of the social surroundings, with the E-QUIPU experience implemented at Pontifical Catholic University of Peru (PUCP) in Peru. The report we present is based on a case study, and the findings and conclusions lead us to propose a new holistic-organisational paradigm to facilitate the sustainability of universities. The results of the restructuring allowed us to conduct a meta-evaluation of the sustainability of organisations within a problematic situation (COVID-19), which tested the results of the restructuring objective of Cybersociety.
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Doyle, Peter. "The Catholic Federation 1906–1929." Studies in Church History 23 (1986): 461–76. http://dx.doi.org/10.1017/s0424208400010755.
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Bishop Casartelli of Salford wrote in his diary for 13 October 1906, ‘Deo Grattas! The magnificent Catholic Demonstration … organised by our new Catholic Federation, has been a wonderful success … 40,000 or more from every part of the Diocese. Extraordinary enthusiasm.’ His joy was understandable, for the Catholic Federation had been founded only a few months before. The aim had been to start something altogether different from the many specific Catholic societies already in existence. It was to be a powerful Catholic organisation knit together in unity and solidarity, with the spirit of the Maccabees and the spirit of faith sending an electric current of living and vital Catholicity into the soul of every unit, and calling them to action against the growing hosts of enemies of God, Religion and Social Democracy.
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Kajinić, Josip. "Komparativna analiza prostorne organizacije Katoličke Crkve na hrvatskoj obali Jadrana. Promjene nakon Drugoga svjetskog rata te perspektive buduće reorganizacije." Geoadria 21, no. 2 (July 18, 2016): 183. http://dx.doi.org/10.15291/geoadria.14.
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This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.
Dissertations / Theses on the topic "Catholic organisation"
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Medina, Lara. "Las Hermanas : Chicana-Latina religious-political activism in the U.S. catholic church /." Philadelphia : Temple university press, 2004. http://catalogue.bnf.fr/ark:/12148/cb40046850h.
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Power, Georja Jane, and res cand@acu edu au. "Organizational, Professional and Personal Roles in an Era of Change: the Case of the Catholic clergy." Australian Catholic University. School of Psychology, 2003. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp39.29082005.
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The effects of transformations in the cultural context on the structures of the Catholic organization and consequently on the identity and role of priests is explored in this research. The way these transformations affect clergy relationships with the church, diocesan authorities and parishioners, and ultimately the psychological wellbeing of priests, are investigated in the light of recent research and literature. Quantitative and qualitative data from the Catholic Church Life Surveys (CCLS) of 1996 and 2001 is analyzed, together with qualitative data generated through semi-structured interviews. The theoretical underpinning for the interpretation of changing clerical identity and roles and the relationship dynamics is personality theory, including a neoanalytic model (Horney, 1950), and a psychodynamic approach using an iconic reading of Freud (Cozzens, 2000). Social identity theory (Haslam, 2001), and Fowler’s (1996) theory of faith development also contribute to the theoretical framework. The NEO-FFI personality factors (Costa & McCrae, 1992) are used as covariates throughout the analysis. Four major themes are addressed in this research. First, ambiguities in the identity and role of clergy brought about through structural changes in the organization following the Second Vatican Council. Second, cultural changes which challenged the institutional hierarchical structure of the church and some of its theological and ecclesiological positions. Third, the contribution to satisfaction with ministry and personal wellbeing made by priests’ relationships with the organization, diocesan authorities, and parishioners, as well as intimacy with colleagues and friends. Finally, the impact of psychodynamic factors on the spiritual and psychological dimensions of priestly life. It was found that although the sacramental role of priests remains largely intact, their identity as religious and spiritual leaders is under challenge through greater participation in parish life by educated and theologically trained lay people. It is argued that the competence to appropriately express leadership, preach meaningful homilies and promote spiritual growth in parishioners rests on the attainment of mature psychological development and continued faith and spiritual formation. Analysis of personality factors showed that sound organizational and structural supports are needed to assist priests in their personal and professional lives. Over half the priests in the present study were found to be vulnerable to emotional and psychological distress, while others had strong resources to cope with increased ambiguity and complexity in ministry. A review of literature suggests that cultural changes over the last 30 years compound the effects of Vatican II, particularly the patriarchal hierarchical structure of the organisation and teachings on sexual morality that are under pressure from changing attitudes by both clergy and laity. Quantitative and qualitative analyses showed that there is little support by priests for the obligation of celibacy, the successful attainment of which demands a high level of mature psychosexual development. It was argued that without a strong clerical commitment to celibacy, education and training programs currently being implemented in seminaries would be largely ineffectual. Key factors impacting on the relationships of priests with parishioners were found to be first, a decline in the authority of priests, second, the revelations of sexual abuse by priests, and third, the difficulty numbers of clergy have with establishing and maintaining close, intimate relationships. The NEO-FFI factors Neuroticism, Extraversion, and Agreeableness were found to be significant predictors in the quality of relationships between priests and parishioners, with 30% of clergy experiencing difficulty in these relationships. It was argued that maturity in spiritual, psychological, and psychosexual development was found to impact significantly on clergy personal wellbeing and professional competence, which in turn contributes to satisfaction with ministry.
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Turkington, Mark, and res cand@acu edu au. "The Catholic Education Office (CEO) Sydney as a Learning Organization and its Perceived Impact on Standards." Australian Catholic University. School of Educational Leadership, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp57.29082005.
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The Catholic Education Office (CEO) Sydney is a large non-government education authority which administers the systemic, Catholic schools of the Archdiocese of Sydney, Australia. The system consists of 148 primary and secondary schools with an enrolment of some 62,000 students. The major research question was: What characteristics of a learning organization can be identified in the Catholic Education Office (CEO) Sydney and are these perceived to raise standards in systemic schools of the Archdiocese of Sydney? Like all western education systems the CEO Sydney is immersed in constant change and is expected to account for improving educational standards within the system. The learning organization with its emphasis on adaptability and continuous improvement was considered an appropriate framework within which to conduct this research. The study consisted of two main parts the first investigated the CEO Sydney as a learning organization using a survey questionnaire distributed, using a dedicated web site, to a sample of primary and secondary principals in the system and a smaller number of senior CEO Sydney personnel. The response rate was 91%. This was complemented by examination of relevant CEO Sydney documentation and policies. The definition of the learning organization adopted for the study consisted of eight characteristics each of which formed a scale in the questionnaire. The eight characteristics adopted were: ‘Systemic Thinking and Mental Models’, ‘Continuous Improvement of Work’, ‘Taking Initiatives and Risks’, ‘Ongoing Professional Development’, ‘Trusting and Collaborative Climate’, ‘Shared and Monitored Vision/Mission’, ‘Effective Communication Channels’ and ‘Team Work and Team Learning’. This part of the study was essentially a quantitative one, with the data subjected to descriptive, statistical analysis complemented by some clarifying and contextualising qualitative data. The second part of the study investigated the perceived relationship between the CEO Sydney and its learning organization characteristics and the standards in three curriculum outcome areas (religious education, literacy and numeracy). This part of the study was also quantitative using descriptive statistics complemented by Pearson correlation, multiple regression and canonical correlational analyses. Once again some relevant contextualising qualitative data was gathered. Five demographic groups (gender, role, region (principals only), years of experience as a principal and age) were examined to see if there were any differences in the extent to which the various learning organization characteristics and curriculum outcomes were identified by each group. The results of this study indicated that the CEO Sydney exhibited many of the characteristics of a learning organization with particular strengths in ‘Continuous Improvement of Work’, ‘Systemic Thinking and Mental Models’ and ‘Shared and Monitored Vision/Mission’. The weakest characteristic was ‘Taking Initiatives and Risks’. Demographic group analysis of this data revealed that there were no statistically significant differences in the responses of the different demographic groups. The results also indicated that there were correlations between the CEO Sydney as a learning organization and raising standards particularly in religious education and literacy and less so in numeracy. Finally, the study made a number of recommendations for the further development of the CEO Sydney as a learning organization and ways that it can further raise standards in the schools of the system.
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Cho, Oe-Sun. "Kirche und Recht in Korea : Entstehung, Organisation und Rechtsgrundlagen der katholischen Mission in Korea /." Hamburg : Kovač, 2004. http://www.gbv.de/dms/spk/sbb/recht/toc/365036463.pdf.
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McKenzie, Monica M., and n/a. "The word amongst us : a descriptive study of the perceptions of communication problems in a traditionally hierarchical organisation moving to a more lateral form of collaborative ministry." University of Canberra. Education, 1990. http://erl.canberra.edu.au./public/adt-AUC20061003.114719.
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This paper attempts to isolate some implications for secondary and
adult education emerging from an exploratory study of perceived
effective interactional communication in a religious organisation.
Leaders of the local parishes of the Catholic Church in Australia are in
the process of moving from the traditional basic communication
structure of an hierarchical model to the lateral and collaborative
interaction of a more participative model of management.
This descriptive study records the perceptions of a sample of parish
workers in the Church throughout Australia as they describe some of the
problems they experienced in communication processes and attempted to
identify the reason why these problems emerged. In doing so, they also
identified the more effective communication processes emerging in this
new form of pastoral ministry. They listed a number of attitudes which
they believed would lead to greater communication effectiveness and
without which genuine constructive communication usually does not
take place (Carl Rogers 1957 in Bolton, 1983 p. 259). The media and
written communication are not explored, except in their relation to
effective meeting procedures. Verbal and non-verbal communication
amongst people interacting with one another in the interpersonal
organisational setting is the focus of this work.
The findings of this study point in the short term, to the need for
empowering people engaged in pastoral work with the necessary skills
of effective communication processes. In the long term, the paper
proposes the need for continuing educational emphasis on communication
skills especially in secondary schools when students move towards a
more personalised form of self-assertion.
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Marra, Alexander Michael. "Searching for signs of the postsecular : an ethnographic study of Catholic faith-based organisations in England." Thesis, University of Bristol, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.689596.
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The term 'postsecular' has increasingly been used to describe the post-9-11 West. However, much postsecular discourse only concerns abstract political theory (postsecularism). Empirical research testing postsecularisation-which, significantly, is almost never mentioned, is 'lacking' (Leezenberg, 2010: 111), or at the very least, 'underdeveloped' (Beckford, 2012). This study provides a bridge for the empirical and theoretical literatures. Is postsecularism just a normative ideology (like secularism before it) or does it coincide with a process-postsecularisation? Is 'postsecularity' a useful term for contemporary postmodern society? The possibilities for a postsecular religion in a postsecular public sphere-as manifested in politically-active, Catholic Faith-Based Organisations (FBOs)-are explored through an ethnographic approach, incorporating participant observation, in-depth semistructured interviews, and document analysis. This thesis contributes to the small but growing body of research on FBOs and can be divided into two main areas: At the individual level of analysis, the idea of a 'postsecular spirituality' is investigated-what kind of religion (if any) do members of our FBO case studies practice? At the organisation and structural level, what kind of relationship do these FBOs have with each other, with secular NGOs and with the government? Findings point towards a picture of contemporary spirituality within 'Catholic' FBOs as individualised, fragmented, and exploratory in nature. Furthermore, FBOs not only provide a space for non-traditional spirituality, but are taking on characteristics of 'new religious movements' or even religious orders, producing their own rituals, devotions and theologies. At the organisational and structural level, boundaries between sacred and secular, and indeed between governmental and non-governmental become 'blurred' (c.f. Baker, 2006). Much of this is possible because of a 'postsecular pragmatism' that is indicative of a period of transition. In this light, it may be that we have entered not a 'Post-secular Age' so much as a 'trans-secular' one.
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Jean-Louis, Lily-Claire Virginie. "An investigation of female leaders' perceptions of organisational culture and leadership in a Catholic High School." Thesis, Rhodes University, 2005. http://hdl.handle.net/10962/d1003507.
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For the past thirty years, leadership theories have focused on the importance of the individual within the school organisation. The shared assumptions and beliefs of the individuals working in the same organisation shape the school’s organisational culture, and organisational culture is a salient factor which should be considered when understanding educational leadership. The focus of my study is to explore the relationship between organisational culture and leadership. In the same context, new approaches to the study of leadership have explored the issue of gender in leadership. Female leadership studies - the second focus of this study - seek not only to restore the place of the individual but also argue a place for women in educational leadership. Based in the interpretive paradigm, this is a case study of a Catholic all-girl secondary school called the Loreto Convent School of Pretoria. Historically, the Loreto schools have aimed at promoting and empowering girls’ education and female leadership. It was therefore an appropriate site in which to explore organisational culture and its relationship with leadership, particularly female leadership. I purposefully chose three of the school’s female leaders - the school’s principal, the High school Head of Department and the High school head girl - focusing on their perceptions and experiences of their leadership and the school’s culture. My research findings show that an understanding of the relationship between organisational culture and leadership cannot be complete without acknowledging the importance of the leader as an individual, with his/her personal background and values, taking into account gender as well as the multiple roles that the individual has in society. Furthermore, the ‘humane’ characteristic of educational leadership leads to an understanding that the leader is often confronted with conflicting situations where he/she is caught between personal/organisational values and the need to achieve the task. Finally, my findings show that contemporary leaders are now called upon to work and participate in the promotion of social justice in order to fight against society’s socio-economic inequality and improve the quality of education and life.
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Mhaka, Walter M. "Non-Governmental Organisations (NGOs) and poverty reduction strategies in Zimbabwe: The case of the Catholic Development Commission (CADEC) in the Binga district." Thesis, University of Fort Hare, 2014. http://hdl.handle.net/10353/d1015409.
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The main objective of this study was to explore non-governmental organisations (NGOs) and poverty reduction strategies in Zimbabwe through an assessment of the activities of the Catholic Development Commission (CADEC) in the Binga district in the Matabeleland North province. The research method used was triangulation and the theoretical framework combined insights of both the Basic Needs Approach and the Capability Theory. The core argument which has emerged is that despite criticisms levelled against NGOs that they cater for immediate relief and basic needs, the operation of CADEC in Binga shows in contrast that NGOs can operate in such a way that the capabilities of the participants can be enhanced or expanded such that the Binga district can be capable of independently engaging in sustainable livelihoods and development. This study argued that participation in projects has enabled CADEC to realise and expand people’s capabilities and participation was identified as a means of gaining a sustainable livelihood. To achieve the objectives of the study the researcher collected data using a survey questionnaire and in-depth interviews. The study was framed within the concept of Fundamental Human Needs by Manfred Max-Neef and the Capabilities Approach of Amartya Sen. The concept of Fundamental Human Needs argues that human needs do not change but the ways of satisfying the needs do change and unsatisfied needs results in poverty. The Capabilities approach on the other hand, sees poverty as caused by the deprivation of human capabilities. These theories were utilized for this study because they complement each other. Max-Neef believed that development should focus on promoting community agency where beneficiaries are the primary actors for development. Development for him is people-centred, participatory and environmentally sound whilst the Capability Approach of Sen is of the view that development is about developing or expanding human potentials. Being anchored on these two theories this study found out that CADEC use supplementary feeding, sustainable projects such as gardens and livestock production, educational initiatives, the provision of shelter and participatory development as strategies to alleviate poverty in the Binga district. CADEC’s long term projects that focus on farming practices and sustainable livelihoods have enabled Binga people to respond to their poverty. Thus, the results of this study substantiated the views on Max-Neef and Sen since CADEC does not only provide for basic needs but also enhances the capabilities of the people in Binga. However, even if the majority of the respondents believed that CADEC has managed to reduce poverty in Binga, a lot still needs to be done since poverty is still the main problem in the district.
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Carvalheira, de Maupeou Samuel. "La commission pastorale de la terre dans le nord de la zone de la canne à sucre du Pernambouc : "une nouvelle manière d'être Eglise" ? (de 1988 au début des années 2000)." Thesis, Toulouse 2, 2012. http://www.theses.fr/2012TOU20082/document.
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Cette recherche est consacrée à l’analyse de la pratique sociale de la Commission Pastorale de la Terre Nordeste 2 (CPT NE 2), une organisation laïque de l’Église catholique, dans la région Nordeste. Au service des travailleurs agricoles et des paysans sans terre, dans la lutte pour la réforme agraire, l’organisation opère dans la partie septentrionale de la zone de la canne à sucre de l’État du Pernambouc (Brésil). L’étude porte sur la période qui court entre 1988, année de sa naissance, et le début des années 2000, moment où diminue sa participation aux conflits fonciers et dans les mouvements d’occupation de terres. La principale problématique interroge les actions de la CPT en milieu rural afin de comprendre si elle incarne une forme inédite d’engagement social ou, selon les termes de ses acteurs, “une nouvelle manière d’être Église”. Pour ce faire, nous l’analysons, dans un premier temps, en regard des organisations catholiques antérieures, nées au début des années 1960, dans le cadre de l’Action Catholique Rurale. Entre ces JAC, MEB, SORPE, ACR, MER et autres PR NE 2 et la CPT, quelle est la part des continuités et des ruptures ? Ensuite, l’organisation est abordée à l’aune de son engagement dans la lutte pour la réforme agraire, des mobilisations sociales auxquelles elle participe et de ses rapports aux autres acteurs sociaux : MST, STRs, FETAPE, monde politique et autorités publiques, afin d’identifier ses formes d’action et définir leur originalité. En dernier lieu, sa pratique est analysée à partir du milieu social, des matrices socio-religieuses d’où sont issus ses acteurs et les médiateurs qui transmettent la mémoire sociale d’Église dans la région.Enfin, la recherche vise aussi à définir en quoi et jusqu’où les modes d’action et les acteurs de la CPT NE 2 relèvent des formes de mobilisation des Nouveaux Mouvements Sociaux (NMS) qui agissent en Amérique Latine et, notamment, au Brésil, à partir des années 1980This research analizes the social practice of the Northeast’s Pastoral Land Commission (CPT NE 2), a lay organization of the Catholic Church, in the Northeast region. Serving rural workers and landless people, in the struggle for agrarian reform, the organization operates in the septentrional part of the sugar-cane zone of the state of Pernambuco (Brazil). The analysis covers the period from 1988, the year of its foundation, and early 2000s, when its participation in land conflicts and occupancy movements decreases. The central issue is intended to question the actions of CPT in rural areas to understand whether it is an unprecedented form of social engagement or, as their own actors state, "a new way of being Church." In order to do so, we analyze, at first, from the standpoint of former Catholic organizations, created in the early 1960s, in the context of Rural Catholic Action. Comparing between JAC, MEB, SORPE, ACR, MER, on one side, and PR NE 2 and CPT, on another, which is the portion of continuities and disruptions? Then, the organization is discussed in terms of its engagement in the struggle for the agrarian reform, the social movements it participates and its relationship with other social actors: MST, STRs, FETAPE, the political sphere and public authorities, to identify its performance and define its originality. Finally, its practice is examined from the social environment, the socio-religious matrixes from which its actors and mediators who transmit the social memory of the Church in the region. At last, the research also aims to define how and to what extent the performance and the actors of CPT NE 2 result from the mobilization strategies of the New Social Movements (NMS) that operate in Latin America and, especially in Brazil, as of the 1980s
Esta pesquisa procura analisar a prática social da Comissão Pastoral da Terra Nordeste 2 (CPT NE 2), uma organização leiga da Igreja católica, na região Nordeste. A serviço dos trabalhadores rurais e sem terra, na luta pela reforma agrária, a organização atua na parte setentrional da zona canavieira do Estado de Pernambuco (Brasil). A análise abrange o período compreendido entre 1988, ano de sua fundação, e o início dos anos 2000, momento em que a sua participação nos conflitos de terra e nos movimentos de ocupação diminui. A problemática principal visa a interrogar as ações da CPT nomeio rural a fim de compreender se ela constitui uma forma inédita de engajamento social ou, segundo afirmam os seus próprios atores, “uma nova maneira de ser Igreja”. Para tanto, nós a analisamos, num primeiro momento, do ponto de vista das organizações católicas anteriores, nascidas no início dos anos 1960, no contexto da Ação Católica Rural. Entre, de um lado, JAC, MEB, SORPE, ACR, MER e, de outro, PR NE 2 e CPT, qual a parcela de continuidades e de rupturas ? Emseguida, a organização é abordada do ponto de vista do seu engajamento na luta pela reforma agrária, das mobilizações sociais das quais ela participa e da sua relação com os outros atores sociais: MST, STRs, FETAPE, esfera política e autoridades públicas, a fim de identificar as suas formas de atuação e de definir a sua originalidade. Em último lugar, a sua prática é analisada a partir do meio social, das matrizes socio-religiosas de onde provêm os seus atores e dos mediadores que transmitem a memória social da Igreja na região. Por fim, a pesquisa visa também a definir de que forma e até que ponto as formas de atuação e os atores da CPT NE 2 resultam das estratégias de mobilização dos Novos Movimentos Sociais (NMS) que atuam na América Latina e, especialmente no Brasil, a partir dos anos 1980
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Sánchez, López Saúl. "La parabole du mouton noir : ou la vertu de se dire catholique malgré l’église." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCB225.
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Cette recherche porte sur différentes organisations catholiques pour la libération sexuelle : organisations catholiques pour la diversité sexuelle, organisations catholiques pour les droits reproductifs, organisations catholiques pour l'égalité de genre et organisations catholiques pour le mariage des prêtres. Ces groupements sont constitués par des gens qui professent la foi catholique mais qui contestent la position de l’Église par rapport à l'homosexualité, l'avortement, l'ordination féminine et le célibat. La question qui se pose alors est la suivante : comment est-ce que ces groupes s'affirment catholiques et en même temps en désaccord avec l’Église ? A travers une réflexion critique, on analyse leur justification, on discute leur légitimité et on théorise à propos de leur signification et implications par rapport au catholicisme, voire le christianismeThe present research is about different catholic organizations in favor of sexual liberation: catholic organizations for sexual diversity, catholic organizations for reproductive rights, catholic organizations for gender equality and catholic organizations for married priests. Members of these groups profess Catholicism but contest Church's position concerning homosexuality, abortion, female ordination and celibacy. So the next question arises: how is it that these groups affirm themselves as Catholics and at the same time in disagreement with the Church? Through a critical thought, their justification is analyzed, their legitimacy discussed, and their significance and implications for both Catholicism and Christianism are theorized
Esta investigación trata sobre distintas organizaciones católicas en favor de la liberación sexual: organizaciones católicas por la diversidad sexual, organizaciones católicas por los derechos reproductivos, organizaciones católicas por la igualdad de género y organizaciones católicas por el celibato opcional. Estas agrupaciones están conformadas por gente que profesa la fe católica y que sin embargo contestan la posición de la Iglesia con respecto a la homosexualidad, el aborto, la ordenación femenina y el celibato. La pregunta que se plantea entonces es la siguiente: Cómo es que estos grupos se afirman católicos y al mismo tiempo en desacuerdo con la Iglesia? A través de un razonamiento crítico, se analiza su justificación, se discute su legitimidad y se teoriza sobre su posible significado e implicaciones en relación con el cristianismo en general y el catolicismo en particular
Books on the topic "Catholic organisation"
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Lagos Archdiocesan Council of Catholic Women Organisation. Catholic Women Organisation: Mobilising for action. Akoka-Lagos [Nigeria]: Dedun Educational Books, 2000.
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Gauthier, Henri. Organisation paroissiale. Montréal: [s.n.], 1996.
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Schwendenwein, Hugo. Die katholische Kirche: Aufbau und rechtliche Organisation. Essen: Ludgerus, 2003.
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Scharf-Wrede, Thomas. Das Bistum Hildesheim 1866-1914: Kirchenführung, Organisation, Gemeindeleben. Hannover: Hahnsche Buchhandlung, 1995.
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Anagnostou, Sabine. Missionspharmazie: Konzepte, Praxis, Organisation und wissenschaftliche Ausstrahlung. Stuttgart: Franz Steiner Verlag, 2011.
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Pouvoir religieux et espace social: Le diocèse de Bordeaux comme organisation. Paris: Cerf, 1985.
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Die schweizerischen Katholikentage, 1903-1954: Geschichte, Organisation, Programmatik und Sozialstruktur. Freiburg, Schweiz: Universitätsverlag, 1987.
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Lehmann, Rudolf. Untersuchungen zur Geschichte der kirchlichen Organisation und Verwaltung der Lausitz im Mittelalter. Leipzig: St. Benno-Verlag, 1986.
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Tropper, Peter G. Vom Missionsgebiet zum Landesbistum: Organisation und Administration der katholischen Kirche in Kärnten von Chorbischof Modestus bis zu Bischof Köstner. Klagenfurt: Universitätsverlag Carinthia, 1996.
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Mertes, Martin. Controlling in der Kirche: Aufgaben, Instrumente und Organisation dargestellt am Beispiel des Bistum Münster. 2nd ed. Gütersloh: Chr. Kaiser Gütersloher Verlagshaus, 2000.
Find full textBook chapters on the topic "Catholic organisation"
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Gerd, Lora. "The Palestine Society: Cultural Diplomacy and Scholarship in Late Tsarist Russia and the Soviet State." In European Cultural Diplomacy and Arab Christians in Palestine, 1918–1948, 273–302. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-55540-5_14.
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AbstractThis chapter focuses on the role of Russian institutions in Palestine before, during and after WWI. The task of the first Russian mission was the control over the distribution of Russian donations, supporting Orthodoxy against Catholic and Protestant proselytisation and organising pilgrimages. Being founded with both political and philanthropic aims, the Russian organisations in Palestine supported the local Orthodox Arab population. Along with the traditional colonial modes of “soft power” in Palestine and Greater Syria (acquiring land and organising schools), on the eve and during WWI more flexible trends appear, providing a dialogue and cooperation with both the Greek Patriarchate and the Arab party. After the revolution of 1917 the Russian presence in Palestine was reduced to a few institutions of the Russian Church Abroad, and lost its political significance.
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Girling, Kristian. "Chaldean ecclesiology and ecclesial organisation in Mesopotamia-Iraq." In The Chaldean Catholic Church, 136–212. Routledge, 2017. http://dx.doi.org/10.4324/9781315175430-6.
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Beckett, Paul. "The International Labour Organisation – Origins and Social Catholicism, 1919 to 1944." In Labour Rights and the Catholic Church, 137–95. Routledge, 2021. http://dx.doi.org/10.4324/9781003094470-5.
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Flynn, Angela. "The structure and organisation of Auxilio Azul." In Falangist and National Catholic Women in the Spanish Civil War (1936–1939), 60–103. Routledge, 2020. http://dx.doi.org/10.4324/9780429053030-4.
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Bentley, Michael. "Chapter Eight The Evolution and Dissemination of Historical Knowledge." In The Organisation of Knowledge in Victorian Britain. British Academy, 2005. http://dx.doi.org/10.5871/bacad/9780197263266.003.0008.
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This chapter discusses the nature and development of historical knowledge and understanding in Victorian Britain. It describes the pervasive tendencies within the period as a whole with respect to what needed to be taught and learned. Historians preserved an eighteenth-century tradition throughout the 1820s — the parliamentary history and Catholic vision of English history from the Romans to the Glorious Revolution. Narratives concentrated on the Norman conquest, Magna Carta, the reign of Henry VII, the seventeenth-century constitution, the English Civil War and the apotheosis of whiggery in the eighteenth century. Later versions faltered in face of the need to demonstrate deeper knowledge of events and a denser narrative texture. Thereafter, histories of England, written in the grand manner and across many centuries, petered out until after the turn of the century, and prompted treatments of more modern periods.
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Markoviti, Margarita, and Lina Molokotos-Liederman. "The intersections of state, family and church in Italy and Greece." In Religion and Welfare in Europe. Policy Press, 2017. http://dx.doi.org/10.1332/policypress/9781447318972.003.0006.
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This chapter discusses the fragile organisation of welfare in southern Europe, with Italy and Greece as examples. In the Mediterranean countries, it is the idea of ‘familism’ that best captures a system where the family—more especially women—is the basic unit of care for dependent family members, migrants, and refugees. Although a state welfare system does exist, it is essentially a stopgap when the family is no longer able to cope with the demands of a particular situation. The religious majorities, in this case the Catholic Church in Italy and the Greek Orthodox Church in Greece, have different approaches to social care. In both cases, church organisations participate locally in order to reduce poverty and exclusion. The Greek tradition has, however, resulted in a much weaker civil society in terms of ‘voice’. In Italy, Caritas is involved both in local activities and in social advocacy work, alongside other social movements in support of migrants.
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Zrinščak, Siniša. "Religion, welfare and gender: the post-communist experience." In Religion and Welfare in Europe. Policy Press, 2017. http://dx.doi.org/10.1332/policypress/9781447318972.003.0007.
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This chapter looks at the complex situation in post-communist Europe, where the transition from a command economy to a neoliberal system has created new forms of exclusion, with rudimentary or conservative welfare regimes that have great difficulty in providing social coverage for every citizen. Post-communist countries have different degrees of familism and different degrees of civil society activism. Both Croatia and Poland—with their dominant Catholic churches and welfare charities—are somewhat similar to Italy, while Romania—with its dominant Orthodox Church—shares some similarities with Greece, but with a weaker social and religious organisation. In Latvia, there are Lutheran, Catholic and Orthodox churches that are related to different ethnic and language groups. In all post-communist cases, religious minorities are more or less welcomed, but their welfare activities are mostly directed towards their own members. This is exemplified by the neo-Protestant minorities in Poland and Romania that have developed extensive social assistance networks.
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Loughlin, James. "The National Front (I)." In Fascism and Constitutional Conflict, 218–53. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781786941770.003.0007.
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This chapter assesses the efforts of the National Front to exploit the Ulster problem as it sought to expand on its progress in Britain in the early 1970s and it activities in Northern Ireland thereafter. For some loyalists such early progress had initially suggested that the NF might be a valuable ally in their struggle against the Provisional IRA. However, as its fortunes in Britain diminished in the 1970s –and with it any prospect that it could significantly influence British public opinion in their interest - the NF connection appeared less as a help than a hindrance and unwelcome not least when the level of Catholic membership in its leadership was discovered. However, the persistence of the Ulster conflict, especially a series of developments from 1980, seen as a British betrayal of Northern Ireland, ensured that it would continue to attract the NF’s interest. And yet it was never entirely clear for much of this period what its involvement was for – to assist loyalist organisations or to replace them. Nor did changes of organisation and operation in the early to mid-1980s do much to progress NF interests in the region.
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Rego, Raquel. "The role of civil society organisations in emancipating Portuguese Roma women." In Women's Emancipation and Civil Society Organisations. Policy Press, 2016. http://dx.doi.org/10.1332/policypress/9781447324775.003.0011.
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This chapter describes the ways in which Portuguese Roma women have found opportunities for their emancipation through participating in Roma associations. Portugal generally falls within the framework of the southern European pattern in terms of social participation, citizenship and voluntary association affiliations. This pattern often correlates with a history of dictatorship, low levels of education and a tradition of informal participation rooted in the Catholic religion. Nevertheless, the Portuguese Roma display very different behaviours concerning their emancipation through participation in associations, and cannot be categorised as fitting within this pattern. The authors’ research suggests that although Portuguese Roma associations have been founded in recent decades they did not get beyond the first stage in their life cycles. In fact, their development seems to run counter to more traditional Roma forms of organisation. Nevertheless, for some Roma women their engagement in these associations seems to prove particularly successful.
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Fisher, Jess Lumsden. "‘Night Marauders’ and ‘Deluded Wretches’: Public Discourses on Ribbonism in Pre-Famine Ireland." In Crime, Violence and the Irish in the Nineteenth Century. Liverpool University Press, 2018. http://dx.doi.org/10.5949/liverpool/9781786940650.003.0004.
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This chapter focuses on Ribbonism, challenging notions of the Ribbon ‘bogeyman’ through the persons of real Ribbonmen such as Richard Jones, the Dublin leader who was tried in 1840 and later transported. Examining the evolution of Ribbonism but focusing on the sensational show-trials that surrounded Jones’s time in the dock, the chapter reveals how the language of ‘banditti’ was readily applied, attempting to shear them of political association from an organisation that the authorities saw as fundamentally criminal. Journalists, court cases, novelists, and other writers seemed to enforce the image of the night-time agitator whose aim was to threaten loyal subjects through all manner of criminal wickedness, thus losing the true image of Ribbonism, as a proto-union of Catholic confrères.
Conference papers on the topic "Catholic organisation"
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Jansson, Jacob Brink, Ruth Sørensen, and Kirsten Riis. "Operation and maintenance of Impressed Current Cathodic Protection systems on concrete civil structures." In IABSE Conference, Copenhagen 2018: Engineering the Past, to Meet the Needs of the Future. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2018. http://dx.doi.org/10.2749/copenhagen.2018.219.
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Cathodic protection is a very well-known method of preventing or stopping reinforcement corrosion and thereby extending the service life of reinforced concrete civil structures. However, a number of factors, which among others are design, materials and components, installation methods, quality of workmanship, and operation and maintenance of the cathodic protection system, have influence on the functionality and effectivity of the cathodic protection system. The optimum design that fulfils the Client''s requirements to cost, traffic disruption, service life, etc. shall be determined in accordance with the structure layout and the ability of the Client''s organisation to conduct operation and maintenance. It is critical to ensure that all components are installed properly to achieve the expected service life of the system. Regular and correct operation and maintenance is also crucial to ensure the functionality and effectivity system.
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Ancich, Eric, Maria Rashidi, Peter Buckley, and Maryam Ghodrat. "Review of the Most Common Repair Techniques for Reinforced Concrete Structures in Coastal Areas." In IABSE Conference, Kuala Lumpur 2018: Engineering the Developing World. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2018. http://dx.doi.org/10.2749/kualalumpur.2018.0370.
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<p>Asset managers are faced with the challenge of maintaining concrete structures in coastal environment, within the financial constraints of maintenance budget allocations, such that they remain functionally and structurally safe for the remainder of their design lives. For these reasons concrete remediation is fast becoming an important component of asset management in coastal areas. This research describes remediation techniques and practice currently being employed by prominent public and private organisations responsible for maintaining concrete structures in the Illawarra region (New South Wales, Australia). These common remediation techniques range from conventional restoration, cathodic protection and structural strengthening. The research also considers the underlying factors used to evaluate the effectiveness of these techniques and practices. A model of good practice for concrete remediation in the Illawarra is developed from the literature and industry research undertaken. This model is developed for concrete suffering deterioration caused by the corrosion of steel reinforcement and is aimed to provide intelligent concrete remediation options based on sound principles and industry knowledge.</p>
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Bolsover, Andy, and Eric Hansen. "Pipeline Integrity Management Made Simple." In 2006 International Pipeline Conference. ASMEDC, 2006. http://dx.doi.org/10.1115/ipc2006-10341.
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Over the years, new regulations, safety and environmental concerns from the public have emphasized the requirement for pipeline owners to demonstrate and document the safe operation of their facilities. In Europe, the “Seveso 2” regulation has mentioned pipelines in the requirement for safety and integrity management of hazardous facilities. What were originally technical issues related to inspection and maintenance have now been wrapped up in the general concept of pipeline integrity management. The safety of pipelines has indeed become a social accountability issue at Corporate level for every Operator. Bureau Veritas has been involved since its inception in the conformity assessment, the certification of facilities and organisations and has developed a vast experience in the field of QHSE and Regulatory compliance. Based on this experience, Bureau Veritas is developing a practical approach to Pipeline Integrity Management, providing guidelines and methodologies for operators. The paper describes a performance-based and risk-based approach to Pipeline Integrity Management. The approach includes: assessment of the condition of facilities (through audits and inspections), performing risk analysis and engineering criticality assessments, drawing up the priority list of further inspections, interventions, repairs and maintenance, assisting and advising in the selection of the appropriate methodologies and tools, controlling the execution of such inline inspections, cathodic protection surveys, safety systems upgrades, maintenance and repair works. Bureau Veritas has also developed calculation criteria to interpret inspection data and to advise on fitness for service of the facilities to prioritize the repair works.
Reports on the topic "Catholic organisation"
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Benson, Vivienne, and Jenny C. Aker. Improving Adult Literacy in Niger Through Mobile Calls to Teachers. Institute of Development Studies and The Impact Initiative, February 2021. http://dx.doi.org/10.35648/20.500.12413/11781/ii368.
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In Niger, one of the poorest countries in the world, 85 per cent of adults are unable to read or write, even in local languages. Adult education programmes can be a route to improving adult literacy rates, but non-governmental organisation (NGO) and government schemes are characterised with low enrolment, high dropout, and poor teacher attendance. In partnership with the Ministry of Education, Catholic Relief Services, the Sahel Group, and Tufts University, regular phone calls and motivational support were given to teachers to encourage and monitor attendance of adult education programmes between 2018 and 2019. The impact of this project directly led to improved reading and maths scores. Based on this evidence, the approach has been tested by the Ministry of Education in primary schools.