Journal articles on the topic 'Catholic Religious Congregation'
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1
Champ, Judith F. "The Demographic Impact of Irish Immigration on Birmingham Catholicism 1800-1850." Studies in Church History 25 (1989): 233–42. http://dx.doi.org/10.1017/s0424208400008718.
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The Birmingham congregation suggests what Manchester Catholicism might have looked like if Irish immigration had been a fraction of what it was.’ This remark of John Bossy points in the direction of a different view of the impact of Irish migration on urban Catholic congregations in England from that which has become familiar. The relationship between Irish and English Catholic population growth in Birmingham before 1850 was not straightforward and led consequently to an interesting pattern of social and religious interaction. What Birmingham illustrates in the period up to 1850 is the effect of relatively modest Irish immigration into an English Catholic congregation already well advanced in prosperity and organization. In the first half of the nineteenth century, Birmingham Catholicism was not over whelmingly Irish, but the reception of the Irish had significant demographic and social effects on the congregation. These can be used to highlight and illustrate urban Catholic population structure, industrial enterprise, and quasi-parochial organization.
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Moulds, John D., and Marita P. McCabe. "Self-Acceptance in a Catholic Male Religious Congregation." Australian Psychologist 26, no. 3 (November 1991): 197–202. http://dx.doi.org/10.1080/00050069108257250.
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Miławicki, Marek. "Źródła do dziejów Kościoła ormiańskokatolickiego w Galicji w zbiorach wiedeńskich." Lehahayer 6 (December 31, 2019): 125–47. http://dx.doi.org/10.12797/lh.06.2019.06.04.
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Sources for the History of the Armenian Catholic Church in Galicia in the Viennese Collections
The article is a report from a query that took place in March 2019. The author discusses sources that relate to the history of the Armenian Catholic Church in Galicia (i.e. the Archdiocese of Lwów, Lemberg) found in the Austrian State Archives (Österreichisches Staatsarchiv) and in the Library of the Mechitharist Congregation (Bibliothek des Mechitharistenklosters) in Vienna. The collections contain a wealth of sources on the history of the Church and the Armenians living in Poland on the territories acquired in 1772 by the Austrian Empire, and until now only some of them have been used in the scientific literature. They present the relations of the central offices of the Habsburg monarchy with the Galician Armenians (who, in the overwhelming majority, were Catholics), and the role of this minority in the provincial administration. The sources also denote the importance of the religious congregation of Mechitarists in the life of the Armenian Catholic Archdiocese of Lwów. Many future priests learnt the Armenian language and Armenian liturgy at the Viennese religious secondary school (gymnasium) led by Mechitarists, and later a number of them joined the congregation. The book of religious professions, the letters and personal files, which mention a great number of Galician names, not only of Armenian descent (like archbishop Samuel Cyryl Stefanowicz or Rev. Dominik Barącz), but also of Polish origin serve as evidence of the aforementioned bond.
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Amaral, Ana Rita. "Exhibiting Faith against an Imperial Background: Angola and the Spiritans at the Vatican Missionary Exhibition (1925)." Journal of Religion in Africa 50, no. 1-2 (August 10, 2021): 79–108. http://dx.doi.org/10.1163/15700666-12340179.
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Abstract In 1925 the Vatican Missionary Exhibition took place, presenting thousands of objects sent by Catholic missions around the world. Resulting from substantial efforts by the Church, the exhibition had a significant public impact, with an estimated one million visitors. It marked a critical moment in the international affirmation of the Church, as well as the reformulation and expansion of its missionary policy in the aftermath of the Great War. Catholic missions and congregations in the Portuguese colonial empire participated in the exhibition. This article focuses on the Angolan case, where the Congregation of the Holy Spirit was the main protagonist of Catholic missionisation. I examine the organisation process, the circulation of norms and objects across imperial borders, and their exhibition at the Vatican. I discuss the tensions between the pontifical message and Portuguese missionary politics, as well as the intermediary position that the Spiritans occupied.
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Fredericks, James. "The Catholic Church and the Other Religious Paths: Rejecting Nothing that is True and Holy." Theological Studies 64, no. 2 (May 2003): 225–54. http://dx.doi.org/10.1177/004056390306400201.
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[Catholic thinking about other religious traditions has continued to develop rapidly since the Second Vatican Council. The author discusses the impact of conciliar texts, the thought of John Paul II, the “pluralist” and “regnocentric” theologies of religion, and the practice of interreligious dialogue on Catholic views of other religious paths. The multiple issues selected for discussion reflect the controversy surrounding the declaration Dominus Iesus of the Congregation for the Doctrine of the Faith.]
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Hahn, Judith. "Invalid Baptismal Formulas: A Critical View on a Current Catholic Concern." Ecclesiastical Law Journal 23, no. 1 (January 2021): 19–33. http://dx.doi.org/10.1017/s0956618x20000630.
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In 2008 and 2020, the Congregation for the Doctrine of the Faith published two responses to questions posed regarding the validity of modified baptismal formulas. When administering baptism, some Catholic ministers had altered the prescribed formula with regard to the naming of the Trinity and with regard to the declarative introduction of the formula (ie ‘We baptise you …’ instead of ‘I baptise you …’). The Congregation dismissed all of these formulas as invalidating baptism and demanded that individuals baptised with these formulas be baptised again. In explaining its 2020 response the Congregation referred to Thomas Aquinas, who addressed these and similar issues in his sacramental theology. This reference is evidently due to Aquinas’ pioneering thoughts on the issue. However, in studying Aquinas’ work on the subject it is surprising to find that they reveal a far less literalist approach than the Congregation suggests. In fact, his considerations point at an alternative reading, namely that sacramental formulas should be understood as acts of communication which, based on the ministers’ intention of doing what the Church does, aim at communicating God's grace to the receivers in an understandable way.
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Scholl, Sarah. "Freedom in the Congregation? Culture Wars, Individual Rights, and National Churches in Switzerland (1848–1907)." Church History 89, no. 2 (June 2020): 333–49. http://dx.doi.org/10.1017/s0009640720001286.
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AbstractThis paper aims to examine political, ecclesiastic, and theological changes in Switzerland during the time of the nineteenth-century culture wars. It analyzes the reforms of the churches undertaken during that period in correlation with the evolution of various social and cultural elements, in particular the ever-greater confessional diversity within the territory and the demand for religious freedom. After an initial general accounting of the history of Swiss institutions (state, Catholic, and Protestant national churches), the article explores an example of a liberal church reform that took place in Geneva in 1873: the creation of a Catholic Church defined simultaneously as Christian, national, liberal, and related to the German Old Catholic movement. It fashioned a new community in keeping with the idea that freedom of conscience should be implemented within the church, thereby meeting strong resistance from Roman Catholics. The article closes with a return to the broader Swiss context, arguing that freedom of belief and of worship was finally enshrined in the 1874 Swiss constitution as a result of the growing divisions among Christians over the compatibility of liberal values with Christian theology and the subsequent rise of a new confessionalism.
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Steinhoff, Anthony J. "A Feminized Church? The Campaign for Women's Suffrage in Alsace-Lorraine's Protestant Churches, 1907–1914." Central European History 38, no. 2 (June 2005): 218–49. http://dx.doi.org/10.1163/156916105775563698.
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By 1850, a major shift in how Europeans participated in the Christian religion was well underway. On Sundays, most members of a church's or chapel's congregation were women. Women received communion more assiduously than their male counterparts. Catholic religious congregations for women were founded and joined at rates well above those for men. In Protestant lands, women became deaconesses. From Italy to Scotland, women contributed greatly to churches' social and charitable missions through their active involvement in voluntary associations and parish committees. Moreover, mothers now had the primary obligation to nourish religious sentiments in the home. Even the representation of angels had changed, the powerful, free masculine figure replaced by one who was restrained, domesticated, and feminine.
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Pasura, Dominic. "Religious Transnationalism: The case of Zimbabwean Catholics in Britain." Journal of Religion in Africa 42, no. 1 (2012): 26–53. http://dx.doi.org/10.1163/157006612x629069.
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AbstractThis article examines the ways in which mainstream churches engender migrants’ maintenance of transnational ties and improve their integration into British society. It uses the Zimbabwean Catholic congregation in Birmingham as a case study. The central thrust of this article is that African diaspora congregations have emerged as public spaces to construct transnational identities and provide alternative forms of belonging, and have reinvented themselves as agents of re-evangelization to the host society. In contrast to other transnational ties such as remittances and hometown associations whose activities are orientated toward the homeland, reverse evangelization embodies the giving out of something to the host society. It is the awareness and ability to influence and shape the face of Christianity in Britain that gives African Christian migrants the agency to participate in other aspects of British society, providing an alternative path to integration. As the article argues, religious identities among Zimbabwean migrants should be seen not just as a religious phenomenon but also as markers of cultural difference from the host society, which constructs them as ‘other’.
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Mohr, Adam. "Out of Zion Into Philadelphia and West Africa: Faith Tabernacle Congregation, 1897-1925." Pneuma 32, no. 1 (2010): 56–79. http://dx.doi.org/10.1163/027209610x12628362887631.
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AbstractIn May 1897 Faith Tabernacle Congregation was formally established in North Philadelphia, emerging from an independent mission that shortly thereafter became the Philadelphia branch of John Alexander Dowie’s Christian Catholic Church. Faith Tabernacle probably abstained from merging with Dowie’s organization because, unlike the Christian Catholic Church, it rigorously followed the faith principle for managing church finances. Like the Christian Catholic Church, Faith Tabernacle established many similar institutions, such as a church periodical (called Sword of the Spirit), a faith home, and a missions department. After Assistant Pastor Ambrose Clark became the second presiding elder in 1917, many of these institutions began flourishing in connection with a marked increase in membership, particularly in the American Mid-Atlantic as well as in Nigeria and Ghana. Unfortunately, a schism occurred in late 1925 that resulted in Clark’s leaving Faith Tabernacle to found the First Century Gospel Church. This event halted much of Faith Tabernacle’s growth both domestically and in West Africa. Subsequently, many of the former Faith Tabernacle followers in Nigeria and Ghana founded the oldest and largest Pentecostal churches in both countries.
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Arbuckle, Gerald A. "The Evolution of a Mission Policy: A Case Study." Missiology: An International Review 14, no. 2 (April 1986): 131–45. http://dx.doi.org/10.1177/009182968601400201.
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Vatican 11 introduced into the Catholic Church major theological, administrative, and pastoral changes relating to its view of mission. Since the council, these changes have been further refined. This article is about how one missionary religious congregation, the Society of Mary (Marist Fathers), reacted to these changes. Prior to the council, the congregation accepted the Euro-centric superiority view of the church with unfortunate consequences for all concerned. Today the congregation has absorbed at least in theory the new changes. Internalization of the new mission emphases is slower. The case study illustrates inter alia the importance of leadership being fully aware of theological and anthropological insights for the development of a mission policy.
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Mangion, Carmen M. "A New Internationalism: Endeavouring to ‘Build from this Diversity, Unity’, 1945–90." Journal of Contemporary History 55, no. 3 (May 28, 2019): 579–601. http://dx.doi.org/10.1177/0022009419846946.
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Catholic women’s religious institutes as religio-cultural networks crossed national borders. Often, as with religious sisters who taught and nursed, their relocation was done for the sake of evangelisation and mission. Religious life was influenced by international connections but the meaning and consequences of religious internationalism shifted and came into sharp relief from the 1940s. This article examines how one religious congregation, the Dutch Sisters of Charity of Our Lady Mother of Mercy ( Zusters van Liefde) transformed their understanding of what it meant to be an international religious congregation. It examines the changing understandings of being international through the shift from uniformity to pluriformity. This led to transnational exchanges via revised practices of governance that were both consultative and participatory and emphasised a culture of ‘communication and encounter’. Religious institutes developed new understandings of internationalism which acknowledged the national diversity of their membership but this was a difficult journey weighed down as it was by mindsets that reified convent traditions and forms of cultural superiority. New understandings of internationalism acknowledged the national diversity of their membership and worked to develop unity from cultural difference through governance and interrelationships. This case study demonstrates the complexities of the processes by which Catholic international religious institutes around the world were rethinking their internationalism in response to the social consequences of post-war modernity and later, the spirit of aggiornamento of the Second Vatican Council (1962–65). It broadens our understanding of internationalist thoughts and actions, pointing to an emphasis on the national, which, rather than receding comes to the forefront particularly in the process of decentralisation. It also demonstrates that women without an explicitly feminist or political agenda also negotiated how internationalism was defined, lived and experienced. Internationalist activities did not occur in a vacuum, they were aligned to the larger social movements of the post-war Catholic and secular world.
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Fleming, Daniel. "Is Presence Always Complicity? An Analysis of Presence, Its Moral Objects, and Scandal in Proximity to Physician-Assisted Suicide and Euthanasia." Theological Studies 82, no. 3 (September 2021): 487–508. http://dx.doi.org/10.1177/00405639211032707.
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Catholic chaplains and clinicians who exercise their vocations in contexts wherein physician-assisted suicide and euthanasia (PAS-E) are legal may need to confront the difficult question of whether or not their presence in proximity to these acts and the processes that govern them is consistent with Catholic ethics. Debate on this question to date has focused on complicit presence and scandal. Drawing on Catholic theological ethics and the vision for end-of-life care espoused in the Congregation for the Doctrine of the Faith’s recent letter, Samaritanus Bonus, I argue that some forms of presence in proximity to PAS-E are ethically justifiable. Core to this argument are the three elements of moral action: intention, object, and circumstance, alongside efforts to mitigate the risk of scandal informed by the teaching of Aquinas.
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Stayne, John. "The Contribution of Francis A. Sullivan, SJ to a Deeper Understanding of Charisms in the Church." Theological Studies 81, no. 4 (December 2020): 810–27. http://dx.doi.org/10.1177/0040563920985248.
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Francis A. Sullivan, SJ made a number of significant contributions to the Catholic theology of charism. Through an accepted emendation, he helped write Lumen Gentium 12; he investigated the new movement of “Catholic Pentecostals” for the Congregation for the Doctrine of the Faith; he later produced a number of related academic works exploring the nature of the charisms and their role in ecclesiology. This article argues that Sullivan’s reading of the division in Lumen Gentium 4 between charismatic and hierarchical gifts, and how he uses this division to argue that sacramental ordained ministry should presume prior charismatic gifts, has the capacity to support a re-conceptualization of ecclesial ministry.
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Duffuor, Amy, and Alana Harris. "Politics as a Vocation: Prayer, Civic Engagement and the Gendered Re-enchantment of the City." Religion and Gender 3, no. 1 (February 19, 2013): 22–41. http://dx.doi.org/10.1163/18785417-00301003.
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Drawing upon extensive oral history interviews and long scale participant observation in two London churches, an ethnically diverse Catholic parish in Canning Town and a predominantly West-African Pentecostal congregation in Peckham, this article compares and contrasts differing Christian expressions and understandings of ‘civic engagement’ and gendered articulations of lay social ‘ministry’ through prayer, religious praxis and local politics. Through community organizing and involvement in the third sector, but also through spiritual activities like the ‘Catholic Prayer Ministry’ and ‘deliverance’, Catholics and Pentecostals are shown to be re-mapping London – a city ripe for reverse mission – through contesting ‘secularist’ and implicitly gendered distinctions between the public and private/domestic, and the spiritual and political. Greater scholarly appreciation of these subjective understandings of civic engagement and social activism is important for fully recognizing the agency of lay people, and particularly women often marginalized in church-based and institutional hierarchies, in articulating and actuating their call to Christian citizenship and the (re)sacralization of the city.
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Kryszak, Jennifer E. "A Theology of Transformation: Catholic Sisters and the Visual Practice of Church." Ecclesial Practices 3, no. 1 (May 18, 2016): 70–93. http://dx.doi.org/10.1163/22144471-00301005.
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This article argues that visual practices, including image production and use, promote a theology of transformation. To discern the theological implications of these visual practices, this article employs ethnographic research and material analysis of images created and/or used by the Congregation of St. Joseph, a Roman Catholic women’s religious community in the United States. First, it examines the sisters’ prayer with or creation of images as a source of theological reflection. Second, it investigates the deployment of images in various ministries as a means of inviting others into the sisters’ vision of the church. Third, it assesses the commodification of images by the Congregation as a form of evangelisation that engages and challenges the global world. This article concludes that visual practices potentially inspire action for justice and compassion as well as reveal the challenge of manifesting a theology of transformation in a global and plural world.
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Pasquier, Michael. "“Though Their Skin Remains Brown, I Hope Their Souls Will Soon Be White”: Slavery, French Missionaries, and the Roman Catholic Priesthood in the American South, 1789–1865." Church History 77, no. 2 (May 12, 2008): 337–70. http://dx.doi.org/10.1017/s0009640708000577.
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On August 21, 1861, Bishop Auguste Marie Martin of Natchitoches, Louisiana, issued a pastoral letter “on the occasion of the War of Southern Independence.” In it, Martin argued that slavery was “the manifest will of God.” It was the will of God for Catholics to continue “snatching from the barbarity of their ferocious customs thousands of children of the race of Canaan,” the cursed progeny of Noah. It was also the obligation of Catholics to repudiate abolitionists for “upset[ting] the will of Providence” and misusing “His merciful plans for unrighteous actions.” Father Napoleon Joseph Perché, coadjutor of the Archdiocese of New Orleans, submitted his approval of Martin's pastoral statement by printing it in the Catholic newspaper Le Propagateur Catholique. Three years later, the Roman Congregation of the Index issued a statement condemning the opinions espoused by Martin and approved by the French ecclesiastical leadership of New Orleans. The Index was Pope Pius IX's organization in charge of censoring ideas deemed unacceptable to Catholic doctrine. The Index argued against Martin's proposition “that there exists a natural difference between negroes and whites,” and that God sanctioned slavery as a means of redeeming Africans.
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Ganiel, Gladys. "A charismatic church in a post-Catholic Ireland: negotiating diversity at Abundant Life in Limerick City." Irish Journal of Sociology 24, no. 3 (January 1, 2015): 293–314. http://dx.doi.org/10.7227/ijs.0010.
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This article analyses Abundant Life Christian Church in Limerick City, a multi-ethnic, Pentecostal/charismatic congregation in the Assemblies of God denomination. It provides insights about how religious groups are negotiating immigration and ethnic diversity and how charismatic expressions of Christianity are engaging in Ireland's post-Catholic public sphere. The study revealed remarkably harmonious relationships between native Irish and immigrants of diverse backgrounds, which were built in large part on a leadership model in which one ethnic group did not hold significantly more power than others. The study also found that people at Abundant Life seemed anxious to establish their legitimacy as a Christian church, a concern that was rooted in previous, and even current, experience of Ireland as a ‘Catholic country’. Congregants displayed varying degrees of openness towards Catholicism, but what was striking was how often they described their own faith in contrast to Catholicism. The institution that is the Catholic Church in Ireland cast a long shadow over Abundant Life congregants’ own experience of Christianity and continues to define Ireland's post-Catholic religious market.
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MacKenzie, C. James. "To Endure or Ignore?" Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 3 (December 22, 2011): 317–36. http://dx.doi.org/10.1558/post.v5i3.317.
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In the context of an increasingly centrist hierarchy, the fate of various progressive Catholic post-Vatican II evangelizing movements is unclear. I consider here how two progressive priests in Guatemala have dealt with hierarchical discipline. I examine the role of these priests and their superiors in a vertically and horizontally structured religious field. While one priest, a proponent of Charismatic Catholicism, feels alienated from the hierarchy and his congregation and imagines alternatives in terms of schism, the other, a proponent of inculturation theology, found practical freedom from both grassroots and hierarchy through the development of networks, which I analyze using models derived from Castells. Together, these cases demonstrate how religious power, while strongly centralized in the context of the Catholic Church, can adapt—if imperfectly—to different organizational structures simultaneously.
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Lankauskas, Gediminas. "On the charisma, civility, and practical goodness of "modern" Christianity in post-Soviet Lithuania." Focaal 2008, no. 51 (June 1, 2008): 93–112. http://dx.doi.org/10.3167/fcl.2008.510108.
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This article examines The Word of Faith, one of the largest congregations of "modern" charismatic Christians in post-Soviet Lithuania. The ethnographic focus is on the church's extensive network of trust, altruistic exchange, and sociability, known as bendravimas. These networks are theorized as a kind of civil society that allows its members to claim "ethical distinction" and enables them to take a critical stance toward the surrounding social milieu, perceived to be in moral disarray. The Word of Faith is discussed in relation to the national Catholic Church (its principal religious rival) and vis-à-vis broader Lithuanian society. The article suggests that it is concrete everyday practices deemed to be moral and civil, rather than abstract Christian precepts, that motivate Word of Faith believers to be "good people." It is also argued that such practices constitute important means for engendering and reproducing the charisma of this "modern" evangelical congregation.
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Cubas, Caroline Jaques. "Vocational education memories: meanings and sensibilities in the early religious life at the Congregation of the Sisters Servants of the Immaculate Conception (1960-1990)." Revista Tempo e Argumento 12, no. 29 (April 30, 2020): e0602. http://dx.doi.org/10.5965/2175180312292020e0602.
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This article aims to discuss various aspects of female religious vocational education from the perspective of sensibility and discipline. To do this, we bring testimonies of women who underwent the vocational education process at the Congregation of the Sisters Servants of the Immaculate Conception. The utterances, in dialogue with professional education handbooks, build a rather large panorama, which makes it possible to glimpse the construction of meanings and vocations for later work institutionally linked to the Catholic Church
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O’Brien, Anne. "Catholic nuns in transnational mission, 1528–2015." Journal of Global History 11, no. 3 (October 11, 2016): 387–408. http://dx.doi.org/10.1017/s1740022816000206.
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AbstractFrom the Counter-Reformation to the present, women in a variety of contexts of colonization, decolonization, and slavery crossed the threshold from missionary congregation to missionary workforce to live in Catholic religious community. Comparative, transnational analysis provides insights from a variety of angles into the myriad local factors that fashioned their understandings of the relationship between the spiritual and material benefits so gained. Their experiences were uneven, shaped by the race, gender, and status politics of each ecclesiastical and secular context, by their usefulness to the wider missionary project and the state, and by shifts in ecclesiastical rulings that were prompted by changes in the Vatican’s temporal status. In the later twentieth century, some became activists and advocates, using their symbolic power to work in the interests of women and poor people, and to reform the patriarchy at the core of the church.
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Besschetnova, Elena V. "Whether Vladimir S. Solovyov Became a Catholic (Historical and Philosophical Analysis)." History of Philosophy 26, no. 1 (2021): 76–86. http://dx.doi.org/10.21146/2074-5869-2021-26-1-76-86.
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In the article, the author examines the religious and philosophical views of Vladimir Solovyov during the period of his appeal to the Roman Catholic Church as a rock and center of unification of Christian humanity. Based on materials from the Vatican archives and periodicals of the Holy See, it was reconstructed how Catholic world perceived Solovyov’s project of ecclesiastic union. In particular, the question of Solovyov’s conversion in Catholicism was studied. The author points to unknown document on the preparation of special instructions for Solovyov by the Congregation for the Doctrine of the Faith. In addition, the author analyses the reception of the idea of the Universal Church by Russian religious philosophers of the early 20th century. It is emphasized that they did not accept the idea of Solovyov’s conversion to Catholicism and pointed to the fundamental religious and philosophical significance the idea of the Universal Church as a mystical unity of the Eastern and Western Churches. Thus, the article shows that the religious and philosophical ideas of Solovyov were closely related to his sociocultural and political views. He was a person who adopted Christianity as a fundamental principle of being and a key driving force of history.
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Andrade Alvarez, Norby Margot. "Religión, política y educación en Colombia. La presencia religiosa extranjera en la consolidación del régimen conservador durante la Regeneración." HiSTOReLo. Revista de Historia Regional y Local 3, no. 6 (July 1, 2011): 154–72. http://dx.doi.org/10.15446/historelo.v3n6.12267.
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El texto interpreta el contexto institucional y gubernamental a partir del cual se instaura el Concordato en Colombia en la segunda mitad del siglo XIX. Explica el papel de la Iglesia sobre la enseñanza de la educación y la llegada de órdenes religiosas extranjeras al país, en especial la congregación francesa de los padres Eudistas. La recristianización y la implementación de un sistema educativo católico-moderno orientado al control y dominio de la técnica son expuestos como objetivos centrales de los gobiernos conservadores y las congregaciones religiosas extranjeras, en un contexto en el que se adopta un positivismo orientado a la idea de orden y progreso, pero relacionado con la función de instrucción y formación técnica y católica que cumplieron misiones especialmente francesas en el país apoyadas por los gobiernos conservadores de la Regeneración. Palabras clave: Regeneración, educación, Eudistas, radicales, conservadores, congregaciones religiosas. Religion, Politics and Education in Colombia. The Foreign Religious Participation for the Conservative Party Consolidation during the Regeneración Period in Colombia AbstractThe article explains the institutional and governmental context from which, in the second half of the 19th century, the Concordat in Colombia is established. It also explains the role from the Church about the education teaching and the arrival to the country of foreign religious orders, especially the French congregation from the Eudist Fathers. The central objectives from the conservative party’s governments and foreign religious congregations are the re-Christianization and the implementation of a modern-catholic educational system aimed at controlling and dominating the technique. Thus in a context in which it is adopted a positivism aimed at the order and progress idea, but related to the instruction and technical and catholic training function that were accomplished in the country by French missions supported by the conservative governments from the Regeneración.[1]Keywords: Regeneración, Education, Eduists, Radicals, Conservative Party Members, Religious Congregations.[1] Regenaración is a Colombian history period from 1880 through 1900.
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Napolitano, Valentina. "On the Touch-Event." Social Analysis 64, no. 4 (December 1, 2020): 81–99. http://dx.doi.org/10.3167/sa.2020.640405.
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This article addresses the ‘touch-event’ as a mediated affective encounter that pivots around a tension between intimacy and distance, seduction and sovereignty, investment and withdrawal. Through a rereading of the Pauline event of conversion to Christianity, it argues that an analysis of the evolving significance of touch-events for Catholic liturgy and a religious congregation shows the theopolitical as always already constituted within an economy of enfleshed virtues. Focusing on contemporary examples of touch-events from the life of Francis, the first pope from the Americas, as well as from fieldwork among a group of female Latin American Catholic migrants in Rome, I argue for a closer examination of touch-events in order to grasp some of their theopolitical, radical, emancipatory, and, in some contexts, subjugating effects.
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Hofmann, James R. "Erich Wasmann, S.J.: Natural Species and Catholic Polyphyletic Evolution during the Modernist Crisis." Journal of Jesuit Studies 7, no. 2 (January 29, 2020): 244–62. http://dx.doi.org/10.1163/22141332-00702006.
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During the first half of the twentieth century, “natural species” played a prominent role in Catholic efforts to accommodate evolutionary biology within the neo-Scholastic theology of the age. Particularly during the modernist crisis early in the century, the most influential figure in this development was the Jesuit entomologist and evolutionary theorist Erich Wasmann (1859–1931). The anti-modernist context in which Wasmann worked included two cases involving evolution that were decided by the Congregation of the Index while Franz Xaver Wernz (1842–1914), Wasmann’s future Jesuit superior general (1906–14), served as a consultor. I describe Wasmann’s introduction of the natural species concept against this background and analyze his decision to abide by Wernz’s warning with respect to human evolution. I then provide examples of how Wasmann’s reliance upon natural species and polyphyletic evolution was adopted in subsequent Catholic efforts to reach a synthesis of theology and evolutionary biology. 1
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Stunt, Timothy C. F. "‘Trying the Spirits’: The Case of the Gloucestershire Clergyman (1831)." Journal of Ecclesiastical History 39, no. 1 (January 1988): 95–105. http://dx.doi.org/10.1017/s0022046900039087.
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The political turmoil which characterised the decade from 1825 to 1835 is interestingly reflected in a religious crisis, as a result of which Established Church and traditional nonconformity alike were found by seceders to be spiritually wanting. Millenarian and charismatic movements are often, in part, an expression of social uncertainty. Any analysis of such movements as the Plymouth Brethren or the self-styled ‘Catholic Apostolic Church’ must take into account their social milieu which, at that time, included a great deal of political agitation - for causes like Roman Catholic Emancipation, parliamentary reform, currency reform and nascent socialism - as well as anxiety arising from the outbreak of cholera and social unrest, with several European revolutions in the background. It may not be entirely fortuitous that, when Edward Irving was expelled from his church in Regent Square in 1832, his congregation (not without some misgivings) met for a while in Robert Owen's socialist Rotunda in the Gray's Inn Road.
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Puszka, Alicja. "Sodalities of our Lady Existing in Kraków Secondary Schools in the 19th Century and in the Second Polish Republic." Roczniki Humanistyczne 66, no. 2 SELECTED PAPERS IN ENGLISH (October 23, 2019): 119–56. http://dx.doi.org/10.18290/rh.2018.66.2-7se.
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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 57 (2009), issue 2.
The Sodality of Our Lady is a Catholic religious association for young people founded in the Jesuit College in Rome in 1563 by Fr Jan Leunis. The most gifted and devout boys joined the Sodality in order to spread the cult of the Mother of God. Popes provided care for the vibrantly developing movement because of the great influence Sodalities of Our Lady had on the religious formation of young people. Jesuits established Marian congregations of students attending colleges in all Catholic countries, forming an international elite organization of lay Catholics. Sodalities thrived and they spread to all social estates in the 17th and the first half of the 18th century. Not only did school students belong to it, but also popes, kings, the gentry, clergy, townsfolk, craftsmen, military men and servants. The chief objective of the Sodality was to live by the motto “Per Mariam ad Jesum.” The development of the Sodality was halted by the dissolution of the Jesuit Order. In the middle of the 19th century the pronouncement of the dogma of the Immaculate Conception of the Holy Virgin, made by Pope Pious IX, opened a new era of the cult and a new period in the history of the Sodality.
In Poland, the first Marian congregation of school students was established in Braniewo in 1571. At the end of the 18th century, before the dissolution of the Jesuit Order, in Poland there were 66 colleges, seminaries and monastery schools, and there was always at least one congregation affiliated to each of the schools. At the end of the 19th century, school sodalities were revived in Galicia, i.e. in Tarnopol, Chyrów, Tarnów, and in a girls’ secondary school run by the Ursulines in Kraków. A dynamic development of Marian congregations of school students started after Poland regained independence in 1918. The centre of the sodalitarian movement for all the estates was Kraków. The movement gained solid foundations in the two powerful sodality unions of both secondary school boys and girls. Father Józef Winkowski established a sodality for boys, and Fr Józef Chrząszcz one for girls. Sodalities published their own magazines, organized conventions, pilgrimages to Jasna Góra (Częstochowa, Poland), and ran charity organizations. In the late 1930s, nearly seventeen thousand students of secondary schools throughout the country were members of school sodalities. At the dawn of the Second Polish Republic, the greatest number of school sodalities operated in Kraków. There were 11 boys’ sodalities in secondary state schools and one in a private school run by the Piarist Order, and 11 girls’ sodalities in state and private schools. The Sodality of Our Lady contributed to the religious revival in Poland. The development of this organization was halted by World War II. After the war, in the years 1945–1949, the operation of the Sodality of Our Lady was resumed in many centres. The liquidation of church organizations in 1949 stopped its work for good, and its members came to be persecuted by the Communist regime.
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Galvão, Andréia Márcia de Castro. "A Congregação do Santíssimo Redentor em Goiás (1894-1925)." Mosaico 11, no. 1 (April 17, 2018): 43. http://dx.doi.org/10.18224/mos.v11i1.6085.
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As mudanças legislativas do final do século XIX alteraram o status quo da Igreja Católica, levando-a a desenvolver novas estratégias de ação a fim de defender seu espaço junto à comunidade. Devido a séculos de padroado, a religiosidade brasileira tornara-se uma mescla de práticas medievais e mágicas com características portuguesas, africanas e indígenas. O combate a essas práticas foi intensificado com a implementação do ultramontanismo, que buscava centralizar e verticalizar o poder clerical, diminuir o poder das irmandades leigas, sacralizar os locais de culto, dentre outras. Partindo dessas premissas, esse artigo analisa a vinda de religiosos católicos europeus para Goiás, nomeadamente da Congregação do Santíssimo Redentor – redentoristas –, como parte importante do projeto ultramontano. Esses religiosos reforçaram o clero (então diminuto), contribuíram na propagação da fé com missões, giros paroquiais e desobrigas, criaram um jornal religioso e ainda ajudaram no controle da principal festa religiosa do estado.
The Congregation of the Holy Redeemer in Goiás (1894-1925)
The legislative changes of the late nineteenth century has altered the status quo of the Catholic Church, leading it to develop new strategies of action in order to defend its space with the community. Due to centuries of patronage, Brazilian religiosity had become a mixture of medieval and magical practices with Portuguese, African and indigenous characteristics. The fight against these practices was intensified with the implementation of ultramontanism, which sought to centralize and verticalize clerical power, to reduce the power of lay brotherhoods, to sacralize places of worship, among others. Based on these premises, this article analyzes the coming of European Catholic religious to Goiás, namely the Congregation of the Holy Redeemer – Redemptorists – as an important part of the ultramontane project. These religious strengthened the clergy (then scanty), contributed to the spread of the faith with missions, parochial circuit and disengagement, created a religious newspaper and also helped control the main religious celebration of the state.
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Schnoor, Antje. "Transformational Ethics: The Concept of Obedience in Post-Conciliar Jesuit Thinking." Religions 10, no. 5 (May 27, 2019): 342. http://dx.doi.org/10.3390/rel10050342.
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The paper sheds light on the change in the concept of obedience within the Society of Jesus since the 1960s. In the aftermath of the Second Vatican Council, a so-called crisis of authority and obedience took place in the Catholic Church and the religious orders. As a consequence, the notions of responsibility and conscience came to the fore in the Jesuit definition of obedience. The religious concept of obedience, that is the obedience towards God, was reassessed as a service to humanity. The paper analyzes how the change in the concept of obedience gave rise to the promotion of social justice, which the Society of Jesus proclaimed at General Congregation 32 in 1974/75. By including the promotion of social justice into their central mission, Jesuits not only fundamentally transformed their self-conception, but also their ethical values. The paper argues that the pursuit of social justice became a form of religious obedience.
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Sulkowski, Lukasz, and Grzegorz Ignatowski. "Impact of COVID-19 Pandemic on Organization of Religious Behaviour in Different Christian Denominations in Poland." Religions 11, no. 5 (May 19, 2020): 254. http://dx.doi.org/10.3390/rel11050254.
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Any pandemic disorganizes the life of wider society. One of the manifestations of social activity is religious life. Despite progressing secularization, both religion, churches, and denominational associations have an impact on individual ethical choices and business decisions. This is true especially in Poland, where over 90 percent of the citizens declare affiliation with some religion, mostly Christian. The purpose of the present article is to demonstrate what activities are undertaken by churches in Poland at the time of the COVID-19 pandemic, and what differences there are in their organization of religious life. In order to achieve the set goal, qualitative methods were implemented in the research. As part of the qualitative paradigm, in-depth individual interviews were used, involving individuals responsible for organizing religious life at the parish or congregation level. The interviewees were clergymen from the most important denominations, ranging from Catholic and Orthodox to broadly understood Protestant denominations. The paper contains a review of relevant literature. It presents the results and discussion of qualitative research, and it also indicates the research limitations. The study reveals that individual churches have limited (Catholic and Orthodox) or totally suspended (Protestants) their religious life in the actual community-based dimension. The decisions made by the clergymen, regardless of their personal views, resulted from the assumed ecclesiology and tradition. While changing the organization of religious life, the churches maintained contact with the believers in various ways, using modern technologies and access to public media in this regard. Although the churches are not changing their doctrinal positions, they declare different forms of cooperation.
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Myhr, Mity. "Identity, Architecture, and Spirituality: The Ursulines of Bordeaux Decorate a Chapel." Renaissance and Reformation 42, no. 2 (October 24, 2019): 7–50. http://dx.doi.org/10.7202/1065124ar.
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This article examines the Ursuline community in Bordeaux, France between 1606 and 1625. It integrates the community’s social and institutional history with an analysis of their convent’s architecture and devotional practices, an approach that has not until now been taken for women’s teaching orders in France. In 1608 the Ursulines shifted from a secular congregation to a formal religious order. They changed in reaction to community criticism as well as in response to the need for a quiet space in which to practise their religious devotions. After receiving official papal approval in 1618, they decorated their chapel and wrote devotional guides. An examination of their chapel as a public representation of the community’s identity, and of their guides, illustrates the adjustments the Ursulines underwent and the institutionalization of their devotional practices. These transformations enabled the Ursulines to flourish and to play a central role in Catholic reform in Bordeaux and its surrounding regions.
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Chia, Edmund. "Dominus Iesus and Asian Theologies." Horizons 29, no. 2 (2002): 277–89. http://dx.doi.org/10.1017/s0360966900010148.
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ABSTRACTThe document Dominus Iesus, issued by the Congregation for the Doctrine of the Faith on September 5, 2000, was perhaps the most talked-about document in recent church history, both within and without the Catholic Church. Some of the reactions to it, which came from all quarters, were profound, and provided both a field day for the mass media and much data for theological reflections. Significantly missing from theological journals in the West, however, is the response of the Asian church and its implications for Asian theologies. This is a serious omission since Dominus Iesus, seems to have been written because of and for the Asian church in general and its theologians in particular. The present essay, therefore, looks at this Asian factor, especially in the context of the renewal inaugurated by the Second Vatican Council.
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Connelly, James T. "St. Mary's of Natchez: The History of a Southern Catholic Congregation, 1716–1988. By Charles E. Nolan. Natchez, Miss.: St. Mary's Catholic Church, 1992. xxxvi + 732 pp. $39.95." Church History 66, no. 1 (March 1997): 211–12. http://dx.doi.org/10.2307/3169748.
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Barba, Lloyd. "More Spirit in That Little Madera Church." California History 94, no. 1 (2017): 26–42. http://dx.doi.org/10.1525/ch.2017.94.1.26.
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This article coalesces historical grassroots developments in the Central Valley: the growth of Mexican Pentecostalism and its production of music, brewing legal tensions regarding voting rights and undocumented immigration, and the fledgling career of Cesar Chavez as a community-organizer-turned-labor-activist. At a time when Pentecostals were believed to be anti-union and apolitical, they joined the Community Service Organization and, through their singing, inspired Cesar Chavez to incorporate singing when he later formed his union/association. This article shows how the social conditions of labor and religion proved to be fertile soil for a productive encounter between Chavez, a Catholic, and a Pentecostal congregation in need of legal assistance. The well-publicized grape strikes and marches of the late 1960s, for example, incorporated religious iconography and music, the latter of which came from an idea Chavez developed from this unusual, productive encounter over a decade earlier with Mexican Pentecostals in 1954. The latter part of the article focuses on the religious overtones of music produced about Chavez and La Causa.
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Jemielity, Witold. "Czas udzielania chrztu, bierzmowanie, częstość spowiedzi w diecezji augustowskiej czyli sejneńskiej i łomżyńskiej." Prawo Kanoniczne 49, no. 1-2 (June 15, 2006): 31–66. http://dx.doi.org/10.21697/pk.2006.49.1-2.01.
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In the Catholic Church it is a religious dogma that Jesus Christ established Holy Sacraments, therefore they are constant. Whereas, practising of these sacraments by the congregation is defined by the Church common law and regional Church law, moreover, there are local and country habits added. Regulations of both kinds of law, common and regional, have changed within the centuries, what influenced the time, place and way of practising sacraments. The author showed these changes as regards the time of the child’s baptism after his birth, Confirmation and frequency of confession. In the nineteenth century the child had to be baptized until he was three days old, later it was eight days after his birth and in the midway period parents brought their children to be baptized in the period of two weeks. After the IIWW this period was much longer and reached even several months. For many centuries Confirmation seemed to be forgotten. The Bishop’s vicarious visited their Parishes and, despite being priests, they did not have the right to practise this sacrament. Considerable change as regards confirmation was introduced in the twentieth century. Sacraments of penance were associated especially with the Easter time. Numerous representants of the congregation confessed and received the Holy Communion once a year. More frequent confession and repeated receiving of the Holy Communion have become more and more popular in the several past decades.
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de la Cruz, Deirdre. "The Risk of Recognition." Nova Religio 21, no. 2 (November 1, 2017): 13–25. http://dx.doi.org/10.1525/nr.2017.21.2.13.
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This article examines recent decisions made by the local Catholic Church and the Congregation for the Doctrine of the Faith (CDF) in Rome regarding the alleged apparitions of the Virgin Mary to a Carmelite novice in the town of Lipa, the Philippines. Officially declared to have excluded any supernatural intervention in 1951, the stories of the apparitions and accompanying miracles circulated anew in the public sphere in recent decades, sparking a revival in devotion to this particular Mary that was tolerated to varying degrees by Lipa’s archbishops. In September 2015, after a six-year investigation, the presiding archbishop issued a decree that declared the apparitions of Mary “supernatural in character” and “worthy of belief.” This brought swift action from the CDF, which nullified his decree, upholding the original negative decision on the case. Drawing from official Church communiqués and decrees circulated over the past year, as well as previous fieldwork and archival research, I discuss what the final intervention of the CDF reveals about intra-hierarchical dynamics and the limits of bishopric authority vis-à-vis global Church authority in the discernment of apparitions.
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Patricia Harriss, Sr. "Mary Ward in Her Own Writings." Recusant History 30, no. 2 (October 2010): 229–39. http://dx.doi.org/10.1017/s0034193200012772.
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Mary Ward was born in 1585 near Ripon, eldest child of a recusant family. She spent her whole life until the age of 21 in the intimate circle of Yorkshire Catholics, with her parents, her Wright grandparents at Ploughland in Holderness, Mrs. Arthington, née Ingleby, at Harewell Hall in Nidderdale, and finally with the Babthorpes of Babthorpe and Osgodby. Convinced of her religious vocation, but of course unable to pursue it openly in England, she spent some time as a Poor Clare in Saint-Omer in the Spanish Netherlands, first in a Flemish community, then in the English house that she helped to found. She was happy there, but was shown by God that he was calling her to ‘some other thing’. Exactly what it was to be was not yet clear, so she returned to England, spent some time in London working for the Catholic cause, and discovering that there was much for women to do—then returned to Saint-Omer with a small group of friends, other young women in their 20s, to start a school, chiefly for English Catholic girls, and through prayer and penance to find out more clearly what God was asking. Not surprisingly, given her early religious formation in English Catholic households, served by Jesuit missionaries, and her desire to work for her own country, the guidance that came was ‘Take the same of the Society’. She spent the rest of her life trying to establish a congregation for women which would live by the Constitutions of St. Ignatius, be governed by a woman general superior, under the Pope, not under diocesan bishops or a male religious order, and would be unenclosed, free to be sent ‘among the Turks or any other infidels, even to those who live in the region called the Indies, or among any heretics whatsoever, or schismatics, or any of the faithful’. There were always members working in the underground Church in England, and in Mary Ward's own lifetime there were ten schools, in Flanders and Northern France, Italy, Germany and Austria-Hungary. But her long struggle for approbation met with failure—Rome after the Council of Trent, which had insisted on enclosure for all religious women, was not yet ready for Jesuitesses. In 1631 Urban VIII banned her Institute by a Bull of Suppression, imprisoning Mary Ward herself for a time in the Poor Clare convent on the Anger in Munich. She spent the rest of her life doing all she could to continue her work, but when she died in Heworth, outside York, in 1645 and was buried in Osbaldwick churchyard, only a handful of followers remained together, some with her in England, 23 in Rome, a few in Munich, all officially laywomen. It is owing to these women that Mary Ward's Institute has survived to this day.
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Adler, Gary J., Brad R. Fulton, and Catherine Hoegeman. "Survey Data Collection Methods and Discrepancy in the Sociological Study of Religious Congregations." Sociology of Religion 81, no. 4 (2020): 371–412. http://dx.doi.org/10.1093/socrel/sraa002.
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Abstract Surveys of religious congregations are a mainstay of sociological research on organized religion in the United States. How accurate, reliable, and comparable are the data generated from the disparate methods used by researchers? We analyze four congregational surveys to show how two components of data collection—sampling design and survey response rate—may contribute to differences in population estimates between the surveys. Results show that in three populations of congregations (all religious traditions, Catholic parishes, and Hispanic Catholic parishes), estimates of key congregational measures, such as head clergy characteristics, congregational size, and Hispanic composition, are susceptible to differences in data collection methods. While differences in sampling design contribute to some of the variation in variable estimates, our unique analysis of survey metadata shows the importance of high response rates for producing accurate estimates for many variables. We conclude with suggestions for improving congregational data collection methods and efforts to compare survey estimates.
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CRUSELLES GÓMEZ, José María. "vicario Alonso de San Cebrián y la Bula de los Ocho Inquisidores (1474-1482)." Medievalismo, no. 30 (November 16, 2020): 155–90. http://dx.doi.org/10.6018/medievalismo.455081.
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En la biografía política del dominico Alonso de San Cebrián confluyen dos fenómenos relacionados con la construcción de la monarquía hispánica a finales del siglo XV. Por una parte, la reforma de las órdenes religiosas con la expansión de las congregaciones de la observancia regular; por otra, el nacimiento de la nueva inquisición. Hombre de acción e ideología extremista, San Cebrián fue un destacado reformador religioso cuyas importantes conquistas prepararon el triunfo definitivo de la Congregación de la Observancia dominicana en Castilla. Contó con la colaboración de los Reyes Católicos, imprescindible para someter a la oposición, sin reparar en la violencia de los medios. En contrapartida, además de facilitar el control de su orden por la Corona, el vicario prestó importantes servicios diplomáticos en Roma, entre ellos la obtención de la bula pontificia que dio origen a la carrera de Torquemada como inquisidor general. In the political biography of the Dominican Alonso de San Cebrián, two phenomena related to the construction of the Hispanic monarchy at the end of the 15th century converge. On the one hand, the reform of religious orders through the expansion of the Observant Congregations; on the other hand, the birth of the new Inquisition. A man of action and extremist ideology, San Cebrián was a prominent religious reformer whose important conquests paved the way for the ultimate triumph of the Dominican Observant Congregation in Castilla. He had the collaboration of the Catholic Monarchs, indispensable to subdue the opposition, regardless of the violence of the means. In return, besides facilitating the Crown’s control over his order, the vicar provided important diplomatic services in Rome, including the obtention of the papal bull that gave rise to Torquemada’s career as general inquisitor.
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Begadon, Cormac. "Responses to revolution: The experiences of the English Benedictine monks in the French Revolution, 1789–93." British Catholic History 34, no. 1 (April 24, 2018): 106–28. http://dx.doi.org/10.1017/bch.2018.4.
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Following the formal proscription of the formation of Catholic religious houses in England in the wake of the Protestant Reformation, English Benedictine communities were established on the Continent from 1606 onwards. At the outbreak of the French Revolution in 1789, there were three independent houses belonging to the English Benedictine Congregation in France. The Revolution presented the English monks with a very real and tangible threat to their existence and securities, introducing a series of decrees that impacted on monastic life greatly. The monks responded to these incursions not by assuming the role of passive victims, or religious refugees caught up in a foreign conflict, but rather showed themselves to be shrewd operators, adept at playing the game of revolutionary politics and by navigating legal niceties. This article will illustrate that the monks’ sophisticated networks of information gathering and sharing allowed them to coordinate more coherent response strategies to the Revolution amongst other British and Irish exiled communities, whilst also permitting themselves to employ a series of delaying tactics. The impact of the monks’ responses to the Revolution, however, extended beyond British and Irish exiles, and impacted directly on the local French populations, through their work in the ‘refractory Church’.
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Skorupa, Ambroży. "Przyczyny i procedura wydalania duchownych z instytutu zakonnego." Prawo Kanoniczne 54, no. 3-4 (July 9, 2011): 147–68. http://dx.doi.org/10.21697/pk.2011.54.3-4.05.
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A religious in an institute fulfills his vocation by following the way adequate to the charism of the institute. An attitude unsuited to a religious’ priestly vocation as well as to the institute’s charism, can be the cause of dismissal from religious institute. Among the causes of dismissal can be diffusion of doctrine inconsistent with the magisterium of the Church or an attitude incompatible with position of the Church. In the article were presented some exemplary statements of the Congregation for the Doctrine of the Faith regarding doctrinal and moral questions. Stubborn diffusion of views recognized by the Holy See as opposed to the Catholic doctrine, may be another cause for dismissal from an institute. Dismissal from religious institute may also result from an attitude incompatible with the ecclesiastical and religious discipline. Attitudes causing grave scandal require reaction of the competent religious superiors. The superiors are obliged to act in accordance with the process regulated by the norms included in the CCL 1983 and in other ecclesiastical documents. Choosing proper process depends on the nature of an offense committed by a religious. For offenses described in can. 694 a religious is dismissed by the fact itself of committing the offense (ipso facto). Therefore the process described in the cannon for this form of dismissal must be kept. In instances of offenses described in cannons 695 and 1395, for which the legislator provided an obligatory dismissal, the process is different. In case of offenses pointed out in can. 696 the superior is obliged to initiate process indicated in can. 697. The right of the accused to self-defense, participation of a notary in the process, required decision by the major superior and approval of a decree by ecclesiastical hierarchical authority – the Holy See or diocesan bishop, depending on the approval level of the institute, deserves attention.
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Somlai, Anton M., Timothy G. Heckman, Jeffrey A. Kelly, Gregg W. Mulry, and Kenneth E. Multhauf. "The Response of Religious Congregations to the Spiritual Needs of People Living with HIV/AIDS." Journal of Pastoral Care 51, no. 4 (December 1997): 415–26. http://dx.doi.org/10.1177/002234099705100405.
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Investigates the perceptions and responses of members of five diverse religious congregations to the spiritual needs of people living with AIDS, the impact of AIDS on membership participation, and the beliefs held by different congregations regarding AIDS. Evaluates and compares the AIDS-related perceptions of 204 participants in five congregations (Buddhists, Catholic, Fundamental Christians, Protestants, and Unitarians). Results indicated that congregations differed in how their members responded to the spiritual needs of people living with HIV/AIDS, the level of influence AIDS had on membership participation in formal religions, and whether AIDS was seen as the result of sinful behavior or divine retribution. Concludes that the congregational differences appeared consistent with the core beliefs of the faith communities. Suggests that clergy and congregations need to take specific steps to provide spiritual support to people living with HIV/AIDS consistent with their history of caregiving to all people regardless of the crisis situation.
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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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Benkő, Levente. "A Narrow Breathing Space. The Issue of Prisoners in Bishop János Vásárhelyi’s Correspondence between 1944 and 1945." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (December 20, 2020): 13–32. http://dx.doi.org/10.24193/subbtref.65.2.01.
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"In his study, the author focuses on analysing how the issue of war prisoners and of Reformed civilians dragged away from their homes is presented in the corre-spondence of Bishop János Vásárhelyi, the leader of the Reformed Church District of Transylvania. He also discusses the steps the bishop could take to obtain the re-lease of the captives. The author lists a number of examples illustrating the measures implemented in September 1944 at first by the Hungarian military authorities leaving northern Transylvania and then by the Romanian and Soviet military authorities marching in and whisking along Hungarian ecclesiastical personalities and also members of the congregation. One can find out from the study the efforts Bishop János Vásárhelyi made to convince the Hungarian authorities to release the members of Romanian Greek Catholic and Orthodox high clergy they had in their custody, and afterwards how he attempted to obtain the release of the Reformed Church’s clergymen, teachers, and professors and also of one of his family members imprisoned by the Romanian authorities in Romanian lagers. Furthermore, the study points out the fact that in that period many Hungarians who were transported to the Soviet Union in large prisoner trains via Kolozsvár/Cluj asked for help too, and the bishop tried to help within the narrow margins and with the few means that he had. Keywords: Bishop, János Vásárhelyi, World War II, Reformed Church District of Tran-sylvania, prisoner, Groza."
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Walbiner, Carsten-Michael. "Monastic Reading and Learning in eighteenth-century Bilād al-Šām: Some Evidence from the Monastery of al-Šuwayr (Mount Lebanon)." Arabica 51, no. 4 (2004): 462–77. http://dx.doi.org/10.1163/1570058042342216.
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AbstractA thematic analysis of the manuscripts which were read, copied and written by the monks, the paper raises the issue of education and knowledge amongst the members of the Greek Catholic congregation of the Basilians of al-Šuwayr (Mount Lebanon) during the 18th century, a time in which the order constituted an intellectual centre in Syria, although its influence remained mainly restricted to the own communiy. Despite all efforts the level of knowledge remained—compared with European standards—low. But the monks nevertheless developed a basic attitude, which was important for the introduction of modernity to the Arab world in the 19th century. They had broad interests beyond the narrow limits of their own religion and did not assume from the start a disapproving attitude towards the knowledge and inventions of the West. These were decisive preconditions for a process of learning that had become imperative if the Orient wanted to close the quickly widening scientific gap between East and West.
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Siffredi, Alejandra. "A Roman Catholic Missionary Attempt in the Chaco Boreal (1925–1940): Father Walter Vervoort as an Ethnographer." Social Sciences and Missions 22, no. 1 (2009): 28–54. http://dx.doi.org/10.1163/187489409x428709.
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AbstractThis essay seeks to throw light on the missionary efforts undertaken by the Oblates of Mary Immaculate (OMI), a Roman Catholic congregation, among the Nivaclé in today's Paraguayan Chaco (Chaco Boreal), between 1925 and 1940. Based on current anthropological knowledge, it assesses a series of ethnographic observations made by Father Walter Vervoort, OMI, a paradigmatic missionary of the time. Besides, it considers various ambiguities, paradoxes, and mediations in the relationship between Indians, missionaries, and the military in a socio-political context dominated by the Chaco War between Paraguay and Bolivia (1932-35). Finally, the analysis problematises the issue of cultural codes and of intercultural contact in a missionary context, while encouraging a reflection on both the wanted and unwanted outcomes of an equivocal missionary and civilizing endeavour that created some misunderstandings and, to a lesser extent, led to a certain degree of compatibility in the relationship between the missionaries and the Indians. Cet article porte sur l'action missionnaire que les Oblates de Marie Immaculée (OMI), une congrégation catholique romaine, entreprirent entre 1925 et 1940 parmi les Nivaclé dans ce qui est aujourd'hui la région du Chaco au Paraguay. Se basant sur les derniers développements en anthropologie, le texte évalue une série d'observations ethnographiques faites par le Père Walter Vervoort, OMI, un missionnaire paradigmatique de son temps. Il explore en outre les ambigüités, les paradoxes et les médiations dont était faite la relation entre Indiens, missionnaires et militaires dans un contexte sociopolitique dominé par la guerre du Chaco entre le Paraguay et la Bolivie (1932-35). Enfin, l'analyse problématise la question des codes culturels et du contact interculturel dans un contexte missionnaire tout en encourageant une réflexion sur les conséquences volontaires et involontaires d'une entreprise missionnaire équivoque qui créa des malentendus et, dans une moindre mesure, entraina un certain degré de compatibilité dans la relation entre missionnaires et indiens.
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Hooper, Carole. "The unsaintly behaviour of Mary Mackillop: her early teaching career at Portland." History of Education Review 47, no. 2 (October 1, 2018): 186–96. http://dx.doi.org/10.1108/her-10-2017-0019.
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Purpose Mary Mackillop, the only Australian to have been declared a “saint” by the Roman Catholic Church, co-founded the Institute of the Sisters of St Joseph, a religious congregation established primarily to educate the poor. Prior to this, she taught at a Common School in Portland. While she was there, the headmaster was dismissed. The purpose of this paper is to examine the extent to which the narrative accounts of the dismissal, as provided in the biographies of Mary, are supported by the documentary evidence. Contemporary records of the Board of Education indicate that Mary played a more active role in the dismissal than that suggested by her biographers. Design/methodology/approach Documentary evidence, particularly the records of the Board of Education, has been used to challenge the biographical accounts of Mary Mackillop’s involvement in an incident that occurred while she was a teacher at the Portland Common School. Findings It appears that the biographers, by omitting to consider the evidence available in the records of the Board of Education, have down-played Mary Mackillop’s involvement in the events that led to the dismissal of the head teacher at Portland. Originality/value This paper uses documentary evidence to challenge the account of the Portand incident, as provided in the biographies of Mary Mackillop.
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Bellenger, Dominic Aidan. "‘A Standing Miracle’: La Trappe at Lulworth, 1794–1817." Studies in Church History 22 (1985): 343–50. http://dx.doi.org/10.1017/s0424208400008056.
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English monasticism survived the Reformation only in exile. In the course of the seventeenth and eighteenth centuries many monks came to England as pastors to the Catholic community (indeed all members of the English Benedictine Congregation, revived at the beginning of the seventeenth century, took an oath promising to work in England after ordination), but they lived alone or in small groups and except during the early Stuart period there were no organised religious communities in England which could properly be called monastic. This state of affairs was to change dramatically in the years of the French Revolution when the English communities on the continent were repatriated and a number of French religious made their way to England as émigrés. The English communities (including those now represented by the abbeys of Ampleforth in Yorkshire and Downside in Somerset, formerly at Dieulouard in Lorraine and Douai in Flanders respectively) managed to settle in England without too much opposition. These monks had been trained for circumspect behaviour on the mission and were not noticeably ‘monastic’ in either appearance or behaviour; the complete Benedictine habit was not used at Downside, for example, until the late 1840s and working in parishes away from their monasteries remained the normal expectation of most English Benedictine monks until well into the present century. The same could not be said of the community of Saint Susan at Lulworth in Dorset which provided between the years 1794 and 1817 the setting for the first experiment in fully observant monastic life in England for two hundred and fifty years.
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Teixeira, Faustino. "Uma cristologia provocada pelo pluralismo religioso. Reflexões em torno ao livro Jesus, símbolo de Deus, de Roger Haight." Revista Eclesiástica Brasileira 65, no. 258 (April 30, 2019): 293. http://dx.doi.org/10.29386/reb.v65i258.1654.
Full textAbstract:
O tema da teologia cristã do pluralismo religioso vem sendo objeto de muitas discussões nos últimos anos, o que manifesta a riqueza de um espaço plural que é essencial para a reflexão teológica. Ocorre que a partir da segunda metade dos anos 90 alguns destes teólogos têm sido objeto de investigação crítica da Congregação para a Doutrina da Fé (CDF). É o caso de Roger Haight, cujo livro, Jesus, símbolo de Deus (1999) foi notificado pela CDF em dezembro de 2004, e qualificado como tendo “graves erros doutrinais contra a fé divina e católica da Igreja”. O objetivo deste artigo é apresentar os tópicos fundamentais do livro de Roger Haight e a sua hipótese de uma cristologia aberta para o pluralismo e o diálogo inter-religioso.Abstract: Religious pluralism, a theme of the Christian theology, has been the object of much discussion in the past years. This shows the existence of a significant plural space for debates that is essential for the theological reflection. However, since the second half of the 90s, some of these theologists have been subject to a critical investigation by the Congregation for the Doctrine of Faith (CDF). This is the case of Roger Haight, whose book, Jesus, symbol of God (1999) received the CBF’s notification in December 2004, and was said to have “serious doctrinal errors against the Church’s divine and catholic faith”. The objective of this article is to introduce the basic topics of Roger Haight’s book and his hypothesis of a Christology that is open to pluralism and to the inter-religious dialogue.