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Journal articles on the topic 'Catholic tradition'

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Published: 4 June 2021
Last updated: 19 February 2023

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1

Cooper, Sandi E., and Ronald G. Musto. "The Catholic Peace Tradition." American Historical Review 93, no. 2 (April 1988): 389. http://dx.doi.org/10.2307/1859927.

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2

Liddy, Richard M. "The Catholic Intellectual Tradition." Lonergan Review 9 (2018): 107–16. http://dx.doi.org/10.5840/lonerganreview201897.

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3

Price, Andre L. "Mothers in the Spirit: A Pneumatic Reflection on Mary the Mother of the Church and Church Mothers in the Sanctified Tradition." Journal of Pentecostal Theology 25, no. 2 (September 10, 2016): 269–86. http://dx.doi.org/10.1163/17455251-02502008.

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Some Protestants consider Catholic Mariology to be problematic due to perceived excesses in the Catholic tradition. This theological reflection argues that church mothers in the sanctified tradition are a pentecostal variation of Catholic thought and understanding of Mary the Mother of Jesus. Particular attention is given to church mothers in the sanctified tradition and Mary the Mother of Jesus. The goals are to bring pentecostals and Catholics into dialogue around Mariology, to connect Pentecostal spirituality to the broader theological tradition, and to tell the story of an underrepresented group that is instrumental to the life of the church. Paying particular attention to Luke 1.26–38 and Acts 2.1–12. Special consideration is given to the commonalities between church mothers in the sanctified tradition and Mary the Mother of Jesus revolving around pneumatic themes. A pneumatic lens opens space to show the continuity between mothers in the essential areas of holiness, exemplars to their communities, and mothers of the Kingdom.
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4

Beabout, Gregory R. "Kierkegaard Amidst the Catholic Tradition." American Catholic Philosophical Quarterly 87, no. 3 (2013): 521–40. http://dx.doi.org/10.5840/acpq201387338.

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5

Walters, Hugh. "The English Catholic Ecological Tradition." Chesterton Review 19, no. 3 (1993): 400–402. http://dx.doi.org/10.5840/chesterton199319387.

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6

Deavel, David Paul. "Preface: The Catholic Intellectual Tradition." Logos: A Journal of Catholic Thought and Culture 24, no. 4 (2021): 5–20. http://dx.doi.org/10.1353/log.2021.0023.

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7

Flynn, Thomas R. "Postmodernism and the Catholic Tradition." American Catholic Philosophical Quarterly 73, no. 2 (1999): 261–66. http://dx.doi.org/10.5840/acpq199973211.

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8

Schmitz, Kenneth L. "Postmodernism and the Catholic Tradition." American Catholic Philosophical Quarterly 73, no. 2 (1999): 233–52. http://dx.doi.org/10.5840/acpq19997329.

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9

J.D.R. "Education and the Catholic Tradition." Americas 45, no. 1 (July 1988): 108–9. http://dx.doi.org/10.1017/s0003161500074915.

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10

Griffiths, Paul J. "The Catholic Tradition. Thomas Langan." Journal of Religion 80, no. 1 (January 2000): 134–35. http://dx.doi.org/10.1086/490572.

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11

Binde, Per. "Nature in Roman Catholic Tradition." Anthropological Quarterly 74, no. 1 (2001): 15–27. http://dx.doi.org/10.1353/anq.2001.0001.

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12

West, Jason. "Thomas Langan, The Catholic Tradition." Études maritainiennes / Maritain Studies 16 (2000): 159–62. http://dx.doi.org/10.5840/maritain20001610.

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13

Village, Andrew, Leslie J. Francis, and Charlotte Craig. "Church Tradition and Psychological Type Preferences among Anglicans in England." Journal of Anglican Studies 7, no. 1 (May 2009): 93–109. http://dx.doi.org/10.1017/s1740355309000187.

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AbstractA sample of 290 individuals attending Evangelical Anglican churches and Anglo-Catholic churches in central England completed the Keirsey Temperament Sorter, a measure of psychological type preferences. Overall, there were clear preferences for sensing over intuition, for feeling over thinking, and for judging over perceiving, which is consistent with the findings of two earlier studies profiling the psychological type of Anglican churchgoers. However, there was also a significantly higher proportion of intuitives among Anglo-Catholics than among Evangelical Anglicans, which is consistent with the greater emphasis in Anglo-Catholic churches on mystery, awe, and the centrality of sacraments in worship which may resonate with the intuitive predisposition. The implications of these findings are discussed for the benefits of breadth and diversity within Anglicanism.
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14

Connelly, R. J. "Hope and the Catholic University." Horizons 24, no. 1 (1997): 89–99. http://dx.doi.org/10.1017/s0360966900016753.

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AbstractFaith and love receive most of the attention in discussions about what makes the Catholic university unique. A theme of hope in a recent pastoral letter by Joseph Cardinal Bernardin on the Catholic health care ministry, if applied to education, may provide another perspective on what makes, or could make, the Catholic university distinctive. This article first summarizes Bernardin's thinking about hope in the context of Catholic health care. Second, reference is made to what seems unique about hope in the Catholic tradition, and what hope can mean for Catholics today. The next section applies this understanding of hope to what we mean by a Catholic university, with the focus on undergraduate education. The last section begins to explore some practical implications of affirming hope as part of what makes a Catholic university distinctive.
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15

Weaver, Mary Jo, and Mary J. Oates. "The Catholic Philanthropic Tradition in America." American Historical Review 101, no. 5 (December 1996): 1614. http://dx.doi.org/10.2307/2170318.

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16

Evans, Joshua. "The Catholic Tradition on Vital Conflicts." National Catholic Bioethics Quarterly 17, no. 2 (2017): 275–90. http://dx.doi.org/10.5840/ncbq201717226.

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17

Jenkins, Philip. "Chesterton and the Anti-Catholic Tradition." Chesterton Review 18, no. 3 (1992): 345–69. http://dx.doi.org/10.5840/chesterton199218356.

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18

Brown, Dorothy M., and Mary J. Oates. "The Catholic Philanthropic Tradition in America." Journal of American History 83, no. 1 (June 1996): 242. http://dx.doi.org/10.2307/2945566.

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19

Weaver, Darlene Fozard. "Adoption, Social Justice, and Catholic Tradition." Journal of Catholic Social Thought 13, no. 2 (2016): 197–213. http://dx.doi.org/10.5840/jcathsoc20161324.

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20

West, Charles C. "Book Review: The Catholic Peace Tradition." Missiology: An International Review 16, no. 3 (July 1988): 361–62. http://dx.doi.org/10.1177/009182968801600320.

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21

Billings, J. Todd. "Catholic and Reformed: Rediscovering a Tradition." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 23, no. 2 (May 2014): 132–46. http://dx.doi.org/10.1177/106385121402300202.

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22

Riggs, Ann R. "Inventing Catholic Tradition. Four Perspectives - I." Horizons 28, no. 1 (2001): 105–8. http://dx.doi.org/10.1017/s0360966900008951.

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23

Portier, William L. "Inventing Catholic Tradition. Four Perspectives - II." Horizons 28, no. 1 (2001): 108–11. http://dx.doi.org/10.1017/s0360966900008963.

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24

Johnson, Elizabeth A. "Inventing Catholic Tradition. Four Perspectives - III." Horizons 28, no. 1 (2001): 111–13. http://dx.doi.org/10.1017/s0360966900008975.

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25

Goizueta, Roberto S. "Inventing Catholic Tradition. Four Perspectives - IV." Horizons 28, no. 1 (2001): 113–15. http://dx.doi.org/10.1017/s0360966900008987.

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26

Haight, Roger. "Roman Catholic Theology of Tradition: I." Horizons 29, no. 2 (2002): 299–303. http://dx.doi.org/10.1017/s0360966900010161.

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27

Tanner, Kathryn. "Roman Catholic Theology of Tradition: II." Horizons 29, no. 2 (2002): 303–11. http://dx.doi.org/10.1017/s0360966900010173.

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28

Espín, Orlando O. "Roman Catholic Theology of Tradition: III." Horizons 29, no. 2 (2002): 311–14. http://dx.doi.org/10.1017/s0360966900010185.

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29

Thiel, John E. "Roman Catholic Theology of Tradition: IV." Horizons 29, no. 2 (2002): 315–21. http://dx.doi.org/10.1017/s0360966900010197.

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30

Tilley, Terrence W. "Roman Catholic Theology of Tradition: V." Horizons 29, no. 2 (2002): 321–25. http://dx.doi.org/10.1017/s0360966900010203.

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31

Lakeland, Paul. "Roman Catholic Theology of Tradition: VI." Horizons 29, no. 2 (2002): 325. http://dx.doi.org/10.1017/s0360966900010215.

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32

Mcgarry, Francis J. "Myth-making, community, and catholic tradition." Journal of Religion & Health 30, no. 1 (1991): 9–19. http://dx.doi.org/10.1007/bf00986675.

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33

Sigmund, Paul E. "The Catholic Tradition and Modern Democracy." Review of Politics 49, no. 4 (1987): 530–48. http://dx.doi.org/10.1017/s0034670500035452.

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This article argues that there has been a movement in Catholic political thought from a position of doctrinal neutrality concerning forms of government — provided that they promote the common good — to an endorsement of democracy as the morally superior form of government. It traces the various theoretical and practical elements in the Catholic tradition that have favored or opposed liberal democracy, giving particular attention to the ambiguity of medieval theories, the centralizing and authoritarian tendencies in the early modern period, and the intense hostility of the nineteenth-century popes to French and Italian liberalism. After analyzing the emergence of neo-Thomistic theories of democracy in the twentieth century and their influence on Christian Democratic parties in Europe and Latin America, the article concludes that John XXIII's encyclical Pacem in Terris (1963) and the discussion of democracy by the Second Vatican Council in Gaudium et Spes (1965) marked the abandonment of earlier opposition to liberal democracy and a decisive commitment to democracy and human rights.
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34

Avis, Paul. "Catholic Ecclesiology and the Conciliar Tradition." Ecclesiology 7, no. 2 (2011): 141–45. http://dx.doi.org/10.1163/174553111x559508.

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35

Riani, Eka, Nurfitriyana Nurfitriyana, and Nugroho Nugroho. "Tradisi Mitoni Pada Masyarakat Katolik." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 23, no. 1 (June 30, 2022): 39–51. http://dx.doi.org/10.19109/jia.v23i1.13021.

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This thesis is titled “MITONI TRADITION IN CATHOLIC COMMUNITY (Case Study in Harjowinangun Village, Belitang District, Ogan Komering Ulu Timur District)”. The background to this is that many Catholic communities still follow the biennial tradition with Genduren, specifically the biennial rite (mitoni). The Catholic community has abandoned the traditional ritual of bathing seven wells with roses, jasmine and ylang-ylang, changing clothes seven times. The form of the problem is as follows: is the Mitoni tradition in the Catholic community of Harjowinangun village?. What is the role of child prodigies in mitoni worship in Harjowinangun village?. The purpose of the study was to better understand mitoni tradition Catholic community of Harjowinangun and the role of child prodigies in the process of mitoni worship in Harjowinangun village. The result of this study is that the implementation of the mitoni tradition Catholic community in Harjowinangun village starts with the preparation, performing the gendurenan and mitoni cults and takes about an hour. Beginning with the opening rite, introduction to the priest, proclamation of repentance, opening prayer, proclamation of the word, Bible reading, homily, prayer, and after the Our Father, concluding with a prayer willing to end. After the mitoni service is over, the mitoni service participants immediately leave the room. Then everyone enters the dining room to taste the dishes that have been prepared by the host. After the meal, the Catholic community returned to their own homes.
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36

Iver, Martha Abele Mac. "Ian Paisley and the Reformed Tradition." Political Studies 35, no. 3 (September 1987): 359–78. http://dx.doi.org/10.1111/j.1467-9248.1987.tb00194.x.

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This article examines the religious beliefs underlying the political ideology of Ulster's fundamentalist politician, Ian Paisley. Paisley claims to follow the Reformation tradition in both his theology and political beliefs, and cannot be understood without reference to this tradition. Adopting an apocalyptic world view from Reformation Protestants such as Knox, Paisley views the Roman Catholic Church as the Harlot of Babylon condemned in Revelation, and this belief underlies his anti-Catholicism. This world view shapes Paisley's understanding of politics because he follows Knox in believing that the political community has a covenantal relationship to God requiring complete repudiation of Roman Catholic ‘idolatry’. Paisley invokes the Scottish covenanting tradition as a model for Protestant political activity in Ulster, advocating resistance against any attempt to show political favour to the Roman Catholic Church.
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37

McCarthy, Gerald D. "Dramatic Developments and Epistemological Crises." Horizons 43, no. 1 (May 13, 2016): 1–34. http://dx.doi.org/10.1017/hor.2016.1.

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John Thiel's development of the category of “dramatic development” in his stimulating and influential Senses of Tradition offers a valuable entry point into the current discussion of the continuity or discontinuity between Vatican II and traditional Roman Catholic thought. This article extends and modifies Thiel's arguments in light of criticisms by Kathryn Tanner and Alasdair MacIntyre's description of the different ways in which traditions make or fail to make progress. It tests this revised theory against an application to Dignitatis Humanae and its contested relation to traditional Roman Catholic thought.
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38

C. Seitz, John. "The Mass-Clock and the Spy: The Catholicization of World War II." Church History 83, no. 4 (December 2014): 924–56. http://dx.doi.org/10.1017/s0009640714001176.

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The religious history of World War II in the U.S. has long been dominated by the theme of pluralism. The trials of mobilization and battle fostered inter-religious cooperation. Against a backdrop of Nazi intolerance and godless communism, these collaborative experiences would, in the postwar years, help mute religious conflict and amplify a “Judeo-Christian” consensus. This framing, while compelling, has deflected attention from the distinctive modes with which religious Americans interpreted the war. The work of the National Catholic Community Service (the Catholic arm of the United Service Organizations) illustrates the ways Catholics framed the war as a religious matter. In seeking to build Catholic bridges across the separations of wartime, Catholics amplified the unique moral and spiritual means of their tradition. Two themes—sacramental presence and moral exceptionalism—dominated Catholics' efforts to Catholicize the war. Exploring these efforts reveals the religious arenas within which Catholic soldiers, war workers, and their families were invited to work out their sense of the war and their responsibilities as Catholics and Americans. The stories—often strikingly indifferent or even hostile to the pluralist “consensus”—shed new light on the war and on the history of religious difference in the U.S.
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39

Kyiak, S. "Territorial Realization of the Universe of the Ukrainian Catholic Church of the Byzantine Rite." Ukrainian Religious Studies, no. 25 (December 27, 2002): 97–105. http://dx.doi.org/10.32420/2003.25.1432.

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The Ukrainian Catholic Church of the Byzantine Rite (hereinafter referred to as the OCHRC), as the heir to the Kyiv Church and as the local Eastern Catholic Church, by which history affirmed the name of the Ukrainian Greek Catholic Church, preserving the Eastern Christian Tradition, and developing national church traditions. This dual unity of the OCHS has been and remains a testament to its universal character, which is inherent in the entire Catholic Church.
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40

Anderlik, Mary R., and Anne B. Baker. "The Catholic Tradition: Steering Clear of Vitalism." Hastings Center Report 32, no. 4 (July 2002): 4. http://dx.doi.org/10.2307/3528077.

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41

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

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42

Flannery, Kevin L. "Vital Conflicts and the Catholic Magisterial Tradition." National Catholic Bioethics Quarterly 11, no. 4 (2011): 691–704. http://dx.doi.org/10.5840/ncbq20111148.

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43

Gilley, Sheridan. "Chesterton and the English Anti-Catholic Tradition." Chesterton Review 30, no. 3 (2004): 293–311. http://dx.doi.org/10.5840/chesterton2004303/458.

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44

McCORMICK, R. A. "Health and Medicine in the Catholic Tradition." Ephemerides Theologicae Lovanienses 62, no. 1 (April 1, 1986): 207–15. http://dx.doi.org/10.2143/etl.62.1.556321.

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45

Barrette, Rev Gene. "Spiritual Direction in the Roman Catholic Tradition." Journal of Psychology and Theology 30, no. 4 (December 2002): 290–302. http://dx.doi.org/10.1177/009164710203000404.

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This article presents the practice of spiritual direction in the Roman Catholic tradition. Specific attention is given to: definition and description of spiritual direction, scriptural roots, Roman Catholic specificity, practice in the early Church and association with the beginning of Monasticism, and the impact of Vatican II. The development of different forms of spiritual direction is presented within the context of the variety of theological, philosophical, cultural, and historical biases evident throughout church history. The process of authentic spiritual transformation and the role of the spiritual director plays are described–-both as it was understood historically and in terms of the present practice. Contrasts between spiritual direction and traditional psychotherapy are proposed.
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46

Liddy, Richard M. "Review: Educators in the Catholic Intellectual Tradition." Theological Studies 71, no. 3 (September 2010): 733–34. http://dx.doi.org/10.1177/004056391007100318.

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47

Quinn, James. "Book Reviews : The Trinity in Catholic Tradition." Expository Times 106, no. 8 (May 1995): 251. http://dx.doi.org/10.1177/001452469510600827.

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48

Tilley, Terrence W. "Inventing Catholic Tradition. Four Perspectives - Author's Response." Horizons 28, no. 1 (2001): 115–19. http://dx.doi.org/10.1017/s0360966900008999.

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49

Furfey, Paul H. "Recovering the Tradition of Catholic Social Science." Catholic Social Science Review 1 (1996): 247–50. http://dx.doi.org/10.5840/cssr1996133.

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50

George, William P. "The Catholic Peace Tradition. Ronald G. Musto." Journal of Religion 68, no. 2 (April 1988): 324–25. http://dx.doi.org/10.1086/487837.

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