Relevant bibliographies by topics / Catholic women

Academic literature on the topic 'Catholic women'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Catholic women"

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Maj, Ewa. "Katolicka, katolicko-narodowa i narodowa prasa dla kobiet w Polsce międzywojennej: cechy czasopiśmiennictwa światopoglądowego." Czasopismo Naukowe Instytutu Studiów Kobiecych, no. 1(10) (2021): 71–96. http://dx.doi.org/10.15290/cnisk.2021.01.10.04.

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The aim of the article was to reconstruct the means of communication in Interwar Poland’s worldview press for women. The origins and development of such periodicals was determined by the decisions made by the Catholic Church, which wanted to gain more influence on Polish women. Catholic, National Catholic and National press declared their affiliation with the Catholic faith, informed about the state of the Church, presented the doctrine and deepen the National identity and unity. These periodicals were created by the Catholic women’s associations, including those with political aspirations. To achieve their goals, they were using archetypes of Polish Mother and Polish women as Catholics.
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Pizzoni, Giada. "Mrs Helena Aylward: A British Catholic mother, spouse and businesswoman in the Commercial Age (1705–1714)." British Catholic History 33, no. 4 (September 6, 2017): 603–21. http://dx.doi.org/10.1017/bch.2017.27.

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Mrs Helena Aylward, as a Catholic merchant and investor, enriches the literature on both female Catholicism and on the Atlantic-Mediterranean trade. Recent historiography has stressed the importance of women in business, but Catholic women have been overlooked in the mercantile world and in the British fiscal-military economy. I contend that female Catholics were accustomed to their husband’s dealings, and after bereavement, took financial responsibility for the family’s business. Helena was proactive and did not limit herself to the exchanges already established by her husband. She moved independently and diversified her trade with financial investments. Mrs Aylward’s involvement in business challenges the prevailing image of Catholic women as wives, patrons or nuns. She suggests a new economic role for British female Catholics: entrepreneurs that succeeded in a Protestant and patriarchal maritime world.1
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Kravchuk-Capone, Tatiana. "Catholic Women Speak." Journal for Peace and Justice Studies 26, no. 2 (2016): 103–6. http://dx.doi.org/10.5840/peacejustice201626218.

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

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Using mortality data derived from tombstones in two Midwestern cemeteries, we compared the “widowhood effect” (decreased survival following the death of a spouse) among Jews and Catholics. Jewish men and women were both more likely to die sooner after the death of their spouses compared to Catholic men and women. Life table survival analysis indicated that the median number of years of survival following widowhood for Catholic and Jewish men were 7.7 years and 5.0 years, respectively ( p < .01). For Catholic and Jewish women, it was 11.0 and 9.5 years, respectively ( p < .01) Interpretations were offered in terms of Bowlby's attachment theory.
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Hunt, Mary E. "Catholic Women Redesign Catholicism: an essay in honor of Maria José Rosado Nunes." Mandrágora 26, no. 2 (December 8, 2020): 79–93. http://dx.doi.org/10.15603/2176-0985/mandragora.v26n2p79-93.

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This essay explores how Catholic women have changed Catholicism as a culture, if not so much the institutional church, in the years between 1970 and 2020. Catholic women have not endeared ourselves to Catholic hierarchs; in fact many dislike and fear us. But we have saved lives, spiritual as well as physical, by providing solid opposition and creative alternatives to the institutional church. A redesign of Catholicsm begins with the culture and ethos. Catholic women envision it as a global movement rooted in particular cultures, united by values of love and justice, open to the wisdom of many religious traditions, and structured to provide ministry and meaning through cooperative, horizontally organized communities. While there has been progress, more work remains to be done.
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Torrey, Deberniere. "Confucian Exemplars and Catholic Saints as Models for Women in Nineteenth-Century Korea." Religions 11, no. 3 (March 24, 2020): 151. http://dx.doi.org/10.3390/rel11030151.

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Women in Joseon Korea (1392–1910) were held to high standards of virtue, which were propagated through didactic texts such as the “Chaste and Obedient Biographies” volume of Lienü Zhuan, the Chinese classic featuring biographies of exemplary women. Joseon women who converted to Catholicism were also educated in standards of Catholic virtue, often through the biographies of saints, which shared with the Confucian exemplar stories an emphasis on faithfulness and self-sacrifice. Yet, the differences between Confucian and Catholic standards of virtue were great enough to elicit persecution of Catholics throughout the nineteenth century. Therefore conversion would have involved evaluating one set of standards against the other and determining that Catholicism was worth the price of social marginalization and persecution. Through a comparison of the Confucian exemplar stories and Catholic saints’ stories, this paper explores how Catholic standards of virtue might have motivated conversion of Joseon women to Catholicism. This comparison highlights aspects of the saints’ stories that offered lifestyle choices unavailable to women in traditional Joseon society and suggests that portrayals of the saints’ confidence in the face of human and natural oppressors could also have provided inspiration to ease the price of conversion.
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Binczewski, Jennifer. "Power in vulnerability: widows and priest holes in the early modern English Catholic community." British Catholic History 35, no. 1 (April 8, 2020): 1–24. http://dx.doi.org/10.1017/bch.2020.1.

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Catholics in post-Reformation England faced new challenges in their resolution to remain faithful to Rome following the passage of anti-Catholic laws in the 1580s. These legislative attempts to root out Catholicism resulted in the creation of a clandestine community where private households became essential sites for the survival of Catholic worship. This article extends prior studies of the role of women in the English Catholic community by considering how marital status affected an individual’s ability to protect the ‘old faith’. By merging the study of widowhood with spatial analyses of Catholic households, I argue that early modern patriarchal structures provided specific opportunities inherent in widowhood that were unavailable to other men and women, whether married or single. While widowhood, in history and historiography, is frequently considered a weak, liminal, or potentially threatening status for women, in the harsh realities of a clandestine religious minority community, these weaknesses became catalysts for successful subversion of Protestant authority. Assisted by their legal autonomy, economic independence, and the manipulation of gendered cultural stereotypes, many Catholic widows used their households to harbour priests and outmanoeuvre searchers. This argument maintains that a broader interpretation of the role of women and marital status is essential to understanding the gendered nature of post-Reformation England.
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HINFELAAR, Marja. "Well-known Catholic Women." Le Fait Missionnaire 14, no. 1 (2004): 47–72. http://dx.doi.org/10.1163/221185204x00203.

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Mapasure, Martha, and Annemie Dillen. "Negotiating Catholic Sexual Ethics." Exchange 52, no. 1-2 (August 29, 2023): 8–33. http://dx.doi.org/10.1163/1572543x-bja10032.

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Abstract Catholic teachings on sexuality have long stirred controversies and global debates insofar as they put the value of women’s sexual and reproductive health and rights into question. In the Catholic Church, there are ongoing debates among scholars, including theologians and feminists. Various theologians, such as Tina Beattie, have argued that the Church’s doctrines on sexuality do not take into account the daily experiences of a large group of Catholics, especially in relation to the topic of birth control. In this paper, we present a review of empirical studies on the topic of ‘lived sexual ethics.’ Using an integrative review method, we compared nine empirical studies on ordinary Catholic women’s views on and experiences with Catholic teachings on sexual ethics with three aims in mind. Firstly, we present the methodology and conceptual framework (agency) that the study used. Secondly, we present one strategy and four arguments of the Catholic women in nine different contexts. Lastly, we analyze which approaches to agency from each of these could be considered when reflecting on sexual ethics from the perspective of lived experiences of Catholics.
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Cuplinskas, Indre. "National and Rational Dress: Catholics Debate Female Fashion in Lithuania, 1920s–1930s." Church History 88, no. 3 (September 2019): 696–719. http://dx.doi.org/10.1017/s0009640719001793.

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

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Stacey, Jennifer June. "Ordination of Women in the Catholic Church: With Emphasis on the Plight of Catholic Women." Thesis, The University of Sydney, 2011. http://hdl.handle.net/2123/15361.

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This thesis makes a case for the ordination of women in the Roman Catholic communion. It begins by researching the active place of women in the ministries of the early church, and attempts to show how celibacy for religious, priestly ordination for men only, and the near exclusion of women from sacramental actions developed in the western church. It then addresses the current debate about women's ordination, showing how the Protestant churches are well in advance of the Catholics in granting women clerical appointments, even bishoprics, and revealing what is holding matters up theologically and ecclesiastically for Rome. A chapter on the situation in the Marquesan Islands, where women have been the traditional priests, and liturgical adjustments have taken this into account, suggests the Catholic Church can at least begin to take initial steps towards change; but Mrs Stacey argues in the end for serious (and long-awaited) transformations that will allow women into the priestly role.
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Youn, IlSun. "Toward authentic partnership for mutual ministry in the Korean Catholic context a dialogue between a Catholic feminist and Korean folk religions /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Boylan, Kristina A. "Mexican Catholic women's activism, 1929-1940." Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:34c1a60f-ded1-4cd5-b304-aa4b9a292e9e.

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This dissertation examines Catholic lay women's roles in the Church-State conflict in Mexico during the 1930s. After the Cristero Rebellion (1926-1929), clergy and laymen who publicly supported the Catholic Church were threatened with legal sanctions and government reprisal. Thus, Church leaders called upon Catholic women to assume public roles and to work creatively in defence of their faith, albeit following strictly delineated, gendered norms of behaviour. The Introduction discusses the lack of nuanced analysis of women's participation in the Catholic Church in Mexico. Chapter 1 traces the history of Catholic Social Action as envisioned in Europe and as adapted to Mexico from the end of the nineteenth century through the Cristero Rebellion, and includes a discussion of the roles envisaged for women in the Church hierarchy's strategy to concentrate and centralise lay people's efforts into the Acción Católica Mexicana (ACM). The first chapter also includes an overview of the Church-State conflict in nineteenth- and twentieth-century Mexico. Chapter 2 presents the reorganisation of various Catholic lay women's social and civic associations into the Union Femenina Católica Mexicana (UFCM). Chapters 3 and 4 form a case study of the UFCM in the Archdiocese of Guadalajara and the state of Jalisco. Chapter 3 concentrates on the Guadalajara Diocesan Chapter of the UFCM and on Catholic women's activism in the context of urban and regional issues. Chapter 4 compares the experiences of women in smaller towns and rural communities throughout the diocese and state, examining women's collective and independent responses to anticlerical legislation, the Mexican state's programs of socialist and sexual education and agrarian reform, the Church hierarchy's calls to action, and their own perceived need for religious and social organisation. The Conclusion evaluates Mexican Catholic women's responses to the social conflicts of the 1930s, their accomplishments, and the legacies of their mobilisation.
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Pratchler, Joan. "Exploring the subjectivity of lay Catholic women administrators in Catholic schools, a qualitative study." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq30538.pdf.

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MacNeil, Edward J. "The stained-glass menagerie, Catholic women in educational leadership." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape16/PQDD_0019/MQ28611.pdf.

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Nicdao, Fatima Ann Samson. "Phenomenal Women: Experiences of Women in Executive Catholic Educational Leadership in the United States." Digital Commons at Loyola Marymount University and Loyola Law School, 2020. https://digitalcommons.lmu.edu/etd/948.

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Though women are overrepresented in education as classroom teachers, they continue to be underrepresented in decision-making leadership positions in education administration (Bynum, 2016; Coleman, 2003; Fuller, 2013; Grogan & Shakeshaft, 2011; Moorosi, 2018; Robinson et al., 2017; Torrance et al., 2017). The cause of the low representation of women in decision making has been attributed to a wide range of reasons spanning from ingrained patriarchal mindsets, societal biases, lack of professional networks, misconceptions of women in leadership, and the lack of leadership opportunities. Other causes of gender inequality in educational leadership are linked to a lack of a systematic mentorship ecology and infrastructure within institutions. Instead, there are hegemonic structures of White males in power who mentor other White males to continue the cycle (Robinson et al., 2017; Shakeshaft, 1989). It is a challenge in the Catholic church because traditional beliefs rooted in conservative Biblical interpretation may support and reinforce male domination in leadership contexts. The steady shift of society’s values and understanding of women, however, has revealed the growing acceptance of women as leaders in other industries beyond education, which contributes to a deeper understanding of leadership styles and how leadership can be androgynous. This study analyzed the experiences of current assistant superintendents or superintendents in a Catholic diocese. Experiences ranged from participants’ early days as teachers, administrators, and assistant superintendents or superintendents. This phenomenological study explored participants’ lived experiences with faith, spirituality challenges and barriers, and navigating relationships and accomplishing goals through transformational leadership.
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Spencer, Michelle. "Mary, Mary quite submissive, an analysis of Catholic teaching in the lives of practising Catholic women." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0008/MQ38412.pdf.

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Grayson, Elizabeth Pollard. ""Calling the heart back home" : Irish Catholic women in America, 1845-1915 /." Full text (PDF) from UMI/Dissertation Abstracts International, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3008345.

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Collins, Christi M. "Catholic Women Survivors of Childhood Sexual Abuse| An Exploratory Study." Thesis, Union Institute and University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3595216.

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The purpose of this qualitative phenomenological research was to explore the influence of the Catholic Church teachings and culture on the recovery and healing of women survivors of Childhood Sexual Abuse (CSA). This study intended to identify which attributes of Catholicism these survivors consider salient. Narratives of 8 women raised as Catholics who were abused sexually as children and experienced a minimum of two years of psychotherapy were collected in individual interviews and then analyzed.

A review of the vast array of studies on the long-term effects of CSA reveals numerous psychological, social, and behavioral difficulties in adults, ranging from poor self-esteem and depression to sexual disorders and post-traumatic stress disorder (PTSD) (Briere & Elliott, 2003; Kim, Talbot, & Cicchetti, 2009; Lemieux & Byers, 2008). The available literature rarely considers whether religious factors themselves play a role in the creation or maintenance of the difficulties from which these women later suffer. I speculated that the healing of the woman and her presenting problems are compounded when she is engaged in what may be called traditional psychotherapies. In addition to the tenacious suffering that may emerge during the psychotherapy process, the Catholic survivor may be struggling with issues such as the perpetual silence of the church, the belief that faith comes from the leaders of the institution, the idea that God cannot be separated from a sense of religion, and the need to first acknowledge sins before the Lord. The focus of this research was to explore the women's lived experiences of recovery within the broader context of Catholicism. To best support clients, it is essential to develop openness to cultural variability and an ability to reach clients within their own cultural frameworks. The current study forms part of a body of work on the developmental and cultural aspects of spirituality and their interaction with healing from trauma. A willingness to learn from the client about her experiences, coupled with professional training and consultation may facilitate improvement in clients who suffered trauma and for whom religion and spirituality have played an important role in their lives.

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Musso, Anne Teresa, and n/a. "Rainbows of Possibilities: Reading Difference in Catholic Women's Nomadic Feminist Theologizing." Griffith University. School of Theology, 2001. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20050831.135351.

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In this thesis I analyze the presence of difference in the nomadic feminist theologizing of a group of eight Catholic women from an Australian diocese. This small christian community named Sophia-of which I am a member-has been meeting since October 1993 to support one another and share stories of our experiences as marginalized Catholics. In attempting to name and understand the various levels of rejection we had encountered, group members reflected on the performances of Catholic Church leaders, and we theologized on church leadership as well as other ecclesial and doctrinal issues. Participants readily agreed to be involved in the research project I was proposing, and they became interactive partners with me during the period that produced the theological discourses analyzed in the thesis. This production stage involved four phases: firstly, open or non-directed theologizing on issues raised by participants; secondly, a guided study-with myself as facilitator-of five traditional Matthean leadership texts; thirdly, a guided study of five Matthean women's leadership texts-again facilitated by me; and fourthly, a return to open or non-directed theologizing. My analysis of the group's theologizing focuses on d~'erence. Using Rosi Braidotti's work on embodied sexual difference which identifies three coexistent levels of difference, I explore and account for difference as it occurs: between women (Sophia) and men (the male representative voice of the institutional church); among women (in the seemingly homogeneous Sophian group); and within individual women (in Sophia). The analysis identifies signifiers of difference that signal Sophia ~s nomadic feminist renegotiations of dominant canonical Catholic discourses. Moreover, I account for the resisting readings mobilized by various Sophian members by exploring ideologies and key elements of interest-specifically power, conflict, desire, agency-that underpin Sophia 's theologizing. In doing this, difference, as evidenced in the multiple voices/perspectives that constitute the Catholic tradition and that feature in Sophia ~ theologizing, is valorized. The designing and de-signing of Sophia ~s nomadic feminist theological discourses in this thesis demonstrates that Sophia 's theological 'acts of going' intensified difference and engendered for participants multiple, transformative pathways and kaleidoscopic rainbows of ever so beautiful theological possibilities.
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Books on the topic "Catholic women"

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DelRosso, Jeana. Writing Catholic Women. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1007/978-1-137-04654-3.

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Moses, Donna Maria. American Catholic Women Religious. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-60465-7.

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Bernstein, Eleanor. Prayers for Catholic women. Cincinnati, OH: St. Anthony Messenger Press, 2010.

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Bernstein, Eleanor. Prayers for Catholic women. Cincinnati, OH: St. Anthony Messenger Press, 2010.

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Ruether, Rosemary Radford. Women and Roman Catholic Christianity. Washington, D.C: Catholics for a Free Choice, 2000.

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Desmarchelier, Denise. Voices of women: Women and the Catholic Church. Richmond, Vic: Spectrum, 2000.

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1941-, Johnson Elizabeth A., ed. The church women want: Catholic women in dialogue. New York: Crossroad Pub. Co., 2002.

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1941-, Johnson Elizabeth A., ed. The church women want: Catholic women in dialogue. New York: Crossroad Pub. Co., 2002.

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Coverdale, Sumrall Amber, and Vecchione Patrice, eds. Catholic girls. New York, N.Y: Penguin, 1992.

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Lagos Archdiocesan Council of Catholic Women Organisation. Catholic Women Organisation: Mobilising for action. Akoka-Lagos [Nigeria]: Dedun Educational Books, 2000.

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Book chapters on the topic "Catholic women"

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DelRosso, Jeana. "Introduction: Catholic Literature, Academia, and Feminism." In Writing Catholic Women, 1–9. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1007/978-1-137-04654-3_1.

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DelRosso, Jeana. "Contemporary International Catholic Literature by Women." In Writing Catholic Women, 11–30. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1007/978-1-137-04654-3_2.

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DelRosso, Jeana. "Sin, Sexuality, Selfhood, Sainthood, Insanity: Contemporary Catholic Girlhood Narratives." In Writing Catholic Women, 31–74. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1007/978-1-137-04654-3_3.

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DelRosso, Jeana. "The Convent as Colonist: Catholicism in the Works of Contemporary Women Writers of the Americas." In Writing Catholic Women, 75–97. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1007/978-1-137-04654-3_4.

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DelRosso, Jeana. "Catholicism’s Other(Ed) Holy Trinity: Race, Class, and Gender in Black Catholic Girl School Narratives." In Writing Catholic Women, 99–120. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1007/978-1-137-04654-3_5.

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DelRosso, Jeana. "Catholicism and Magical Realism: Religious Syncretism in the Works of Contemporary Women Writers." In Writing Catholic Women, 121–46. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1007/978-1-137-04654-3_6.

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DelRosso, Jeana. "What’s So Funny? Feminism, Catholicism, and Humor in Contemporary Women’s Literature." In Writing Catholic Women, 147–67. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1007/978-1-137-04654-3_7.

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DelRosso, Jeana. "Conclusion: Catholic Girls, Grown Up: Parting Thoughts from a Catholic Woman." In Writing Catholic Women, 169–73. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1007/978-1-137-04654-3_8.

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DiFranco, Eileen. "Roman Catholic Women Priests." In Encyclopedia of Psychology and Religion, 2053–58. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9238.

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DiFranco, Eileen. "Roman Catholic Women Priests." In Encyclopedia of Psychology and Religion, 1554–59. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9238.

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Conference papers on the topic "Catholic women"

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Денисова, А. Д. "The Problem of Exploring the Religious Identity of the English Catholic Community in the Second Half of the XVIth Century." In Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2023. http://dx.doi.org/10.55000/semconf.2023.3.3.007.

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В статье рассматривается религиозная идентичность членов английского католического сообщества как исследовательская проблема, включающая в себя множество аспектов. Актуальность исследования обусловлена необходимостью определения основных противоречий, образовавшихся внутри католического сообщества, через призму религиозной идентичности для наиболее глубокого понимания процесса уверенного сохранения католицизма на территории Англии, повлиявшего на внешнюю и внутреннюю политику королевства и на занимаемое им место в политической системе Европы. Анализируются такие виды социальной идентичности, как гендерная, политическая и этническая во взаимосвязи с религиозной. Обращается внимание на тесное переплетение идентичностей, которое привело к образованию внутренних разногласий у католиков. Это позволило сделать вывод о трудностях, с которыми вынужден столкнуться ученый при исследовании религиозной идентичности в историческом контексте (определение понятия «религиозная идентичность, установление круга исторических источников, учет культурно-исторических реалий прошедшей эпохи). Автор отмечает, что возникший конфликт идентичностей занимает видное место в перечне поставленных исследовательских проблем, связанных с изучением религиозной идентичности. Конфликт идентичностей сыграл как позитивную, так и негативную роль в процессе сохранения католического сообщества. Он затормозил реакцию католиков на происходившие изменения, в редких случаях провоцировал на открытые столкновения католиков и королевскую власть, но в то же время способствовал возникновению принципа «двойной лояльности», пересмотру роли женщины в сохранении католических традиций, созданию устойчивых механизмов защиты через эмиграцию. Автор заключает, что использование междисциплинарного подхода позволяет раскрыть многие аспекты поставленной проблемы с позиции разных социальных и гуманитарных наук. This article examines the religious identity of members of the English Catholic community as a multi-faceted research problem. The relevance of the research stems from the need to identify the main contradictions formed within the Catholic community through the prism of religious identity in order to better understand the process of the confident persistence of Catholicism in England, which influenced the foreign and domestic policies of the kingdom and its place in the political system of Europe. Social identities such as gender, political and ethnic in relation to religious identity are analysed. Attention is drawn to the close intertwining of identities which has led to internal divisions among Catholics. This leads to conclusion about the number of difficulties that scholars have to face when studying religious identity in a historical context (defining the concept of religious identity, establishing the range of historical sources, taking into account the cultural and historical realities of the past era). The author notes that the emerged conflict of identities occupies a prominent place in the list of posed research problems associated with the study of religious identity. Identity conflict has played both a positive and a negative role in the process of preserving the Catholic community. It has inhibited the reactions of Catholics to the changes taking place, on rare occasions provoking open clashes between Catholics and royalty, but it has also contributed to the emergence of the principle of "dual loyalties", the redefinition of the role of women in the maintenance of Catholic traditions and the creation of sustainable protection mechanisms through emigration. The author concludes that the use of an interdisciplinary approach allows many aspects of the problem posed to be revealed from the perspective of different social and humanities disciplines.
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2

Graskemper, Michael David. "A BRIDGE TO INTER­RELIGIOUS COOPERATION: THE GÜLEN­JESUIT EDUCATIONAL NEXUS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/aeaf6717.

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The Gülen movement’s educational mission is, at its core and in its praxis, remarkably simi- lar to the centuries-old Jesuit educational tradition. It can be argued that both educational movements are united in a shared mission today –a deep concern for the spiritual freedom of the individual and a commitment to the betterment of the world. Both movements seek to instil values such as honesty, dedication, compassion and tolerance. To achieve this goal, students are offered a narrative of the past as a foundation on which to build an understanding of the modern world. Furthermore, they are educated holistically – in ethics and social justice as well as the sciences – what Gülen calls a ‘marriage of mind and heart’. This paper focuses on four shared values of education: commitment, responsibility, virtue and service. Within this framework, themes found in the Gülen educational movement, such as the Golden Generation and the concept of hizmet, are compared to similar Jesuit notions such as A.M.D.G., cura personalis, and ‘Men and Women for Others’. Differences and nu- ances are also addressed in the paper. The discussion aims to highlight the importance of values-oriented education in the modern world. The Gülen–Jesuit educational nexus is one positive bridge to inter-religious understanding and, importantly, collaborative action. The educational endeavors associated with the Turkish-Muslim Gülen movement have popu- larized, possibly more than any other facet of the group, Fethullah Gülen’s mission to prom- ulgate and cultivate an individually transformative Islam in the modern world. As the teach- ers and business partners of the Gülen movement continue to work to form conscientious, open-minded and just students in different cultures across the world, they will continue to be challenged and influenced by a myriad of different perspectives, religions, and socio-political groups; and, in turn, they will succeed in positively influencing those same cultures, as they have in many cases already. Of the many groups with which the Gülen movement has inter- acted in its ever-expanding intercultural milieu, this paper will focus on one: the educational charge of a Roman Catholic religious order called the Society of Jesus, a group more com- monly known as the Jesuits. This paper shows that the educational mission of the Gülen movement is, at its core, remark- ably similar to the mission of the centuries-old Jesuit Catholic educational tradition. In fact, it can be argued that the Gülen and Jesuit educational missions are, in theory and in praxis, united in a shared mission today; one that is rooted in a deep concern for the spiritual free- dom of the individual and dedicated to the betterment of the world. In analyzing this shared mission, this paper aims to discuss the importance of values-oriented education; particularly by addressing how the Gülen-Jesuit educational nexus can act as one positive bridge to inter- religious understanding and, importantly, cooperation and action in our transitioning world. In order to achieve this end, this paper begins with a short analysis of each movement’s back- ground with regard to education. Afterwards, the each movement’s notion of religious educa- tion is discussed. Finally, the focus turns to the mission themes the educational movements have in common. While there is a plethora of shared mission traits from which one could choose, for practical purposes this paper uses as its foundation for comparison four themes distilled by William J. Byron, S.J., from a mission statement from Georgetown University, the Jesuit university in Washington, D.C., which reads: Georgetown seeks to be a place where understanding is joined to commitment; where the search for truth is informed by a sense of responsibility for the life of society; where academic excellence in teaching...is joined with the cultivation of virtue; and where a community is formed which sustains men and women in their education and their conviction that life is only lived well when it is lived generously in the service of others (Byron 1997, 653). The first of these themes is a commitment to the understanding that God works in the world through people. The second is a responsibility to raise individual students to act justly in and for the world. The third is virtue, with the understanding that the way to achieve the mission of these schools is through educating students to be morally upright. Finally, the fourth theme is the need to be actively engaged in service to make the world a more peaceful, tolerant and just place to live. Commitment, responsibility, virtue, and service are, significantly, foundational for not only Jesuit schools, but Gülen schools as well.
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Reports on the topic "Catholic women"

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Yousef, Yohanna, and Nadia Butti. “There is No Safety”: The Intersectional Experiences of Chaldean Catholic and Orthodox Women in Iraq . Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.026.

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This CREID Policy Briefing provides recommendations to address the marginalisation and discrimination faced by Chaldean Catholic Christian women in Iraq. Christian communities in Iraq have faced threats and discrimination throughout their history. Their numbers have declined considerably in recent years as more Christians have been displaced or forced to migrate due to war, occupation and persecution. This research, which focuses on the experiences of Chaldean Catholic and Orthodox women and men in Iraq, demonstrates the commonalities among different groups of Christian women and men. However, it also highlights the specific challenges facing Christian women, interlinked with their identities as women who are part of a religious minority and to their geographic location.
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Yousef, Yohanna, and Nadia Butti. The Lived Experiences of Marginalised Christian Chaldean Catholic and Orthodox Women and Their Families in Iraq. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.023.

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