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Journal articles on the topic 'Catholic women'

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Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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Sigler, J. E. "Individual, Order, and Denominational Differences in the Phenomenological Experience of Direct Divine Communication (DDC)." Journal of Communication and Religion 38, no. 4 (2015): 90–108. http://dx.doi.org/10.5840/jcr201538428.

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This exploratory study into differences in the experience of direct divine communication (DDC) presents the results of depth interviews with 32 Catholic women religious. It analyzes the sisters’ phenomenological experience of DDC individually, across their religious orders, and in comparison with the experience of evangelical Protestants as reported in previous DDC literature. Findings indicate considerable differences across Catholic religious orders but relatively little (measurable) difference between Catholics and Protestants.

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Tinerella, Vincent P. "Secret Sisters: Women Religious under European Communism Collection at the Catholic Theological Union." Theological Librarianship 3, no. 2 (October 1, 2010): 8–15. http://dx.doi.org/10.31046/tl.v3i2.154.

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After the fall of Communism in Eastern Europe, Pope John Paul II asked Catholics around the world to assist members of the Church who had suffered under the yoke of communist oppression as a result of their commitment to Catholicism. Sr. Margaret Savoie, and Sr. Margaret Nacke, Sisters of St. Joseph, Concordia, Kansas, decided that the experiences of Catholic women in religious communities – “surviving sisters” – was an important story that needed to be documented, preserved, and made available for future generations and researchers. In 2003, Sisters Mary and Margaret began their research, recording the plight of Catholic sisters in eight countries, Bulgaria, Czech Republic, Hungary, Lithuania, Romania, Slovakia, and the Ukraine, from the rise of Stalin until the collapse of European communism. Over 200 testimonials now reside at the Paul Bechtold Library at the Catholic Theological Union in Chicago under the auspices of the library’s archivist, Dr. Kenneth O’Malley, C.P. , and their work has been made into a national and award-winning documentary film. .

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13

Charles, Henry J. "Roman Catholics at Non-Catholic, University-Related Divinity Schools and Theologates." Horizons 20, no. 2 (1993): 311–23. http://dx.doi.org/10.1017/s0360966900027468.

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AbstractAn important dimension of the changing character of Roman Catholic theological education is the growing numbers of Catholic lay women and men in all degree programs at non-Catholic, university related divinity schools, theologates, and departments of religious studies. This year-long study focused on Roman Catholic students and graduates of five schools across the country, in a first attempt to analyze the phenomenon and to suggest implications of the trend both for “ecumenical” theological education and for ministry in the Roman Catholic Church.

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14

Heidenreich, L. "Saintly Protest: Women Religious, Religious Women, and the Early United Farm Worker Movement." U.S. Catholic Historian 42, no. 2 (March 2024): 39–60. http://dx.doi.org/10.1353/cht.2024.a926025.

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Abstract: While the image of César Chávez graces the face of U.S. postal stamps, less recognized are the women of the United Farm Worker Movement. Yet Catholic women, from the better-known Dolores Huerta to regional organizers like Lupe Anguiano, were critical to the union’s early victories. This article begins the work of excavating the lives and labor of the women religious and religious women of the union, with an emphasis on the activism of Catholic Latinas. When structural changes within the Catholic Church of the mid-to-late twentieth century prompted women to reexamine their faith, they responded by supporting movements, such as the grape strike of 1965–1970, on picket lines, with fasts, and for some, with full-time labor. “Saintly Protest” turns to the grape strike and explores how Catholic women, including women religious, came to support the union, and the dynamic relationship between la cotidiana , their activism, and their faith.

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15

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

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

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16

May, Matthew, and Jeremy Reynolds. "Religious Affiliation and Work–Family Conflict Among Women and Men." Journal of Family Issues 39, no. 7 (September 9, 2017): 1797–826. http://dx.doi.org/10.1177/0192513x17728985.

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Religion is an important part of life for many women and men. Research on religion and work–family issues, however, remains limited. To better understand how religion influences work–family experiences, we use data from the General Social Survey to examine subjective experiences of work–family conflict across three religious groups and the nonreligious. Specifically, we examine how conservative Protestants, Catholics/Orthodox Christians, mainline Protestants, and the nonreligious differ in their perceptions of work-to-family and family-to-work conflict. We find that conservative Protestant women, but not men, report less work-to-family conflict and less family-to-work conflict than their peers in other religious groups even after controlling for religious service attendance, specific job features, and sociodemographic characteristics. Catholic/Orthodox men report less family-to-work conflict than conservative Protestant men. We suggest that researchers examine religion more closely to determine if the experiences of conservative Protestant women and Catholic/Orthodox men hold useful lessons for others.

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17

Dries, Angelyn. "U.S. Catholic Women and Mission: Integral or Auxiliary?" Missiology: An International Review 33, no. 3 (July 2005): 301–11. http://dx.doi.org/10.1177/009182960503300304.

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Since at least the 1990 encyclical Redemptoris Missio, Roman Catholic teaching has endorsed a multi-faceted mission platform, thus giving official recognition to the work of Catholic women missionaries, who were formerly referred to as “auxiliaries.” A look at women's experiences in two recent mission gatherings and examples from mission economics, companioning, and martyrdom illustrate both the contribution Catholic women made to a holistic approach to mission and the lingering nineteenth century themes of domesticity and “woman's work for women” as reshaped by U.S. Catholic women missionaries today.

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18

Dicosta, Diana Maria, and Geoffrey Nelson. "Family and Social Network Factors After Divorce in Catholic Italian Women and Catholic Anglophone Women." Journal of Divorce 11, no. 2 (June 16, 1988): 111–27. http://dx.doi.org/10.1300/j279v11n02_07.

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19

Maj, Ewa. "Problem realizacji praw wyborczych kobiet w Polsce międzywojennej: debata na łamach prasy dla katoliczek." Przegląd Sejmowy 2(169) (2022): 127–50. http://dx.doi.org/10.31268/ps.2022.102.

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The women’s right to vote was recognised by the Second Polish Republic in 1918. That led to certain changes in the politics of the country. The Catholic women’s press played a major role in examining what was influencing female voters. There were two points of interest for political journalism: 1) the justification of women’s right to political equality by showing Polish women as heroines throughout the Polish history; 2) popularisation of women’s right to vote. Readers were encouraged to learn how Polish women gained voting experience. The press was particularly interested in Catholic female Members of the Polish Parliament and deputies for the Silesian Sejm. The debate itself was repeating the patterns of the patriarchal system and the archetype of the Polish Mother and the Polish-Catholic woman. Thus, they were shown as defenders of the traditional way of doing politics, assuring that after gaining the suffrage the Polish women would vote for the Catholic National political parties.

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20

Pampara, James Mathew. "THE PLACE AND ROLE OF WOMEN IN THE CATHOLIC CHURCH: A STUDY BASED ON THE CODE OF CANON LAW AND THE CODE OF CANONS OF THE EASTERN CHURCHES." Studia Iuridica 99 (2024): 133–54. http://dx.doi.org/10.31338/2544-3135.si.2024-99.8.

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Although Pope John Paul II taught through his apostolic letter Ordinatio Sacerdotalis (1994) that the Catholic Church is unable to ordain women to priesthood, the Catholic Church gives a special place to women in it, and a survey of the Code of Canon Law (CIC 1983) and the Code of Canons of the Eastern Churches (CCEO 1990) shows that there is a marked improvement in the Catholic Canon Law regarding the place and role of women in the Catholic Church. Whereas the Pio-Benedictine Code (CIC 1917) did not consider men and women as having the same rights and duties in the Church, the fundamental equality of men and women is acknowledged in the canons of the new Codes. The author argues that there is no violation of fundamental rights of women in the prohibition to ordain women to priesthood. At the same time, the article highlights the clarion call the Pope Francis to have a special role for the “Feminine Genius” within the Catholic Church.

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21

Goleń, Jacek, and Jan Kobak. "Assessing Kenyan Catholics’ Understanding of Human Sexuality on the Basis of Individuals Associated with Shalom Center in Mitunguu: A Theological-Pastoral Perspective." Verbum Vitae 40, no. 1 (March 30, 2022): 235–49. http://dx.doi.org/10.31743/vv.13405.

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The aim of the article is to discuss the understanding of human sexuality evinced by a group of Kenyan Catholics from the methodological perspective of pastoral theology, pointing out certain conclusions and pastoral suggestions. The article comprises the following parts: theological-normative, sociological, and theological-postulating. The first synthetically presents human sexuality from the point of view of the teaching of the Catholic Church, the second discusses methodology and results of the conducted empirical research, while the third presents conclusions and suggestions for pastoral care of families. The research results show that the majority of respondents shared Catholic convictions on sexuality. However, less than half of the respondents believed that love of a man and a woman serves to transmit life to children and that true love of a man and woman requires an indissoluble marriage. A quite high percentage of respondents did not agree that sexual intercourse aims to forge a psychological and spiritual bond between the partners. Women more rarely than men shared Catholic convictions on human sexuality and more rarely than men believed that a human being should not be used as if he/ she was an object. This may show women’s lack of access to education as well as a strong impact of local traditional cultural models on their understanding of the role of women. These results point to some missionary-pastoral challenges, especially as regards education of youth, spouses, and spouses-to-be, as well as that of clergy, catechists, and lay employees of family ministry.

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22

Carter, Brian. "Catholic Charitable Endeavour in London 1810–1840. Part II." Recusant History 25, no. 4 (October 2001): 648–69. http://dx.doi.org/10.1017/s0034193200030533.

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In the first part of this study, attention was focused primarily on three organisations; first, the Society of Charitable Sisters, founded in 1814, a society unique in Catholic affairs of the time, being a voluntary self regulating society of lay women, married and single, who devoted their lives to assisting the impoverished in London; second, the Catholic Club founded by W.E. Andrews, also in 1814, with the purpose of bringing together the Catholic artisan and working class Catholics to collaborate in raising funds for a variety of charities; third the evolution of Catholic libraries in London from 1822, which generated unexpected and fruitful diversification. What became clear from the study of these three groups and others connected to them was the range and variety of the charities and the fact that many of these were established and run by people from the working and artisan classes, a large proportion of whom were Irish.

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23

Zwicker, Lisa Fetheringill. "Catholic Academic Masculinity and Catholic Academic Women in Germany, 1900–1914." Catholic Historical Review 105, no. 4 (2020): 707–37. http://dx.doi.org/10.1353/cat.2020.0003.

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24

Hackett, Helen. "Women and Catholic Manuscript Networks in Seventeenth-Century England: New Research on Constance Aston Fowler’s Miscellany of Sacred and Secular Verse*." Renaissance Quarterly 65, no. 4 (2012): 1094–124. http://dx.doi.org/10.1086/669346.

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AbstractHuntington Library manuscript HM904 is a verse miscellany compiled by Constance Aston Fowler, daughter of Lord Aston, in 1630s Staffordshire. Constance operated as a kind of literary agent, soliciting, exchanging, and circulating poems, as well as preserving them in her book. Many of these poems are by or about family and friends, but they also indicate her connections with far-reaching networks of manuscript transmission. In particular, the volume contains Catholic devotional verses in an unusual and somewhat archaic hand (Hand B) that also appears in another Catholic miscellany from 1650s Warwickshire; and secular verses that may be by the Catholic love poet William Habington, or may be hybrid compositions that imitate or adapt his work. Both these ingredients have much to say about the complex compilation processes of manuscript verse miscellanies, and about the cultural participation of women and Catholics in seventeenth-century England.

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Maj, Ewa. "Obraz społecznych ruchów kobiet na łamach prasy dla katoliczek w Polsce międzywojennej." Czasopismo Naukowe Instytutu Studiów Kobiecych, no. 2(11) (2021): 37–72. http://dx.doi.org/10.15290/cnisk.2021.02.11.03.

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The purpose of the article was to show some aspects of women’s social movements and related press for Catholic women in the interwar Poland. Back then the religious press was an important part of publishing. Some of the papers were published directly for women. These periodicals were supporting national and religious values, were propagating the need to defend Poland and the Catholic faith against the immorality and cosmopolitism. The social movements of Polish Catholic women were strong, integrated and influenced among their members. They were showing the ideal of women in the country – both Polish-Catholic and the “Polish-Mother” – who is considered a secular apostole.

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

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

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Reimer-Barry, Emily. "On Women’s Health and Women’s Power: A Feminist Appraisal of Humanae Vitae." Theological Studies 79, no. 4 (November 30, 2018): 818–40. http://dx.doi.org/10.1177/0040563918801194.

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Catholic feminism has flourished in the decades following Humanae Vitae. Still, Catholic women do not speak with one voice on the issue of birth control. I argue that Humanae Vitae has had far-reaching damaging effects on many Catholic women and their spirituality, moral agency, and fertility. Nevertheless, any feminist critique of the document must also take seriously the experiences of Catholic women who express that practicing natural family planning has brought empowerment, good health, and increased spousal intimacy. Further ecclesial discernment is needed, with special attention to women’s leadership on this issue.

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Ecklund, Elaine Howard. "Different Identity Accounts for Catholic Women." Review of Religious Research 47, no. 2 (December 2005): 135. http://dx.doi.org/10.2307/3512046.

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29

Wallace, Ruth A., Andrew M. Greeley, and Mary G. Durkin. "Angry Catholic Women: A Sociological Investigation." Sociological Analysis 46, no. 3 (1985): 335. http://dx.doi.org/10.2307/3710701.

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30

McDannell, Colleen. "Catholic women fiction writers, 1840–1920." Women's Studies 19, no. 3-4 (September 1991): 385–405. http://dx.doi.org/10.1080/00497878.1991.9978881.

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31

Keary, Anne. "Catholic Mothers and Daughters: Becoming Women." Feminist Theology 24, no. 2 (December 30, 2015): 187–205. http://dx.doi.org/10.1177/0966735015612179.

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32

Dolan, Sarah A., M. Marie Meier, and Charles A. Dill. "The changing image of Catholic women." Journal of Religion & Health 32, no. 2 (1993): 91–106. http://dx.doi.org/10.1007/bf01008205.

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33

Bachiochi, E. "Women, Sexual Asymmetry, and Catholic Teaching." Christian Bioethics 19, no. 2 (August 1, 2013): 150–71. http://dx.doi.org/10.1093/cb/cbt013.

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34

Cook, Sarah Gibbard. "Empowering Women on a Catholic Campus." Women in Higher Education 22, no. 10 (October 2013): 26–27. http://dx.doi.org/10.1002/whe.10512.

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35

Behrends, Andrea. "'POGMINGA'—THE 'PROPER DAGARA WOMAN': AN ENCOUNTER BETWEEN CHRISTIAN THOUGHT AND DAGARA CONCEPTS." Journal of Religion in Africa 32, no. 2 (2002): 231–53. http://dx.doi.org/10.1163/157006602320292924.

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AbstractTo retain respect among members of their own society, urban professional women originating from northern Ghana maintain a rural concept of proper women. This article explores how, historically, both Catholic missionaries and the Dagara people changed this concept. To the women, the ability to speak their minds and be self-confident, attributes accorded to the concept mainly by the Catholic women's orders, help them in their professional careers. In meetings with their own people, they still know how to revert to the quiet, reserved and humble person that a woman from their home area is supposed to be, at least in public.

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36

Foley, Deirdre. "‘Too Many Children?’ Family Planning and Humanae Vitae in Dublin, 1960–72." Irish Economic and Social History 46, no. 1 (October 11, 2019): 142–60. http://dx.doi.org/10.1177/0332489319880677.

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In July 1968, the papal encyclical Humanae Vitae reaffirmed the ban on artificial contraception for Catholics. Utilising Dublin as a case study, this article explores how the Irish medical and social work community, their patients and the Catholic hierarchy responded to Humanae Vitae. Drawing on a range of medical and diocesan sources, as well as diverse material from the news media, this article illuminates the change in private behaviour that took place with regard to birth control between 1960 and 1972, and contrasts this behaviour with the public rhetoric and actions of many Catholics in positions of power. Furthermore, it highlights class inequality regarding access to and education on birth control; the health and welfare of working-class women often suffered greatly as a result of multiple births. It is demonstrated that while many exhibited a more liberal shift in their views on the issue of artificial birth control, this was not a straightforward change. A strong, patriarchal network of authority, made up of the Irish Catholic hierarchy and an obeisant section of the medical profession, sought to reaffirm control over Catholic women’s bodies in the wake of Humanae Vitae.

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Petit, Jeanne. ""Organized Catholic Womanhood": Suffrage, Citizenship and the National Council of Catholic Women." U.S. Catholic Historian 26, no. 1 (2008): 83–100. http://dx.doi.org/10.1353/cht.2008.0015.

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Acors, Brittany. "“God wanted me to have another chance”: American Catholic Women, Disability, and Vocation in Polio Memoirs." U.S. Catholic Historian 42, no. 3 (June 2024): 35–54. http://dx.doi.org/10.1353/cht.2024.a933680.

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Abstract: Polio memoirs reflect the lived religious experiences of those who survived the disease in the mid-twentieth century. These autobiographical writings draw connections between theodicy, gender, profession, and disability. American Catholic women who survived polio and who wrote about it often viewed their suffering in relationship to a divine calling and frequently connected their vocational choices to the reason for their disability. In part because Catholic women’s religious-cultural contexts defined appropriate career pursuits by prizing service careers and the work of vowed religious, American Catholic women polio survivors entered helping professions, including special education and rehabilitative therapy careers, at higher rates than their male counterparts or non-Catholic women. American Catholic polio survivors and the cultural-religious milieu in which they lived offered opportunities to cultivate understandings of suffering, disability, and service—and new ways of narrating these understandings.

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MEIKLE, MAUREEN M., and HELEN M. PAYNE. "From Lutheranism to Catholicism: The Faith of Anna of Denmark (1574–1619)." Journal of Ecclesiastical History 64, no. 1 (January 2013): 45–69. http://dx.doi.org/10.1017/s0022046911000868.

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There has long been speculation about Anna of Denmark's faith. How and when the consort of King James VI and I came first to use the Catholic liturgy and then to convert from Lutheranism is explained here in detail. Powerful women within the queen's household were crucial to this change of faith, which gave hope to Catholics that Anna might convert her children and persuade the king to be more tolerant towards them in his multiple kingdoms. Even though these hopes were unrealised, the possibility is explored that she sought to found a monastery in France. That she had remained Catholic during such a turbulent era in British religious history is remarkable.

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Norris, Charles W. "Reflections on the Mucus Symptom." Linacre Quarterly 76, no. 2 (May 2009): 115–19. http://dx.doi.org/10.1179/002436309803889278.

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There exists an enormous amount of ignorance on the part of women concerning the mucus symptom of their fertility. At a young age the vast majority of the fair sex teach themselves to ignore those changing mucus sensations. A worthy goal of Catholic physicians would be to do everything in their power to help correct this deep well of ignorance. The Teen STAR program is designed to teach youngsters the meaning of those changing mucus sensations so that they come to a profound respect for their fertility and sexuality. If Catholics, and Catholic physicians especially, do not tell them the truth about their bodies, who will: the media? the drug companies? Planned Parenthood?

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DeFerrari, Patricia. "Seeking Full Dignity: Catholic Social Teaching and Women in the Third World." Horizons 22, no. 2 (1995): 237–59. http://dx.doi.org/10.1017/s0360966900029364.

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AbstractThis article explores the key factors conditioning the position of women in developing countries and then searches official Catholic social teaching for a response. The first major section of the article explores gender bias as it shapes development efforts in the third world. Findings indicate that substantial progress in developing nations depends on including women in decision-making processes at all levels. Such inclusion requires improved access to resources as a significant element in the elimination of gender bias.The second section of the article addresses official Catholic social teaching as it pertains to the status of women in society. This section concludes by identifying two significant affirmations in the tradition and three limitations.A final section challenges the tradition of Catholic social teaching by calling for both the development and adoption of an anthropology that realizes the radical equality and fundamental difference between women and men and a fuller inclusion of women in the very process of developing Catholic social teaching.

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Reyes, Sofía Crespo, and Pamela J. Fuentes. "Bodies and Souls." Mexican Studies/Estudios Mexicanos 36, no. 1-2 (2020): 243–69. http://dx.doi.org/10.1525/msem.2020.36.1-2.243.

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This article examines debates about the bodies and souls of women prostitutes in Mexico City that confronted the revolutionary Mexican government with the Catholic Church in the 1920s. We analyze the philanthropic activities of women’s organizations such as the Damas Católicas through the Ejército de Defensa de la Mujer and the ways in which they engaged in political roles at a time of fierce political struggle between the Catholic Church and the Mexican government. For both the government and Catholic women, it was deemed necessary to isolate and seclude the prostitutes’ bodies to cure them of venereal diseases and rehabilite them morally. While the government interned them at Hospital Morelos, Catholic women established a private assistance network, as well as so-called casas de regeneración, where former prostitutes had to work to sustain themselves while repenting for their sins and receiving the sacraments. By exploring the tension-filled interaction about women prostitutes between the Mexican government and the Catholic Church, we seek to contribute to the understanding of sexuality and prostitution in Mexico City in the 1920s.

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Bridenthal, Renate, and Michael Phayer. "Protestant and Catholic Women in Nazi Germany." American Historical Review 97, no. 1 (February 1992): 241. http://dx.doi.org/10.2307/2164656.

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Ecklund, Elaine Howard. "Catholic Women Negotiate Feminism: A Research Note." Sociology of Religion 64, no. 4 (2003): 515. http://dx.doi.org/10.2307/3712339.

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Freeman, Stacey, and Michael Phayer. "Protestant and Catholic Women in Nazi Germany." German Studies Review 15, no. 3 (October 1992): 635. http://dx.doi.org/10.2307/1430417.

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Gramick, Jeannine. "Catholic Women: A Contemporary Style of Leadership." Muslim World 91, no. 1-2 (March 2001): 19–30. http://dx.doi.org/10.1111/j.1478-1913.2001.tb03704.x.

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Arnold, Herbert A. "Protestant and Catholic Women in Nazi Germany." History: Reviews of New Books 20, no. 1 (July 1991): 24. http://dx.doi.org/10.1080/03612759.1991.9949468.

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Radford Ruether, Rosemary. "Women, Reproductive Rights and the Catholic Church." Feminist Theology 16, no. 2 (January 2008): 184–93. http://dx.doi.org/10.1177/0966735007085999.

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Baxter, Carol. "Dissenting Catholic Women in Early Modern France." Renaissance Quarterly 71, no. 1 (2018): 206–18. http://dx.doi.org/10.1086/696890.

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Anuth, Bernhard Sven. "Observations on the Magisterium’s Gender Anthropology and Its Consequences for Women in the Catholic Church." Religions 13, no. 4 (March 31, 2022): 305. http://dx.doi.org/10.3390/rel13040305.

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The Catholic Church has a gender-hierarchical constitution. The Church’s magisterium justifies this structure and the lack of gender equality within the Church with the complementary sexuality of human beings as man and woman, which is considered to be the will of God. In this article, this doctrine is presented in detail, based on relevant documents of the Church‘s magisterium, and is classified with regard to its consequences for women within the Catholic Church. Even though the Church rejects criticism of its position as a dangerous “(gender) ideology”, fewer and fewer women (and men) accept its teaching of a specific “genius of women” and of the assigned gender-specific roles in the Church and in the world associated with it. Moreover, there is now a growing awareness that violence against women is usually related to such hierarchical gender concepts.

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