Journal articles on the topic 'Catholic'
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1
Dye, Ryan. "Catholic Protectionism or Irish Nationalism? Religion and Politics in Liverpool, 1829–1845." Journal of British Studies 40, no. 3 (July 2001): 357–90. http://dx.doi.org/10.1086/386247.
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In August 1865, Liverpool's Catholic Bishop (1856–72), Alexander Goss, needed to find a priest. The bishop knew that Father Hardman of Birchley had grown too old to minister to a mission that was rapidly expanding because of Irish migration into the region. As he considered a replacement for Hardman, Goss made two specifications. First, the bishop sought to replace Hardman with a younger priest who could handle a growing congregation. Second, Goss intended to find an English priest to satisfy the local English Catholic baronet, Sir Robert Gerard. In a letter to Gerard, Goss lamented that “I have had some difficulty in making arrangements to fill his place; for being myself a Lancashireman I can well understand your dislike to have one from a country [Ireland] where nationality seems to override every other feeling.” Despite the region's expanding Irish population, the bishop sought to satisfy Gerard by recruiting an English priest. To Goss's frustration, however, most of the available priests were Irish.Goss's comments illuminate the nineteenth-century English Catholic's prevalent concern: that Irish nationalism would supersede Catholicism in the hearts and minds of England's Catholic population, which was predominantly composed of working-class Irish migrants. The bishop knew that most Irish Catholics equated their Catholicism with Irish nationalism, while English Catholics like Gerard considered themselves a refined Catholic minority in a vulgar Protestant land. Goss struggled to bridge the ideological differences between English and Irish Catholics in Liverpool. He sought to accommodate working-class Irish migrants while appeasing English Catholic gentry like Gerard who supplied important money and respectability to the Catholic Church.
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Sander, William. "Catholics and Catholic Schooling." Education Economics 13, no. 3 (September 2005): 257–68. http://dx.doi.org/10.1080/09645290500073720.
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Zhan, Bofeng. "The Catholic Emancipation in the 1920s in Ireland." Communications in Humanities Research 5, no. 1 (September 14, 2023): 405–11. http://dx.doi.org/10.54254/2753-7064/5/20230339.
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During the period 1825-1829, the New Catholic Association was a major event in the Catholic Emancipation of Ireland. Unlike other Irish Catholic organizations in the past, the New Catholic Association was an organization led by Catholic farmers under the leadership of priests. They formed a powerful force through extensive social mobilization and finally forced the British Parliament to pass the Catholic Relief Bill, which took a big step forward in the liberation of Irish Catholics. Among them, the means by which Catholics mobilized Catholic farmers are worth studying. The article will analyze the situation of the classes before The Catholic Emancipation and try to explain why the clergy and farmers ultimately went towards cooperation.
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Scheerer, Christoph. "Catholic Identity in a Hostile Vandal Context: Insights from the Notitia Provinciarum." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 25, no. 2 (October 1, 2021): 320–39. http://dx.doi.org/10.1515/zac-2021-0031.
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Abstract Evaluating the Notitia Provinciarum, ambiguities regarding the transmission and the content are to be encountered. This paper attempts to gain a consistent view on this document in respect to facts conveyed and the presumptive historical context and to draw conclusions concerning the identity of Catholics in Vandal Africa. The relationship to the Historia Persecutionis by Victor of Vita and the Liber Fidei Catholicae has been surveyed. Assuming textual consistency of the document, conclusions concerning the contextual location have been drawn from its Incipit and hints inside. Linking it to events as reported in the Historia Persecutionis the meaning of appositions to names has been enlightened and a consistent understanding of the document has been demonstrated. Information regarding the identity of Catholics in Vandal Africa has been deduced from the results of this evaluation due to the fact of differences between the provinces in respect of the appositions. Thus, different views and decisions within the African Catholic Church in regard to Vandal rule and to the relationship to Catholic ecumenical Christianity become evident. In spite of a common confession of faith as documented in the Liber Fidei Catholicae, there was no common posture toward Vandal rule and toward Catholic ecumenical Christianity.
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Ostertag, Christopher, and Kyle Karches. "Brain Death and the Formation of Moral Conscience." Linacre Quarterly 86, no. 4 (September 9, 2019): 335–46. http://dx.doi.org/10.1177/0024363919872622.
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In this article, we provide an update to Catholic ethicists and clinicians about the current status of Catholic teaching and practice regarding brain death. We aim to challenge the notion that the question has been definitively settled, despite the widespread application of this concept in medical practice including at Catholic facilities. We first summarize some of the notable arguments for and against brain death in Catholic thought as well as the available magisterial teachings on this topic. Although Catholic bishops, theologians, and ethicists have generally signaled at least tentative approval of the neurological criteria for the determination of death, we contend that no definitive magisterial teaching on brain death currently exists; therefore, Catholics are not currently bound to uphold any position on these criteria. In the second part of the article, we describe how Catholics, particularly Catholic medical practitioners, must presently inform their consciences on this issue while awaiting a more definitive magisterial resolution. Summary: Some prominent Catholic theologians and physicians have argued against the validity of brain death; however, most Catholic ethicists and physicians accept the validity of brain death as true human death. In this paper, we argue that there is no definitive magisterial teaching on brain death, meaning that Catholics are not bound to uphold any position on brain death. Catholics in general, but especially Catholic medical practitioners, should inform their consciences on this intra-Catholic debate on brain death while awaiting more definitive magisterial teaching.
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McLeod, Hugh. "Building the “Catholic Ghetto”: Catholic Organisations 1870–1914." Studies in Church History 23 (1986): 411–44. http://dx.doi.org/10.1017/s0424208400010731.
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It was a ghetto, undeniably,’ concluded the American political journalist, Garry Wills, when recalling from the safe distance of 1971 his ‘Catholic Boyhood’. ‘But not a bad ghetto to grow up in.’ Wills’s ghetto was defined by the great body of shared experiences, rituals, relationships, which gave Catholics a strongly felt common identity, and separated them from their Protestant and Jewish neighbours who knew none of these things. Wills talked about priests and nuns, incense and rosary beads, cards of saints and statues of the Virgin, but in this essay said very little about Catholic organisations (apart from a brief reference to the Legion of Decency). In many European countries, by contrast, any reference to the ‘ghetto’ from which many Catholics were seeking to escape in the 1960s and ’70s inevitably focused on the network of specifically Catholic organisations which was so characteristic of central and north-west European societies in the first half of the twentieth century. The Germans even have a pair of words to describe this phenomenon, Vereins- or Verbandskatholizismus, which can be defined as the multiplication of organisations intended to champion the interests of Catholics as a body, and to meet the special needs, spiritual, economic or recreational, of every identifiable group within the Catholic population. So when in 1972 the Swiss historian Urs Altermatt wrote a book on the origins of the highly self-conscious and disciplined Swiss Catholic sub-culture, the result was an organisational history, as stolid and as soberly objective as Wills’s book was whimsical and partisan. Its purpose was to determine how it came about that so many a Catholic ‘was born in a Catholic hospital, went to Catholic schools (from kindergarten to university), read Catholic periodicals and newspapers, later voted for candidates of the Catholic Party and took part as an active member in numerous Catholic societies’, being also ‘insured against accident and illness with a Catholic benefit organisation, and placing his money in a Catholic savings bank’.
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Antkowiak, Laura S. "ARE CATHOLICS UNIQUELY CROSS-PRESSURED? POLICY BELIEFS AND VOTING BEHAVIOR BY RELIGIOUS TRADITION IN RECENT U.S. ELECTIONS." Politics and Religion Journal 17, no. 2 (October 25, 2023): 299–325. http://dx.doi.org/10.54561/prj1702299a.
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The Catholic Church’s pro-life, pro-social justice policy agenda takes the sides of both major US political parties. This potentially cross-pressures Catholic voters’ choice between those parties, but could alternatively legitimate a Catholic voter’s personal partisan preference. This paper examines whether Catholic voters who share the Church’s core policy positions are more or less likely than comparably cross-pressured non-Catholic voters to exhibit political behaviors associated with cross-pressures: avoiding identification with a major party, avoiding voting or a major-party vote choice, defecting from one’s party in voting, and selectively misperceiving candidate issue positions. Analyzing data from the 2016-2018 Cooperative Congressional Election Studies and the 1992-2016 American National Election Studies, I find little evidence that Catholics are uniquely, strongly cross-pressured. If anything, cross-pressured (and other) Catholics are more likely than comparable non-Catholics–even those in faith traditions that are more clearly aligned with a single party–to embrace partisan politics. In some cases, partisan differences between Catholics in their responsiveness to cross-pressures exceed differences between Catholics and non-Catholics.
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Stern, Andrew. "Southern Harmony: Catholic-Protestant Relations in the Antebellum South." Religion and American Culture: A Journal of Interpretation 17, no. 2 (2007): 165–90. http://dx.doi.org/10.1525/rac.2007.17.2.165.
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AbstractThis essay seeks to recover the experiences of Catholics in the antebellum South by focusing on their relations with Protestants. It argues that, despite incidents of animosity, many southern Protestants accepted and supported Catholics, and Catholics integrated themselves into southern society while maintaining their distinct religious identity. Catholic–Protestant cooperation was most clear in the public spaces the two groups shared. Protestants funded Catholic churches, schools, and hospitals, while Catholics also contributed to Protestant causes. Beyond financial support, each group participated in the institutions created by the other. Catholics and Protestants worshipped in each other's churches, studied in each other's schools, and recovered or died in each other's hospitals. This essay explores a series of hypotheses for the cooperation. It argues that Protestants valued Catholic contributions to southern society; it contends that effective Catholic leaders demonstrated the compatibility of Catholicism and American ideals and institutions; and it examines Catholic attitudes towards slavery as a ground for religious harmony. Catholics proved themselves to be useful citizens, true Americans, and loyal Southerners, and their Protestant neighbors approvingly took note. Catholic–Protestant cooperation complicates the dominant historiographical view of interreligious animosity and offers a model of religious pluralism in an unexpected place and time.
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Si, Stefanus, Herman Punda Panda, and Raymundus I. Made Sudiharsa. "Umat Katolik Sumba di Tengah Himpitan Tradisi dan Kepercayaan Marapu." Media: Jurnal Filsafat dan Teologi 5, no. 1 (February 29, 2024): 97–112. http://dx.doi.org/10.53396/media.v5i1.219.
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The article discusses the pastoral challenges of the Sumba Catholic Church regarding the Catholics who still maintain their cultural traditions, namely the Merapu culture. This group of Catholics seems to be in a crush of culture and the Catholic faith. By using qualitative research methods, this paper aims to identify the pastoral problems faced by Catholics bound by the Merapu tradition, and then find appropriate pastoral solutions for the development of the Catholic faith. The author found that the fundamental pastoral problem is the lack of understanding of the Catholic faith among this group of people. Therefore, the author offers pastoral solutions to this problem, such as increasing the catechesis of the people, empowering the family as the first school of faith, and strengthening reliable lay pastoral ministers. In addition, inculturation of the Catholic faith plays an important role in strengthening the Catholic faith without uprooting them from their cultural roots.
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Phan, Peter C. "To be Catholic or Not to Be: Is it Still the Question? Catholic Identity and Religious Education Today." Horizons 25, no. 2 (1998): 159–80. http://dx.doi.org/10.1017/s0360966900031133.
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AbstractRecent social studies have show that there are, especially among young American Catholics, different conceptions of what constitutes a Catholic. Factors contributing to this new understanding of Catholic identity include religious pluralism and the divergent conceptualizations of catholicity and Catholicism in contemporary theology. As a consequence, different criteria are used to define what it means to be a Catholic. These variations pose serious challenges to religious educators whose task is to shape the religious identity of the students.The study begins with a survey of the history of the concept of catholicity as well as of the criteria for Catholic identity. In view of the variations in the understanding of catholicity, the work discerns four challenges for religious education with its task of fostering Catholic identity: how to maintain a fruitful balance between Vatican II's recognition of the ecclesial nature of non-Catholic Christian communities and its claim that the Catholic Church possesses the fullness of the means of salvation; between Vatican II's call for dialogue with non-Christian religions and its insistence on the distinctiveness of Catholic beliefs and practices; between the legitimate concerns of “communal Catholics” and the necessity for all Catholics to participate fully in the Catholic symbol and ethical system; and between the spiritual and institutional, the invisible and visible elements of the church. The article concludes by suggesting an indirect method to develop and strengthen Catholic identity by means of the “deep structures” of the Catholic faith, with particular focus on Christian doctrines.
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Tutino, Stefania. "‘Makynge Recusancy Deathe Outrighte’? Thomas Pounde, Andrew Willet and The Catholic Question in Early Jacobean England." Recusant History 27, no. 1 (May 2004): 31–50. http://dx.doi.org/10.1017/s0034193200031162.
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With the accession of James VI of Scotland to England’s throne as James I, many English Catholics began hoping that the vexing question of religion would soon be resolved in a manner not unfavourable to their faith. James, after all, was the son of the Catholic Mary Stuart, Queen of Scots, and it seemed not impossible that he would convert to the Catholic faith. The diplomatic contact with Spain that would eventually produce the Treaty of 1604 was already in process and religious toleration was one element in the discussion. But the more significant grounds for Catholics’ hope came most certainly from the position on the English religious question enunciated by the King himself. As his reign began, James seemed to be demonstrating a more favourable attitude towards Catholics than towards Puritans. His Basilikon Down declared the Church of Rome and the Church of England ‘agree in the grounds’, while his first speech to Parliament in March 1604 characterized Catholicism as ‘a religion, falsely called Catholik, but trewly Papist’, while defining the Puritans, as ‘a sect rather than a Religion’.
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Boyle, Joseph. "Fairness in Holdings: A Natural Law Account of Property and Welfare Rights." Social Philosophy and Policy 18, no. 1 (2001): 206–26. http://dx.doi.org/10.1017/s0265052500002843.
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In this essay I will try to develop a natural law justification of welfare rights. The justification I will undertake is from the perspective of Catholic natural law, that is, the strand of natural law that has been developed theoretically by Roman Catholic canonists, theologians, and philosophers since Aquinas, and affirmed by Catholic teachers as the basis for most moral obligations. Catholic natural law is, therefore, natural law as developed and understood by Catholics or others respecting Catholic traditions of inquiry. It is not, however, primarily or exclusively natural law for Catholics, since the very idea of natural law includes the conviction that it is accessible in principle to anyone.
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Cúc, Lê Thị. "Inculturation and Symbiosis Through Ritual Practice: Catholic Funerals in the Northern Delta of Viet Nam." Magic, Ritual, and Witchcraft 18, no. 2 (September 2023): 261–82. http://dx.doi.org/10.1353/mrw.2023.a918940.
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Abstract: Nowadays Vietnamese Catholics worship Jesus while at the same following indigenous practices of non-Catholic Vietnamese such as ancestor veneration, which Vietnamese and other Asian Catholics had previously been prohibited from performing. A relatively new Catholic concept termed “inculturation” has become a primary means of enabling Catholicism to be adopted globally, making possible broader and more inclusive ways of practicing Christianity. . This article explores the practices of Catholic funerals in the Northern Delta of Viet Nam, which follow Catholic traditions for the dead but also incorporate traditional Vietnamese funeral customs. Through field research on Catholic funerals, this article shows how the inculturation process can be seen as furthering the coexistence and development of Catholicism and Vietnamese culture.
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Oldmixon, Elizabeth A., and William Hudson. "When Church Teachings and Policy Commitments Collide: Perspectives on Catholics in the U.S. House of Representatives." Politics and Religion 1, no. 1 (March 14, 2008): 113–36. http://dx.doi.org/10.1017/s1755048308000060.
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AbstractThis article investigates the influence of religious values on domestic social policy-making, with a particular focus on Catholics. We analyze roll call votes in the 109th Congress and find that Catholic identification is associated with support for Catholic Social Teaching, but both younger Catholics and Republican Catholics are found less supportive. In followup interviews with a small sample of Catholic Republicans, we find that they justify voting contrary to Church teaching by seeing its application to most domestic social issues as less authoritative than Church moral teachings on issues like abortion.
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Panda, Herman Punda. "PERJALANAN JIWA KE “KAMPUNG LELUHUR” KONSEP KEMATIAN MENURUT KEPERCAYAAN ASLI MASYARAKAT SUMBA (MARAPU) DAN PERJUMPAANNYA DENGAN AJARAN KATOLIK." Lumen Veritatis: Jurnal Filsafat dan Teologi 10, no. 2 (April 1, 2020): 197–220. http://dx.doi.org/10.30822/lumenveritatis.v10i2.478.
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This study answers a phenomenon of double funeralrite that often occurs among the Catholics who converted from Marapu, the ethnic religion of the people of Sumba. Double funeralrite is the practice of funeral ceremonies consisting of official liturgy of the Catholic Church and spontaneously followed by a number of Marapu rites. Such a practice indicates a dualism of belief, in the sense that people have embraced the Catholic faith but are still attached to the elements of their old beliefs. In this study the author investigates in depth both the funeral rites according to Marapu and the double practice phenomenon in funeral ceremonies of Catholics who converted from Marapu. The main purpose of this research is to find parallels and intersections between Catholic’s concept of life after death and that of Marapu’s. Discussion and analysis of the data prioritizes the meaning behind each verbal and non-verbal expression. The meaning of prayers, rituals and symbols used in funeral according to Marapu reveals universal values that parallel to the values contained in Catholic teaching. According to Marapu belief, death is the return of the soul towards “ancestral village”, which is the final resting place of souls after death. This return is believed to be a long journey before arriving at the ancestral village. Prayers and ceremonies carried out by humans aim to help the soul to enter the ancestral village. This concept parallels to the Catholic understanding of soul purification after death before entering the eternal happiness in Heaven. Such parallels allow a construction of the encounter between Catholic teachings and Marapu ones about life after death.
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Lancaster, Alexander L., and Christine E. Rittenour. "Parishioners’ and Non-Parishioners’ Perceptions of Priests: Homilies Informed by an Intergroup Perspective are Linked to More Positive Perceptions." Journal of Communication and Religion 40, no. 1 (2017): 76–89. http://dx.doi.org/10.5840/jcr20174015.
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Guided by the common ingroup identity model (CIIM; Gaertner & Dovidio, 2000; Gaertner, Dovidio, Anastasio, Bachman, & Rust, 1993), this study utilized a sample of undergraduate students (N = 175) who identified as Catholic or non-Catholic, and who were assigned randomly to one of the three homily conditions (i.e., “you” language, “we Christians” language, or “we everyone” language). Consistent with predictions, the results indicated that, compared to non-Catholics, Catholics had significantly more positive perceptions of the priest, as did individuals—Catholic and non-Catholic—who read the “we Christians” language homily as compared to those who read the “you” language homily.
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McGowan, Mark G. "The De-Greening of the Irish : Toronto’s Irish‑Catholic Press, Imperialism, and the Forging of a New Identity, 1887-1914." Historical Papers 24, no. 1 (April 26, 2006): 118–45. http://dx.doi.org/10.7202/030999ar.
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Abstract Traditionally Canadian and American historians have assumed thai Irish Catholics in urban centres constituted highly resistant subcultures in the face of a dominantProtestant majority. In Canada, scholars have stated that these Irish-Catholic subcultures kept themselves isolated, socially and religiously, from the Anglo- Protestant society around them. Between 1890 and 1918, however, the Irish Catholics of Toronto underwent significant social, ideological, and economic changes that hastened their integration into Toronto society. By World War One, Irish Catholics were dispersed in all of Toronto's neighbourhoods; they permeated the city's occupational structure at all levels; and they intermarried with Protestants at an unprecedented rate. These changes were greatly influenced by Canadian-born generations of Irish-Catholic clergy and laity. This paper argues that these social, ideological, and emotional realignments were confirmed and articulated most clearly in the city's Catholic press. Editors drew up new lines of loyally for Catholics and embraced the notion of an autonomous Canadian nation within the British Empire. What developed was a sense of English-speaking Catholic Canadian identity which included a love of the British Crown, allegiance to the Empire, and a duty to participate in Canadian nation-building. In the process, a sense of Irish identity declined as new generations of Catholics chose to contextualize their Catholicism in a Canadian cultural milieu. The press expressed a variant of the imperial-nationalist theme, which blended devout Catholicism with a theory of imperial “interdependence.” This maturation of a new identity facilitated Catholic participation in the First World War and underscored an English-speaking Catholic effort to evangelize and anglicize “new” Catholic Canadians. By the end of the war, Toronto's Irish Catholics were imbued with zealous Canadian patriotism, complemented, in part, by their greater social integration into the city's mainstream.
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Johnson, María Cecilia. "Assisted Reproductive Techniques and Catholicism(s) in the US." Religion and Gender 9, no. 2 (December 10, 2019): 147–69. http://dx.doi.org/10.1163/18785417-00902001.
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Abstract Assisted Reproductive Techniques (ART s) have proposed a new way of understanding notions of sexuality, reproduction, gestation, and family, and these transformations have arguably been a challenge in the religious field. This study aims to analyze the stances taken within the Catholic spectrum in the United States on ART s. Catholicism in the United States is an internally heterogeneous space, and different agents have taken diverse stances on ART s, with an impact on health care regulations, Catholic facilities administrations, and Catholics’ and non-Catholics’ reproductive rights. Drawing from a qualitative, interpretive, and documentary analysis of three organizations (the US Conference of catholic bishops, the Catholic Health Organization, and Catholics for Choice), this article proposes some guidelines to analyze and understand the arguments and strategies of various Catholics actors in the United States regarding reproductive healthcare and ART s in the United States.
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Volik, N. "CAUSES OF THE CONFLICTS BETWEEN UKRAINIAN GREEK CATHOLIC IMMIGRANTS AND THE HIERARCHY OF THE ROMAN CATHOLIC CHURCH IN CANADA (1895-1914)." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 149 (2021): 5–11. http://dx.doi.org/10.17721/1728-2640.2021.149.1.
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Ukrainian immigration has played a significant role in the economic development of Canada as well as in the formation of religious diversity in the country. Most Ukrainians who came to Canada during the first wave of immigration (1891-1914) belonged to the Greek Catholic Church in Galicia, and their interactions with the Roman Catholic clergy were not straightforward, primarily due to differences in their languages and rites. In the article the competition in the mission territories in Western Canada among the Roman Catholic Franco- and Anglo-Canadian clergy formed a phenomenon of rivalry between them and aggravated the religious situation has been ascertained. The issues of jurisdiction of the bishop of the Greek Catholic Church in Galicia over immigrants, the presence of married clergy, and the ownership of acquired church property became decisive in the religious life of Ukrainian immigrants during the first wave has been proved. The unwillingness of the Roman Catholic hierarchy to understand the needs of Greek Catholics led to their transition to other denominations. The article shows that in order to stop the conversion of Greek Catholics to other denominations, the Commission of Oriental Rites in 1909 recognized the expediency of appointing a Ukrainian bishop to Canada. The establishment of the Ruthenian Ordinariate in Canada in 1912 and the granting of full jurisdiction to Bishop N. Budka in the management of communities hastened their unification into a single ecclesiastical institution and helped resolve conflicts at the first stage of the religious life of Ukrainian Greek Catholics in Canada. The peculiarity of the relationship between Ukrainian Greek Catholics and the hierarchy of the Roman Catholic Church was: 1) the Roman Catholic Church was superconservative and in making decisions guided by the rules of law, not the requirements of the time; 2) Ukrainian Greek Catholic immigrants grew from a “small problem” to a “big opportunity” for Roman Catholic Church in the renewal of religious life as opposed to Protestants; 3) the experience of this relationship contributed to the further establishment of the Ukrainian Catholic Church in other countries.
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Fel, Stanisław, and Kamil Michaluk. "Religious Grammar of the Welfare State in Poland." Religions 14, no. 1 (January 6, 2023): 81. http://dx.doi.org/10.3390/rel14010081.
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Religion is one of the factors that determine what welfare state model is chosen by a country. Poland is interesting in this respect because it has a fairly religiously homogenous society that looked for solutions to reconcile free market economy and social security after 1989. This country, where 95% of people are Catholics, opted for a non-obvious economic model that was far removed from Catholic social teaching. However, the Catholic Church continues to play an important role. The goal of this article is to describe the religious grammar of the welfare state in Poland. We analyse three issues that are crucial here: (1) the disagreement between the impact of primary ideologies (Pole–Catholic’s narrative) and secondary ideologies (contemporary socioeconomic trends); (2) the social functioning of the Catholic Church in relation to growing secularisation in Poland (muted vibrancy); (3) the role of the Church in the achievement of goals supporting social security in Poland.
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Rosie, Michael. "Scotland's Catholics, A Distinctive Community?" Scottish Affairs 31, no. 3 (August 2022): 366–81. http://dx.doi.org/10.3366/scot.2022.0422.
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Despite persistent debate about the status and character of Scotland’s Catholic community the question of how distinctive – if at all – Scotland’s Catholics are within a wider British Catholicism is seldom asked. Utilising the newly released Catholics in Britain Survey of 2019 this short article sketches out some comparative evidence on Catholic religiosity, moral values, family, and personal networks. It concludes that Scotland’s Catholicism is closely similar, in terms of such measures, to a wider British Catholic community.
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Moy, Alan. "Creating Catholic Regenerative Medicine Organizations in a Secular Biotechnology Field: A Physician-Scientist Experience." Linacre Quarterly 87, no. 2 (November 28, 2019): 218–22. http://dx.doi.org/10.1177/0024363919890941.
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One aspect of the progressive secularization of biotechnology is the use of the by-products from abortion and the use of human embryos. These morally illicit cells and tissue create a significant moral and economic challenge for Catholics at different stages of their career. A practicing Catholic physician or scientific professional will face the dilemma of how to reconcile their Catholic identity with their profession. While the Catechism is clear on what actions Catholics should not pursue, there has been less religious guidance on what activities Catholics should proactively pursue in their professional life to advance the Catholic culture. This essay will examine these themes through the lens of a true story of the author’s experience in starting Catholic for-profit and nonprofit biotechnology organizations. Summary: Abortion and the destruction of human embryos create a moral dilemma for Catholics at different stages of a physician or scientist's career. A practicing Catholic physician or scientist must reconcile their Catholic identity with their profession. While there is little professional guidance on how to advance the culture, Jesus says that one must take up the cross and direct their God-given gifts towards His name. The only way to succeed and thrive in a secular healthcare environment is to emulate Jesus by putting aside their own self-interest; pray for courage against ridicule; accept risk; and pursue scientific and medical excellence.
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Yohanes Widodo. "The Use of the Internet and Digital Media by Indonesian Catholic Church: The Cases of Hierarchies Social Media Account and Lay Catholics Social Media Account." Proceedings Of International Conference On Communication Science 2, no. 1 (November 10, 2022): 275–83. http://dx.doi.org/10.29303/iccsproceeding.v2i1.125.
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The Internet is connecting people and organizations around the world in new ways, changing the way we relate to one another, find resources, share information, and form communities. These changes also have implications for church institutions and Catholics in Indonesia. This article provides an overview of the use of the Internet, social media, and digital media in the Catholic church. The study identifies (1) characteristics of social media accounts managed by the official hierarchy of the Catholic Church versus social accounts managed lay Catholics groups, (2) and the role of the Internet and social media in the Catholic church in Indonesia. This study concludes that Catholic Church accepts and has positive hopes for the presence of the Internet because it offers potential or opportunities for proclaiming the Catholic faith. The Covid-19 pandemic has brought fresh air to change the Indonesian Catholic Church to go digital. If before the Covid-19 pandemic, the catechesis was mostly carried out by hierarchies, the presence of the Internet and digital media allows ordinary people or Catholic laymen to actualize and implement the Catholic faith in the digital world. This study found that there were differences in the characteristics or approaches of the use of social media accounts managed by the official hierarchy of the Catholic Church and accounts managed by lay Catholic groups.
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Nicolson, Murray W. "The Irish Experience in Ontario: Rural or Urban?" Articles 14, no. 1 (August 13, 2013): 37–46. http://dx.doi.org/10.7202/1017880ar.
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The purpose of this paper is to respond to several new theories which, if accepted, could alter the historical perception of the role played by urban centres in the adjustment of Irish Catholics in nineteenth century Ontario. Donald Akenson, a rural historian, believes that the Canadian experience of Irish immigrants is not comparable to the American one. Akenson contends that the numerical dominance of Protestants within the national group and the rural basis of the Irish community, negated the formation of urban ghettos and allowed for a relative ease in social mobility. In comparison the American Irish were dominantly Catholic urban dwelling and ghettoized. In addition the new labour historians believe that the rise of the Knights of Labor caused the Orange and Catholic Irish in Toronto to resolve their generational hatred and set about to form a common working-class culture. This theory must presume that Irish Catholic culture was of little value to be rejected with such ease. The writer contends that neither theory is valid. In the ghettos of Toronto the fusion of an Irish peasant culture with traditional Catholism produced a new, urban, ethno-religious vehicle — Irish Tridentine Catholism. This culture, spread from the city to the hinterland and, by means of metropolitan linkage, throughout Ontario. Privatism created a closed Irish society, one they were born into and left when they died. Irish Catholics co-operated in labour organizations for the sake of their family's future, but never shared in the development of a new working-class culture with their old Orange enemies.
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J. Hunt, Stephen. "BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS." POLITICS AND RELIGION JOURNAL 2, no. 2 (December 1, 2008): 27–51. http://dx.doi.org/10.54561/prj0202027h.
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This paper has argued that over some four decades the Catholic charismatics have been pulled in different directions regarding their political views and allegiances and that this is a result of contrasting dynamics and competing loyalties which renders conclusions as to their political orientations difficult to reach. To some degree such dynamics and competing loyalties result from the relationship of the charismatics in the Roman Church and the juxtaposition of the Church within USA politico-religious culture. In the early days of the Charismatic Renewal movement in the Roman Catholic Church the ‘spirit-filled’ Catholics appeared to show an indifference to secular political issues. Concern with spiritually renewing the Church, ecumenism and deep involvement with a variety of ecstatic Christianity drove this apolitical stance. If anything, as the academic works showed, the Catholic charismatics seemed in some respects more liberal than their non-charismatic counterparts in the Church. To some extent this reflected their middle-class and more educated demographic features. More broadly they adopted mainstream cultural changes while remaining largely politically inactive. As they grew closer to their Protestant brethren in the Renewal movement Catholic neo-Pentecostals tended to express more conservative views that were then part of the embryonic New Christian Right - the broad Charismatic movement becoming more overtly politicised in the 1980s. Somewhat later the Catholics were being pulled towards the traditional core Catholicism at a time the Renewal movement found itself well beyond its peak and influence in the mainstream denominations including the Roman Church. The Catholic charismatics were ‘returning to the fold’. During this period too the New Christian Right increased its attempt to marshal a broad coalition of conservative minded Protestants and Catholics. Throughout the 1980s and 1990s this proved to be largely ineffectual. The 2004 American Presidential election saw the initiation of the second office of George Bush. It seems clear that without the support of the New Christian Right - fundamentalist, Evangelicals, Pentecostals, charismatics - the victory would not have been secured. Based on research in South Carolina, however, suggests that the CR continues to be inwardly split and quarrels with other wings of the Republican Stephen J. Hunt: BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS • (pp. 27-51) THE CONTEMPORARY ROMAN CATHOLIC CHURCH AND POLITICS 49 Party, particularly business interests are evident.59 It is also apparent that into the twenty-first century there has proved to be an uneasy alliance in the New Christian Right, threatening to split along lines already observable in the 1970s and 1980s. For one thing the some of the political and social, if not moral teachings of the Catholic Church are at variant with such organizations as the Christian Coalition. The re-invention of the New Christian Right has not fully incorporated conservative Catholics nor Catholic charismatics. A further dynamic is that lay Catholics, charismatics or otherwise, have increasingly adopted a ‘pick and choose’ Catholicism in which there is a tendency to exercise personal views over a range of political issues irrespective of the formal teachings of the Church. To conclude, we might take a broader sweep in our understanding of the role of Catholicism in USA politics, in which the Catholic charismatics are merely one constituency. Recent scholarly work has pointed to the often under-estimated political influence of Roman Catholics in the USA. Genovese et al.60 show how today, as well as historically, Catholics and the Catholic Church has played a remarkably complex and diverse role in US politics. Dismissing notions of a cohesive ‘Catholic vote,’ Genovese et al. show how Catholics, Catholic institutions, and Catholic ideas permeate nearly every facet of contemporary American politics. Swelling with the influx of Latino, Asian, and African immigrants, and with former waves of European ethnics now fully assimilated in education and wealth, Catholics have never enjoyed such an influence in American political life. However, this Catholic political identity and engagement defy categorization, being evident in both left-wing and right-wing causes. It is fragmented and complex identity, a complexity to which the charismatics within the ranks of the Catholic Church continue to contribute.
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Stack, John A. "Catholic Members of Parliament who Represented British Constituencies, 1829–1885: A Prosopographical Analysis." Recusant History 24, no. 3 (May 1999): 335–63. http://dx.doi.org/10.1017/s0034193200002557.
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In an 1885 article on ‘Roman Catholics and Parliamentary Representation,’ The Times suggested ‘it is a strange thing that although the Catholic Emancipation Bill was passed in 1829, very few members of that faith have succeeded in holding seats for English constituencies.’ During the past few decades a number of historians have published important studies of the electoral influence of Catholics in the nineteenth century, but most of these works have paid little attention to the Catholics who were Members of Pariliament. But any attempt to understand the Catholic contribution to public life in the nineteenth century surely requires an analysis of the Catholic M.P.s.
27
Cipta, Samudra Eka. "100% KATOLIK 100% INDONESIA: Suatu Tinjauan Historis Perkembangan Nasionalisme Umat Katolik di Indonesia." Jurnal Sosiologi Agama 14, no. 1 (June 1, 2020): 175. http://dx.doi.org/10.14421/jsa.2020.141-07.
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Since the arrival of the Portuguese to Indonesia, many missionaries have spread Catholicism in Indonesia. The Maluku region became the beginning of the Catholicsm process in Indonesia, when a Portuguese missionary Francis Xavier came to the largest spice producing region in the world at that time. Previously, the arrival of the Portuguese in Indonesia in addition to their trade also brought religious interests in it. In 1546-1547 when he arrived in Maluku, he had succeeded in baptizing thousands of people also building schools for the indigenous population. When the VOC, which incidentally was a follower of Protestantism, tried to protest the population in the archipelago. They also sought to monopolize religion by mastering Catholic churches from Portuguese Spanish heritage, bearing in mind that in Europe there had been a strong push by Protestants against Catholics so that the impact of the Protestant-Catholic feud reached the Archipelago. Apparently, the era of Colonial Government began to be implemented after the fall of the VOC has had a tremendous impact on the development of Catholicism in Indonesia with the emergence of a spirit ‘'Catholic Awakening Indonesia'’ in line with the period of the emergence of Indonesian movement organizations in achieving Free Indonesia. This is inseparable from the role and emergence of several Indonesian Catholic figures in the political field including Ignasius Kasimo, and M.G.R Soegijapranata, even military fields such as Adi Sucipto and Slamet Riyadi who are among the leaders among Indonesian Catholics who defend for the sake of the nation and state of Indonesia.
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Panda, Herman Punda. "MENGAPA ORANG KATOLIK MASIH MENJALANKAN RITUAL MARAPU? Menguak Praktik Iman Ganda Di Loura." Jurnal Ledalero 13, no. 1 (August 31, 2017): 109. http://dx.doi.org/10.31385/jl.v13i1.69.109-132.
Full textAbstract:
The phenomenon of dualism in practising the faith among Catholics who
converted from Sumbanese ethnic religion (Marapu) is a real challenge
faced by the Catholic Church in Sumba. Such dualism is transparent
in the practices of using simultaneously both Catholic and Marapu
rites in the popular religiosity of Sumbanese Catholics. Both Catholic
priests and Marapu ritual leaders are asked by the people, on different
occassions, to perform rituals for their benefit. These two kinds of ritual
leaders are equally considered as mediators of communication between
human beings and the supernatural world. Such a practice reveals a deep
encounter between Catholic and Sumbanese ethnic religion regarding
the form, direction and means of communication between humans
and supernatural beings. The author’s fieldwork at Weepangali in the
district of Sumba Barat Daya, from January to August 2013, reveals a
new concept and understanding of mediation, that is a mixture between
a Catholic concept and a Marapu one. Some supernatural figures in
Marapu religion are equated with those in Catholic devotions. This new
understanding, however, is not formally and institutionally recognized
in either the Marapu or Catholic hierarchies, but rather found more
informally and spontaneously in the religious experience of Sumbanese
Catholics. This phenomenon indicates the strong mutual influence
between Catholic and Marapu experience, after a prolonged and ongoing
encounter.
<b>Kata-kata Kunci:</b> Dunia empiris, dunia meta-empiris, ritual Marapu,
doktrin Katolik, pengalaman religius, pengantaraan, perjumpaan.
29
Calfano, Brian Robert, and Daniel E. Ponder. "The Variable “Catholic” Influence on US Presidential and Abortion Politics." Religions 14, no. 2 (February 20, 2023): 280. http://dx.doi.org/10.3390/rel14020280.
Full textAbstract:
We demonstrate that, in comparison to religious groups showing reliable, contemporary voting tendencies (e.g., white evangelical Protestants voting Republican, Jews and Muslims voting Democratic), Roman Catholics show far less consistency in supporting one major party over the other. After reviewing relevant literature Catholic public political preferences and behavior, we delve into a basic overview of the history of the Catholic Church in the United States. We then analyze historical periods when the impact of the church seems consequential, such as effects of the “Catholic vote”. We summarize scholarship and opinion surveys concerning Catholic political views and behavior over the last several decades, focusing on attitudes toward abortion in the wake of the Dobbs decision. We then highlight differences and similarities between Catholic rank-and-file and the church clergy and hierarchy, some of which are well known in the religion and politics literature. In sum, we find that unlike past or more contemporaneous takes on the impact of Catholics and Catholicism on politics and policy, there is no longer (if there ever was) a single, identifiable Catholic impact, even as the Catholic vote remains a demographic for which politicians compete.
30
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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Drozd, Roman. "Roman Catholic Church and Greek Catholic Clergy in Relations to the Orthodox Church in Poland between 1951 and 1970." Історико-політичні проблеми сучасного світу, no. 43 (June 15, 2021): 232–42. http://dx.doi.org/10.31861/mhpi2021.43.232-242.
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After World War II, the Union of Soviet Socialist Republics sought to liquidate the Greek Catholic Church. In 1946, a non-constitutional synod was held in Lviv which liquidated the Greek Catholic Church and incorporated it into the Russian Orthodox Church. Similarly, Romanian communist authorities liquidated the Greek Catholic Church in 1948 and the same took place in the Czech Republic two years later. In the Polish People’s Republic, the authorities did not even try to make the liquidation bear the marks of legality. The communist authorities considered that resettlement of the hierarchs and most of the clergy as well as the Greek Catholic followers to the Soviet Ukraine and the rest of them to the west and north of Poland solved the problem. However, the priests and their followers made every effort to re-establish the Greek Catholic Church in Poland. Greek Catholic clergy tried to find their faithful in the place of settlement and, if possible, start their pastoral service in the native rite. This is how regular services in Chrzanów began. Taking advantage of the kindness of some Roman Catholic priests, Greek Catholic liturgies began to take place in Cyganek, Bytów and Kwasów. The faithful, who were deprived of priests, also began to organize their own religious life. They met in larger groups in private homes, where they prayed and sang religious songs. They tried to celebrate the holidays according to the Julian calendar and in accordance with the native tradition. Because of that, the communist authorities decided to make the Greek Catholics convert to the Orthodox Catholic Church. Therefore, Orthodox Catholic institutions were opened for the Greek Catholics on the basis of the Greek Catholic Church in Poland. Despite initial success, the initiative ended in failure. Most of the Orthodox Catholic institutions collapsed after Greek Catholic liturgy had been resumed as the faithful returned to their church.
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Xiong, Wei. "Food Culture, Religious Belief and Community Relations: An Ethnographic Study of the Overseas Chinese Catholic." Religions 14, no. 2 (February 3, 2023): 207. http://dx.doi.org/10.3390/rel14020207.
Full textAbstract:
Religion and food culture are two closely related topics in the Christian discourse and have been the subject of extensive anthropological research. This paper takes the Boston Chinese Catholics as a case study, and it adopts an ethnographic research methodology to explore the ways in which the sense of belonging develops in the Church community, based on the analysis of food culture in this context. Chinese Catholics in Boston are mainly Fujian and Hong Kong immigrants, and the class, status, and economic differences between these two communities are well apparent. The Boston Chinese Catholic Church divides food into sacred and secular. During religious rituals, all Catholics share the sacred food, the Holy Body and the Holy Blood, which symbolize the unity of the Catholic Church. In everyday life, Fujian Catholic and Hong Kong Catholic community members follow the dietary habits of their community to maintain a division between each community’s traditions. Over the years, the Boston Chinese Catholic Church has developed a flexible strategy—externally consistent and internally differentiated—to maintain the unity of the Church while embracing the cultural differences of its members. This flexible strategy has also influenced the way in which the Boston Chinese Catholic Church operates. This study indicates that we need to place more emphasis on the diversity and complexity of the members of the overseas Chinese Catholic Church and the specificities of the Catholic religion’s discourse so that we can better understand the overall practices and methods of overseas Chinese Catholicism. This study is a catalyst for the study of overseas Chinese Catholicism, as well as the study of food culture, religion, community, and identity in that context.
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Jakubowski, Melchior. "Ethnicity and Confession in Bukovina in the Sources from the Turn of the 18th century." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 2, no. 46 (December 20, 2017): 57–66. http://dx.doi.org/10.31861/hj2017.46.57-66.
Full textAbstract:
In the descriptions of Bukovуna as the new Habsburg province and in the records of the Roman Catholic Church various terms for ethnicity have functioned, sophisticatedly related to the religious denominations. Either all Orthodox inhabitants were described as Moldavians, or a difference between Orthodox Moldavians and Orthodox Ruthenians was marked. For Ruthenians (Orthodox and Greek Catholic) and their language there was no common name. All Roman Catholics were sometimes considered as Germans and Hungarians. Despite that, Catholic Church in Bukovуna from its beginning was multi-ethnic and multi-language. The ambiguity of terms is shown by the problem with distinguishing Catholic Poles and Slovaks. On the other hand, there was even a case of mistaking Ruthenians for Poles. Ethnicity and confession in Bukovina were entangled with each other, but with no strict connection, like the one functioning in Galicia (Polish Roman Catholics and Ruthenian Greek Catholics). The situation was much more complicated. The mixture of ethnicities among the faithful in both Orthodox and Catholic Churches was a factor of highest importance for the development of famous Bukovуnian tolerance.
Keywords: Bukovina, ethnicity, religion, terminology
34
Shemtob, Zachary Baron. "The Catholic and Jewish Court: Explaining the Absence of Protestants on the Nation's Highest Judicial Body." Journal of Law and Religion 27, no. 2 (January 2012): 359–96. http://dx.doi.org/10.1017/s0748081400000424.
Full textAbstract:
Following the 2006 retirement of Sandra Day O'Connor and the confirmation of Samuel Alito to succeed her, Roman Catholics formed a majority on the United States Supreme Court for the first time in this institution's 210-year history. This Catholic majority was further strengthened by the appointment of Sonia Sotomayor in 2009. Perhaps even more remarkably, by the time of Elena Kagan's first case in October of 2010, not a single Protestant sat on the nation's highest judicial body.By way of comparison, in 1960 the Court consisted of seven Protestants, one Catholic and one Jew; in 1985, eight Protestants and one Catholic sat on the Court. This phenomenon is further reflected in judicial appointments. Since 1985, only one Protestant has been appointed,4 Justice David Souter, compared to seven Catholics and three Jews. The prima facie reason for this transformation is simple: President Reagan began the Protestant erosion by appointing two Catholics; George H.W. Bush followed by appointing a Catholic; and Bill Clinton, George W. Bush, and Barack Obama chose only Jewish and Catholic nominees. The deeper reasons, which are considerably more complex, are the focus of this article.
35
Kellstedt, Lyman A., and Brian Newman. "CATHOLICS AND IMMIGRATION: CHURCH LEADERSHIP PERSPECTIVES AND THE VIEWS OF A DIVERSE LAITY." Politics and Religion Journal 17, no. 2 (October 25, 2023): 227–49. http://dx.doi.org/10.54561/prj1702227k.
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This article examines the viewpoints and policy perspectives of leaders of the Catholic Church in the United States concerning immigration. We find that over time they tend to hold moderate to liberal views and recommend policies that tend to mimic those of the Democratic Party rather than those of the Republican Party. We contrast these views with those of Catholic laity and find that there is a disconnect. In particular, White Catholics tend to hold more conservative views than church leaders and differ widely in their views from the perspectives of Latino, Asian, and African-American Catholics. Perhaps partly because of the disparate cues emanating from Catholic leadership (e.g., liberal on immigration, conservative on abortion) it appears that the Catholic laity turn to political cues to develop their views on immigration. Political forces like partisanship, ideology, attitudes toward Donald Trump, and viewing Fox News are the strongest predictors of Catholics’ immigration attitudes.
36
Jordan, Sally. "Paternalism and Roman Catholicism: The English Catholic Elite in the Long Eighteenth Century." Studies in Church History 42 (2006): 272–81. http://dx.doi.org/10.1017/s0424208400004009.
Full textAbstract:
There is a general acceptance amongst historians of English Catholicism in the Early Modern period that Catholic landlords were paternalistic towards their tenants, that they were generally in turns charitable and controing, their behaviour invasive yet motivated by a desire for religious and social harmony within the manor. Early modern English Catholicism was certainly seigneurial, with a requirement by the landlord, as suggested by John Bossy, to pay attention to the tenants’ well-being and ‘also to their faith and morals’.’ Michael Mullett echoes these sentiments with regard to late eighteenth-century Catholics who relied ‘on the kind hearts of those who wore the coronets’. The idea of Catholic paternalism is also endorsed by several social and economic historians, such as James M. Rosenheim, who wrote with regard to Lancashire, ‘[the] Roman Catholic gentry sustained closer connections with local communities than did aristocrats elsewhere’. This paper will examine the issue of paternalism on Catholic estates and in the local community to show that the Catholic elite, like their non-Catholic counterparts, gave money to the poor and established schools and almshouses. The focus of this philanthropy, however, was on other Catholics. The Catholic elite were also able to help their tenants, who were usually Catholic, and tie them more closely to the estate by not rack-renting their property and by not hiding behind estate stewards. There were two main reasons for the Catholic elite to focus their efforts on their poorer brethren: without the help of the Catholic elite in providing chapels and relief, Catholicism in England would have floundered; the Catholic elite were also
37
McClain, Lisa. "Troubled Consciences: New Understandings and Performances of Penance Among Catholics in Protestant England." Church History 82, no. 1 (February 21, 2013): 90–124. http://dx.doi.org/10.1017/s0009640712002533.
Full textAbstract:
Prior to Protestant reforms of the sixteenth and seventeenth centuries, Catholic clerics frequently preached about the necessity of confessing one's sins to a priest through the sacrament of penance. After the passage of laws in the 1570s making it a criminal offense to be a Catholic priest in England, Catholics residing in Protestant England possessed limited opportunities to make confession to a priest. Many laypersons feared for their souls. This article examines literature written by English Catholic clerics to comfort such laypersons. These authors re-interpreted traditional Catholic understandings of how sacramental penance delivers grace to allow English Catholics to confess when priests were not present. These authors—clerics themselves—used the printed word to stand in for the usual parish priest to whom a Catholic would confess. They legitimized their efforts by appealing to the church'smodus operandiof allowing alternative means to receive grace in cases of extreme emergency. Although suggestions to confess without a priest's mediation sound similar to Protestant views on penitence, these authors' prescriptions differ from Lutheran, Calvinist, Anglican, and post-Tridentine Catholic positions on penance in the Reformation era. Diverse understandings of penitence lay at the heart of confessional divisions, and this article sheds new light on heretofore unexamined English Catholic contributions to these debates, broadening scholars' conceptions of what it meant to be Catholic in Reformation England and Europe.
38
Morris, Kevin L. "Rescuing the Scarlet Woman: The Promotion of Catholicism in English Literature, 1829–1850." Recusant History 22, no. 1 (May 1994): 75–87. http://dx.doi.org/10.1017/s0034193200001783.
Full textAbstract:
Literary writings had a significant, if elusive and subtle, rôle to play in securing the position of the English Catholic community in the especially vulnerable period 1829–1850. It is questionable that the Catholic press and Catholic apologists and polemicists played so large a part in calming the anti-Catholic frenzy so evident in the 1820s as the subsequent more literary products of Catholics and those non-Catholics who were intrigued by Catholicism. Holmes remarks that in this period ‘most Catholic apologists attempted the fruitless and unending task of answering specific objections and those books or pamphlets which survive are merely gathering dust on the shelves of Catholic libraries’. It took greater art to get behind the defences of John Bull's anti-Catholic fortress mentality. The rôle of literature was to affect the perceptions and sympathies of the intelligentsia rather than political conditions: at the beginning of this period people felt with Dr. Arnold that ‘the [Anglican] Church, as it now stands, no human power can save'; while at its end, people could hold the expectation ‘that Popery will in a few years become the popular religion of these realms’. This sense of the seriousness of the Catholic presence was established mostly, of course, by Catholicism's actual presence; but that was amplified and consolidated in the mind of the educated public by literature, substantially in a positive direction.
39
Terentyev, V. I. "History of the Catholic Mission in Mongolia since 1992." Abyss (Studies in Philosophy, Political science and Social anthropology), no. 1 (March 15, 2023): 165–72. http://dx.doi.org/10.33979/2587-7534-2023-1-165-172.
Full textAbstract:
Mostly on the basis of personal observation and conversations with Catholic ecclesiastic, a picture of the missionary activity of the Roman Catholic Church (RCC) in modern Mongolia is built. The historical period in the Mongolian Catholic History, starting from 1992, is designated as the «new era». Significant achievements of Catholics in the field of social service are noted. Quantitative data of the RCC in Mongolia are given. As a result, the main problems faced by Catholic missionaries in Mongolia are indicated.
40
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.
Full textAbstract:
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.
41
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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Murphy, Emilie K. M. "Music and Catholic culture in post-Reformation Lancashire: piety, protest, and conversion." British Catholic History 32, no. 4 (September 11, 2015): 492–525. http://dx.doi.org/10.1017/bch.2015.18.
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AbstractThis essay adds to our existing understanding of what it meant to be a member of the English Catholic community during the late Elizabeth and early Stuart period by exploring Catholic musical culture in Lancashire. This was a uniquely Catholic village, which, like the majority of villages, towns and cities in early modern England, was filled with the singing of ballads. Ballads have almost exclusively been treated in scholarship as a ‘Protestant’ phenomenon and the ‘godly ballad’ associated with the very fabric of a distinctively Protestant Elizabethan and Stuart entertainment culture. By investigating the songs and ballads in two manuscript collections from the Catholic network surrounding the Blundell family this essay will show how Catholics both composed and ‘converted’ existing ballads to voice social, devotional, and political concerns. The ballads performed in Little Crosby highlight a vibrant Catholic community, where musical expression was fundamental. Performance widened the parochial religious divide, whilst enhancing Catholic integration. This essay uncovers the way Catholics used music to voice religious and exhort protest as much as prayer. Finally, by investigating the tunes and melodies preserved in the manuscripts, I demonstrate how priests serving this network used ballads as part of their missionary strategy.
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Mizzoni, John. "Catholic Theistic Evolution." Philotheos 22, no. 1 (2022): 95–105. http://dx.doi.org/10.5840/philotheos20222216.
Full textAbstract:
Going back to 1950, several Catholic Popes have stated that believing that evolution takes place in nature does not conflict with believing in God or the Catholic faith. Yet disagreement about theistic evolution persists among Catholics. Several popes have stated that to combine an evolutionary view with a Catholic view we must consider the methods used in various branches of knowledge. To do this, we must keep consciously in mind the distinctions between science, metaphysics, philosophy, and theology. This perspective about the branches of knowledge serves to rebut various charges that Catholicism is incompatible with evolution.
44
Newman, Mark. "The Catholic Way: The Catholic Diocese of Dallas and Desegregation, 1945–1971." Journal of American Ethnic History 41, no. 3 (April 1, 2022): 5–36. http://dx.doi.org/10.5406/19364695.41.3.01.
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Abstract Neglected in the many studies of Dallas, Bishop Thomas K. Gorman and Catholic religious orders that staffed schools and churches in the Diocese of Dallas led the way in desegregation and achieved peaceful change ahead of secular institutions. Gorman and religious orders formulated, supported, and implemented desegregation policies without fanfare or publicity that might divide Catholics and arouse segregationist opposition from within and/or outside the Church's ranks. Black Catholics were far from quiescent and made important contributions to secular desegregation. In September 1955, two African American Catholics enrolled in Jesuit High, a boys’ school, making it the only desegregated school in Dallas. George Allen, the father of one of the boys, subsequently worked behind the scenes to negotiate desegregation of the city's buses and other public accommodations. Another African American lay Catholic, Clarence A. Laws, organized and led civil rights protests in the city as the National Association for the Advancement of Colored People's Southwest regional director. White sisters also contributed to racial change. Even before the US Supreme Court ruled public school segregation unconstitutional in Brown v. Board of Education in May 1954, the Sisters of St. Mary of Namur, without publicity, admitted African Americans to a white girls’ school, Our Lady of Victory, in Fort Worth, making it the first desegregated school in the city. However, residential segregation and white flight limited integration of Catholic schools and churches, and Catholic school desegregation largely involved the closure of black schools.
45
Huong, Nguyen Thi Que, Nguyen Thi Ngoc Quynh, Nguyen Thi Thu Trang, Nguyen Thi Thuy Hang, Bui Thi Anh Van, and Vu Linh. "The Heritage of Catholic Village Regulations in the Red River Delta: Characteristics and Values." International Journal of Religion 5, no. 7 (June 16, 2024): 1104–19. http://dx.doi.org/10.61707/zpqyzw97.
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Catholic village regulation is an remarkable product of Catholic culture’s integration to Vietnamese villages. Formed on the basis of Vietnamese village regulations, Catholic village regulations bear in them Vietnamese village element and religious element, thus carrying spectacular features, including political – religious institution and Catholic ceremonies. With the role to manage villages, maintain moral and cultural traditions in social life of the community, Catholic village regulations sketched out vigorous picture of various yet secret physical and spiritual life of the Catholics, and at the same time transmitted historical, ethical, cultural and social value throughout each period of Vietnam’s history. That is the value of Catholic village regulation herigate in the Red River Delta we would like to introduce in this study.
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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.
Full textAbstract:
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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Biedrik, Andriej Władimirowicz. "Католическое меньшинство на дону: риски сохранения конфессиональной идентичности." Cywilizacja i Polityka 14, no. 14 (October 30, 2016): 0. http://dx.doi.org/10.5604/01.3001.0010.0254.
Full textAbstract:
The article researches the problem of preserving the identity of the traditional confessional minorities in contemporary Russian society (for example, the Catholic community of Rostov region). Authors analyze the current status of its socio-cultural reproduction. Historically, the Catholic minority was always present in the confessional portrait of the Don region. It is confirmed by the pre-revolutionary census. Soviet period and the policy of state atheism have significantly reduced the demographic set of the Catholic community. Since 1990s. Catholic parishes began to revive. But this process is accompanied by a number of endogenous and exogenous complexities. The category of endogenous risk reproduction of Don Catholic community included a reduction of ethnic groups that traditionally profess Catholicism (Poles, Germans, Lithuanians) in the regional population. At the same time under the influence of migration flows increased presence in the region, Armenian Catholics and Catholics among Ukrainians that strengthens claims of members of the religious community to change the traditional (Latin) rite in favor of the Eastern Christian (Byzantine) rite. At the level of everyday life confessional community play ethnic and racial segregation, impeding the consolidation of the group, its demographic growth due to intra-marriages. The growth of the community by neophytes complicated by strict rules incorporating new members, as well as the official rejection of the Roman Catholic Church of proselytism in Russia. Exogenous factors socio-cultural reproduction of religious groups is the difficulty in resolving the legal status of the community, land and property issues in the places of worship, public perception of Catholics among the population and the authorities. Despite the convergence of the official position of the Roman Catholic Church and the Russian Orthodox Church on a number of issues, the legal status of the Catholic community in Russia is often marginal. This is due to including with the problems of presence on the territory of the Russian Catholic clergy, mainly consisting of a number of citizens of foreign countries (Poland, Ukraine, and others.). In such circumstances, and taking into account the total secularization of Russian society can predict a further reduction in the Catholic community and the replacement of religious identity of its members, especially among young people.
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Pilch, Jeremy. "Vladimir Solov’ev and the 19th-Century Pioneers of Catholic-Orthodox Reunion." Downside Review 135, no. 1 (January 2017): 35–54. http://dx.doi.org/10.1177/0012580616684413.
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This article examines the life and work of the Russian thinker Vladimir Solov’ev (1853-1900) and his involvement in a circle of Catholics committed to the work of Catholic-Orthodox re-union in the late-nineteenth century. It analyses the intellectual influences on his thought in the early 1880s when he became an apologist for the Papacy and the work of reunion. Particular attention is given to the Catholic sources which helped shape Solov’ev’s views. Solov’ev’s own position on the reunion is considered, especially in the light of his relationship with Bishop Strossmayer. Other Catholic friendships are also examined, including those with the Jesuit priests Pirling and Martynov, the Russian convert Princess Volkonsky, and the French journalist Eugene Tavernier. In addition, the importance of lesser known figures such as the Barnabite Fr Tondini and the Polish Jesuit Marian Morawski is explored, as is Solov’ev’s reception of communion from the Byzantine-rite Catholic priest, Fr Nikolai Tolstoi. Far from being an isolated pioneer, Solov’ev emerges as one of a closely connected circle of Catholics committed to Catholic-Orthodox reunion.
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McGrath, Michael. "The narrow road: Harry Midgley and Catholic schools in Northern Ireland." Irish Historical Studies 30, no. 119 (May 1997): 429–51. http://dx.doi.org/10.1017/s0021121400013249.
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The Ministry of Education was, and remains, the most important government department for the Catholic church in Northern Ireland. As Cormack, Gallagher and Osborne note, The Department of Education in Northern Ireland occupies a distinctive place in terms of the general relationships between the government and the Catholic community. Throughout the period since the creation of Northern Ireland, the most significant social institution over which the Catholic community has exercised control, principally through the Catholic church, has been the Catholic education system.The devolved government appeared to recognise Catholic educational interests by usually appointing as Minister of Education one of the more liberal figures within the Ulster Unionist Party such as Lord Londonderry, Lord Charlemont and Samuel Hall-Thompson. However, in the first week of 1950 Sir Basil Brooke ‘surprised everyone, and appalled Catholics’ by appointing Harry Midgley, an avowed opponent of the Catholic clergy and autonomous Catholic schools, as Northern Ireland’s sixth Minister of Education.
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Gasparowicz, Natalie. "Catholic Women’s Activism for Abortion in Late Twentieth-Century Mexico and Contests over Legitimacy." Mexican Studies/Estudios Mexicanos 40, no. 2 (2024): 280–304. http://dx.doi.org/10.1525/msem.2024.40.2.280.
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Building on recent research, this paper recounts the emergence of Catholic women’s activism in favor of the right to abortion in late twentieth-century Mexico. The article argues that contests over legitimacy—specifically, disputes among Catholics about which beliefs are legitimately Catholic—are central to this history. In this case, the article follows Catholic women’s attempts to legitimize their position in favor of the right to abortion and Catholic authorities’ attempts to delegitimize the same idea. The paper concludes with a 1992 episode in Guanajuato that has not received much scholarly attention, when secular and Catholic feminists collaborated. Because these Catholic activists faced opposition from angry protestors, they set up a press conference to dispel any misconceptions and legitimize their own Catholic position in favor of the right to abortion to the Mexican public. The resistance Elvia Neri, a retired Catholic woman and mayordoma for her church, faced led her to share her testimonio, a rare archival source that publicly reconciled a commitment to both the Catholic faith and reproductive rights. Scholarship on feminist mobilization has at least included the work of Catholic activists who advocated the right to abortion. However, these contests over legitimacy have led scholarship on Catholic women’s activism to neglect Catholic perspectives that favor the right to abortion.