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Books on the topic 'Catholicism'

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Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Nardo, Don. Catholicism. San Diego, Calif: Lucent Books, 2005.

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McBrien, Richard P. Catholicism. [San Francisco, CA]: HarperSanFrancisco, 1994.

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Baker, Don, and Franklin Rausch. Catholics and Anti-Catholicism in Chosŏn Korea. Edited by Christopher Bae. Philadelphia: University of Pennsylvania Press, 2017. http://dx.doi.org/10.9783/9780824866297.

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Tippett-Spirtou, Sandy. French Catholicism. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230599703.

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De Donno, Fabrizio, and Simon Gilson, eds. Beyond Catholicism. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137342034.

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6

Deedy, John. American Catholicism. Boston, MA: Springer US, 1987. http://dx.doi.org/10.1007/978-1-4899-3438-3.

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7

Bokenkotter, Thomas S. Essential Catholicism. Garden City, N.Y: Image Books, 1986.

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8

Roussel, Alfred. Liberalism & Catholicism. Kansas City, Mo: Angelus Press, 1998.

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9

Graham, Aelred. Zen catholicism. New York, N.Y: Crossroad, 1994.

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10

J, Hayes Edward. Catholicism & life. Libertyville, IL: Prow Books/ Franciscan Marytown Press, 1988.

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11

Williamson, John. Catholicism compared. Collingswood, N.J. (900 Park Ave., Collingswood 08108): Bible for Today, 1991.

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12

Alexander, Kay. Californian Catholicism. Santa Barbara, Calif: Fithian Press, 1993.

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13

Soyres, John De. An examination of Mr. Staley's treatise entitled A manual of the Catholic religion. Toronto: Bryant Press, 1986.

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14

Link, Mark J. Path through catholicism. Allen, Tex: Tabor Pub., 1991.

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15

Classen, Joseph F. Meat & potatoes Catholicism. Huntington, IN: Our Sunday Visitor, 2008.

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16

Verhoeven, Timothy. Transatlantic Anti-Catholicism. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230109124.

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17

Bethany Kennedy Scanlon and Christine Dickson. Redeeming Catholics and their Catholicism. Planet Teach Publications, 2006.

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Bethany Kennedy Scanlon and Christine Dickson. Redeeming Catholics and their Catholicism. Planet Teach Publications, 2008.

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19

Hart, John. Catholicism. Oxford University Press, 2006. http://dx.doi.org/10.1093/oxfordhb/9780195178722.003.0003.

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20

McBrien, Richard P. Catholicism. 3rd ed. Continuum International Publishing Group, 1994.

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21

Catholicism. London: Teach Yourself, 2008.

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22

Staff, Ker Ian. Catholicism. Orion Publishing Group, Limited, 2011.

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23

Catholicism. New York: Marshall Cavendish Benchmark, 2008.

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Catholicism. 3rd ed. London: Geoffrey Chapman, 1994.

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25

Catholicism. The Easton Press, 1994.

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26

Gerner, Katy. Catholicism. Macmillan Education Australia, 2008.

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27

McBrien, Richard P. Catholicism. HarperCollins Publishers, 1994.

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28

Brantl, George. Catholicism. Kessinger Publishing, LLC, 2007.

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29

Catholicism. Alpha, 2015.

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30

Catholicism. Kessinger Publishing, LLC, 2006.

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31

Baker, Don, Franklin Rausch, and Christopher Bae. Catholics and Anti-Catholicism in Chosen Korea. University of Hawaii Press, 2017.

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32

Catholics and Anti-Catholicism in Chosŏn Korea. University of Hawaii Press, 2017.

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33

Catholics and Anti-Catholicism in Chosen Korea. University of Hawaii Press, 2018.

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34

Morris, Jeremy. Catholicism and Folk Religion (Affirming Catholicism). Darton, Longman & Todd Ltd, 1995.

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35

What Is Affirming Catholicism? (Affirming Catholicism). Darton, Longman & Todd Ltd, 1995.

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36

Dillon, Michele. Postsecular Catholicism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190693008.001.0001.

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Amid increased secularization, there is new appreciation for the relevance of moderate religion, such as Catholicism, in redirecting the ethical commitments of contemporary society. The postsecular affirmation of the mutual significance of religious and secular resources provides the Church with a renewed opportunity for engagement with public societal issues and for institutional revitalization among Catholics. It requires, however, a dialogue between doctrinal ideas and the increasingly secularized experiences and expectations of Catholics, as well as others. This book examines how the Church negotiates this task. Anchored in the context of American Catholicism, it aims to help the reader understand why Catholicism continues to have relevance, notwithstanding its multiple tensions. Critical here is recognition of the fact that the Church is not a monolithic entity but, instead, is characterized by, and allows, a dynamic interpretive diversity among laity, bishops, and the Vatican. The book presents case analyses and survey data showing how the crosscutting pull of religious and secular currents plays out across a number of contentious societal and intra-Church issues. Among the topics examined are economic inequality, climate change, gay sexuality, divorce and remarriage, women’s ordination, and religious freedom. This inquiry demonstrates the strategies and processes by which tradition and change, authority and autonomy, and doctrinal ideas and secular realities are held together in Catholicism.

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37

Pasquier, Mike. Catholicism and Race. Edited by Paul Harvey and Kathryn Gin Lum. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190221171.013.18.

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Historical accounts of American Catholicism are not complete without some recognition of the racial contours of life in the United States. As a people both racist and racialized, American Catholics have lived along a spectrum of racial identification, both reinforcing and confounding the black-and-white boundaries that so dominate American racial ideology. European Catholic colonizers introduced race-based notions of slavery to North America as early as the fifteenth century. Some Catholics of African descent challenged the institutionalization of white supremacy in the American Catholic Church during the nineteenth and twentieth centuries, at the same time that many white Protestant Americans categorized Catholic immigrants of Europe as dark-skinned outsiders. The immigration of people from Latin America and Asia has only added to the racial diversification of American Catholicism in the twenty-first century, further reinforcing the importance of race to the study of Catholicism in American history.

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38

Pollard, J. F. Fascism and Catholicism. Edited by R. J. B. Bosworth. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199594788.013.0010.

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The first fascist movement to come to power, Italian fascism, did so in a country that was 99 per cent Catholic and the seat of the papacy, and ‘clerical fascist’ movements came to power in another two overwhelmingly Catholic countries, the first Slovak Republic and the Croatian Independent State. Fascist movements and regimes in other European countries also entered into relations with the Roman Catholic Church, and in broader terms, many Catholics, individually and collectively, were closely involved with fascist movements and regimes in the inter-war years. This article analyses the complex relationships between fascism, the institutional church, and Catholics more generally. It examines the initial attitudes of fascist movements to Catholicism/the Catholic Church, the encounter between fascism and Catholicism, and the interests and common enemies that brought them together in this encounter.

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39

Nowakowska, Natalia. Defining Catholicism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198813453.003.0009.

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This discussion asks what King Sigismund of Poland and his subjects understood catholicism to be in the 1520s and 1530s, through language analysis of a diverse and large corpus of sources. It finds that (in contrast to ‘luteranismus’) there was no name for catholicism per se. The church was defined primarily with reference to the past: as the church of one’s ancestors, of the Fathers, of many past centuries. Its chief characteristic was its (alleged) historic unity, resting on a carefully preserved consensus down the ages. Under the pressure of events, however, we find the language used by catholics in Poland-Prussia shifting, from a pre-confessional universal world view towards proto-confessional positions: from ‘good and bad Christians’ to ‘Catholic’ versus ‘Lutheran’. Reformation supporters, meanwhile, described this church very differently—as papal-led, built on distinctive doctrinal positions, and located in a dead, rather than a living, past.

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40

Menozzi, Daniele. Roman Catholicism. Edited by Joel D. S. Rasmussen, Judith Wolfe, and Johannes Zachhuber. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198718406.013.17.

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The Catholic Church faced a number of issues during the development of modern society from the French Revolution to the beginning of the First World War. After examining the Catholic response to secularization of society, the chapter analyses three currents which played an active role in the first half of the century: supporters of the ancien régime, intransigents, and liberal Catholics. As a consequence of the European revolutions the papacy condemned the modern world and promoted hierocratic medievalism. Pope Leo XIII encouraged a distinction between thesis and hypothesis as entryway to modernity: Catholics could enter the modern world, almost in order to use all it possessed to combat its results. But his successor, Pius X, thought that the modernization of the Church had degenerated into the illegitimate inclusion in it of the pernicious principle of modernity. Modernism became for more than half a century the main enemy of Roman Catholicism.

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41

Marienberg, Evyatar. Catholicism Today. Routledge, 2014. http://dx.doi.org/10.4324/9781315867380.

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42

Dillon, Michele. Postsecular Catholicism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190693008.003.0007.

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This chapter uses Pope Francis’s exhortation Amoris Laetitia (AL), his response to the Synod on the Family, to conclude the book’s analysis. I concentrate on AL because its content and reception allow me to summarize how Francis amplifies the Church’s postsecular relevance. I highlight the tensions at issue, especially over interpretive authority, and how the Church’s “scandal avoidance” dictum requires a bifurcation of Catholics’ lived identities. I also show how despite these tensions, Catholicism holds together the dynamic interplay between doctrinal ideas and secular realities, tradition and change, and hierarchical authority and interpretive autonomy. The chapter closes by noting how postsecular expectations accentuate the ongoing interpretive work of Catholicism that will again be on public display at the Synod on Youth.

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43

Linden, Ian. Global Catholicism. Columbia University Press, 2011.

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44

Swaggart, Jimmy. Catholicism & Christianity. Swaggart Ministries, 1986.

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45

Ker, Father Ian. Mere Catholicism. Emmaus Road Publishing, 2007.

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46

Vietnamese Catholicism. [Harvey, La.]: Art Review Press, 1992.

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47

Roman Catholicism. P & R Publishing, 2000.

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48

Public Catholicism. New York: Macmillan, 1989.

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49

Roman Catholicism. New York: Marshall Cavendish Benchmark, 2006.

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50

Catholicism Revisited. Novalis, 2001.

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