Journal articles on the topic 'Catholicism'
To see the other types of publications on this topic, follow the link: Catholicism.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Catholicism.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Baigent, Avril. "Who is right? A Lived Catholicism Study of the Mass-Going of Catholic Teenagers." Ecclesial Practices 9, no. 1 (July 4, 2022): 28–46. http://dx.doi.org/10.1163/22144471-bja10035.
Full textAbstract:
Abstract Lived Catholicism proposes a new way to study being Catholic. Through a focus on individual experiences and practices, it seeks to unpack ‘what sorts of people those who are baptised Catholic are becoming through their ordinary practices’.1 Although many studies of Catholicism tell us what Catholics practice and believe, far fewer tell us why. This study of the Lived Catholicism of teenagers in the UK will explore what motivates them to go to Mass, how the Mass going relates to their wider Catholicity, and the surprising gaps that emerge. Connecting these experiences to those of previous generations shows how the methods of Lived Catholicism can begin to answer questions not previously asked.
2
Dekert, Tomasz. "Catholicism or Post-Catholicisms?" Religion and Theology 29, no. 3-4 (December 22, 2022): 229–69. http://dx.doi.org/10.1163/15743012-bja10041.
Full textAbstract:
Abstract From an anthropological and religious studies point of view, the Catholic liturgical reform in the wake of Vatican II is a highly intriguing event and/or process. The type of change to the ritual represented by this reform raises the question of its impact on Catholicism. This article proposes to look at this problem from the perspective of Roy A. Rappaport’s theory of ritual, primarily in terms of the ritual stabilisation of meaning. The breakdown in terms of the semiotics of immutability that resulted from the reform, and the far-reaching shift towards verbal communication that this brought about in the post-conciliar liturgy, seem to have been the main factors responsible for destabilizing the Catholic universe of meaning as regards its relationship to “truth.” As a result, instead of just one Catholicism, today we can speak of many “post-Catholicisms.”
3
Guazon, Hector T. "Malleability of Roman Catholicism: The Creation of the Filipino Chaplaincy in Brussels, Belgium." Philippine Social Science Journal 5, no. 4 (December 19, 2022): 44–54. http://dx.doi.org/10.52006/main.v5i4.616.
Full textAbstract:
Building on research that problematizes how Filipinos embrace in varying degrees Roman Catholicism, my study probes how differentiated Filipino migrants intimately explore and experience Roman Catholicism's malleability as they create Filipino Chaplaincy in Brussels, Belgium. Using data gathered from the archives, interviews, and participant observation, this ethnographic study demonstrates that "standing for the marginalized" among the Roman Catholic principles, socio-political circumstances in Belgium, and the interpersonal relations within the Filipino community as potent forces for religious authorities as well as Filipino Catholic leaders' desire and project. While my study argues, these areas unveil the Filipino Catholics' strategic moves to create Filipino chaplaincy in Brussels. They also take their share in objectifying Roman Catholicism's very structuring mechanisms. By looking at this distinctive and religious form, we can inform critiques of the mainstream account of anthropology and, by extension, social science to the study of Catholicism.
4
QUESTIER, MICHAEL. "Catholicism, Kinship and the Public Memory of Sir Thomas More." Journal of Ecclesiastical History 53, no. 3 (July 2002): 476–509. http://dx.doi.org/10.1017/s0022046901001488.
Full textAbstract:
Historians are now particularly aware that kinship had political and social resonances in the early modern period. Historians of English Catholicism in this same period have always stressed that a web of family networks helped to sustain the English Catholic community within its harsh post-Reformation environment. But how exactly did this happen, particularly when Catholicism in England was so diverse, and when Catholics were often deeply divided over key political and religious issues? In this essay I examine how these relationships worked for one significant kinship group, a set of people descended from or related to the Henrician Lord Chancellor, Sir Thomas More, and thus how they affected Catholicism's political and ecclesial expressions of itself. I argue that in doing this, we can begin not only to reveal how far religious continuity depended on or was influenced by kinship, but also to describe some of the ways in which post-Reformation Catholicism was defined and perceived.
5
Nabhan-Warren, Kristy, and James S. Bielo. "Imagining Catholicism and Catholics." Exchange 48, no. 3 (July 19, 2019): 195–203. http://dx.doi.org/10.1163/1572543x-12341524.
Full text
6
Chambon (陈立邦), Michel. "Remaking the Church Catholic in Post-Maoist China." Mission Studies 39, no. 3 (December 5, 2022): 376–99. http://dx.doi.org/10.1163/15733831-12341864.
Full textAbstract:
Abstract After the political reforms that followed the death of Mao Zedong, Chinese Catholics were gradually allowed to reestablish their churches and resume public gatherings. Yet this opened serious challenges. After decades of persecution and isolation, which reshaped the ways Chinese Catholics worshipped and perceived themselves, they needed to redefine Chinese Catholicism. Is performing specific rituals in both Latin and a local dialect, at home and in secret, enough to be Catholic? Who holds the religious authority to effectively administer the sacraments? To what extent is a formal relationship with the Pope necessary to remain Catholic? This article explores how Chinese Catholics have searched for support from outside their family circles and the People’s Republic of China to answer their questions. This paper argues that in a rapidly changing politico-economic context marked by strict administrative control, Chinese Catholics have reestablished contacts with Global Catholicism through networking with missionary societies. More specifically, I look at collaborations which Chinese Catholics have established with the Paris Foreign Missions (MEP) to reassess the missiology of Chinese Catholicism. Discussing the evolving nature of these relationships after 1978, I show that the reconstruction of Catholicism in China has been a multilateral enterprise in which local Catholics have had to navigate political adversity, socio-cultural changes, and the Post-Vatican II reformation of worldwide Catholicism. In so doing, Chinese Catholics gradually moved outside of the intimacy of kinship groups and pre-defined rituals to engage actively with modernizing Chinese society and transforming world Catholicism.
7
Gaytán Alcalá, Felipe. "PRAISE OF THE CONVERT: BELIEVE AND BELONG FROM THE CATHOLICITY OF LATIN AMERICA." POLITICS AND RELIGION JOURNAL 12, no. 2 (February 13, 2019): 327–39. http://dx.doi.org/10.54561/prj1202327a.
Full textAbstract:
Latin America was considered for many years the main bastion of Catholicism in the world by the number of parishioners and the influence of the church in the social and political life of the región, but in recent times there has been a decrease in the catholicity index. This paper explores three variables that have modified the identity of Catholicism in Latin American countries. The first one refers to the conversion processes that have expanded the presence of Christian denominations, by analyzing the reasons that revolve around the sense of belonging that these communities offer and that prop up their expansion and growth. The second variable accounts for those Catholics who still belong to the Catholic Church but who in their practices and beliefs have incorporated other magical or esoteric scheme in the form of religious syncretisms, modifying their sense of being Catholics in the world. The third factor has a political reference and has to do with the concept of laicism, a concept that sets its objective, not only in the separation of the State from the Church, but for historical reasons in catholicity restraint in the public space which has led to the confinement of the Catholic to the private, leaving other religious groups to occupy that space.
8
Tate, Adam L. "Forgotten Nineteenth-Century American Literature of Religious Conversion." Catholic Social Science Review 24 (2019): 107–18. http://dx.doi.org/10.5840/cssr20192432.
Full textAbstract:
The article examines the vision of Catholicism in the fiction of J. V. Huntington, an Episcopal clergyman who converted to Catholicism in 1849 through the influence of the Oxford Movement. Huntington wrote several Catholic novels during the 1850s that won him contemporary recognition. His view of Catholicism was very different than either the republican Catholicism that emerged from the Maryland Tradition or the ethnic Catholicism of nineteenth-century urban ghettos, an indication that the views of converts, like other Catholics sitting outside of the mainstream of modern scholarly models, complicate significantly the story of American Catholicism.
9
Trang, Lam To. "Law on Marriage of Catholics and non-Catholics in Vietnam." International Journal of Religion 5, no. 3 (March 23, 2024): 512–18. http://dx.doi.org/10.61707/azr20q18.
Full textAbstract:
The Vietnamese State has recognized a lot of organizations of many different religions such as Buddhism, Catholicism, Protestantism, Cao Dai, Hoa Hao Buddhism, Islam..., of which Buddhism accounts for the largest number, next is Catholicism. The conceptions of marriage between the various religions are different. Unlike Buddhism, where the monks worship the celibacy, the love between husband and wife in Catholicism has profound meaning because it originates from the love of God and follows the model of love between Christ and Jesus. Within the scope of this article, the author will clarify the differences and the similarities between the marriages of Catholics and non-Catholics in Vietnam and then analyze the current Vietnamese legal regulations about the marriages between Catholics and non-Catholics. Thus, it can be seen that Vietnamese law does not distinguish between marriages of Catholics and non-Catholics.
10
Kehoe, S. Karly. "Unionism, Nationalism and the Scottish Catholic Periphery, 1850–1930." Britain and the World 4, no. 1 (March 2011): 65–83. http://dx.doi.org/10.3366/brw.2011.0005.
Full textAbstract:
This article investigates the relationship between nationalism, unionism and Catholicism between 1850 and 1930 and proposes that ideas about the Scottish nation and national identity had a strong connection with the re-emergence and development of Catholicism. The presence of a large Irish-born and Irish-descended Catholic population meant that although there was a peripheral sensitivity to Ireland and an intellectual curiosity with Home Rule, indigenous Catholics remained deeply committed to the Scottish nation within the British state. A majority of Catholics in Scotland saw themselves as loyal British subjects, as nation builders and as the ambassadors of an imperial ideal. Understanding how Catholic identity was defined and how far this influenced, or was influenced by, the construction of a national identity is critical for achieving an understanding of the complexities of nationalism in Scotland. The parallels that exist between Catholicism's position on the periphery of Scottish society and Scotland's status within Britain is an overarching theme in this article that focuses on a period of intense national self-reflection and identity construction.
11
Tirenin, Gregory James. "Wesley and the People Called Papists: Recusancy, Methodism, and Religious Tension in Eighteenth-Century Britain." Wesley and Methodist Studies 16, no. 1 (January 2024): 29–58. http://dx.doi.org/10.5325/weslmethstud.16.1.0029.
Full textAbstract:
ABSTRACT Scholarly interest in Wesley’s views of Catholicism and his conceptions of catholicity has increased significantly. This article examines how British Catholics, especially Bishop Richard Challoner of London and Fr Arthur O’Leary of Cork, engaged with Methodism in late Georgian Britain. Despite the proscribed status of the Catholic Church during this period, Catholics participated to an impressive degree in the controversies surrounding Methodism by defining themselves against Wesley both theologically and politically. Their actions aroused considerable interest and controversy, thus demonstrating the vitality of the Catholic community in an age when the Anglican confessional state was under considerable pressure.
12
Byrne, Julie. "Catholicism Doesn’t Always Mean What You Think It Means." Exchange 48, no. 3 (July 19, 2019): 214–24. http://dx.doi.org/10.1163/1572543x-12341526.
Full textAbstract:
Abstract Anthropologists of Catholicism should consider “floating” Catholicism as a signifier and resisting ingrained habits of essentializing and assuming its referent or content, exemplified by still-frequent quotations of sociologist Andrew Greeley’s exceptionalist idea of the “sacramental imagination.” I use examples from my work including everyday micropolitics, independent Catholics, and cultural Catholics, as well as the work of Maya Mayblin and Jon Bialecki, to suggest a catholic—in the small-c sense of all-encompassing—approach that has the potential to sustain the anthropology of Catholicism as a radical space for investigation and discovery. I revisit Greeley’s “sacramental imagination” in the context of its quotation in a U.S. museum exhibit and connect its appeal to Roman Catholic empire-making.
13
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.
Full textAbstract:
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.
14
Wellings, Martin. "Anglo-Catholicism, the ‘Crisis in the Church’ and the Cavalier Case of 1899." Journal of Ecclesiastical History 42, no. 2 (April 1991): 239–58. http://dx.doi.org/10.1017/s0022046900000075.
Full textAbstract:
Much of the history of the late nineteenth-century Church of England is dominated by the phenomenon of Anglo-Catholicism. In the period between 1890 and 1939 Anglo-Catholics formed the most vigorous and successful party in the Church. Membership of the English Church Union, which represented a broad spectrum of Anglo-Catholic opinion, grew steadily in these years; advanced ceremonial was introduced in an increasing number of parish churches and, from 1920 onwards, a series of congresses was held which filled the Royal Albert Hall for a celebration of the strength of the ‘Catholic’ movement in the Established Church. In the Church Times the Anglo-Catholics possessed a weekly newspaper which outsold all its rivals put together and which reinforced the impression that theirs was the party with the Church's future in its hands. Furthermore, Anglo-Catholicism could claim to be supplying the Church of England with many of its saints and with a fair proportion of its scholars. Slum priests like R. R. Dolling and Arthur Stanton gave their lives to the task of urban mission; Edward King, bishop of Lincoln, was hailed as a spiritual leader by churchmen of all parties; Charles Gore, Walter Frere and Darwell Stone were scholars of renown, while Frank Weston, bishop of Zanzibar, combined academic achievements and missionary zeal with personal qualities which brought him an unexpected pre-eminence at the 1920 Lambeth Conference. In the last decade of the nineteenth century and in the first decades of the twentieth century, therefore, Anglo-Catholicism was the party of advance, offering leadership and vision and presenting the Church of England with a concept of Catholicity which many found attractive.
15
Hoang, Phuong Thao. "Religion and Policy of Catholic Prohibition under the Nguyen Dynasty: Analysis of Ritualistic Considerations." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2024): 91. http://dx.doi.org/10.31857/s086919080027036-6.
Full textAbstract:
This article examines the religious landscape of the Nguyen Dynasty, focusing on the significance of Confucianism and conflicts with Catholicism. The analysis draws from a range of sources, including edicts, historical chronicles, reports, treaties, and studies by Vietnamese and foreign scholars. The period studied spans from the Nguyen Dynasty’s establishment under Gia Long to its surrender to French colonialism in 1884. Central to this examination is the scrutiny of the religious panorama prevalent during the Nguyen Dynasty. It disentangles the disparities between Catholicism and Confucianism, laying bare their fundamental divergences in beliefs and practices. It chronicles Gia Long's confrontational stance towards Catholicism, unraveling the subsequent religious discord it engendered. Moreover, the research delves into Minh Mang's policy of religious prohibition, unveiling the ritualistic conundrums that ensued due to the prohibitive edicts issued by Thieu Tri and Tu Duc. The study concludes that the Nguyen Dynasty’s prohibition policy on Catholicism had significant consequences for the Vietnamese society in the 19th century. The policy exacerbated the differences between Catholics and non-Catholics due to conflicts between traditional Vietnamese culture and Catholicism's divergent views on rituals, customs, and social values. Ultimately, the prohibition policy not only failed to curb the spread of Catholicism but also provided a pretext for French colonialists to invade Vietnam, leading to its gradual transformation into a French colony, and their goal of evangelization in the region. Overall, the research highlights the impact of religion on political power and the dynamics of cultural conflict in Vietnam during the Nguyen Dynasty.
16
REYNAUD, DANIEL. "A Second Front: Canon Garland, Chaplain Maitland Woods and Anglo-Catholicism in the Australian Imperial Force during the First World War." Journal of Ecclesiastical History 72, no. 1 (October 21, 2020): 95–112. http://dx.doi.org/10.1017/s0022046920000743.
Full textAbstract:
This article explores the work and influence of Anglo-Catholicism in the Australian Imperial Force during the Great War, based on reading the wartime correspondence of key AIF Anglo-Catholics, especially that of Canon David Garland and Chaplain William Maitland Woods. Anglo-Catholics were enthusiastic in support of the war, but simultaneously used it to promote Anglo-Catholicism and combat what they perceived to be the errors of non-Anglo-Catholic Anglicanism and the various Protestant groups, opening what might be considered a second front against these religions.
17
Rafferty, Oliver P. "Nicholas Wiseman, Ecclesiastical Politics and Anglo-Irish Relations in the Mid-Nineteenth Century." Recusant History 21, no. 3 (May 1993): 381–400. http://dx.doi.org/10.1017/s0034193200001680.
Full textAbstract:
English Catholicism in the middle decades of the nineteenth century was an extremely complex phenomenon. In the years after 1829 English Catholics were determined to take their rightful place in society. No longer could they be regarded as politically inferior to their Protestant fellow countrymen. Now at last they were in a position to lay to rest the age-old charge that adherence to papism was evidence of disloyalty to the crown. Into this ideal picture of the union between solid English virtues and Roman obedience there intruded two factors designed to precipitate a shattering of the new found confidence of the Catholic aristocracy and middle classes. The converts, by their academic standing, exposed the lack of real educational attainments of the majority of the hereditary Catholics. They were regarded with suspicion by the old Catholics, and seemed to possess a ‘cockiness’ about their Catholicism which was anti-pathetical to the ‘timid retirement of the hereditary Catholics’. Their brand of Catholicism had none of the inhibitions of a bygone age. They were not afraid to make a scene nor to wash their religious laundry in public.
18
Itao, Alexis Deodato S. "Becoming a Synodal Church: Political Charity and Collective Spirituality for Philippine Catholicism." International Bulletin of Mission Research 47, no. 3 (June 22, 2023): 330–42. http://dx.doi.org/10.1177/23969393221139247.
Full textAbstract:
This article explores the prospects of Philippine Catholicism, especially in light of Pope Francis’s exhortation to rebrand the Church into a synodal reality. To steer the Philippine Catholic Church towards synodality, I argue that imitating the first Christians is imperative for Filipino Catholics. The early Church was a synodal Church, and if Philippine Catholicism aspires to be such, I further argue that two essential building blocks are necessary so it can tread the path of synodality, namely, political charity and collective spirituality. These two are equally crucial elements for Philippine Catholicism to realize its synodal transformation.
19
Liao, Xianghui. "Bailu’s Catholicism in China: Religious Inculturation, Tourist Attraction, or Secularization." Religions 12, no. 8 (August 19, 2021): 661. http://dx.doi.org/10.3390/rel12080661.
Full textAbstract:
My article explores how Catholicism interacts with various forces and players in the local and political arena since it migrated into Bailu, China. My argument is based on extensive fieldwork done at two seminaries and one church there. I have shown that: (1) Catholicism encountered different secular forces and survived through effective interaction with them, (2) a market-oriented economy led to the commercialization of once-authentic religious sites for tourism and economic development, and (3) the secularization of Catholicism results in a unique paradox: Catholicism’s public influence on tourism and economic development has been increasing, while its activities and church attendance have not followed synchronously. This paradox manifests itself in two facts: though the town has benefited from Catholicism’s presence, measured by religious symbols and in numbers have been gradually reduced and even removed; and though its French influence makes this town a tourist destination, the prevailing Chinese culture has not been undermined but reinforced.
20
WELLS, PAUL. "Review Article: Quick and Modeling the Difference between Roman Catholicism and Protestantism." Unio Cum Christo 9, no. 2 (October 31, 2023): 135. http://dx.doi.org/10.35285/ucc9.2.2023.art8.
Full textAbstract:
Oliver Quick was in his day an important Anglican thinker. He was interested in pinpointing where the fundamental systemic distinction between Roman Catholicism and Protestantism lay. He located the difference in Catholicism’s emphasis on the religious act and its consequences and Protestantism’s emphasis on the word and its interpretation. Quick’s analysis proposes an approach to the various features of the two. KEYWORDS: Roman Catholicism, Protestantism, Anglicanism, grace, sacramentality, tradition
21
Hopper, Andrew. "‘The Popish Army of the North’: Anti-Catholicism and Parliamentarian Allegiance in Civil War Yorkshire, 1642–46." Recusant History 25, no. 1 (May 2000): 12–28. http://dx.doi.org/10.1017/s0034193200031964.
Full textAbstract:
By the time of the outbreak of the Civil Wars, may educated British Protestants considered Roman Catholicism to be an anti-religion; indeed, the Cambridge divine William Fulke went so far as to equate it with devil worship. Wealthy and powerful English Catholics attracted extreme hostility in moments of political crisis throughout the early modern period, but in 1642, fear of Roman Catholicism was even used to legitimate the terrible act of rebellion. Keith Lindley has emphasized the civil war neutrality of English Catholics, while many current historians, nervous of displays of religious prejudice, have portrayed the anti-Catholic fears of parliamentarians as cynical propaganda. Michael Finlayson has condemned anti-Catholicism as ‘irrational paranoia’, to be compared with anti-Semitism, which might, had it not been for the growth of liberal traditions in nineteenth-century England, have led to some sort of ‘Final Solution’.
22
Taylor, Leonard. "Catholic Cosmopolitanism and the Future of Human Rights." Religions 11, no. 11 (October 30, 2020): 566. http://dx.doi.org/10.3390/rel11110566.
Full textAbstract:
Political Catholicism began in the 20th century by presenting a conception of confessional politics to a secularizing Europe. However, this article reveals the reworking of political Catholicism’s historical commitment to a balance of two powers—an ancient Imperium and Sacerdotium—to justify change to this position. A secular democratic faith became a key insight in political Catholicism in the 20th century, as it wedded human rights to an evolving cosmopolitan Catholicism and underlined the growth of Christian democracy. This article argues that the thesis of Christian democracy held a central post-war motif that there existed a prisca theologia or a philosophia perennis, semblances of a natural law, in secular modernity that could reshape the social compact of the modern project of democracy. However, as the Cold War ended, human rights became more secularized in keeping with trends across Europe. The relationship between political Catholicism and human rights reached a turning point, and this article asks if a cosmopolitan political Catholicism still interprets human rights as central to its embrace of the modern world.
23
Farrukh, Gul. "Divided Devotion: A Historical Exploration of Bismarck's Kulturkampf and its Impact on German Society." Summer 2023 3, no. 3 (September 30, 2023): 21–28. http://dx.doi.org/10.54183/jssr.v3i3.387.
Full textAbstract:
This study examines the Kulturkampf, a major 19th-century German event in which Otto von Bismarck fought to limit Catholic influence in politics. Catholicism remained a powerful influence in German society despite Bismarck's efforts, posing a difficult challenge to the mid-1800s political scene. Start with the Kulturkampf, the Catholic Church's fight to adapt to liberal ideals, democracy, nationalism, socialism, and the industrial revolution. Liberal Catholicism's answer to modernity is analyzed, focusing on Ignaz von Dollinger, who strove to reconcile faith with intellectual currents. The paper discusses the First Vatican Council in 1870, which introduced papal infallibility, and liberal Catholicism's downfall. Germany is highlighted because Catholicism suffered ideological struggles and gained academic support as a secular, Protestant-influenced religion. Bismarck's Catholicism onslaught from 1853-54 to the Kulturkampf of the 1870s is examined. Bismarck's fears of Catholic violence and a Catholic plot are examined in the study. The issue deepened in 1873 when the May Laws sought state control over the Catholic Church. The Prussian bishops' resistance to the May Laws led to incarceration, penalties, and institution closures. Bismarck's authoritarianism failed to suppress Catholicism despite overwhelming opposition. Conclusions highlight the Kulturkampf legislation' impact on church-state relations and the reduction of anti-Catholic measures. This paper analyzes historical events to reveal Bismarck's political maneuvers, the Catholic Church's struggles, and the Kulturkampf's lasting effects on 19th-century Germany's religious and political landscape.
24
Field, Clive D. "No Popery’s Ghost." Journal of Religion in Europe 7, no. 2 (June 14, 2014): 116–49. http://dx.doi.org/10.1163/18748929-00702004.
Full textAbstract:
Anti-Catholicism has been a feature of British history from the Reformation, but it has been little studied for the period since the Second World War, and rarely using quantitative methods. A thematically-arranged aggregate analysis of around 180 opinion polls among representative samples of adults since the 1950s offers insights into developing attitudes of the British public to Catholics and the Catholic Church. Anti-Catholicism against individual Catholics is found to have diminished. Negativity toward the Catholic Church and its leadership has increased, especially since the Millennium. Generic and specific explanations are offered for these trends, within the context of other manifestations of religious prejudice and other religious changes.
25
Hoenes del Pinal, Eric. "Reading Laudato Si’ in the Verapaz." Exchange 48, no. 3 (July 19, 2019): 291–301. http://dx.doi.org/10.1163/1572543x-12341532.
Full textAbstract:
Abstract As global climate change is becoming an increasing worry, Q’eqchi’-Maya Catholics in Guatemala have begun drawing Pope Francis encyclical Laudato Si’ into their discourse about the environment. This article examines how Catholic teachings and Maya culture come together to shape Q’eqchi’-Mayas’ views on climate change, and argues that these processes offer anthropologists of Catholicism insight into how we might better understand Catholicism as a religion that is at once local and global.
26
Zemszał, Piotr. "An outline of a stereotype of a Catholic and Catholicism in a discourse of the radical Orthodox Church movement in modern Russia." Oblicza Komunikacji 12 (June 24, 2021): 169–85. http://dx.doi.org/10.19195/2083-5345.12.11.
Full textAbstract:
The paper is an attempt to compare a medieval stereotype of Catholics and Catholicism existing in Rus against a contemporary stereotype functioning in the radical Orthodox Church environment. The main source of the research material are publications available at the website Москва — Третий Рим (https://3rm.info/), which publishes and aggregates content generated by radical Orthodox Church circles. The starting point is an analysis of the image of Catholics presented in one of more important chronicles of medieval Rus, which was conducted by Marianna Andreitcheva. The text answers a question about the extent to which this image is preserved in a contemporary stereotype of Catholics and Catholicism found in a discourse of the contemporary ultra-radical Orthodox Church circles, based on a sense of confessional identity, similarly to the discourse of Ruthenian authors.
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.
Full textAbstract:
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.
28
Cole, Laurence. "Political Catholicism and Popular Religiosity in Austria around 1900." Austriaca 58, no. 1 (2004): 47–62. http://dx.doi.org/10.3406/austr.2004.4434.
Full textAbstract:
When looking at the development of political Catholicism in Austria from the second half of the nineteenth-century onwards, it becomes apparent that historians have devoted surprisingly little attention to the place of religiosity within the movement. This article argues that popular piety and religious revival were important, indeed defining, features of the formation of the catholic political milieu in Austria. Moreover, the renewal of Catholic religiosity fulfilled a vital function during the decades before and after 1900, when major divisions surfaced within the catholic political space between Conservatives and Christian Socials. By examining one pertinent example of popular religiosity, namely the cult of the Sacred Heart of Jesus, the author seeks to show how mass religious activities not only helped to integrate political Catholicism’s social milieu throughout Austria, but provided a major source of internal, spiritual cohesion at a time when generational tensions and conflicts over ‘the social question’ divided Catholics.
29
Cochran, Clarke E. "Robust Tension Over Safety." Review of Politics 62, no. 1 (2000): 39–42. http://dx.doi.org/10.1017/s0034670500030229.
Full textAbstract:
Gary D. Glenn and John Stack advance two important claims; one explicit, the other implicit. Their explicit claim is that the “new regime of civil liberties” is dangerous to Catholicism. Here I am in qualified agreement, though important ambiguities cloud the argument. Their implicit claim is that it is a bad thing for Catholicism to be in danger. This proposition is flawed. Glenn and Stack cite (without irony) American Catholics “who have spent several generations seeking to become accepted and acceptable to the American democratic culture.” A large part of the danger seems to be “the punishment of exclusion from respectability in the culture.” This assumes that the “normal” mode for Catholicism is comfortable accommodation to political culture and institutions.
30
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.
Full textAbstract:
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.
31
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.
Full textAbstract:
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.
32
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.
Full textAbstract:
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.
33
Kantyka, Przemysław. "Anglikanizm i odrodzenie katolicyzmu na tle sytuacji religijnej w XIX-wiecznej Anglii." Studia Europaea Gnesnensia, no. 13 (June 15, 2016): 89–98. http://dx.doi.org/10.14746/seg.2016.13.5.
Full textAbstract:
The article describes the religious situation in the 19th-century England with special emphasis on the position of Anglicanism and Catholicism. First, it examines the situation of the Church of England with its rise of the Oxford Movement and transformation of Anglicanism into a worldwide community. Subsequently, the paper describes the renaissance of Catholicism in the new circumstances following the enactment of Catholic Emancipation Bill . Finally, it mentions the first attempts at a dialogue between Anglicans and Catholics. All these historical developments are shown in the context of life and conversion of John Henry Newman.
34
del Arco Blanco, Miguel Ángel. "Before the Altar of the Fatherland: Catholicism, the Politics of Modernization, and Nationalization during the Spanish Civil War." European History Quarterly 48, no. 2 (April 2018): 232–55. http://dx.doi.org/10.1177/0265691418760169.
Full textAbstract:
Catholicism has occupied a central place in debates concerning the nature of Francoism. Conventionally, scholars have suggested that the traditional, archaic elements of the Franco Dictatorship made it markedly different from other fascist regimes. This article explores the crucial role that Catholicism played in the popular mobilization, unification, and nationalization of rebel supporters during the Spanish Civil War (1936–1939). Instead of focusing on an analysis of the discourse of the Catholic Church and its interactions with the politics and institutions of the ‘New State’, this study concentrates on Catholicism's role in generating social support for the regime. First, it examines the religious services and practices that occurred on the battlefronts. It then deals with events on the rebel home front. It argues that during the Spanish Civil War, Catholicism became a force that united, mobilized, and forged both individual and national Francoist identities.
35
Carroll, Michael P. "Were the Acadians/Cajuns (really) "devout Catholics"?" Studies in Religion/Sciences Religieuses 31, no. 3-4 (September 2002): 323–37. http://dx.doi.org/10.1177/000842980203100305.
Full textAbstract:
For almost three centuries the Acadians of Acadia and their Cajun descendants in Louisiana have been described as "devout Catholics." Unfortunately, anyone who searches for evidence of this long-standing stereotype, either in the historical or ethnographic literature, finds that such evidence is simply not there. Given this problem, my goal in this article is to merge feminist theory with the few bits and pieces of information that we do have about the lived experience of Catholicism in Acadian communities in order to propose another way of "seeing" Cajun Catholics and Cajun Catholicism. In particular, I want to suggest that at least in the nineteenth century, Cajun religiosity derived less from "piety" (as that term is commonly understood) and more from ways of "doing gender" in Cajun communities.
36
Makarova, A. V. "V.S. Solovyov and Russian Catholics: Similarities and Differences in the Understanding of Church Unity and Infallibility." Solov’evskie issledovaniya, no. 1 (March 30, 2022): 26–39. http://dx.doi.org/10.17588/2076-9210.2022.1.026-039.
Full textAbstract:
This article considers Russian Catholicism as a system of views characterized by the need for an independent Church authority, the special role of the Catholic Church in the history of Europe, and the importance of the unity of Churches around the Pope. Given all this, the article analyzes the criteria by which V.S. Solovyov could be included within the representatives of Russian Catholicism, albeit his confessional affiliation to the Catholic Church still remains controversial. The main part of this text is devoted to V.S. Solovyov’s relationship with the key issues of Russian Catholicism, i.e. the understanding of church unity, authority, and infallibility; the hierarchy’s and laity’s participation in the preservation of doctrinal truths; and finally the truth criteria for the decisions taken by the Ecumenical Councils. While these questions have been already raised in the writings of the main ideologist of philocatholicism, P.Y. Chaadayev, this article also demonstrates the way in which they occupy a crucial place in the heritage of the Russian Catholicism’s representatives from the last half of the 19th century: i.e. I.S. Gagarin and E.G. Volkonskaya. As a conclusion of this analysis, V.S. Solovyov’s views – which he expressed in his 1880s works – on the Church authority and on the special powers of Roman pontifices seem to partially converge with those of the conservative Russian Catholics. However, it is still possible to recognize a number of discrepancies between the two positions. These discrepancies would subsequently lead Solovyov to distance himself from Catholic apologetics to pursue a different approach in the understanding of Church infallibility. In this regard, an examination of Solovyov’s triads will be the key to identify the transformation, within his ecclesiological ideas, of the functions of secular and church authorities as well as of the need for an additional link between Christ and the believers.
37
Damberg, Wilhelm. "Entwicklungslinien des europäischen Katholizismus im 20. Jahrhundert." Journal of Modern European History 3, no. 2 (September 2005): 164–82. http://dx.doi.org/10.17104/1611-8944_2005_2_164.
Full textAbstract:
Developmental Aspects of European Catholicism in the 20th Century European Catholicism retained into the 1960s essential principles it had formed in the 19th century as a European social movement against economic liberalism and socialism. It focused on the Catholic idea of an ideal society, a utopia critical of modernity, on the evolution of manifold social and socio-political activities as well as on the centralisation and modernisation of Church organisation according to the model of the modern nation state. The development of specific milieus or exclusive societies in this kind of Catholicism was successful in particular in those countries of Central and Northwestern Europe where Catholics formed the minority. World War I introduced a process of depolitising Catholicism, individualising religious ties and developing Catholic professional and elite organisations. World War II marked the end of the corporatist social utopia as well as the rise of Christian democratic parties. The Second Vatican Council concluded the cultural struggle between the Catholic Church and the liberal-pluralistic nation state in Europe. It introduced the orientation toward a global society, which has, since then, been accompanied in Europe by vastly differentiated changes in religious practice, organisational forms and Catholic values.
38
Harp, Richard. "Catholicism." Ben Jonson Journal 14, no. 1 (May 2007): 112–16. http://dx.doi.org/10.3366/bjj.2007.14.1.112.
Full text
39
Ondeck, Deborah Mariano. "Catholicism." Home Health Care Management & Practice 16, no. 1 (December 2003): 54–55. http://dx.doi.org/10.1177/1084822303257293.
Full text
40
MANZO, ENRIQUE GUERRA. "The Resistance of the Marginalised: Catholics in Eastern Michoacán and the Mexican State, 1920–40." Journal of Latin American Studies 40, no. 1 (February 2008): 109–33. http://dx.doi.org/10.1017/s0022216x07003653.
Full textAbstract:
AbstractThis article analyses Catholic resistance to the anti-clerical laws of the 1920–1940 period in various municipalities in eastern Michoacán. It argues that the diverse strategies adopted by Catholics in each region was more a response to the variety of local power dynamics at play, than an expression of different religious expressions (sacramental versus ‘popular’ Catholicism). It concludes that the predominance of pacific forms of resistance was the result both of efforts on the part of the ecclesiastical hierarchy to reach a modus vivendi with the Mexican state, and of social expressions of Catholicism ‘from below’.
41
Spurlock, Scott R. "Confessionalization and Clan Cohesion: Ireland’s Contribution to Scottish Catholic Renewal in the Seventeenth Century." Recusant History 31, no. 2 (October 2012): 171–94. http://dx.doi.org/10.1017/s003419320001356x.
Full textAbstract:
The story of the relationship between Ulster and Scotland during the seventeenth century has long been dominated by the flow of people and ideas from Scotland to the north of Ireland. This, however, belies the prominent role that Ireland had in the social and cultural history of the Western Isles and Highlands of Scotland during that century. This paper argues that of even greater importance to the resurgence of Catholicism in the Scottish Gaidhealtachd than a Rome driven Counter-Reformation were the financial support and personnel provided by Ulster Catholics. In the face of aggressive Stuart policies, Catholicism was rejuvenated and became an ideological justification for asserting traditional rights in the face of government sanctioned, Protestant blessed, incursions in the Western Isles. Moreover, in the face of historiography that has argued for the continual disintegration of ClanDonald throughout the seventeenth century, this article explores the ways the clans and their neighbours inspired, funded and facilitated the revival of Catholicism in the Gaidhealtachd.
42
Heft, James L. "Evolution and Catholicism: A Few Modest Proposals." Horizons 35, no. 2 (2008): 203–27. http://dx.doi.org/10.1017/s0360966900005454.
Full textAbstract:
ABSTRACTDuring 2006, two events, one involving mainly Protestants and the other Catholics, triggered widespread debate on evolution and Christianity. The Dover, Pennsylvania case focused on whether intelligent design (ID) should be taught alongside evolution in public high school science classes; a New York Times Op-Ed by Cardinal Schönborn of Austria argued that Catholics should reject neo-Darwinianism. Once again, these debates raise the important issue of the relationship of science and religion, and more specifically, science and Catholicism, and call for further reflection on how Catholic theology should conceive of its role in an age still dominated by science.
43
Burns, Ryan. "Enforcing uniformity: kirk sessions and Catholics in early modern Scotland, 1560–1650." Innes Review 69, no. 2 (November 2018): 111–30. http://dx.doi.org/10.3366/inr.2018.0171.
Full textAbstract:
In the decades following the Scottish Reformation, Scottish parliaments passed a series of penal laws against Catholics and expressions of Catholic religious practice. In an act of 1594 the death penalty was prescribed on the first offence for wilfully hearing Mass; but no Scot was ever executed for hearing Mass. The same law of 1594 encouraged local presbyteries to convert any suspected Catholic under their jurisdiction. As historians of the Scottish Reformation begin to appreciate the crucial role that kirk sessions played in suppressing Scottish Catholicism, this article adds to recent studies which seek to offer a corrective to much previous scholarship on the persecution of Scottish Catholics – which tended to focus almost exclusively on civil enforcement – and explores the impact of parish church courts on Scottish Catholicism, highlighting the effectiveness of public penance, shaming, and psychological pressure as the most useful tools for enforcing uniformity.
44
Glenn, Gary D., and John Stack. "Is American Democracy Safe for Catholicism?" Review of Politics 62, no. 1 (2000): 5–29. http://dx.doi.org/10.1017/s0034670500030199.
Full textAbstract:
The question implies that the First Amendment's “separation of church and state,” as interpreted by the Supreme Court, is an insufficient solution to the old conflict between American democracy and Catholicism. Catholicism has become unsafe in contemporary American democracy in ways that the original constitutional arrangement, of which the First Amendment was only a part, does not help. The contemporary danger is rooted partly in the old conflict between classical liberalism and revealed religion as such. But the more proximate danger is the secular “civil liberties” regime that has been instituted by the Supreme Court since 1940. That regime permits Catholics to follow their religion in public affairs only insofar as it is in agreement with the secularism which the “civil liberties” regime both instituted and understands liberal democracy to require.
45
Edwards, Owen Dudley. "1918 And All This – The Education (Scotland) Act then and now." Scottish Affairs 27, no. 4 (November 2018): 425–37. http://dx.doi.org/10.3366/scot.2018.0256.
Full textAbstract:
On the centenary of the Education (Scotland) Act, 1918, this essay offers personal reflections on its immediate impact and longer term legacies upon Scottish Catholicism. A century of Catholic state schools in Scotland has evolved very different Catholics – and a very different Scotland.
46
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.
47
Klug, Brian. "Judaism and Catholicism: The Common Ground of Social Justice." Downside Review 138, no. 4 (October 2020): 143–51. http://dx.doi.org/10.1177/0012580620974280.
Full textAbstract:
This article is about the relationship between Judaism and Catholicism. Rather than proceeding on the plane of theology – comparing Catholicism and Judaism in terms of their conceptions of the divine – the author approaches the subject ‘from the ground up’, considering their convergence at the level of social action. Taking his cue from Margaret Archer, who has spoken about ‘the Church as a social movement’, he presents Judaism in a similar light, drawing on resources within Judaism that conduce towards promoting human rights and social justice. Moreover, writing as a Jewish Fellow at a Catholic Oxford college (St Benet’s Hall), he recounts certain experiences that illustrate how Jews and Catholics can come together on common ground.
48
Ginting, Ranika Br. "Katolik di Tanah Karo: Kabanjahe, 1942-1970an." Lembaran Sejarah 11, no. 2 (April 7, 2017): 169. http://dx.doi.org/10.22146/lembaran-sejarah.23810.
Full textAbstract:
This research has three main goals, namelyto examine the introduction and development of Catholicism, changes to the community after conversion and the retension of the Catholic in Tanah Karo between the years of 1942 until the 1970s. The main problem is to construct the history of the missionary activities in the Batak Karo land and the social dynamics that resulted from these activities. The period in question is one that saw the conversion of the people in Tanah Karo to Catholicism. The year of 1942 represented a crisis to the missionary activities under the Japanese occupation and the forced honouring of the Japanese sun God. Since the 1950s until 1970s, the spread and number of Catholics in the area has expanded rapidly. The result of the research is that Catholicism has been successful in spreading their faith in Tanah Karo, especially in the area of Kabanjahe. This success was the result of several factors. First, the mission was able to mingle and adapt to Karo Batak society. Second, the founding of mission schools was based on the Catholic faith.
49
Xiao, Qinghe. "Dialogues on the Issues of Theodicy in Late Ming Fujian." Religions 15, no. 7 (July 15, 2024): 851. http://dx.doi.org/10.3390/rel15070851.
Full textAbstract:
This paper aims to illustrate the dialogues on the issue of theodicy in late Ming Fujian. The Catholicism that entered China in the late Ming dynasty had a competitive relationship with indigenous religions in terms of their meaning systems. Catholicism emphasized the omniscience, omnibenevolence, and omnipotence of God, which created tensions and contradictions with the reality of phenomena such as the suffering of good people and the existence of evil. In the late Ming period, scholars, believers, and missionaries in the Fujian region engaged in deep exchanges and dialogues on theodicy, reflecting the significant attention and consideration given to the problem of evil. This paper first analyzes the dialogues on theodicy between the Fujian scholar Ye Xianggao (1559–1627) and the missionary Giulio Aleni (1582–1649). Next, it explores the discussions on the problem of evil between ordinary believers in the Fujian region and Giulio Aleni in their daily lives. Finally, it examines how anti-Catholics used the problem of evil to criticize Catholicism, and it also identifies the characteristics and impacts of Catholic theodicy in the late Ming and early Qing periods.
50
Cressler, Matthew J. "“Real Good and Sincere Catholics”: White Catholicism and Massive Resistance to Desegregation in Chicago, 1965–1968." Religion and American Culture 30, no. 2 (2020): 273–306. http://dx.doi.org/10.1017/rac.2020.7.
Full textAbstract:
AbstractAlthough the civil rights movement has long been framed as a pivotal turning point in twentieth-century U.S. religious history, comparatively little attention has been directed to the role of religion in what has been termed “the long segregation movement.” Likewise, Catholic historians tend to emphasize the exceptional few priests, sisters, and lay people committed to interracial justice over and against the majority of white Catholics who either opposed integration or objected to the means by which it would be achieved. This article argues that, in order to fully understand U.S. Catholicism in the twentieth century, scholars must reckon with the ways racial whiteness shaped the Catholicness of white Catholics. It takes as its primary source more than six hundred letters written by white Catholics outraged and disgusted over the Archdiocese of Chicago's apparent support for desegregation between 1965 and 1968. These letters not only illuminate the inseparability of religion and race, but they also reveal that white Catholicism itself operated as a religio-racial formation in the lives of white Catholics. Given the overwhelming white Catholic (and white religious) resistance to integration, this article argues that the long segregation movement and massive resistance to desegregation ought to be included as signal events in the telling of U.S. Catholic and U.S. religious history.