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1
Jałocha, Beata, Anna Góral, and Ewa Bogacz-Wojtanowska. "Projectification of a global organization – case study of the Roman Catholic Church." International Journal of Managing Projects in Business 12, no. 2 (June 3, 2019): 298–324. http://dx.doi.org/10.1108/ijmpb-03-2018-0052.
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Purpose The purpose of this paper is to understand projectification processes of the global organization, based on the example of the Catholic Church’s activities. The Catholic Church is the oldest and the largest international organisation to be assessed also from the longue durée perspective. The Church as both a large and supranational organisation and a religious community has carried out a lot of social tasks. A part of its activity relating to the Church’s basic mission is carried out in these days in the form of various projects. In this paper, the authors demonstrate that seemingly unchanging structure, such as the Catholic Church, based on a determined hierarchy, strict principles and rules of conduct, is affected by the projectification processes. Design/methodology/approach The authors chose the method of a single case study. To analyse the projectification processes in the Church, the authors focussed on flagship mega-events of WYD programme, from which the following were selected: Rome (1985), Manila (1995), Sydney (2008), Rio de Janeiro (2013) and Krakow (2016). Findings The study demonstrates that organisational projectification processes can have a real impact on the strategic changes in the global organisation. Under the influence of significant projects, organisations can change internally and also redefine their way of interacting with the stakeholders. Projectification at the same time is a change and leads to it. The research also shows that projectification of a global organisation can intensify internal learning processes. On the one hand, “projectification agents” transfer project practices to various regions of the world, and, on the other, draw on local practices. Therefore, the projectification process is not simply transplanting the project “virus” into new places, but also a process of change and adaptation to the stimuli flowing from the environment. Originality/value The particularities, the distinctiveness of the projects of the Catholic Church can be an inspiration for others realizing projects. The experience of the Catholic Church in the implementation of WYD can be valuable for organisations implementing other projects that require involvement and activation of many, diverse stakeholders, for example, charitable projects or the so-called community engagement projects implemented by large international organisations, such as the World Bank, UNICEF, the UN, the Red Cross or humanitarian projects organised by NGOs in different parts of the world.
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Flanagan, Brian P. "IV. LGBTQ+ Lay Catholics Co-Creating the Church." Horizons 49, no. 1 (June 2022): 216–27. http://dx.doi.org/10.1017/hor.2022.8.
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As the other articles in this roundtable suggest, Catholics in the United States in the second half of the twentieth century were able to draw upon a long tradition of lay involvement in various lay apostolates, the renewed teaching on the role of the laity proclaimed at the Second Vatican Council, and the worldwide presence of forms of international lay organizations, including Pax Romana and Catholic student movements. Additional contributions to this discussion could easily include some of the other official and institutionalized forms of lay involvement that proliferated in the twentieth century—the rise of various new ecclesial movements such as Opus Dei, Focolare, and the Communità Sant'Egidio; the Catholic Family movement and other forms of lay-led renewal at the national and parish level that pursued the conciliar vision of the universal call to holiness with enthusiasm and persistence; the entry of thousands of laypeople into ministries and teaching roles previously restricted, in practice if not always in statute, to the ordained and to members of religious communities; and the particular roles of lay Catholics with historically oppressed or marginalized racial and ethnic identities in finding a voice in postconciliar Catholicism.
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Dall’Oglio, Cecilia. "Ecological Initiatives of the Global Catholic Climate Movement." Studia Ecologiae et Bioethicae 18, no. 1 (March 30, 2020): 61–72. http://dx.doi.org/10.21697/seb.2020.1.07.
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This paper presents the structure and main aims of Global Catholic Climate Movement (GCCM): an international organization serving Catholics all over the world to promote ecological values. It points to a close connection between teaching of the Catholic Church and care about the creation. The efforts to prevent effects of climate changes are indicated as an important mission for believers, in accordance with Pope Francis’ encyclical Laudato si’. There are three major dimensions describing how to bring Pope’s teaching to life: spiritual dimension, lifestyle dimension and public policy dimension. In this article one can find many examples of good practices, which have been in the process of being realized since the GCCM was set up in 2015. The main content is followed by the detailed calendar, which shows the crucial achievements of GCCM.
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Donnelly, Elizabeth A. "Making the Case for Jubilee: The Catholic Church and the Poor-Country Debt Movement." Ethics & International Affairs 21, no. 1 (March 2007): 107–33. http://dx.doi.org/10.1111/j.1747-7093.2007.00063.x.
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Since the late 1970s, an increasingly global coalition of churches and nongovernmental organizations has pressed for reduction if not outright cancellation of the foreign debt of highly indebted poor countries, because of its deleterious impact on poor people. The movement achieved limited yet substantial success in the Jubilee 2000 campaign. In it, the movement invoked a biblical prescription of periodic debt relief to urge the international community to mark the millennium by recognizing a period of “jubilee” for heavily indebted poor countries, in which government debts would be cancelled and freed up resources used to alleviate poverty. The Catholic Church made a crucial contribution to the movement, through the involvement of its personnel, justice and peace offices, social service agencies, academic and research institutions, national bishops’ conferences, Vatican agencies, and Pope John Paul II. The essay traces the moral arguments the church made for debt relief, with a particular focus on two influential statements: those of the Vatican's Pontifical Justice and Peace Commission in 1987, and the U.S. Catholic bishops’ conference in 1989. By stimulating discussion of the ethics of debt among senior policymakers, the church's efforts strengthened the legitimacy of the claim that excessive debt servicing was unjust. Zambia is offered as a case study of church and coalition efforts to press not only for debt cancellation, but also for measures to ensure that freed-up resources be used effectively for poverty reduction, and that debtor governments contract new debt in a transparent manner.
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Verbytskyi, Volodymyr. "HIS BEATITUDE LUBOMYR HUSAR ABOUT THE UNITY OF THE CHURCH, STATE AND THE DIASPORA." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 5–9. http://dx.doi.org/10.17721/sophia.2019.13.1.
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The article considers a very important factor of His Beatitude Lubomyr Husar (Ukrainian Greek Catholic Church), who actively supported together with his followers, the most positive tendencies towards the development and pacification of Ukraine. The main idea of the article is to analyze, through the prism of the historical processes of creation and existence of the Ukrainian Greek Catholic Church, the work of His Beatitude Lyubomyr Guzar, as well as the influence of the phenomenon of the international activities of the Ukrainian Greek Catholic Church on and its cooperation with the state in various fields. culture, language and national traditions, as well as in the structure of the state and the foreign policy of Ukraine. In addition, the article discusses the great contribution of His Beatitude Lubomyr Husar, as the head of the Ukrainian Greek Catholic Church to the development and support of the Ukrainian diaspora abroad, which further contributed to the formation of numerous public associations of foreign Ukrainian in the world's states and linguistic, educational and cultural needs. The activity of public organizations of foreign Ukrainian is aimed at preserving its identity, language, culture and traditions. These activities are also implemented in joint projects of foreign diplomatic institutions of Ukraine and public organizations of foreign Ukrainian, directed, in particular, to scientific and educational projects, issuing periodicals with organizations, preparing and broadcasting television and radio programs, supporting Internet resources, publishing publications on Ukrainian topics. In mass media abroad, improvement of burial places (places of memory) of outstanding Ukrainian graves abroad, organization of children's lags her with the purpose of their acquaintance with the traditions of the Ukrainian language, literature, history of Ukraine, providing educational institutions with the study of the Ukrainian language and cultural centers of print, photo, audio, video production, objects of national symbols, publishing scientific, journalistic, artistic works and collections for communities of foreign Ukrainian, as well as works of foreign Ukrainian, translation of works of Ukrainian literature in foreign languages, popularization of the Ukrainian language, literature ry, culture, history and traditions of the Ukrainian people, including the teaching of the Ukrainian language, as well as other items in the Ukrainian language, fabrication and installation of plaques, dedicated to outstanding figures of Ukrainian history, science and culture and historical events.
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Kassimir, Ronald. "The social power of religious organization and civil society: The Catholic Church in Uganda." Commonwealth & Comparative Politics 36, no. 2 (July 1998): 54–83. http://dx.doi.org/10.1080/14662049808447767.
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Branković, Tomislav. "PROTESTANT RELIGIOUS COMMUNITIES IN SOCIALISTIC YUGOSLAVIA." POLITICS AND RELIGION JOURNAL 1, no. 1 (January 15, 2007): 189–203. http://dx.doi.org/10.54561/prj0101189b.
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The work of Protestant religious groups in socialistic Yugoslavia was directly dependent on social and political circumstances in country. Protestant religious groups was numerous and various, not only in their relation with government, witth other religious groups, and the way they fulfi lled social obligations. Largest protestant churches> Evangelic Church and Reformed Christian Church, as traditional churches, have guided Protestant Christianity in Yugoslavia. Characteristics of their work are> respect for constitutional laws, cooperation with governmental agencies and high level of inter-religious tolerance. The other, less numerous Protestant Churches, was in some religious characteristic similar with traditional churches, but some of them wanted to go their own way with their own religious practice. Even tough Protestant religious groups and churches had considerable fewer believers then other traditional churches and religious groups in Yugoslavia (Serbien Ortodox Church, Catholic Church and Islamic Religion), they got more credits then they deserved. That was because they had international support and protection from their bases abroad or from international religious organizations in Europe and United States of America.
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Beliakova, N. A., and V. P. Bilotas. "The Election of John Paul II: the Reaction from the Soviet Union." Russian Journal of Church History 1, no. 4 (December 31, 2020): 5–21. http://dx.doi.org/10.15829/2686-973x-2020-4-46.
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The article presents a panorama of the religious life of Catholics in the republics of the Soviet Union at the time of the election of Pope John Paul II. The authors describe concepts that dominated the thinking of the Soviet leadership in its relations with the Vatican, and note the absence of a clear strategy at the international level. They pay close attention to the consolidated protest movement of Catholics in the Soviet Union of the 1970s, especially in Lithuania, and how the Lithuanian Catholic samizdat reflected the reaction to the election of a new Pope. The authors emphasize that by the time of John Paul II’s election, among the Catholics of the Soviet Union there was a growing protest movement, there was regular criticism of the Vatican's ‘Eastern Policy’, and there were public organizations that put the issue of discrimination against believers and churches on the public agenda. The article also describes the efforts of the Sovietleadership to consolidate the countries of Eastern Europe in the context of its relations with the Vatican, its attempts to use to its advantage the differences between political trends within the clergy of the Catholic Church.
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Beliakova, N. A., and V. P. Bilotas. "The Election of John Paul II: the Reaction from the Soviet Union." Russian Journal of Church History 1, no. 4 (December 31, 2020): 5–21. http://dx.doi.org/10.15829/2686-973x-2020-4-46.
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The article presents a panorama of the religious life of Catholics in the republics of the Soviet Union at the time of the election of Pope John Paul II. The authors describe concepts that dominated the thinking of the Soviet leadership in its relations with the Vatican, and note the absence of a clear strategy at the international level. They pay close attention to the consolidated protest movement of Catholics in the Soviet Union of the 1970s, especially in Lithuania, and how the Lithuanian Catholic samizdat reflected the reaction to the election of a new Pope. The authors emphasize that by the time of John Paul II’s election, among the Catholics of the Soviet Union there was a growing protest movement, there was regular criticism of the Vatican's ‘Eastern Policy’, and there were public organizations that put the issue of discrimination against believers and churches on the public agenda. The article also describes the efforts of the Sovietleadership to consolidate the countries of Eastern Europe in the context of its relations with the Vatican, its attempts to use to its advantage the differences between political trends within the clergy of the Catholic Church.
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Romantsov, Volodymyr, and Anton Huz. "THE ROMAN CATHOLIC CHURCH ON THE TERRITORY OF NADDNIPRIANSKA UKRAINE AT THE END OF 40-S OF THE 19TH – THE BEGINNING OF THE 20TH CENTURY." Skhid, no. 2(1) (April 30, 2021): 24–30. http://dx.doi.org/10.21847/1728-9343.2021.2(1).229242.
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An attempt of analysis of written sources of the history of the Roman Catholic Church on the territory of Ukraine at the end of 40-s of the 19th – the beginning of the 20th century was performed in the article. Such types of sources as act documents were selected due to the type-specificity principle. Concordat of 1847 as an international agreement between Vatican and the Russian Empire has become a crucial object of analysis. The legislative acts included into “The full collection of laws of the Russian Empire” are considered among the documents of the authorities engaged in the study that are crucial legislative acts the power of which was extended on all administrative and territorial units. The documents of religious organizations are represented in the study by the bull of “Diocesan separation” written by the Pope of Rome Pius IX.Business documentation, statistical materials, among of which is “The first general census of inhabitants of the Russian Empire in 1897”, are considered in the study. Moreover, “Diocesan Gazette” – an official periodical of the Russian Orthodox Church in the Russian Empire is presented in the study. Compendiums dated of the second half of the 19th – the beginning of the 20th century are a particular type of written sources, namely they are represented by “Commemorative books”, for example, an issue: “The Roman Catholic hierarchy in the Russian Empire and the Kingdom of Poland and a list to secular and monastic clergy in Lutsk-Zhytomyr diocese and Podillia province” that contained essential statistical information as well as records regarding a hierarchical structure of the diocesan clergy of the Roman Catholic Church on the territory of Naddniprianska Ukraine in defined period.
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Balabeikina, O., A. Dmitriev, and E. Solodyankina. "Religious Institution as Part of Social and Economic Sphere." World Economy and International Relations 66, no. 9 (2022): 119–29. http://dx.doi.org/10.20542/0131-2227-2022-66-9-119-129.
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The subject of the article is the peculiarities of functioning of the structural components of the major religious institution, the identification and substantiation of the degree of its significance in the social and economic development of a country on the example of the Roman Catholic Church of Austria (RCCA). The aim of the work is a comprehensive characterization of manifestations of economic, social, culture-forming role of the leading religious organization at the national level, using the methods of processing statistical and empirical data adopted in economic and regional-confessional studies. It is shown that in Austria, since the beginning of the 21st century, there has been a sharp decline in the number of persons who remain members of the national Christian Church. The RCCA has an annual quantitative loss in the number of parishioners: 1–1.5% of their total number. Over a 10-year period (2009–2019), the proportion of Catholic adherents in Austria has fallen from 62.2 to 56%, according to calculations based on official reports. In this study, the territorial concentration coefficient for the parishes of the RCC was calculated and gave a relatively low value, indicating the accessibility of Catholic parishes to the population in various regions of Austria in terms of social and other activities organized on their premises. This indicator remains stable over time. The RCCA is currently represented in the country by a dense network of parishes (3014 as of 2019). The basis of the church-administrative territorial division at the regional level consists of two archdioceses and seven dioceses, the boundaries of which fully coincide with the federal states of Austria. This fact allows us to raise the question of the degree of influence of RCCA structures on the development of individual regions of the country, including through the implementation of socially significant activities, partially duplicating state functions that receive budgetary funding. The RCCA also has a traditional focus on social responsibility for Christian national churches in Europe, which is related to facilitating the adaptation of migrants. Activities contributing to this goal include German as a foreign language courses in individual parishes, temporary housing, employment assistance, etc. The model of development of the confessional space in Austria, where the leading role is played by the national RCC, has a number of distinctive characteristics that condition and confirm the high importance of the religious institution in the social and economic development of the state. The presented experience of Austria can be useful for the leadership of religious organizations in Russia, European and other countries, where the leading civilizational basis is the Christian religion.
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Wulandari, Respati. "Entrepreneurial orientation and church performance in the Roman Catholic Archdiocese of Jakarta." Global Business and Organizational Excellence 38, no. 6 (August 2, 2019): 52–60. http://dx.doi.org/10.1002/joe.21967.
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Mosterín, Jesús. "Scholars East and West." European Review 24, no. 2 (April 18, 2016): 325–34. http://dx.doi.org/10.1017/s1062798715000666.
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The great contribution of China to politics was the development of a bureaucratic, meritocratic civil service, based on mastery of a well-defined canon of scholarship. Civil servants were scholars. Already under the Han dynasty, Confucianism (the Rújiā or school of the scholars) was made the official ideology of the State and the basis of the competitive examination system. Europe was less advanced in political organization than China. Rulers and their courts relied on family ties and brute force. The only working bureaucracy belonged to the Catholic Church. This paper follows the parallel development of both the Western and the Chinese traditions and emphasizes their points of intersection, such as the Jesuit missions to China in the 16th and 17th centuries and the visits of Bertrand Russell and John Dewey around 1920.
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Klímová-Alexander, Ilona. "The Development and Institutionalization of Romani Representation and Administration. Part 3b: From National Organizations to International Umbrellas (1945–1970)—the International Level." Nationalities Papers 35, no. 4 (September 2007): 627–61. http://dx.doi.org/10.1080/00905990701475079.
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This article is the fourth in this Nationalities Papers series, following Part 1 which covered the period from the arrival of Gypsies to Europe until the mid-nineteenth century, Part 2 describing the birth of the first modern Romani organizations from the nineteenth century up until the Second World War (WWII) and Part 3a covering the first wave of expansion of Romani activism countrywide after 1945. As mentioned in Part 3a, the period between WWII and 1970 can be distinguished from the previously covered periods by the emergence of the following phenomena: (1) modern Romani political organizations at the national level, (2) their unification through international Romani umbrella organizations, (3) some limited Romani participation in non-Romani mainstream political or administrative structures, (4) an international Romani evangelical movement, (5) reconciliation between Romani political representation and the Catholic Church, (6) national institutions created by various governments to aid the administration of policies on Roma, (7) rapid growth of non-governmental organizations addressing Romani issues, and (8) some limited cooperation between Romani organizations and intergovernmental organizations.
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Галушка, Александр. "Church-State Relations in Slovakia in the Second Half of the Twentieth Century (Legal Aspect)." Theological Herald, no. 1(36) (March 15, 2020): 135–53. http://dx.doi.org/10.31802/2500-1450-2020-36-1-135-153.
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В статье рассматриваются особенности взаимоотношений государства и религиозных организаций в словакии с 1939 г. по настоящее время. Целью исследования стал всесторонний анализ государственных инициатив, регламентирующих церковногосударственные отношения. кроме отношений государства и православной Церкви, в исследовательскую оптику автора попадает широкая палитра религиозной жизни страны в означенный период. наблюдения автора подкрепляются анализом малодоступных отечественным исследователям словацких источников: государственных законов, статистических данных и результатов переписи населения. в работе показано, что диалог государства и церкви в значительной мере определялся политической ситуацией в стране (независимая словакия под контролем нацистской германии, словакия в составе социалистической чехословакии, независимое государство после Бархатной революции 1989 г.), и прежде всего на уровне законодательства. Этим объясняется предпринятая автором периодизация церковно-государственных отношений в словакии. подобная периодизация, в свою очередь, определила и структуру работы. The article discusses the features of relations between the state and religious organizations in Slovakia in the second half of the twentieth century. The focus is on state initiatives (laws, agreements) regulating the nature of church-state relations. Changes in the political situation in the country (independent Slovakia under the control of Nazi Germany, Slovakia as part of socialist Czechoslovakia, an independent state after the Velvet Revolution of 1989) signifi determined the dialogue between the state and the church - and, above all, at the level of legislation. This explains the periodization of church-state relations in Slovakia undertaken by the author. Such a periodization in turn determined the structure of work. So, talking about the life of religious organizations during the Second World War, the author dwells on the unrealized possibility of concluding a Concordat of Slovakia with the Holy See. In the next period, the Czechoslovak, it was shown how the state tried to use the church to its advantage, either by restricting freedoms or by allowing certain indulgences. In today’s Slovakia, church-state relations are built on the dialogue between two equal partners, and their character is determined, on the one hand, by domestic laws, and on the other, by international treaties (agreements) and domestic treaties and agreements with registered churches and religious organizations. Not limited to only the relations of the state and the Orthodox Church, the author’s research optics recreates wide panorama of religious life in the country. A special place in the work is given to the relationship of the Slovak government with the Vatican, since historically the Roman Catholic Church has occupied and continues to occupy a leading position in the life of the state. The author’s observations are supported by a wide quotation of Slovak sources inaccessible to domestic researchers: state laws, statistical data and population census results.
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Gay, Robert. "Neighborhood Associations and Political Change in Rio De Janeiro." Latin American Research Review 25, no. 1 (1990): 102–18. http://dx.doi.org/10.1017/s0023879100023220.
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Prior to the recent reestablishment of democracy in Brazil, much attention was paid to the sudden proliferation of a variety of collective organizations in civil society that arose in opposition to the military regime. By the end of the 1970s, vocal and widespread opposition had materialized from middle-class professional organizations, elements within the Catholic Church, a relatively independent and combative labor movement centered in the industrial suburbs of São Paulo, and a burgeoning number of neighborhood associations being organized in the major metropolitan areas around the country.
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Klímová-Alexander, Ilona. "The development and institutionalization of Romani representation and administration. Part 3c: religious, governmental, and non-governmental institutions (1945–1970)." Nationalities Papers 38, no. 1 (January 2010): 105–22. http://dx.doi.org/10.1080/00905990903386629.
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This article is the fifth and final in a Nationalities Papers series providing an overview of the development of Romani political group representation and administration, from the arrival of Roma to Europe up to 1971, the landmark year of modern transnational Romani politics. The article concentrates on the period between the Second World War and 1970 and the emergence of the following phenomena which distinguish this period from those covered in the previous articles: some limited Romani participation in non-Romani mainstream political or administrative structures, an international Romani evangelical movement, reconciliation between Romani political representation and the Catholic Church, national institutions created by various governments to aid the administration of policies on Roma and rapid growth of non-governmental organizations addressing Romani issues.
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Niner, Sara. "LGBTI Lives and Rights in Timor-Leste." Diálogos 3 (November 17, 2018): 157–77. http://dx.doi.org/10.53930/27892182.dialogos.3.87.
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The LGBTI community in Timor-Leste has become more prominent in recent years due to the advocacy and activities of a small network of local and international organisations and the holding of a gay pride parade in the capital Dili in 2017 and 2018. While not criminalised, social stigma, discrimination, harassment and violence remains common for LGBTI people. The dominance ofan aggressive hegemonic masculinity combined with negative attitudes towards homosexuality espoused by the Catholic Church highlights the crucial work needed to combat a significant level of intolerance built by these conservative forces. Religious conservatism appears to largely be the logic behind these negative attitudes. Yet culture is dynamic and both internal and external progressive forces signal change and the acceptance of alternative SOGIEs. However, advocates and organizations representing LGBTI communities are woefully under resourced and much in need of more national and international solidarity and support to carry out their important work.
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Voynalovych, Viktor. "MODERN RELIGIOUS SPACE OF UKRAINE IN THE CONTEXT OF EXTERNAL AND INTERNAL CHALLENGES." Almanac of Ukrainian Studies, no. 27 (2020): 42–50. http://dx.doi.org/10.17721/2520-2626/2020.27.7.
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The article focuses on the main trends in the revival of religion in the modern world, its active presence in global politics and international relations. It is substantiated that the religious revival at the turn of 1980-1990 in Ukraine, sharp Orthodox-Greek-Catholic and inter-Orthodox conflicts were the result of significant distortions of its institutional and confessional space caused by the party-Soviet religious policy. Special and specific signs of "return of religion" in Ukraine in the context of global religious changes, in particular, the dynamism, complexity and to this day the incompleteness of this process. The content and essential characteristics of the mutual influences of socio-cultural transformations and dynamics of changes in the religious complex of modern Ukraine, the influence of events related to the Revolution of Dignity and the ongoing Russian-Ukrainian war in the East of the country are analyzed. Peculiarities of life and social positioning of the main actors of the Ukrainian religious landscape, in particular, institutions of the Orthodox complex, UGCC, Protestant denominations, Islamic community, new religious movements are revealed. A number of difficult challenges facing the newly formed Orthodox Church of Ukraine are substantiated - ensuring internal unity, minimizing conflicts, creating their own landmark projects, finding a dialogical model of church reconciliation to overcome the religious frontier of the division of Ukrainian society. The dynamics of public ideas, clear ambivalence and controversy of public consciousness in the religious aspect - from the traditionally high level of trust in religion and the church, to a steady decline in assessments of their importance in the lives of citizens and socio-political processes. Conclusions and proposals on the intensification of the state policy of nationalcivil consolidation and active involvement of religion and religious organizations in this process have been formulated.
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Koval, Alina. "Mongolian international order in the middle of the XIII century according to the testimony of the papal legate Giovanni del Plano Carpini." Bulletin of Luhansk Taras Shevchenko National University, no. 4 (342) (2021): 130–41. http://dx.doi.org/10.12958/2227-2844-2021-4(342)-130-141.
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The article considers the process of formation and development of the medieval international order during the end of the active phase of the Mongol conquests in Eastern and Western Europe in the middle of the thirteenth century. The main source in the study of this issue was the evidence set out in the treatise "History of the Mongols, called by us Tatars" by the famous Catholic diplomat Plano Carpini, who in the 40's of the thirteenth century by order of Pope Innocent IV, he carried out a mission to the Mongol Empire.The article notes that this aspect is one of the least studied in modern Ukrainian historiographyAs a result of the study, the author came to the conclusion that the work analyzed in the article is an important source in the study of the international order, which developed in the middle of the thirteenth century and was based on the dominance of the Mongol Empire in Eurasia. It allows us to consider the peculiarities of the organization of this state, to show the characteristics of its relations with the captured peoples, to determine the order of relations between the Mongols and their vassals. At the same time, this treatise is a manifesto in which, under the pretext of the Mongol threat, it is concluded that it is necessary to unite the rulers of Europe (especially its Orthodox part) under the authority of the Pope. Consideration of the ideas set forth by Carpini, allows us to conclude that the Catholic Church, and in this period, tried to implement the project of its religious expansion in the lands of Eastern Europe and Kiyvan Rus.
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Cooper, Alice Holmes. "The West German Peace Movement and the Christian Churches: An Institutional Approach." Review of Politics 50, no. 1 (1988): 71–98. http://dx.doi.org/10.1017/s0034670500036147.
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Protestant participation in postwar West German peace movements has markedly outstripped Catholic participation, suggesting that age is not the only important cleavage separating participants and nonparticipants. It is argued that because churches interpret collective experience, they have helped shape individual attitudes and political protest across generations throughout the postwar period. In West Germany, church interpretations of fascism, World War Two, and postwar developments have offered interpretive frameworks and defined the parameters of defense issues for their members. In doing so, churches have provided or restricted ideological, as well as organizational, resources to peace protest within their midst. Similar processes are at work in institutions like parties and unions as well. Although younger generations have sometimes adopted more radical views than their elders, the interplay between generations has taken place in the context of a previous institutional framing of issues.
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Klímová-Alexander, Ilona. "The Development and Institutionalization of Romani Representation and Administration. Part 3a: From National Organizations to International Umbrellas (1945–1970)—Romani Mobilization at the National Level." Nationalities Papers 34, no. 5 (November 2006): 599–621. http://dx.doi.org/10.1080/00905990600953010.
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This article is the third in this Nationalities Papers series, following “Part 1: The Legacy of Early Institutionalism: From Gypsy Fiefs to Gypsy Kings,” which covered the period from the arrival of Gypsies to Europe until the mid-nineteenth century (Vol. 32, No. 3), and “Part 2: Beginnings of Modern Institutionalization,” describing the birth of the first modern forms of ethnically-based political and social organizations established by Romani elites from the nineteenth century up until the Second World War (WWII) (Vol. 33, No. 2). The article concentrates on developments between two significant landmarks in the history of Romani mobilization—the end of WWII in 1945 and the institutionalization of a permanent international Romani body in the form of a World Romani Congress, held for the first time in 1971. The time period covered in this article is distinguished from the previously covered periods by the emergence of the following phenomena: (1) modern Romani political organizations at the national level, (2) their unification through international Romani umbrella organizations, (3) some limited Romani participation in non-Romani mainstream political or administrative structures, (4) an international Romani evangelical movement, (5) reconciliation between Romani political representation and the Catholic Church, (6) national institutions created by various governments to aid the administration of policies on Roma, (7) rapid growth of non-governmental organizations addressing Romani issues, and (8) some limited cooperation between Romani organizations and intergovernmental organizations.
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Burlingham, Kate. "Praying for Justice: The World Council of Churches and the Program to Combat Racism." Journal of Cold War Studies 21, no. 1 (April 2019): 66–96. http://dx.doi.org/10.1162/jcws_a_00856.
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In the late 1960s and early 1970s, individuals around the world, particularly those in newly decolonized African countries, called on churches, both Protestant and Catholic, to rethink their mission and the role of Christianity in the world. This article explores these years and how they played out in Angola. A main forum for global discussion was the World Council of Churches (WCC), an ecumenical society founded alongside the United Nations after World War II. In 1968 the WCC devised a Program to Combat Racism (PCR), with a particular focus on southern Africa. The PCR's approach to combating racism proved controversial. The WCC began supporting anti-colonial organizations against white minority regimes, even though many of these organizations relied on violence. Far from disavowing violent groups, the PCR's architects explicitly argued that, at times, violent action was justified. Much of the PCR funding went to Angolan revolutionary groups and to individuals who had been educated in U.S. and Canadian foreign missions. The article situates global conversations within local debates between missionaries and Angolans about the role of the missions in the colonial project and the future of the church in Africa.
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Tokareva, Evgenia. "Foreign Policy and Peacekeeping Initiatives of the Vatican in the Second Half of the 1930s — Early 1940s in the Reflection of the Soviet Press." ISTORIYA 12, no. 11 (109) (2021): 0. http://dx.doi.org/10.18254/s207987840017599-7.
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In the extremely difficult international situation of the second half of the 1930s, relations between the USSR and the Vatican occupied a very insignificant place. This is partly why the sources that would cover this problem more prominently are very scarce. Under these conditions, the Soviet press becomes an important and still insufficiently appreciated source. With the general strict censorship of the press of this period, it allows us to identify various, but sometimes quite significant nuances of perception of the Vatican policy in the Soviet Union. The first event that influenced some reassessment of the image of the Vatican was the VII Congress of the Comintern, held in 1935, which put forward the tactics of a united front, which assumed, among other things, cooperation with confessional organizations of workers, and even with the petty-bourgeois strata of the population. In the light of this new tactic, a certain line is beginning to be drawn, albeit almost imperceptibly and even, perhaps, unwittingly, between the Vatican as a political force and the national structures of the Catholic Church. A more noticeable reassessment of the image of the Vatican took place in 1938, when the differences between Italian fascism, German Nazism, on the one hand, and the Vatican, on the other, on racial problems and on the issue of the persecution of the Catholic Church became obvious and could not fail to attract the attention of Soviet diplomats and, following them, the Soviet press. The subsequent election of Pope Pius XII to the papal throne in 1939 allows us to strengthen this line and enrich it with attention to the Vatican's peacemaking policy. But the conclusion of the Molotov — Ribbentrop pact once again returns the image of the Vatican to its supposedly political conjuncture, but this time in the interests of the other side, which has now become the main opponent of the USSR, i. e. England and France. And only the German attack on the USSR allows for a brief moment to see the possibility of forming a different image of the Vatican, an opponent of racism and fascism in all its manifestations. A careful reading of the press allows us to draw a preliminary conclusion about the absence of a clearly developed and formulated position of the governing bodies of the Soviet Union in relation to the Vatican, which varied, albeit slightly, depending on changes in the foreign policy interests of the Soviet state.
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Sholeye, Yusuf, and Amal Madibbo. "Religious Humanitarianism and the Evolution of Sudan People’s Liberation Army (1990-2005)." Political Crossroads 24, no. 1 (September 1, 2020): 23–37. http://dx.doi.org/10.7459/pc/24.1.03.
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During the Cold War, military and economic tensions between the US and the Soviet Union shaped the process of war in conflict regions in different parts of the world. The end of the Cold War in the early 1990s reshaped the balance of power in global politics, as new actors appeared on the global scene and global foreign policy shifted to mediating and providing humanitarian assistance in conflict regions zones. Humanitarianism became the method of conflict resolution, which provided humanitarian organizations, especially the religious ones among them, with the opportunity to have more influence in the outcomes of sociopolitical events occurring in the world. These dynamics impacted conflicts in Africa, especially within Sudan. This is because that era coincided with Sudan’s Second Civil War (1983-2005) between the Sudan People Liberation Army (SPLA) and the Government of Sudan (GofS). During the Cold War, both the US and Russia intervened in the civil war in Sudan by providing military and economic assistance to different parties, but, again, in the post-Cold War era humanitarianism was used in relation to the civil war. Transnational religious organizations provided humanitarian assistance in the war-torn and drought-afflicted regions in Southern Sudan, and sought to help implement peace initiatives to end the war. The organizations included Operation Lifeline Sudan (OLS), a consortium of UN agencies and NGOs1 which was created in 1989. In addition, transnational religious groups based in the United States and Canada such as the Christian Solidarity International (CSI), the Canadian Crossroads, Catholic Relief Service, Mennonite Central Committee and the Lutheran Church got involved in humanitarian relief in Sudan. The global focus on religious humanitarianism extended to Southern Sudan as the New Sudan Council of Churches (NSCC) was founded in 1989-1990 to coordinate the humanitarian assistance. Because SPLA has led the civil war on behalf of Southern Sudan and had suzerainty over territories there, the humanitarian organizations had to build relationships with the SPLA to deliver relief through Southern Sudan and negotiate peace initiatives. This article analyzes how the transnational activities of the religious humanitarian groups shaped the evolution of SPLA from 1990 to 2005, with a particular focus on the US and Canadian organizations. We will see that the organizations influenced SPLA in a manner that impacted the civil war both in positive and negative ways. The organizations were ambivalent as, on one hand, they aggravated the conflict and, on the other hand influenced the development of both Church and non-Church related peace initiatives. Their humanitarian work was intricate as the civil war itself became more complex due to political issues that involved slavery, and oil extraction in Southern Sudan by US and Canadian multinational oil companies. All the parties involved took action to help end the civil war, but they all sought to serve their own interests, which jeopardized the possibility of a lasting peace. Thus, the interpretation of that history provides ways to help solve the current armed conflict in South Sudan.
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Puszka, Alicja. "Sodalities of our Lady Existing in Kraków Secondary Schools in the 19th Century and in the Second Polish Republic." Roczniki Humanistyczne 66, no. 2 SELECTED PAPERS IN ENGLISH (October 23, 2019): 119–56. http://dx.doi.org/10.18290/rh.2018.66.2-7se.
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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 57 (2009), issue 2.
The Sodality of Our Lady is a Catholic religious association for young people founded in the Jesuit College in Rome in 1563 by Fr Jan Leunis. The most gifted and devout boys joined the Sodality in order to spread the cult of the Mother of God. Popes provided care for the vibrantly developing movement because of the great influence Sodalities of Our Lady had on the religious formation of young people. Jesuits established Marian congregations of students attending colleges in all Catholic countries, forming an international elite organization of lay Catholics. Sodalities thrived and they spread to all social estates in the 17th and the first half of the 18th century. Not only did school students belong to it, but also popes, kings, the gentry, clergy, townsfolk, craftsmen, military men and servants. The chief objective of the Sodality was to live by the motto “Per Mariam ad Jesum.” The development of the Sodality was halted by the dissolution of the Jesuit Order. In the middle of the 19th century the pronouncement of the dogma of the Immaculate Conception of the Holy Virgin, made by Pope Pious IX, opened a new era of the cult and a new period in the history of the Sodality.
In Poland, the first Marian congregation of school students was established in Braniewo in 1571. At the end of the 18th century, before the dissolution of the Jesuit Order, in Poland there were 66 colleges, seminaries and monastery schools, and there was always at least one congregation affiliated to each of the schools. At the end of the 19th century, school sodalities were revived in Galicia, i.e. in Tarnopol, Chyrów, Tarnów, and in a girls’ secondary school run by the Ursulines in Kraków. A dynamic development of Marian congregations of school students started after Poland regained independence in 1918. The centre of the sodalitarian movement for all the estates was Kraków. The movement gained solid foundations in the two powerful sodality unions of both secondary school boys and girls. Father Józef Winkowski established a sodality for boys, and Fr Józef Chrząszcz one for girls. Sodalities published their own magazines, organized conventions, pilgrimages to Jasna Góra (Częstochowa, Poland), and ran charity organizations. In the late 1930s, nearly seventeen thousand students of secondary schools throughout the country were members of school sodalities. At the dawn of the Second Polish Republic, the greatest number of school sodalities operated in Kraków. There were 11 boys’ sodalities in secondary state schools and one in a private school run by the Piarist Order, and 11 girls’ sodalities in state and private schools. The Sodality of Our Lady contributed to the religious revival in Poland. The development of this organization was halted by World War II. After the war, in the years 1945–1949, the operation of the Sodality of Our Lady was resumed in many centres. The liquidation of church organizations in 1949 stopped its work for good, and its members came to be persecuted by the Communist regime.
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Baloglou, Christos. "Bessarion on Economics and Geopolitics." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (December 28, 2021): 171–80. http://dx.doi.org/10.15688/jvolsu4.2021.6.15.
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This paper deals with those aspects of Byzantine intellectual heritage, which belong to the Bessarion’s thought and writing. Bessarion, Cardinal of the Roman-Catholic Church, proposed specific, systematic and analytical measures for a re-organization and recovery of the Despotate of Mistra, while, as it is known, he lived there from the end of 1431 until the end of 1436. Then Вessarion, in his capacity as cardinal, showed his continual and undiminished interest to the advancement of Greek nation, as proven by three famous memoranda of scholar. These are appeals to Constantine Palaiologos, Despot of Mistra, as well as to the doge of Venice. Dated July 13, 1453 the letter to the doge informed him on the Fall of Constantinople and the sufferings of Greek nation! Especially noteworthy is the third (and only surviving) letter of Вessarion, addressed to his friend, Despot Constantine Palaiologos in the spring of 1444. Here Вessarion proposes a specific, specialized program for the economic restructure, social reorganization and military strengthening of the Despotate. The intellectual associates education with economy. Sharing the economic philosophy of ancient Greeks on self-sufficiency and utilization of local means, Вessarion became a forerunner of mercantilism, while also acknowledging the productive contribution of education. The proposal of Вessarion for the transfer of the Despotate’s capital closer to the Isthmus was of great geopolitical importance since, when the guarding of the Hexamilion Wall would be reconstructed and constant and properly updated. These proposals, having been so important for the evolution of Byzantine economic thought, took an appropriate place in its development.
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Macuka, Jekaterina. "THE MODEL OF RELATIONS BETWEEN THE STATE AND RELIGIOUS ORGANIZATIONS AND ITS IMPLEMENTATION IN THE REPUBLIC OF LATVIA." Via Latgalica, no. 2 (December 31, 2009): 63. http://dx.doi.org/10.17770/latg2009.2.1608.
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Models of relations between the state and religious organizations and the basic principles of their implementation are analyzed with the aim to determine which model of relations is being realized in the Republic of Latvia as well as to establish whether a model of relations, secured by a normative act, corresponds to the one implemented in practice. Within this work, the method of analysis has been used when considering the models of relations between the state and religious organizations, as well as the comparative method in the comparison of application of the basic principles of these models in the Republic of Latvia. The relations between the State and religious organizations are examined from the administratively legal and constitutionally legal aspect. The normative acts of the Republic of Latvia are discussed, as well as their mutual interaction and the collisions having sprung up between them. Laws and regulations of the Republic of Latvia are evaluated in connection with the norms of other European Union Member States, which regulate the relations between the state and religious organizations, and their experience. Evaluating the practice of other countries and the implemented models of relations between the state and religious organizations monographs and scientific papers by the scientists of the respective countries have been used. The content of international legal norms regulating freedom of religion have been analyzed as well as the requirements of the normative acts of the Republic of Latvia and their interaction. As grounds for conclusions, rulings by the court are chosen in cases where the application of legal norms is adjudicated concerning the realization of the right to the freedom of religion. Three fundamental principles are pointed out in the research basing on which the relations between the state and religious organizations are formed: association between the state and religious organizations, cooperation between the state and religious organizations and segregation between the state and religious organizations. Basing on the abovementioned principles, all models of relations between the state and religious organizations are formed. The model being implemented in a state can be determined by the regulation of the activity of religious organizations ensured with normative acts, by the range of rights of religious organizations, by peculiar features of preconditions, by the range of privileges, and by the burden of responsibilities imposed on religious organizations. To a large extent, the model of relations between the state and religious organizations depends on state traditions, historical development, distribution and impact of the definite religion within the state territory. The principle of unity between the state and religious organizations indicate the unity between them, institutions of religious organizations are identified as state institutions. Implementation of the abovementioned principle can manifest as an absolute unity between the state and church when state laws are based on definite religious norms and, in case of collisions, the principles of religious doctrine are applied. Or, within the abovementioned principle, two models of relations can be distinguished: a model of religious state and a model of state religion (church). The principle of cooperation between the state and religious organizations provides for separation of the state and religious organizations, they are functioning as autonomous subjects, religious organizations form their own structure and define their inner administration, the state on its part does not interfere in the inner affairs of religious organizations. Nevertheless, the state and religious organizations cooperate in order to achieve definite aims. Such a model of cooperation can be called the model of cooperation. In countries where the principle of separation of the state and religious organizations is in force and the model of segregation is functioning, the autonomy of religious organizations and the state are strictly separated. Each of these subjects is functioning in its own sphere, in parallel to one another. Religious organizations are not vested the rights to perform the functions of the state, and they do not receive financial support. Registration of a religious organization is the starting point where the activities of the state and of religious organizations come into contact. Registration of a religious organization is a basis for the model of relations between the state and religious organizations to be implemented in the given country. In the Republic of Latvia, the process of registration of religious organizations is regulated by the Law on Religious Organizations which provides for the order of registration of religious organizations as well as the legal status of the religious organizations to be registered; registration has a multi-stage structure. Initially, a congregation is registered as reregistrable, but later it acquires a regular status and after uniting the congregations can form a religious union (church). Religious unions (churches) have the right to establish dioceses and institutions. The next step in the mentioned chain includes religious organizations whose relations with the Republic of Latvia can be regulated by special laws. The State has established special relations with Evangelical Lutheran, Roman Catholic, Orthodox, Old Believer, Methodist, Baptist, Seventh-day Adventist and Moses faith (Judaist) denominations. These denominations have a peculiar status in the Republic of Latvia, the range of their rights differs from the rights of other congregations. Relations between the religious unions (churches) of these denominations and the State are regulated by special laws that define their rights and status. The Latvian Constitution (Satversme) contains a reference to the model of relations between the Republic of Latvia and religious organizations providing that the State is separated from the church. Evaluation of the features of a model of separation and its application to the relations between the Republic of Latvia and religious organizations allows to determine whether the implemented model is a model of separation or whether the relations between the State and religious organizations realized in practice belong to quite another model. The requirement for autonomy of religious organizations and the State can be regarded as satisfied, since the demand for non-interference by the State in the inner activities of religious organizations (except for the cases of violating laws) is included in the Law on Religious Organizations. Separation of religious organizations from the public rights sector presently is not being implemented. In state schools there are religious instruction lessons, religious organizations carry out religious activity in medical institutions and prisons, a service of chaplains has been established whose activity is funded from the state budget. Equality of the forms of activity of religious organizations is not guaranteed, since there exists a multi-stage registration system. A state function of performing marriage ceremonies is delegated to religious organizations. Thus, state functions are delegated to religious organizations. Besides the religious organizations are offered direct and indirect financial support which manifests in allotting tax relief as well as allocating direct grants from the state budget. The model having been established in the Republic of Latvia is a model of cooperation between the State and religious organizations. In the Constitution no state religion is provided but also no segregation of the State and religious organizations is realized. The State acknowledges the autonomy of religious organizations, however, the religious organizations receive financial support, definite functions are delegated to them, and religious organizations are operating in the public sector. Satversme lacks provisions that would truly provide that no state church exists in Latvia, but at the same time definite procedures and operations are being delegated to the church as stated by the law. The idea of amending the Satversme of the Republic of Latvia ought to be considered that would contain the provision about the model of cooperation between the State and religious organizations being realized in practice.
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Hauser, Michael, and Mara Lindtner. "Organic agriculture in post-war Uganda: emergence of pioneer-led niches between 1986 and 1993." Renewable Agriculture and Food Systems 32, no. 2 (June 6, 2016): 169–78. http://dx.doi.org/10.1017/s1742170516000132.
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AbstractUganda is the largest producer of organic commodities in Africa. While most of the literature associate the start of organic agriculture in Uganda with the first certified project, no accounts exist about non-certified organic agriculture before 1993. Both in Europe and in the USA, pioneers drove non-certified organic agriculture as a response to economic, ecological and social crises. Uganda suffered two decades of civil war ending in 1986 causing multiple crises. We explore how post-war conditions influenced the emergence of organic agriculture in Uganda. We conducted individual semi-structured interviews with 12 organic agriculture experts from Central and Southwestern Uganda. Interviews were held in English using interview guides informed by a transition theoretical perspective. Interviews were tape-recorded, transcribed and analyzed using deductive and inductive coding. Our analysis shows that the degraded environment, food insecurity and economic instability after the war created a sense of urgency for the rehabilitation of livelihoods. Pioneers, including civil society activists, farmers, entrepreneurs and researchers, responded by promoting low-cost, resource-conserving technologies and agronomic practices to smallholder farmers. Economic liberalization, decentralization and institutional vacuum eased pioneers’ activities, despite facing opponents from the government and research. Through experimental learning, demonstration farms and cooperation with the Catholic Church, public extension services, researchers and international development-oriented non-governmental organizations, pioneers reached out to farmers in Eastern, Central and Southwestern Uganda. As challenging as post-war crises may be, they offer opportunities for changing development trajectories. Therefore, reconstruction and rehabilitation efforts can accommodate sustainability concerns and allow the introduction of course-changing measures in any sector.
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Boyle, Elizabeth Heger, Shannon Golden, and Wenjie Liao. "The Catholic Church and International Law." Annual Review of Law and Social Science 13, no. 1 (October 13, 2017): 395–411. http://dx.doi.org/10.1146/annurev-lawsocsci-110615-084534.
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Vaillancourt, Jean-Guy, and Scott R. Safranski. "Managing God's Organization: The Catholic Church in Society." Contemporary Sociology 16, no. 4 (July 1987): 551. http://dx.doi.org/10.2307/2069942.
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Wittberg, Patricia, and Scott R. Safranski. "Managing God's Organization: The Catholic Church in Society." Journal for the Scientific Study of Religion 25, no. 4 (December 1986): 519. http://dx.doi.org/10.2307/1385920.
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Danyliuk, Ivan. "Activities of the Catholic Church in the International Arena: Position of Pope Benedict XVI." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 1, no. 47 (June 30, 2018): 128–35. http://dx.doi.org/10.31861/hj2018.47.128-135.
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The article analyzes the diplomatic activity of the Catholic Church on the internationalarena in the views of Pope Benedict XVI.
The article briefly describes the activities of the Catholic Church and the Holy See in the international arena. An analysis of the interconnection between the Catholic Church and the Holy See is made, which is conditioned by the factual merger of the legal order of these institutions. The mission of the Church in the international activities is analyzed.
The main focus of the article is made on the views of Pope Benedict XVI on the international activities of the Catholic Church and the Holy See. The article considers the main ideas of the Pope regarding international activities of the Catholic Church and the Holy See, as well as the proposals of Benedict XVI to the international community.
Benedict XVI’s critics of the United Nations structures were analyzed, as well as his proposals regarding United Nations reforms and the formation of «true world political authority».
Also, the article considered issues that were actualized by Pope Benedict XVI on the international scene, namely: the protection of human rights and freedoms, the protection of religious freedom, responsibility for protection, the issue of peace and refugees.
Keywords: Catholic Church, Holy See, Vatican, diplomacy, international relations
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De Santiago, Isabel, Leonor Bacelar Nicolau, Rui Tato Marinho, and José Pereira-Miguel. "Comunicação em Saúde Pública na Prevenção do Consumo Excessivo de Álcool e Drogas na População Escolar de São Tomé e Príncipe: Protocolo Científico." Acta Médica Portuguesa 33, no. 4 (April 1, 2020): 229. http://dx.doi.org/10.20344/amp.13435.
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Introduction: Sao Tome and Principe is an African low-and-middle-income country, where extreme poverty causes major health inequalities. No systematic research has been done on the consumption of alcohol and drugs in Sao Tome and Principe, and only overall statistics are available based on the importation of alcoholic drinks and their distribution among the population. There are also no studies on consumption of alcohol and illicit substances in children and youth and no preventive measures being undertaken. Besides that, manual databases present significant limitations, considering the lack of causes associated with mortality rates (0 - 5 years and > 5), and the difficulty to establish a cause/effect relation between diseases, deaths and life expectancy. No relevant data with burden of life was found in the reports of Centro Nacional de Endemias or the non-governmental, organization Instituto Marques de Valle Flor, a facilitator on healthcare clinical specialties selected on a voluntary basis by doctors from Portuguese hospitals. So, we proposed to provide a first overview of family and housing conditions, and above all, the consumption of alcohol and illegal drugs in young people. Thus, a project, the National Survey on Harmful Consumption of Alcohol and Drugs in Schools of Sao Tome and Principe, will be realized in order to better characterize the situation among children and young students and test public health communication strategies and preventive interventions aimed at this target-population. Interventions were designed taking into consideration local sociocultural realities of target audiences. We considered dialect language, single-parent families (matriarchal structure) and polygamy (mostly) in men and a country and governments led by men (patriarchal structure) and, in which the woman’s role, as Food and Agriculture Organization of the United Nations reports, remains overlooked. Subsequently, we will collect traditional alcohols samples from the two main islands for analysis (at Laboratório de Estudos Farmacêuticos and Laboratório Nacional de Engenharia Civil - Portugal) and to determine heavy metals in the production process and impact on burden of life.Material and Methods: In order to characterise the country’s situation in terms of alcohol and illicit substances consumption a literature review was carried out through a search in several international electronic databases, such as those of the World Health Organization, World Health Organization Africa, United Nation, The Lancet and Lancet Global Health, etc. Available data of the following institutions of Sao Tome and Príncipe was also analyzed: National Institute of Statistics, Ministry of Education, Culture and Training and Ministry of Health and Social Affairs. Several interviews with community and church leaders as well as with members of catholic missions were carried out to better understand the local situation. Following this, a nationwide cross-sectional survey of a sample of 2064 students will be carried out. This will include a questionnaire on socio-demographic characteristics, lifestyles, health behaviors/attitudes, alcohol and illicit substances consumption. Finally, based on the overall diagnosis obtained, some edutainment health communication preventive interventions will be tested in the primary schools of three districts (EDUCA_TURTLE) and on the radio journalists (EDUCA_PRESS). These were evaluated by primary school teachers and by radio journalists.
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Malahovskis, Vladislavs. "POLITICAL ACTIVITIES OF THE ROMAN CATHOLIC CHURCH IN INDEPENDENT LATVIA." Via Latgalica, no. 2 (December 31, 2009): 78. http://dx.doi.org/10.17770/latg2009.2.1610.
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The aim of the paper is to reflect the political activities of the Roman Catholic Church in two periods of the history of Latvia and the Roman Catholic Church in Latvia – in the period of First Independence of the Republic of Latvia, basically in the 1920s, and in the period following the restoration of Latvia’s independence. With the foundation of the independent state of Latvia, the Roman Catholic Church experienced several changes; - bishops of the Roman Catholic Church were elected from among the people; - the Riga diocese was restored the administrative borders of which were coordinated with the borders of the state of Latvia; - priests of the Roman Catholic Church were acting also in political parties and in the Latvian Parliament. For the Church leadership, active involvement of clergymen in politics was, on the one hand, a risky undertaking (Francis Trasuns’ experience), but, on the other hand, a necessary undertaking, since in this way the Roman Catholic Church attempted to exercise control over politicians and also affect the voters in the elections for the Saeima. The status of the Church in the State of Latvia was legally secured by the concordat signed in the spring of 1922 which provided for a range of privileges to the Roman Catholic Church: - other Christian denominations in Latvia are functioning in accordance with the regulations elaborated by the State Control and confirmed by the Ministry of the Interior, but the Roman Catholic Church is functioning according to the canons set by the Vatican; - releasing the priests from military service, introduction of the Chaplaincy Institution; - releasing the churches, seminary facilities, bishops’ apartments from taxes; - a license for the activity of Roman Catholic orders; - the demand to deliver over one of the church buildings belonging to Riga Evangelical Lutherans to the Roman Catholics. With the regaining of Latvia’s independence, the Roman Catholic Church of Latvia again took a considerable place in the formation of the public opinion and also in politics. However, unlike the parliamentarian period of the independent Latvia, the Roman Catholic Church prohibited the priests to involve directly in politics and considered it unadvisable to use the word “Christian” in the titles of political parties. Nowadays, the participation of the Roman Catholic Church in politics is indirect. The Church is able to influence the public opinion, and actually it does. The Roman Catholic Church does not attempt to grasp power, but to a certain extent it can, at least partly, influence the authorities so that they count with the interests of Catholic believers. Increase of popularity of the Roman Catholic Church in the world facilitated also the increase of the role of the Roma Catholic Church in Latvia. The visit of the Pope in Latvia in 1993 was a great event not only for the Catholic believers but also for the whole state of Latvia. In the autumn of 2002, in Rome, a concordat was signed between the Republic of Latvia and the Vatikan which is to be classified not only as an agreement between the Roman Catholic Church in Latvia and the state of Latvia but also as an international agreement. Since the main foreign policy aim of Latvia is integration in the European Union and strengthening its positions on the international arena, Vatican as a powerful political force was and still is a sound guarantee and support in international relations.
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Sachedina, Abdulaziz. "Symposium on Muslims in Europe." American Journal of Islam and Society 9, no. 2 (July 1, 1992): 273–75. http://dx.doi.org/10.35632/ajis.v9i2.2564.
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The question of a Muslim minority in the Western context has become animportant one in view of some h-and-hysteria literatu~th at continues to depictthis minority as a threat to Western liberal values and sociopolitical systems.The conference papers were structured around a basic theme of “Muslims, Islam,and Diaspora,” which reveals the difficulty of European scholars as well asgovernment officials in accurately conceptualizing the Muslim experience ofimmigration in the West.To be sure, there is no concept of an eschatological ”promised land” or “holyland” in the Qur’an to suggest “diaspora” - the dispersion of its adherents fromit - even in the remotest sense of the term. The entire earth, according to theQur’an, belongs to God and has been created for humanity to seek its ownadvancement towards the moral and spiritual goals wherever it so chooses, aslong as no injustices are committed against fellow humans beings. The conceptof dZir al hijrah, on the other hand, captures the spirit of Muslim emigrationto the West. It is a journey undertaken to overcome spiritual and moral“homelessness,” a physical transferral to the sphere which holds out the promiseof deviatiog the unfavorable conditions prevalent in one’s awn place of domicile.To this early meaning of emigration (hijrah) of a person from a particular placeor set of surroundings to seek protection is added emigration for the sake ofeconomic advantage, either temporanly or permanently, somewhere else. In otherwords, for Muslims this sphere of emigration is not what Europe wants toperceive, namely, a “diaspora” that would make them endeavor to return fromthe “diaspora” to their “holy land” located somewhere in Arabia.Apart from this lack of conceptual clarity in categorizing the Muslims’perception of their spatial relationship in the West, European scholars andadministrators are faced with another difficulty. This was discussed by ReinhardSchulze following his paper on ”International Organization and Muslims inEurope.” Schulze pointed out the inadequacy with which Europe defines the word“religion” and then imposes it on Islam, expecting to discover a central Islamic“church” headed by a Muslim “bishop” with whom the government can establishadministrative relations. Even more difficult for homogenous European nationslike France, where the majority is Catholic, is to recognize the existence of other“religions“ besides Christianity for administrative purposes. This difficulty isself-created, because such recognition entails empowering the followers of other ...
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Smit, Peter-Ben. "National, Catholic, and Ecumenical." Philippiniana Sacra 53, no. 159 (May 1, 2018): 303–22. http://dx.doi.org/10.55997/ps2005liii159a5.
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The Iglesia Filipina Independiente (IFI) is one of the most remarkable churches in the Philippines, yet, its history is largely underresearched. This paper uses newly researched archival resources from the archives of this church and of partner churches to explore the way in which this “revolutionary church” came to be accepted as part of the broader ecumenical movement. Special attention is given to two of the most prominent full communion partners of this church, the Episcopal Church and the Old Catholic Churches of the Union of Utrecht. In this way, it is also clear that the IFI came to be recognized as a fully catholic church by other catholic churches, moving beyond any doubt of lingering Unitarianism (as it was part of the later theology of Gregorio Aglipay). The study also shows how various national, even nationalist churches were able to enter into international and intercultural relations with each other, thus creating a fellowship that spans the globe.
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Ershova, Maria, and Jan Hermelink. "Spirituality, Administration, and Normativity in Current Church Organization." International Journal of Practical Theology 16, no. 2 (May 2013): 221–42. http://dx.doi.org/10.1515/ijpt-2012-0015.
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Abstract The paper addresses issues regarding the current balance between spirituality and administration in different church denominations using an interdisciplinary approach which combines management science and theology. It presents a comparative study of organizational culture of the Roman Catholic Church, a Lutheran church, and a Reformed church with the use of the questionnaire based on the Competing Values Framework (Cameron/Quinn) and qualitative interviews with leading persons in church. The authors discuss the findings from two different but complementary perspectives: in relation to the four types of organizational cultures in the Cameron/Quinn framework, and as a result of the specific denominational semantics represented in the questionnaire used for the study. The results show how the question of modernity is reflected in organizational culture of churches, and how deeply the respondents’ perception of church is influenced by inherent normativity. One of the central conclusions is that religiously rooted normativity serves as an instrument of balancing the administrative and the spiritual in church.
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Stotsko, Rostyslav. "ARCHITECTURE OF ROMAN CATHOLIC EDUCATIONAL INSTITUTIONS IN MODERN UKRAINE." Vìsnik Nacìonalʹnogo unìversitetu "Lʹvìvsʹka polìtehnìka". Serìâ Arhìtektura 4, no. 1 (March 30, 2022): 162–72. http://dx.doi.org/10.23939/sa2022.01.162.
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The article examines the architectural features of buildings and spaces in the largest Roman Catholic educational institutions on the terrains of modern Ukraine; highlights and analyzes the principles underlying the architecture formation of theological educational institution of the Roman Catholic Church; determines the conception of architectural and space-planning organization of separate sacred, academic, administrative, and household buildings, recreational, entertainment, and sports spaces on the campus territory of theological educational institutions of the Roman Catholic Church; outlines the practical recommendations for project designers. Roman Catholic educational institutions in Ukraine are represented by the range of buildings and complexes in Western, Central, and Southern Ukraine. The most accomplished from the view point of its architectural and space-planning decisions is the complex of Major Theological Seminary of Lviv Archdiocese and Theological Institute in Briukhovychi village near Lviv. Taking into account the architecture of the mentioned complex and the complex of Lviv Theological Seminary of the Ukrainian Greek Catholic Church, the article distinguishes the major principles and foregrounds the set of practical recommendations concerning project design of theological educational institution of the Roman Catholic Church in Ukraine. In particular, the architecture development of theological educational institution of the Roman Catholic Church is based on the following principles: confessionalism and ecumenism; multi-education; sacredness; secularism; inclusiveness; flexibility and mobility; traditionalism and modernism. Also, as per the outlined architectural and space-planning conception, theological multi-educational center as an architectural complex is the combination of theological and educational departments of all levels of theological education in Ukraine and forms the uniform architectural ensemble, the main ideological and visual object of which is a temple. The specified principles and conception will be useful for future project designers during the process of determining architectural and space-planning organization of such an ideologically and functionally difficult object as theological educational institution (or center) of the Roman Catholic Church in Ukraine, which will foster creation of new qualitative projects and construction of modern institutions of theological education of the Roman Catholic Church.
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White, Michael D., and Karen J. Terry. "Child Sexual Abuse in the Catholic Church." Criminal Justice and Behavior 35, no. 5 (May 2008): 658–78. http://dx.doi.org/10.1177/0093854808314470.
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The Catholic Church response to its sexual abuse crisis and how the problem should be addressed parallels the “rotten apple” assertions of police deviance. The rotten apple theory, however, does not fully explain police deviance, as there are often also structural explanations. This article employs Kappeler, Sluder, and Alpert's (1998) police deviance framework to characterize and understand the Catholic Church sex abuse scandal, drawing specific comparisons to the intentional use of excessive force by police. Though the analogy has limitations, there are similarities at both the individual and organizational levels, particularly because the Church has implemented accountability mechanisms similar to the police. The article concludes with a discussion of lessons the Church can learn from the police organization as they seek to prevent, control, and effectively respond to sexual abuse of children by their clergy.
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Kieniewicz, Stefan. "Polish Revolutionaries of the Nineteenth Century and the Catholic Church." Studies in Church History. Subsidia 6 (1990): 147–59. http://dx.doi.org/10.1017/s0143045900001241.
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The subject of my paper lies in a field of studies seldom pursued in Church historiography. Catholic historians in Poland are concerned principally with the study of the Church itself: its spiritual life, organization, political role, and contribution to national life. Much less attention is given to adversaries of the Church; so that, generally speaking, the study of non-Catholic (and non-Christian) trends or sectors in society is currently left to Marxist or liberal scholars. This is a pity.
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Borsch, Irina. "Charismatic Leadership in the Catholic Church." Contemporary Europe 102, no. 2 (April 30, 2021): 147–57. http://dx.doi.org/10.15211/soveurope22021147157.
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The article analyzes the ideas of charismatic leadership developed in the Catholic Church in the second half of the 20th century. These ideas are connected, on the one hand, with the biblical revival, with the attempts to rediscover the heritage of the Church of the first centuries, and on the other hand, with new social phenomena, which are typical for the era after the Second World War. The social dimension of charisma and its role in the creation of associations were rediscovered in Catholicism during the Second Vatican Council. At the same time, a huge number of new social and evangelical initiatives appealing to charisma appeared. The new church movements became the most prominent and well-known examples of catholic “charismatic associations”. The author shows how the Catholic hierarchy managed to streamline and incorporate the charismatic leadership of lay associations into the reality of the universal church structure. The article emphasizes that the concept of charismatic leadership in the Church is in the process of evolution. The author concludes that the documents of church governance, proclaiming the absence of a conflict between charisma and institution in theory, reflect the political processes of the contemporary Catholic era: the emergence of Catholic movements with a predominant role of laity, the change of generations of Catholic elites and the formation of a new balance of responsibility between movements and the church hierarchy.
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Wojnicz, Piotr. "PROBLEM UCHODŹCÓW W WYBRANYCH DOKUMENTACH STOLICY APOSTOLSKIEJ W KONTEKŚCIE STANDARDÓW MIĘDZYNARODOWYCH." Civitas et Lex 15, no. 3 (September 29, 2017): 36–53. http://dx.doi.org/10.31648/cetl.2468.
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Migration has many forms. Refugeeism is one of them. The international community hascreated the entire system of legal protection for refugees. The Catholic Church actively worksfor refugees. The attitude of the Church positively influences on the process of social adaptationof refugees in a new society. The Catholic Church demands solidarity and hospitality for refugees.
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Cviic, Christopher. "The Catholic Church in world politics." International Affairs 64, no. 1 (1987): 119. http://dx.doi.org/10.2307/2621519.
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Pierre, Andrew J., and Eric O. Hanson. "The Catholic Church in World Politics." Foreign Affairs 69, no. 4 (1990): 176. http://dx.doi.org/10.2307/20044504.
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Dietrich, D. J. "Antisemitism and the Institutional Catholic Church." Holocaust and Genocide Studies 16, no. 3 (December 1, 2002): 415–26. http://dx.doi.org/10.1093/hgs/16.3.415.
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Espinosa, David. "“Restoring Christian Social Order”: The Mexican Catholic Youth Association (1913-1932)." Americas 59, no. 4 (April 2003): 451–74. http://dx.doi.org/10.1353/tam.2003.0037.
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[our goal] is nothing less that the coordination of the living forces of Mexican Catholic youth for the purpose of restoring Christian social order in Mexico …(A.C.J.M.’s “General Statutes”)The Mexican Catholic Youth Association emerged during the Mexican Revolution dedicated to the goal of creating lay activists with a Catholic vision for society. The history of this Jesuit organization provides insights into Church-State relations from the military phase of the Mexican Revolution to its consolidation in the 1920s and 1930s. The Church-State conflict is a basic issue in Mexico's political struggles of the nineteenth and twentieth centuries, with the Church mobilizing forces wherever it could during these years dominated by anticlericalism. During the 1920s, the Mexican Catholic Youth Association (A.C.J.M.) was in the forefront of the Church's efforts to respond to the government's anticlerical policies. The A.C.J.M.’s subsequent estrangement from the top Church leadership also serves to highlight the complex relationship that existed between the Mexican bishops and the Catholic laity and the ideological divisions that existed within Mexico's Catholic community as a whole.
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Rodríguez González, José Javier. "La Iglesia católica ante la sublevación militar de 1936. La provincia de León." Estudios humanísticos. Geografía, historia y arte, no. 16 (February 4, 2021): 205. http://dx.doi.org/10.18002/ehgha.v0i16.6667.
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<p>The text analyses the position of the Catholic Church in the province of León, within a frame of national and international action. This action was carried out by the ecclesiastic institution during the spanish civil war.</p><p>The Catholic Church gave some theorical bases which legitimized the rebel size from the very first moment and also justified the war, so the Catholic Church participated in the fighting.</p>
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Ortibano, Mark T. "Church Connectedness and Psychological Well-Being of Catholic Faithful in the Diocese of Bacolod." Philippine Social Science Journal 2, no. 1 (July 30, 2019): 121. http://dx.doi.org/10.52006/main.v2i1.72.
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This study aimed to determine the degree of perceived church connectedness and the level of psychological well-being of the Catholic faithful in the Vicariate of Bago, Diocese of Bacolod as a whole and according to the demographics. A descriptive-correlational research design was utilized to know the degree of church connectedness and its relationship to the level of psychological well-being of the respondents. The investigation used a researcher-made Church Connectedness Scale and the Flourishing Scale (FS). Results revealed a somewhat high degree of church connectedness and a high level of psychological well- being among respondents. Church connectedness is significantly correlated with age and mass attendance while psychological well-being is associated with organization and ministry affiliation. The weak significant relationship between church connectedness and psychological well-being has implications on the development of the said variables among the Catholic faithful.
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Willsky-Ciollo, Lydia. "Henry Whitney Bellows and “A New Catholic Church”." Church History and Religious Culture 98, no. 2 (July 12, 2018): 265–90. http://dx.doi.org/10.1163/18712428-09801001.
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Abstract This article examines the evolution of Bellow’s proposal for a newly reformed Unitarian “catholic” church during the 1850s and 1860s. For Bellows in particular, political, cultural, and ecclesiastical matters collided in his efforts to transform a diffuse set of liberal Christian churches in fellowship into a denomination of national, even global, caliber. The creation of this “new catholic church” would, in turn, help to heal an ailing nation. There are two questions driving this narrative. First, how did Bellows arrive at the conclusion that Unitarianism was the future of Christendom, the more “Protestant-Protestantism,” or even more boldly, the “more Catholic-Catholicism?” Secondly, how did Bellows arrive at the conclusion that uniting Christendom under a “catholic” Unitarian banner could unite a fractured country? During the early 1860s, the language of nationalism and catholicity merged in Bellows’ organization of the National Convention.