Journal articles on the topic 'Church and state – catholic church – history'
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1
Kenny, Gale, and Tisa Wenger. "Church, State, and “Native Liberty” in the Belgian Congo." Comparative Studies in Society and History 62, no. 1 (January 2020): 156–85. http://dx.doi.org/10.1017/s0010417519000446.
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AbstractThis essay describes a religious freedom controversy that developed between the world wars in the Belgian colony of the Congo, where Protestant missionaries complained that Catholic priests were abusing Congolese Protestants and that the Belgian government favored the Catholics. The history of this campaign demonstrates how humanitarian discourses of religious freedom—and with them competing configurations of church and state—took shape in colonial contexts. From the beginnings of the European scramble for Africa, Protestant and Catholic missionaries had helped formulate the “civilizing” mission and the humanitarian policies—against slavery, for free trade, and for religious freedom—that served to justify the European and U.S. empires of the time. Protestant missionaries in the Congo challenged the privileges granted to Catholic institutions by appealing to religious freedom guarantees in colonial and international law. In response, Belgian authorities and Catholic missionaries elaborated a church-state arrangement that limited “foreign” missions in the name of Belgian national unity. Both groups, however, rejected Native Congolese religious movements—which refused the authority of the colonial church(es) along with the colonial state—as “political” and so beyond the bounds of legitimate “religion.” Our analysis shows how competing configurations of church and state emerged dialogically in this colonial context and how alternative Congolese movements ultimately challenged Belgian colonial rule.
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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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Coranič, Jaroslav. "Legalization of Greek Catholic Church in Czechoslovakia in 1968." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 2 (November 1, 2010): 192–204. http://dx.doi.org/10.2478/v10154-010-0017-3.
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Legalization of Greek Catholic Church in Czechoslovakia in 1968 This study deals with the fate (history) of the Greek Catholic Church in Czechoslovakia in 1968. Catholic Church in Czechoslovakia was liquidated by communist state power in the period of 1950 - 1968. The Church did not legally existed, its priests and believers were incorporated violently into the Orthodox Church. Improving this situation occurred in 1968, when so Prague Spring took place in Czechoslovakia. The legalization of the Greek Catholic Church was one of its result. This process was stopped by invasion of Warsaw Pact to the Czechoslovakia in August 1968. Full restoration of the Greek Catholic Church in Czechoslovakia thus was occurred after the November revolution in 1989.
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Vaupot, Sonia. "The Relationship between the State and the Church in Vietnam through the History of the Society of Foreign Missions of Paris." Bogoslovni vestnik 79, no. 3 (2019): 825–36. http://dx.doi.org/10.34291/bv2019/03/vaupot.
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Religion and the Catholic Church have played an important role in Vietnamese history. The article examines the development of the Catholic Church in Vietnam, from the 17th Century to the 20th Century, based on reports published by the Society of Foreign Missions of Paris (M.E.P.) who contributed to the evangelization of many Asian countries. In this contribution, we will highlight the work and the development of the M.E.P through their reports. We will also focus on the relationship between the states who played a specific role in the history of the Catholic Church in Vietnam, from the creation of the M.E.P. until the period of post-colonization, with specific reference to the attitude of different states throughout the history of Vietnam. The survey of the activities of Catholics in Vietnam suggests that French missionaries were well organized and proactive throughout the centuries, and that the adoption of Christianity in Vietnam was achieved through cooperation between the M.E.P and the Vietnamese population.
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Hyde, Simon. "Roman Catholicism and the Prussian State in the Early 1850s." Central European History 24, no. 2-3 (June 1991): 95–121. http://dx.doi.org/10.1017/s0008938900018884.
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The relationship between the Roman Catholic church and the state in nineteenth-century German history appears to have been plagued by discord and mistrust. From the secularization of church lands and the dissolution of sovereign ecclesiastical territories at the beginning of the century to the Kulturkampf of the 1870s, church and state found themselves repeatedly at loggerheads. One thinks of the negotiations between Prussia and Rome on a concordat after 1815, the Cologne mixed marriage controversy of 1837, the Frankfurt Parliament's debates on Article III of the Reich Constitution in 1848, and the hostility aroused by the Raumer decrees of 1852. In a recent article on the Catholic church in Westphalia during the 1850s and his book on popular Catholicism in nineteenth-century Germany, Jonathan Sperber has challenged the validity of this picture of conflict between church and state.
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BUTLER, MATTHEW. "The Church in ‘Red Mexico’: Michoacán Catholics and the Mexican Revolution, 1920–1929." Journal of Ecclesiastical History 55, no. 3 (July 2004): 520–41. http://dx.doi.org/10.1017/s0022046904009960.
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This article recreates the everyday experiences of rural Catholics in Mexico during the Church–State crisis of the 1920s and the cristero revolt (1926–9) against Mexico's post-revolutionary regime. Focusing on the archdiocese of Michoacán in western Mexico, the article contends that the 1920s should be viewed not only as a period of political tension between Church and State, but as a period of attempted cultural revolution when the very beliefs of Mexican Catholics were under attack. It is then argued that the behaviour of many Catholics during the cristero revolt is best described not as overt counter-revolutionism, but as defensive cultural and spiritual resistance designed to thwart the state's secularising aims by reaffirming and reproducing proscribed Catholic rituals and practices in collaboration with the parish clergy. The article then examines Catholic strategies of resistance during the cristero revolt and their consequences, above all the parochialisation and laicisation of the Church.
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Stritch, Samuel Cardinal. "Observations on the Memorandum “The Crisis in Church-State Relationships in the U.S.A.”." Review of Politics 61, no. 4 (1999): 704–10. http://dx.doi.org/10.1017/s0034670500050580.
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The presentation of what the author calls a “grave danger” which confronts the Church in the United States in my judgment is not comprehensive. All through our history, we Catholics in the United States have had to face this same attack upon the Church from non-Catholics. The point of the attack has been the same all through the years: namely, that Catholics cannot be loyal to the Constitution of the United States and at the same time loyal to their Church. The notion of religious freedom in the non-Catholic mind in the Englishspeaking world derives from the Protestant doctrine upholding the right of the individual to interpret for himself the Sacred Scriptures.
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Koehne, Samuel. "Nazi Germany as a Christian State: The “Protestant Experience” of 1933 in Württemberg." Central European History 46, no. 1 (March 2013): 97–123. http://dx.doi.org/10.1017/s0008938913000046.
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The study of German Christian responses to the Nazis is undoubtedly a growing field of historical inquiry. Within this topic much of the focus has been on larger church organizations, such as the Catholic Church or on those who were engaged in the “Church Struggle” (Kirchenkampf)––the Confessing Church (Bekennende Kirche, BK) or the German Christian Faith Movement (Glaubensbewegung Deutsche Christen,GDC). There are numerous such works that form excellent studies of church organizations, as well as individual theologians.
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Fylypovych, Liudmyla, and Anatolii Kolodnyi. "The Culture of State-Church and Church-State Relations: The Ukrainian Case." Roczniki Kulturoznawcze 12, no. 2 (June 17, 2021): 9–30. http://dx.doi.org/10.18290/rkult21122-1.
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The article is devoted to relations between Church and the Ukrainian State and analysis of their current state and prospects of development. The authors analyze some state–church approaches to the relationship between State and Church based on Ukrainian legislation and social concepts of churches. The main task of a modern state is to guarantee freedom of conscience to citizens and provide conditions for free functioning of religious organizations. Church also assumes certain responsibilities to the state and society. The article provides an overview of the attitude of the Catholic, Greek Catholic and Orthodox Churches to power. Referring to the practice of state-church relations and church-state relations in Ukraine, the authors deduce that the subjects of these relations do not yet demonstrate the appropriate level of culture of this relationship, and do not follow the rules of partnership between Church and State. The authors admit a possibility to constructively criticize each other’s positions and make mutual demands, contextualizing their interests and needs while forming this culture. At the same time, State should get rid of the remnants of Soviet totalitarian control over the activities of Church, and Church should renounce patronage and servility. For both State and Church, in the sphere of mutual relations, taking into consideration world models of civilized relations between them and referring to their own history of these relations and existing experience of communication with each other, there should be established a high culture of dialogue between State and Church, between secular and spiritual authorities.
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Maj, Ewa. "Katolicka, katolicko-narodowa i narodowa prasa dla kobiet w Polsce międzywojennej: cechy czasopiśmiennictwa światopoglądowego." Czasopismo Naukowe Instytutu Studiów Kobiecych, no. 1(10) (2021): 71–96. http://dx.doi.org/10.15290/cnisk.2021.01.10.04.
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The aim of the article was to reconstruct the means of communication in Interwar Poland’s worldview press for women. The origins and development of such periodicals was determined by the decisions made by the Catholic Church, which wanted to gain more influence on Polish women. Catholic, National Catholic and National press declared their affiliation with the Catholic faith, informed about the state of the Church, presented the doctrine and deepen the National identity and unity. These periodicals were created by the Catholic women’s associations, including those with political aspirations. To achieve their goals, they were using archetypes of Polish Mother and Polish women as Catholics.
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Atkin, Nicholas. "The challenge to laïcité: church, state and schools in Vichy France, 1940–1944." Historical Journal 35, no. 1 (March 1992): 151–69. http://dx.doi.org/10.1017/s0018246x00025644.
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AbstractThis article examines the role which education played in church/state relations during the Occupation. It begins with an evaluation of catholic reactions to the defeat and explains why so many church leaders were quick to blame military collapse on the laïcité of the republican educational system. It then investigates the policies which the church wanted to see pursued in regard to schools and assesses how these were received by the Vichy government. Analysis of these issues reveals that Vichy was not as pro-clerical as is sometimes believed. Although initially sympathetic to church requests, by 1942 the regime had become reluctant to introduce any measure that might provoke religious division. At the same time, the article illustrates that French Catholicism was not a monolithic bloc. Arguments over education served only to intensify divisions already present within the church and soon led to catholic disenchantment with the Vichy regime.
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Pizzoni, Giada. "The English Catholic Church and the Age of Mercantilism: Bishop Richard Challoner and the South Sea Company." Journal of Early Modern History 24, no. 2 (April 27, 2020): 111–35. http://dx.doi.org/10.1163/15700658-12342654.
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Abstract This article argues that the commercial economy contributed to sustain the English Catholic Church during the eighteenth century. In particular, it analyzes the financial dealings of Bishop Richard Challoner, Vicar Apostolic of the London Mission (1758-1781). By investing in the stock market, Challoner funded charitable institutions and addressed the needs of his church. He used the profits yielded by the Sea Companies for a variety of purposes: from basic needs such as buying candles, to long-term projects such as funding female schools. Bishop Challoner contributes to a new narrative on Catholicism in England and enriches the literature on the Mercantilist Age. The new Atlantic economy offered an opening and Catholics seized it. By answering the needs of the new fiscal-state, the Catholic Church ensured its survival, secured economic integration, and eventually achieved political inclusion.
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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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Dusil, Stephan. "Pfarrliche Vermögensorganisation zwischen Kirche und Staat: Kirchenpflegen (Kirchenfabriken) in Württemberg im 19. und beginnenden 20. Jahrhundert." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 108, no. 1 (July 1, 2022): 243–83. http://dx.doi.org/10.1515/zrgk-2022-0006.
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Abstract The Administration of Ecclesiastical Goods between State and Church: Fabricae Ecclesiae in Wuerttemberg in the 19th and 20th centuries. Since the Middle Ages, fabricae ecclesiae served to finance the erection and the maintenance of churches. The Church claimed to freely administer these goods, even if lay men often served as administrators. In the 19th century, the Kingdom of Wuerttemberg took over control of these goods and ordered the state municipality, assisted by local clerics, to govern them. In 1887, the king of Wuerttemberg started a process to separate ecclesiastical from secular goods. After WWI, the fabricae ecclesiae in Wuerttemberg were administered entirely by the Catholic Church. This contribution analyses this evolution from three perspectives, namely universal canon law, state law in Wuerttemberg, and particular canon law. It thereby highlights the tension between self-administration and state control of ecclesiastical goods, especially in the 19th century, and points to the fact that even the Catholic Church was part of the secular ruler’s authority over the church.
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Bowman, William D. "The National and Social Origins of Parish Priests in the Archdiocese of Vienna, 1800–1870." Austrian History Yearbook 24 (January 1993): 17–49. http://dx.doi.org/10.1017/s0067237800005245.
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Under The Influence of Enlightenment ideals of rational administration and cameralist notions of increasing the productivity and welfare of the populace, Joseph II and his ministers embarked on an aggressive program of reform for the Habsburg monarchy in the late eighteenth century. Their view as to what needed change was wide-ranging, but among their chief concerns was the desire to restructure the relationship between the Catholic church and Austrian society. As the largest and most powerful religious denomination in the Habsburg monarchy, the Catholic church possessed immense human and material resources, which could possibly be exploited to benefit the Austrian people and state. For Joseph II, the process whereby Catholicism could best be put to use in Austrian society necessarily involved seizing partial administrative control over the Catholic church. The Catholic church, he believed, did not distribute material and moral benefit to the Austrian people evenly, and changing this situation required the active intervention of the Austrian government.
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Faggioli, Massimo. "The Catholic Sexual Abuse Crisis as a Theological Crisis: Emerging Issues." Theological Studies 80, no. 3 (August 15, 2019): 572–89. http://dx.doi.org/10.1177/0040563919856610.
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The sexual abuse crisis has long-term consequences: not only on the victims and survivors of abuse, but also on the theological standing and balance of the Catholic Church throughout the world. Theological rethinking in light of the abuse crisis is necessary: not only from the lens of those who have suffered, but also from the lens of the changes caused by this global crisis in the history of the whole Catholic community. The article examines the consequences of the abuse crisis on different theological disciplines, with particular attention to the history of the Catholic Church, liturgy, ecclesiology of reform, and church–state relationships.
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Bankuti, Gabor. "The Catholic Church in Hungary and Romania during the Communist Dictatorship: A Comparative Analysis." Annales Universitatis Apulensis Series Historica 28, Special (April 15, 2024): 15–31. http://dx.doi.org/10.29302/auash.2024.28.2.2.
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The structure and cultural characteristics of a society are, in the words of Joseph Schumpeter, “like metal” – they bend and melt but do not readily evaporate. My comparative analysis confirms the diagnosis that the everyday presence of dictatorship cannot be adequately described by the standard top-down models of ideologically driven communist power. The substantive differences in developments between Hungary and Romania suggest that external power is only part of the construct, however rigid the hegemonic structure. By looking at the reactions caused by similar effects in different contexts, it becomes clear what has an impact on what. The relationship of the churches to the state in the countries under study includes similarities and differences shaped by distinct historical trajectories that are partly structural and partly situational. In terms of circumstances, Romania’s Orthodox pattern regarding the relationship between the state and the church also determined the relationship with other denominations and sealed the fate of Greek Orthodox Catholics. The measures taken against Roman Catholics, although more or less the same as in Hungary, also tended more towards the state-church model. However, this feature was not the primary cause of the different impact in Romania compared to Hungary. This is because, just as the relationship between church and state differed from country to country, so did the relationship of the churches to their own “national” societies. Further, no matter how tempting it might be to consider the Catholic Church a closed entity, the comparison clarifies that neither the hierarchical division nor the same (Catholic) norm made behaviour uniform. The differences arising from local configurations of the single norm grew more and more evident in the 1950s. All this suggests that state and church strategies and actions were shaped more by the conflict of contexts and pressures to comply than by the tension between the scope of action and the constraints: the differences between Romania and Hungary are explained by the different contexts and the cross-generational ecclesiastical and social patterns A greater historical understanding explains how bishops in Hungary, in line with previous conditions and established practice, hoped for quasi-freedom in church operations through a “partnership” with the state while the Roman Catholic Church in Romania has been operating under exlex conditions for four decades. That does not mean that a rational-legal approach on its own is the key to understanding what has occurred. Under a dictatorship, we can identify deviance, excesses, abuses and arbitrary actions in relation to the law. However, these “models” can only be understood in the context of processes that transcend political history. The behaviour of the authorities in Bucharest towards the Catholic Church has been dramatic compared to other countries under Soviet influence. With the arrests of Áron Márton and Anton Durcovici, the public hierarchy appointed by the Holy See ceased to exist. The elimination of dioceses by the state was also a unique feature. The resistance organised by the Jesuits and Franciscans, with the support of the faithful, successfully paralysed the ecclesiastical administration, which had been put in place due to state intervention after the arrest of Áron Márton. This process was largely due to the church’s strengthened social embeddedness in previous years and its successful adaptation of strategies developed to cope with its minority status. Over the centuries, the Catholic Church in Transylvania has faced a series of challenges that have threatened its very existence. These pressures have also shaped the thinking of its clergy and its relationship with its faithful. The recoveries from crises have led to innovative and flexible adaptation strategies, making the local church “tough” and thus contributing to its management of the next crisis. The mentality of the church, which was minimally domesticated or determined by the secular power, showed fewer Josephine traits than in Hungary. The relationship between church and state tended towards the passive model, while the relationship between church and society tended towards the active model. The Catholic Church’s double minority status in Transylvania during the Communist years – minority as a Hungarian and minority as a Catholic – created an alternative society that did not allow it to abstain entirely from politics. Beyond individual choices, this also made its confrontational position more flexible and its submission more moderate.
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Mulyk-Lutsyk, Yuriy. "Brest Union in its prehistory and the beginnings of history." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 62–81. http://dx.doi.org/10.32420/2017.81-82.744.
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Among the first Orthodox hierarchs who bestowed the greatest benefit on the defense of the Ukrainian Church before the oppression of its Polish authorities (which further believed that the Orthodox Ukrainians and Belarusians were "bound by the Florentine Union") was Metropolitan of Kiev and Galicia, Joseph II Soltan 62 (1507-1522) . But his successes in this matter could not have a look for the further purpose, because the fate of the Orthodox Church under the Catholic power of the kings of Poland, which at the same time was the rulers of the Grand Duchy of Lithuania, was predetermined by the Catholic interests of Poland. When the Grand Duchy of Lithuania (and with it all the Ukrainian and Byelorussian lands) was an act of the Union of Lublin Poland (1569) incorporated into the Polish state, the implementation of the plan for the abolition of the Orthodox Church in this Catholic state was already a matter of the near-time.
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Lehmann, Hartmut. "The History of Twentieth-Century Christianity as a Challenge for Historians." Church History 71, no. 3 (September 2002): 585–99. http://dx.doi.org/10.1017/s0009640700130288.
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One hundred years ago, the discipline of church history was well established within institutions of higher learning in Western societies. The heirs of Leopold von Ranke and Philip Schaff were well versed in the range of topics that church history comprised. Church history was an integral part of the study of theology. Church historians published handbooks and had their own journals. All church historians—those with a Catholic and those with a Protestant affiliation, the members of state churches, and those belonging to church bodies, built on the principle of voluntarism—seemed to have a common agenda. This was the story of Christian churches throughout the centuries.
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Antonenko, Polina S. "Democratization of the Catholic Church in Spain in 1976-1978." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (208) (December 23, 2020): 43–47. http://dx.doi.org/10.18522/2687-0770-2020-4-43-47.
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The article considers the changes in the position of the Catholic Church in Spanish society caused by the democratic transition. The beginning of the reign of Juan Carlos I was marked by the rethinking of the dialogue between the state and the Catholic Church. The king introduced the initiative to revise the provisions of the Concordat, thereby limiting the power position of the Spanish Catholic diocese. This decision looks like an intention to divide the history of Spain into Franco and democratic periods in the political and public consciousness. But the full-fledged democratization of society would have been impossible without the modernization of the church institution. The Constitution of 1978, being the main law of the country, reflects the state's attitude to religious issues, emphasizing the secular status of Spain and the pluralism of religion of the Spaniards. Despite the restrictions imposed on the Catholic Church, caused by the transition to democracy, the position of the religious institution remains high due to the pressure of the historical memory of Spain, in which Catholicism is a nation forming factor. As a result, the democratization of the Catholic Church was successful, and the church institution took a harmonious position in the conditions of democratic Spain.
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Cherenkov, Mychailo. "Yosyp Slipyi in remembrance of him." Ukrainian Religious Studies, no. 83 (September 1, 2017): 124–26. http://dx.doi.org/10.32420/2017.83.777.
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"Memorial" of Metropolitan Joseph Slipyj is an important document of the confessional history of the Ukrainian Greek Catholic Church. It is also a valuable source for anyone interested in the history of religion, the spiritual culture of Ukraine, the course of Orthodox-Catholic and church-state relations in the Soviet era. The author himself calls himself "a silent witness of the Silent Church" (p. 427). In this confession, there is an indescribable tragedy of the personal destiny of the Metropolitan, as well as the fate of his Church. When I wanted to scream the world over the crimes of the Soviet regime against the Church, I had to remain silent, only to pray. The persecuted Church could not tell the world what was happening, her voice did not break through the "Iron Curtain". But she survived and lived - in catacombs and prisons, in the hearts of simple believers and confession museums.
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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.
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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.
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Johnston-White, Rachel M. "A New Primacy of Conscience? Conscientious Objection, French Catholicism and the State during the Algerian War." Journal of Contemporary History 54, no. 1 (November 8, 2017): 112–38. http://dx.doi.org/10.1177/0022009417714315.
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This article explores how the Roman Catholic Church in France re-evaluated its traditional condemnation of conscientious objection in the closing years of the Algerian War. In contrast to the French Protestant Churches after 1948, the Catholic Church continued to proclaim objection to be detrimental to the principles of state sovereignty and obedience to legitimate authority. Despite this, cases of Catholic conscientious objectors like Jean le Meur and Jean Pezet brought contentious Church debates into the public sphere, dramatized in the press and the courtroom. The article traces how the moral dilemmas of the Algerian War created a space for new theological ideas that challenged the hierarchical, corporatist structure of the French Catholic Church and opened the way for a new emphasis on individual conscience that came to fruition with Vatican II. By focusing on Catholic activism during the war itself, the article also challenges the idea that support for conscientious objection emerged spontaneously after the end of the Algerian War. More broadly, the article addresses the wider narrative of the emergence of human rights by illustrating how the Algerian War proved to be a turning point in the relationship between individuals and authority.
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Robinson, R. A. H. "The Catholic Church and the Nation-State: Comparative Perspectives." English Historical Review CXXIII, no. 503 (August 1, 2008): 1095–97. http://dx.doi.org/10.1093/ehr/cen227.
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Gómez Peralta, Héctor. "THE ROLE OF THE CATHOLIC CHURCH IN MEXICO’S POLITICAL DEVELOPMENT." POLITICS AND RELIGION JOURNAL 6, no. 1 (June 1, 2012): 17–35. http://dx.doi.org/10.54561/prj0601017p.
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This article shows and explains the different political positions and actions that the Catholic Church in Mexico has had throughout the twentieth century, culminating with the transition to democracy that the nation experienced in 2000. It is about the contemporary history of the Church-State relationships in Mexico. The central position of the author is that the Catholic Church in Mexico has not been an “ideological state apparatus”, by contrast, has played a role as auditor of public life, being a strong critic of the post-revolutionary political system, even becoming an agent who helped to establish in Mexico a competitive and plural party system.
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Boyer, John W. "Religion and Political Development in Central Europe around 1900: A View from Vienna." Austrian History Yearbook 25 (January 1994): 13–57. http://dx.doi.org/10.1017/s0067237800006305.
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To view the church-state problem from Vienna in 1900 is to view it from the capital of an ancient Catholic state in a multiethnic cultural arena, a world in which Catholicism strove, at least officially, to be supranational, and in which, although there was no Catholic nation, there was a preeminent and distinguished Catholic dynasty. This was a world in which large numbers of Austrians—many of them in rural areas—continued to affirm popular religious affections and loyalties throughout the century—values and practices that if not always consonant with official Catholic doctrine, at least afforded the hierarchical church and sympathetic aristocratic and bourgeois elites the ready opportunity to claim Catholicism as not only a historic and true but also a public and mass religion. At the same time, the long-term heritage of Josephinist state control of the church had powerful negative effects on active religiosity and religious identity, especially among the emergent Bürgertum and urban inhabitants of the monarchy. The Concordat of 1855—coming after the failed revolution of 1848–49 and on the heels of the imposition of neoabsolutist rule—was an imprudent decision precisely because it alienated both the Josephinist state and incipient bürgerlich society.
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Kichera, Viktor. "History of the Mukachevo Greek Catholic Eparchy in Periodicals of 1918–1945." Acta historica Neosoliensia 26, no. 1 (October 4, 2023): 31–57. http://dx.doi.org/10.24040/ahn.2023.26.01.31-57.
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In the proposed article, an attempt is made to critically study the history of the Mukachevo Greek Catholic Eparchy (MGCE) on the basis of the press. First of all, attention is focused on the regional press. In general, both church and secular publications were used. The period was not chosen by chance, because it is the period of the interwar and wartime periods of the Czechoslovak Republic. The main task of the research is to study not only the subject matter of the publications, but also the views that were covered in each periodical. The fact is that depending on the edition and the publisher, the content of the publications was appropriate. If religious topics and protection of the Church prevailed in church periodicals, then in government or independent periodicals, in addition to general news, there were also critical articles about the Church. Particular attention is paid to historical topics in these periodicals on the history of the Mukachevo Eparchy. In general, information in journals and the press can significantly supplement historical knowledge not only of the history of the Church, but also of the history of state-church relations and the history of Czechoslovakia of the studied period.
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Šokčević, Šimo, and Tihomir Živić. "Newman and Strossmayer on the Relationship Between the Church and the State (I)." Anafora 7, no. 1 (2020): 225–53. http://dx.doi.org/10.29162/anafora.v7i1.11.
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The relationship between the Catholic Church and the state, and between the Church and the state in general, is a very topical issue, and theoreticians at the present time provide various models that render assistance to the comprehension of that relationship. The complexity and extensiveness of the problem necessitates that it should be dealt with in two parts (articles). Basically, our objective was to represent the deliberations of John Henry Newman (1801‒1890) and Josip Juraj Strossmayer (1815‒1905), which we consider to be exceptionally valuable and relevant even today. Through such an analysis, we intended to examine how the deliberations of these two great thinkers of the nineteenth century may contribute to a better cooperation between the Catholic Church and the state in present‐day Europe. In this, the first article, in which we deal with Newman’s and Strossmayer’s perceptions of the relationship between the Catholic Church and the state, at the very outset we feature the context in which Newman and Strossmayer each take a closer look at that relationship. This context is characterized by liberalism, but with numerous negative connotations that suffocate the originally positive meaning of liberalism. A negative context of liberalism is an aggravating circumstance in the comprehension of the relationship between the Catholic Church and the state, and on the other hand, from the position of a modern liberal state, Newman’s and Strossmayer’s comprehension of history, in whose center is the principle of God’s Providence, is also qualified in this way, which simultaneously renders the Catholic Church consistent and authentic, unlike the modern liberal state, which frequently assumes utopian and ideological characteristics. For this very reason, that difference regularly seems insurmountable. Finally, we observe that the issues are additionally complicated by the erroneous notion of the Dogma of Papal Infallibility, which is not understood in the spirit of harmony between the conscience and an Authority.
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Butler, Richard J. "Catholic Power and the Irish City: Modernity, Religion, and Planning in Galway, 1944–1949." Journal of British Studies 59, no. 3 (July 2020): 521–54. http://dx.doi.org/10.1017/jbr.2020.68.
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AbstractA major town planning dispute between church and state in Galway in the 1940s over the location for a new school provides a lens for rethinking Ireland's distinctive engagement with modernity. Using town planning and urban governance lenses, this article argues that existing scholarship on the postwar Irish Catholic Church overstates its hegemonic power. In analyzing the dispute, it critiques the undue focus within European town-planning studies on the state and on the supposedly “rational” agendas of mid-century planners, showing instead how religious entities forged parallel paths of urban modernity and urban governance. It thus adds an Irish and an urban-planning dimension to existing debates within religious history about urbanization and secularization, showing how adaptive the Irish Catholic Church was to high modernity. Finally, with its focus on a school building, it brings a built environment angle into studies of education policy in Ireland. In seeking to revisit major historiographical debates within town planning, religious history, and studies of urban modernity, the article makes extensive use of the recently opened papers of Bishop Michael Browne of Galway, a noted public intellectual within the Irish Catholic Church and a European expert on canon law.
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Teule, Herman. "The Chaldean Catholic Church. Modern History, Ecclesiology and Church-State Relations, written by Kristian Girling." International Journal of Asian Christianity 1, no. 2 (September 11, 2018): 371–73. http://dx.doi.org/10.1163/25424246-00102022.
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Langlois, John. "Freedom of Religion and Religion in the UK." Religious Freedom, no. 17-18 (December 24, 2013): 54–57. http://dx.doi.org/10.32420/rs.2013.17-18.984.
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Britain has a long history of fighting for religious freedom. In the Middle Ages, the official church was the Roman Catholic Church, which dominated both spiritual and political life. During the Protestant Reformation, Protestantism prevailed and the (Protestant) Anglican Church became the official state church in England. The Presbyterian Church of Scotland became the official state church in Scotland. In England, the Anglican Church discriminated against members of other Christian churches, in particular, such as Baptists and Methodists (usually called dissidents or independent). Roman Catholicism was banned. Only at the beginning of the 19th century he was given the right to exist. Since then, in the United Kingdom, for almost 200 years, there has been freedom of religious faith and practice.
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Scholl, Sarah. "Freedom in the Congregation? Culture Wars, Individual Rights, and National Churches in Switzerland (1848–1907)." Church History 89, no. 2 (June 2020): 333–49. http://dx.doi.org/10.1017/s0009640720001286.
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AbstractThis paper aims to examine political, ecclesiastic, and theological changes in Switzerland during the time of the nineteenth-century culture wars. It analyzes the reforms of the churches undertaken during that period in correlation with the evolution of various social and cultural elements, in particular the ever-greater confessional diversity within the territory and the demand for religious freedom. After an initial general accounting of the history of Swiss institutions (state, Catholic, and Protestant national churches), the article explores an example of a liberal church reform that took place in Geneva in 1873: the creation of a Catholic Church defined simultaneously as Christian, national, liberal, and related to the German Old Catholic movement. It fashioned a new community in keeping with the idea that freedom of conscience should be implemented within the church, thereby meeting strong resistance from Roman Catholics. The article closes with a return to the broader Swiss context, arguing that freedom of belief and of worship was finally enshrined in the 1874 Swiss constitution as a result of the growing divisions among Christians over the compatibility of liberal values with Christian theology and the subsequent rise of a new confessionalism.
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ALLEN, DAVID. "THE PEACE CORPS IN US FOREIGN RELATIONS AND CHURCH–STATE POLITICS." Historical Journal 58, no. 1 (February 9, 2015): 245–73. http://dx.doi.org/10.1017/s0018246x14000363.
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AbstractThis article uses new archival evidence and the growing literature on religion and the foreign relations of the United States to reinterpret the Peace Corps. The religious revival of the 1950s continued into the 1960s, and the Kennedy administration saw ‘spiritual values’ as part of the national interest. Church–state politics and Kennedy's public conception of the role of religion in foreign relations dictated that this aspect of the cold war would change in form. The Peace Corps should, in part, be seen as a continuation of the religious cold war, one that drew on the precedents of missionary and church-service organizations. The Corps was a counterpart to church groups working abroad, and hoped to subcontract much of its work to them. Kennedy hoped to work with religious groups in ecumenical fashion. As Catholic organizations were most visibly interested in receiving Corps funds, funding church groups proved politically unworkable, leading to church–state arguments that Kennedy wanted to avoid. The Kennedy administration struggled to separate the secular and the sacred, as confused definitions of ‘religion’ and a tough constitutional stance narrowed policy options. The Peace Corps fight shaped, and was shaped by, contemporary debates over church and state.
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Lavrenova, Svetlana A. "Dignity, freedom and human rights: A comparative analysis of the teachings of the Roman Catholic and Russian Orthodox churches." Issues of Theology 4, no. 1 (2022): 134–50. http://dx.doi.org/10.21638/spbu28.2022.107.
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The social teachings of Christian churches answer a number of important questions of public life. Such issues include dignity, freedom, and human rights. The task of Church social teaching is to assess modern socially significant problems, state-church relations, and church-social issues and to formulate the official position of the Church on the challenges of modernity based on centuries-old Christian teachings and church traditions. The subject of this research is a comparative analysis of Catholic and Orthodox social teachings on the issue of granting a Christian personal rights and freedoms. The research methodology is based on a comparative analysis of church documents in cultural-historical and socio-political contexts. The work examines the history and development of legal doctrine in the Roman Catholic and Russian Orthodox Churches. Particular attention is paid to an examination of official church documents, including papal encyclicals, documents of the Second Vatican Council of the Roman Catholic Church, documents of social issues adopted at the Councils of Bishops of the Russian Orthodox Church. Based on the historical and ideological context of the two positions in relation to human rights, the work reveals the general provisions and differences in the Catholic and Orthodox understanding of this issue. The article argues that, despite the existing differences, these teachings are united by a common desire to bring a moral dimension and an orientation towards Christian values into public and political life.
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Beglov, Alexey. "Italy, Vatican, Russia. Scientific Path of Evgenia Sergeevna Tokareva. To the 70th Anniversary of Her Birth." ISTORIYA 14, no. 12-1 (134) (2023): 0. http://dx.doi.org/10.18254/s207987840029283-0.
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The article is devoted to the review of the scientific path of the leading Russian researcher of the history of Italy and the Catholic Church E. S. Tokareva and is timed to her jubilee. The whole scientific biography of the jubilee relates to the Institute of the World History of the Russian Academy of Sciences, where E. S. Tokareva has been working for 45 years. She began her research activity with the study of the relations between the Catholic Church and the Italian state in the period of the fascist dictatorship (1922—1943). Then she paid attention to the problems of interaction between religious communities in Europe and political regimes of various types, and since the late 1990s she has been working on the relationship between the Vatican as the Centre of the Catholic world and Soviet Russia. Much attention in the article is paid to the review of scientific and organizational activities of the jubilee, who since 2004 headed the Centre for the History of Religion and Church at the Institute of the World History of the Russian Academy of Sciences, and also coordinated scientific relations of the Institute of the World History with church (both domestic and foreign) academic structures, such as the Pontifical Committee of Historical Sciences, Gregorian University, and the Church Scientific Centre “Orthodox Encyclopedia”.
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Bersnak, P. Bracy. "“Spirituals and Temporals”." Catholic Social Science Review 26 (2021): 99–111. http://dx.doi.org/10.5840/cssr2021269.
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While Orestes Brownson’s works are the object of renewed interest, his writings on the relationship between Church and polity have received little notice. Some attention has been given to Brownson’s analysis of these issues in America, but little has been given to his views on Church and polity in Europe and the West more broadly. This article considers Brownson’s analysis of the history of Church-state relations in Europe to examine how it shaped his view of Church-state relations in the U.S. It then put Brownson in dialogue with subsequent Catholic debates in America about those relations down to the present.
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Bećirović, Denis. "State policy of division of Catholic Church priests in Bosnia and Herzegovina into „positive“ and „reactionary“ (1945-1963)." Historijski pogledi 4, no. 6 (November 15, 2021): 71–92. http://dx.doi.org/10.52259/historijskipogledi.2021.4.6.71.
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The illumination of the state policy of separating „positive“ from „negative“ priests of the Catholic Church in Bosnia and Herzegovina is one of the most important issues in the scientific understanding of the position of this religious community during the first decades of existence of AVNOJ Yugoslavia. The post-war government in Bosnia and Herzegovina treated a large number of priests of the Catholic Church as real or potential enemies of the state. In addition to ideological reasons, which were more or less similar in all communist parties, the negative attitude of the CPY towards the Catholic Church was influenced by the fact that some priests supported the Ustasha movement during World War II. The justification for the negative attitude of party structures towards priests was argued most often in the documents of the Commission for Religious Affairs with the following reasons: that most priests supported the occupier and domestic traitors during the war; that they spread hostile propaganda against the national liberation movement; that they actively participated in the fight against the new social order; that they had committed war crimes and persecuted members of other faiths, and that they had been linked to criminal Ustasha emigration abroad. In addition to „negative“ priests, there were „positive“ priests that also acted in Bosnia and Herzegovina, as they were reported in the documents of the Commission for Religious Affairs. They did not agree to the policy of confrontation with the state and demanded the establishment of dialogue and co-operation between the Church and the state. Some of the most prominent representatives of this group of priests were: Fr Bono Ostojić, Ph.D. Karlo Karin, Fr Mile Leko, Fr Josip Markušić, Fr Serafin Dodig, Fr Kruno Misilo and others. Holders of „positive tendencies“ among the clergy, according to the Commission for Religious Affairs, understood the importance of establishing communication and contacts with state authorities and the harmfulness of the negative attitude of the Catholic Church towards the state. Their goal was to change the methods of solving problems between the Church and the state, and to build a path that would suit the interests of the priests of the Catholic Church and the interests of the state community, without interfering with the church's dogmatic canonical principles. The „differentiation“ of priests was treated as a positive result of the work of the new government, because, according to their assessments, in the first post-war years, representatives of religious communities had a hostile attitude towards the newly created socialist Yugoslav state. Therefore, the Commission for Religious Affairs (federal and republican) has continuously pointed out the importance of implementing a policy of „stratification and differentiation“ within religious communities. According to the observations of the Federal Commission for Religious Affairs, the post-war „differentiation“ among the priests happened primarily due to their attitudes regarding the relationship between the state and the Catholic Church. Some considered it desirable and useful to establish communication with the newly created authorities, while others maintained a negative attitude. In addition to these two groups, there was a third group that was undecided. When considering the biographical data of the priests of the Catholic Church proposed for state decorations, it can be stated that the authorities carefully took into account which priests would be on the list of candidates recommended for awards. A positive attitude towards the new socialist social order, active participation in the establishment of the Association of Catholic Priests in Bosnia and Herzegovina, loyalty, patriotism towards socialist Yugoslavia, and contribution to the development of the Association of Catholic Priests in Bosnia and Herzegovina, are some of the most important reasons for choosing candidates for awards. In the article, based on unpublished archival sources, the author contextualises the political circumstances and the circumstances in which the state policy of differentiation of „positive“ from „reactionary“ priests of the Catholic Church in Bosnia and Herzegovina took place, points out the reasons for and bearers of such policy, and analyses its expression and results. Also, the author presents the policy of awarding state recognitions and decorations to individual priests in Bosnia and Herzegovina.
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Bailey, Heather. "Roman Catholic Polemicists, Russian Orthodox Publicists, and the Tsar-Pope Myth in France, 1842–1862." Canadian-American Slavic Studies 53, no. 3 (August 27, 2019): 263–85. http://dx.doi.org/10.1163/22102396-05303004.
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Abstract In the mid-nineteenth century it was typical for French Roman Catholic publicists to allege that the tsar was the supreme head or “pope” of the Russian Church and that consequently, the Russian Church was completely enslaved to the state. While this idea was largely created by Catholic publicists, some Russian Orthodox individuals contributed intentionally or unintentionally to exaggerated notions of the Russian emperor’s spiritual authority, demonstrating that the Orthodox publicists who wanted to defend Russian interests did not always agree about what those interests really were or about how best to defend them. Following Italy’s national unification (1859–1860), French public figures used these narratives about the Russian tsar-pope to promote specific policies towards Rome and the papacy. For French Roman Catholic publicists, the tsar-pope myth proved that it was vital to preserve unity between the French Church and Rome and to defend the papacy’s temporal power as a guarantor of the Roman Catholic Church’s independence.
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RIOLI, MARIA CHIARA. "The ‘New Nazis’ or the ‘People of our God’? Jews and Zionism in the Latin Church of Jerusalem, 1948–1962." Journal of Ecclesiastical History 68, no. 1 (January 2017): 81–107. http://dx.doi.org/10.1017/s0022046916000671.
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In the aftermath of the Holocaust the elaboration of Catholic perceptions of the Jewish people has been particularly problematic. The weight of a long tradition of Christian antisemitism and its influence on the Nazi extermination programme, as well as the revision of this attitude before and after the Shoah in various Catholic circles as a means of promoting a rapprochement, made it difficult to redefine the image of Jewish people in the Catholic imagination, and gave rise to different and conflicting interpretations. Some members of the Latin Catholic Church of Jerusalem began to argue for an analogy between Nazism and Zionism. This assertion took different forms as the political situation in Palestine evolved and in response to changing attitudes within the Church towards the Jews. This paper will reconstruct the ‘new Nazis’ paradigm in the Jerusalem Church, analysing three key periods: the 1947–9 Arab-Israeli war; the consolidation of the State of Israel in the 1950s; and the Eichmann trial of 1961–2.
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Madey, N. M. "Oriental Catholic Churches: The History of Origins and the Current State." Ukrainian Religious Studies, no. 15 (October 10, 2000): 35–42. http://dx.doi.org/10.32420/2000.15.1090.
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The study of the historical path of the development of Christianity from the time of its occurrence and to this day makes it possible to conclude that at all stages of the existence of this religion for her was characterized by the division into separate directions and branches, which led to a struggle between them. The whole history of Christianity is a multitude of divisions, conflicts and heresies. But there is no doubt that the evolutionary process of the development of Christianity is followed by the reverse flow - the desire to unite into a single Christ's church. Representative of this trend was the Roman Catholic Church. In the XI-XIII centuries. it reached the peak of its power (in the West) and began its unifying activity in the East.
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Pozzi, Lucia. "The regulation of public morality and eugenics: a productive alliance between the Catholic Church and Italian Fascism." Modern Italy 25, no. 3 (July 23, 2020): 317–31. http://dx.doi.org/10.1017/mit.2020.37.
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Historical research acknowledges only cursorily the Catholic contribution to eugenics. Yet there is a substantial link between Catholic discourses on morality and the emergence of Italian eugenics. In this essay I argue that sexual normalisation was a key source of consensus. Masculine and patriarchal values strengthened the strategic collaboration between Fascist demographic policies, the Italian interpretation of eugenics, and Catholic doctrine. I draw on archival and printed material to show that the control of public morality and the support for reproduction met both Catholic and Fascist interests. In particular, I focus on the alliance between the State and the Catholic Church working against ‘the contraceptive mentality’. Mussolini wanted to stimulate religious sentiment as a basis for the fight against depopulation. The Catholic Church desired a set of laws against immorality, birth control and abortion. In this way, Fascism and the Catholic Church found a solid cultural agreement around restoring traditional mores, patriarchal values, and gender hierarchy.
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Havel, Boris. "Catholic Church, Jews, the Shoah and the State of Israel." Nordisk judaistik/Scandinavian Jewish Studies 34, no. 2 (December 12, 2023): 21–34. http://dx.doi.org/10.30752/nj.126185.
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Judaism and Christianity are religions whose theological epistemology is based on revelation. The primary source of revelation is Holy Scripture. However, history has also been recognised as a source of revelation, particularly the history of Israel and the Jewish people. Because they understood history as a source of revelation, many religious Jews altered their understanding of Jewish statehood in Eretz Israel during the twentieth century, from distinctly averse to increasingly supportive. On the same principles, the Catholic Church made arguably the most profound change in its theology in the twentieth century, concerning its understanding of Jews and Judaism. This was prompted by another major historical event, the Shoah. While in Judaism the historical phenomenon of the State of Israel profoundly influenced theology, another historical phenomenon, the Shoah, was theologically approached with far more unease and ambiguity. In the Catholic Church, in contrast, the historical phenomenon of the Shoah prompted a serious reconsideration of certain tenets of theology, including soteriology, while the historical phenomenon of the State of Israel did not. This article addresses this apparent contradiction comparatively.
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Janssen, Geert H. "Quo Vadis? Catholic Perceptions of Flight and the Revolt of the Low Countries, 1566–1609*." Renaissance Quarterly 64, no. 2 (2011): 472–99. http://dx.doi.org/10.1086/661797.
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AbstractThis article examines Catholic views of flight, exile, and displacement during the Dutch Revolt. It argues that the civil war in the sixteenth-century Low Countries generated a new imagery of exile among Catholics, a process that was to some extent similar to what had happened to Protestant refugees a few decades earlier. Yet the Dutch case also demonstrates that the contrasting outcomes of the revolts in the Northern and Southern Netherlands led to very different appreciations of exile in Catholic communities in both areas. Habsburg triumph and Tridentine militancy sparked a Counter-Reformation movement in the Southern Netherlands that glorified exile and presented refugees as exemplary forces of an international militant church. In the northern Dutch Republic the revolt created a more ambiguous Catholic identity, in which loyalty to an officially Protestant state could coincide with commitment to the Church of Rome.
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Prunier, Gérard. "The Catholic Church and the Kivu Conflict." Journal of Religion in Africa 31, no. 2 (2001): 139–62. http://dx.doi.org/10.1163/157006601x00103.
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AbstractThis paper examines the role of the Catholic Church in the armed conflict that has engulfed the Democratic Republic of Congo (DRC) since 1993. The conflict itself has two dimensions. Since 1996 the DRC has been at the centre of a major war that has spilled well beyond its borders, embroiling neighbouring states and others further afield. Less well known is the local struggle, in the eastern part of the country in the two provinces of North and South Kivu, which began three years earlier. While having a dynamic of its own, Kivu's fate has become entwined in the wider international conflict. Given its large constituency and immense wealth and infrastructure, the Catholic Church has come to wield enormous influence in the DRC, particularly in the context of a declining state. It was a key player in the movement for democratisation in the early 1990s and more recently it has sought to offer moral guidance on the conflict. But its attempts to adopt a superior moral outlook have been severely tested by the fact that its clergy are now thoroughly zairianised, and have come to embody the ethnic and political prejudices of their respective communities.
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Coffey, Joan L. "Of Catechisms and Sermons: Church-State Relations in France, 1890–1905." Church History 66, no. 1 (March 1997): 54–66. http://dx.doi.org/10.2307/3169632.
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The years from 1890 to 1905 were tumultuous ones for church-state relations in France. The Third Republic (1870–1940) sought a more secular state while remaining ever mindful that the majority of French were at least nominally Roman Catholic. Anticlericalism became the unifying theme of an otherwise factious government, and a formal separation of church and state took place in 1905. The church in France, for its part, dreamed of reviving its former power and influence. Some in the church looked back and saw the restoration of the monarchy as the way to realize the dream; others worked to establish a presence in the modern world of factories and department stores. All were concerned with the decline in the number of communicants and the growth of socialism. Feeling threatened and increasingly forced into a defensive stance, the church determined to hold ground and, periodically, even to go on the offensive.
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Gałązka, Waldemar. "Życie i działalność naukowa Biskupa Profesora Walentego Wójcika." Biuletyn Stowarzyszenia Absolwentów i Przyjaciół Wydziału Prawa Katolickiego Uniwersytetu Lubelskiego 11, no. 1 (February 17, 2023): 31–42. http://dx.doi.org/10.32084/bsawp.5166.
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This article undertakes the issue of the life and scientific activity of Bishop Prof. Walenty Wójcik, particularly his contribution to the development of Polish and world history of canon law, ecclesiastical patrimonial law and relations between Church and State. The author presents the biography of Walenty Wójcik beginning with the schooldays. The following stage have been described in the article: the seminary, studies and work at Catholic University of Lublin, academic achievements in subject of theory of canon law, ecclesiastical patrimonial law, relations between Church and State.
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Main, Izabella. "The Avant-Garde of the Catholic Church? Catholic Student Groups at the Dominican Churches in Poznań and Krakow, Poland." Social Compass 58, no. 1 (March 2011): 115–32. http://dx.doi.org/10.1177/0037768610392729.
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The author analyzes the organization and activities of Catholic student groups during and after the communist period in Poland as an example of the transformation of religious life in response to the challenges of modernity. She argues that the student groups organized by Dominican fathers in Poznań and Kraków were the avant-garde of the Catholic Church: they pioneered liturgical reform, social activism among the laity, the ecumenical movement, the introduction of popular culture into the churches and charismatic renewal. This contradicts the image of a closed, “traditional” and “conservative” Church behind the Iron Curtain. She also maintains that the history of the Dominican-organized student groups mirrors the history of the relations between the state and the Catholic Church in Poland: these groups were banned during the Stalinist period, restored after political liberalization in 1956, and pushed towards political activism in the late 1970s. After 1989, they were again seeking new priorities.
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O'Donoghue, Tom, and Judith Harford. "Power, Privilege And Sex Education in Irish Schools, 1922-67: An Overview." Encounters in Theory and History of Education 23 (December 19, 2022): 127–45. http://dx.doi.org/10.24908/encounters.v23i0.15636.
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An overview of the thinking that led us to write our most recent book, Piety and Privilege. Catholic Secondary Schooling in Ireland and the Theocratic State, 1922-67, constitutes the substance of this paper. Our central argument is that during the period 1922-1967, the Church, unhindered by the State, promoted within secondary schools, practices aimed at “the salvation of souls” and at the reproduction of a loyal middle class and clerics. The State supported that arrangement with the Church also acting on its behalf in aiming to produce a literate and numerate citizenry, in pursuing nation building, and in ensuring the preparation of an adequate number of secondary school graduates to address the needs of the public service and the professions. This situation proved attractive to successive governments, partly because the great majority of the nation’s politicians and public servants were themselves loyal middle-class Catholics. In addition, the teaching religious played a crucial role in the State’s project of harnessing schools as part of its Gaelic nation-building project. This paper considers what we deem to be three distinctive aspects of our work. First, we detail how it is a contribution not just to the history of education in Ireland but also to the broader field of the history of Catholic Church and State relations in education in the English-speaking world for the period examined. Secondly, we deliberate on the research approach we adopted in generating our exposition. Thirdly, we outline our consideration of three aspects of the process of education in Catholic schools that have been neglected in many accounts to date, namely, the manner in which privilege, piety, and sex education were approached. Keywords: Ireland, secondary schooling. piety, privilege, sex education
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Deliatynskyi, Ruslan, Tyhran Latyshev, and Vasyl Medyk. "The situation of the Catholic Church in Belarus during the socio-political crisis of 2020-2021: historical and religious analysis." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 16 (December 29, 2021): 178–96. http://dx.doi.org/10.52761/2522-1558.2021.16.16.
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The purpose of the study is to highlight the position and activities of the Catholic Church in the context of state-church relations in the socio-political crisis in Belarus in 2020-2021, persecution by the ruling authorities of Belarus, clarifying the position of the Apostolic See. The research methodology is based on the scientific principles of objectivity and historicism, special scientific methods of critical analysis of sources, problem-chronological and system-structural. The scientific novelty is to clarify the place and role of the hierarchy and clergy of the Catholic Church, their persecution by the ruling authorities of Belarus during the socio-political crisis of 2020-2021. Conclusions: Socio-political crisis in Belarus in 2020-2021, provoked by the results unfair election of the President of the country, aroused the whole public, and thus did not leave indifferent the Catholic Church. As spiritual children of the ancestors of the Uniate generation, the Belarusians chose the path of change and carried out a moral and ethical revolution, where human dignity overcomes ignorance. They are building a new Belarus, realizing that the only right path is through repentance, and in this way the Catholic Church together with the people. History is coming to light before our eyes.
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McCrea, Heather L. "On Sacred Ground: The Church and Burial Rites in Nineteenth-Century Yucatáán, Mexico." Mexican Studies/Estudios Mexicanos 23, no. 1 (2007): 33–62. http://dx.doi.org/10.1525/msem.2007.23.1.33.
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Throughout mid-nineteenth century epidemics of cholera, smallpox, and yellow fever, state and Church officials vied for control over the sacred terrain of cemetery management and burial regulations. Amidst sweeping national attacks on Church privilege, state officials crafted policies to contain contagion and undermine Church authority over the sacred realm of death. Between 1847 and 1855, mortality skyrocketed in Yucatáán from the dual calamities of disease and the civil war known as the Caste War. As the war unfolded and epidemics persisted, residents were drawn into a power struggle between emergent public health policies and long-practiced Catholic and Maya burial customs.