Journal articles on the topic 'Church and state, chile'
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1
Borland, Elizabeth. "Cultural Opportunities and Tactical Choice in the Argentine and Chilean Reproductive Rights Movements." Mobilization: An International Quarterly 9, no. 3 (October 1, 2004): 327–39. http://dx.doi.org/10.17813/maiq.9.3.h21v5383812780j5.
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Reproductive rights movements throughout Latin America contend with the strong influence of the Catholic Church. In Argentina and Chile, two predominately Catholic countries where abortion is illegal yet common, reproductive rights activists see the church as their focal opponent. Analyzing data on the reproductive rights movement in each case, I argue that cultural opportunity is important for understanding the ways that activists address religion and the church in strategizing collective action frames. In Argentina, weak social support of the church foments more confrontational activism, despite the institutional power that the church still wields. In Chile, strong links between church and society obstruct reproductive rights challengers, leading to more cautious critiques of the church. Considering political and cultural opportunities is necessary when studying movements that make claims on both state and society, especially movements that challenge powerful cultural actors like the Catholic Church
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Ruderer, Stephan. "“Change Direction”: Influencing the National Church through the Vatican during the Pinochet Dictatorship in Chile." Religions 11, no. 11 (November 10, 2020): 595. http://dx.doi.org/10.3390/rel11110595.
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The relations between the Chilean Church and the dictatorship of Augusto Pinochet (1973–1990) are often characterized as conflictive. After a short period of accommodation and legitimation, the Chilean episcopate started to confront the dictatorship in the name of the poor and persecuted, but never breaking entirely with the regime. This led to a complicated relationship between the Church and the dictatorship, which tried to legitimize authoritarian rule by reference to Christian values and the defense of “Christian civilization”. Much historiography has examined this relation from the point of view of the Church. When examined from the point of view of the State important nuances appear. Documents from the Chilean Ministry of Foreign Relations and correspondence with the Chilean ambassador to the Vatican, shed new light on efforts by the Chilean state to shape relations with the Church and to change the position of bishops who were critical of the regime. These data help understand better the dynamics of conflict between Church and State in Chile during the dictatorship.
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Gaete, Marcial Sánchez. "Relaciones iglesia estado en el Chile del siglo XIX." REVISTA PLURI 1, no. 1 (January 23, 2019): 189. http://dx.doi.org/10.26843/rpv112018p189-200.
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Las cosmovisiones de las relaciones de los seres humanos en comunidad son parte de las problemáticas permanente de los estudios de las escuelas humanista. En donde se tratan de responder desde las cuestiones fundamentales a las mas cotidianas, que en su definición también pueden ser esenciales. Así, el presente estudio se hace cargo de una de estas situaciones como lo es las relaciones Iglesia Estado y lo sitúa en el cono sur en un país llamado Chile, específicamente en el siglo XIX, bajo una mirada histórico-metodológica que el autor ha denominado “Historia Cognitiva”.Palabras claves: Igreja, Chile, Historia Cognitiva, Seculo XIX, Igreja-EstadoAbstractSummary The worldviews of the relationships of human beings in community are part of the permanent problems of the studies of humanistic schools. Where they try to answer from the fundamental issues to the most everyday, which in their definition can also be essential. Thus, the present study takes charge of one of these situations as it is the relations Church State and places it in the southern cone in a country called Chile, specifically in the nineteenth century, under a historical-methodological view that the author has named "Cognitive History".Keywords: Church, Chile, History Cognitive, Century XIX, Church-State
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Yankovskaya, Anna. "The Roman Catholic Church of Chile: a comprehensive description of the majority religious organization." Latinskaia Amerika, no. 2 (2023): 72. http://dx.doi.org/10.31857/s0044748x0022951-5.
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A comprehensive description of the national Roman Catholic Church is presented on the example of one of the Latin American countries. Based on the synthesis of initial information and analytical processing of data presented on the official electronic web-sites of individual dioceses of the National Catholic Church of Chile, the main types of social activities of the majority religious institute of the country are revealed. The results prove the fact that despite the sharp decline in adherents of Catholicism in the population structure in recent decades, the Church remains an influential public institution that duplicates some functions of the state. Providing material support to the poor and vulnerable segments of the population, advisory assistance in the adaptation of immigrants, vocational training and retraining of those who need employment, conducting public educational and cultural events, etc. are highlighted among the types of social responsibility implemented by the Roman Catholic Church of Chile. The territorial and administrative structure of the religious organization under consideration is reflected in detail. The coefficient of territorial concentration/diversification` is calculated. Based on the results obtained, it is concluded that there is a high degree of unevenness in the placement of church parishes of the Roman Catholic Church of Chile within the country.
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Meacham, C. E. "Changing of the Guard: New Relations Between Church and State in Chile." Journal of Church and State 29, no. 3 (September 1, 1987): 411–33. http://dx.doi.org/10.1093/jcs/29.3.411.
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García-Huidobro Becerra, Cristobal. "Laicización y reforma en el Chile del siglo XIX: El asunto Taforó y las relaciones entre la Iglesia y el Estado, 1878-1886." Revista de Historia y Geografía, no. 30 (May 15, 2015): 127. http://dx.doi.org/10.29344/07194145.30.390.
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ResumenEste artículo aborda la evolución y desarrollo de las relaciones entre la Iglesia y el Estado en Chile, sirviendo como escenario histórico el conflicto por la provisión de la silla arzobispal de Santiago, suscitado luego de la muerte de Monseñor Rafael Valentín Valdivieso en 1878. Asimismo, metodológicamente, se propone en esta investigación el abandono del enfoque de estudio centrado en el binomio progreso-decadencia, que se ha utilizado en los últimos cien años para explicar el desarrollo de las relaciones Iglesia-Estado, abordando una nueva perspectiva basada en que las sociedades latinoamericanas, a lo largo del siglo diecinueve, pasaron por un proceso de transformación gradual en la esfera político-cultural, evolucionando desde una sociedad tradicional a una sociedad moderna. De esta forma, la secularización no implicó una desaparición de la Iglesia de la escena pública o su reclusión en el mero fuero interno, sino que implicó un cambio que requería una nueva concepción de lopúblico, esta vez identificado con una definición más amplia del concepto, más allá de la mera esfera estatal: la sociedad civil.Palabras clave: Laicismo, Reforma, Iglesia y Estado, Sociedad Civil. Laicism and Reform in Chile, s. XIX: The Taforó Case and the Church-State Relationship, 1878-1886AbstractThis article will seek to study the evolution and development of the relations between the Church and the State in Chile, serving as an historical scenario the dispute for the provision of the archiepiscopal See of Santiago, sparkedby the death of Archbishop Rafael Valentin Valdivieso in 1878. Also, methodologically speaking, this research proposes the abandonment of the study approach focused on the binomial-decay- progress, which has been used inthe past hundred years to explain the development of church-state relations.This proposal implies approaching a new perspective based on the idea that Latin American societies, throughout the nineteenth century, underwent aprocess of gradual transformation in the political and cultural sphere, evolving from a traditional society to a modern society. Thus, secularization did not imply the disappearance of the Church from the public scene, but involved a change that requires a new conception of public affairs this time identifiedwith a broader definition of the concept beyond the mere state sphere: the civil society.Key words: Secularization, Reform, Church and State, Civil Society.
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Gooren, Henri. "Pentecostalization and Politics in Paraguay and Chile." Religions 9, no. 11 (November 3, 2018): 340. http://dx.doi.org/10.3390/rel9110340.
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This article analyzes Pentecostal churches in Paraguay and Chile, tracing how their older ethos of politics as worldly and corrupt is gradually changing and why. It explores changing church–state relations and conceptions of political culture and citizenship among Pentecostal members and leaders, and assesses some mutual influences that Pentecostal and mainstream Protestant churches exert on each other. Chile has the oldest autochthonous Pentecostal churches of Latin America, whereas Pentecostal growth only recently started in Paraguay, providing a contrast in levels of Pentecostalization. The article develops a general overview of modes of (in)direct involvement of Pentecostal leaders and members in national politics by assessing the risks and advantages of five possible positions.
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Cass, Philip. "REVIEW: Scottish workers’ act of solidarity in Chile struggle." Pacific Journalism Review : Te Koakoa 25, no. 1&2 (July 31, 2019): 301–2. http://dx.doi.org/10.24135/pjr.v25i1and2.500.
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Nae Pasaran. Documentary directed by Felipe Bustos Sierra. BBC Scotland/Conejo Nacional de la Cultura y las Artes/Creative Scotland. 2018. 96 minutes.IN 1973, the Chilean military, with the encouragement of US President Richard Nixon and Secretary of State Henry Kissinger and the collusion of the CIA, overthrew the democratically elected socialist government of Salvador Allende.In the years that followed, tens of thousands of people were murdered, detained and tortured by the regime, which became increasingly brutal in its repression of opposition. Hundreds of Chileans fled broad, aided and abetted by foreign governments, trades union and church organisations.
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Służalec, Michał. "THE STATUTORY ROLE OF CHURCH LEGAL PERSONS IN THE RUNNING OF EDUCATIONAL AND CARE FACILITIES." Catholic Pedagogy 34, no. 1 (February 7, 2024): 198–207. http://dx.doi.org/10.62266/pk.1898-3685.2024.34.16.
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Aim: The aim of this article is to determine the importance of cooperation between the state and the Catholic Church in the context of implementing educational activities for the child. Methods: The work adopts methods of dogmatic and legal analysis, subject literature, and case law. Including a comparative method in the field of intra-church and national regulations. Results: It is the duty and right of the Catholic Church to cooperate with the state for the good of the individual and society. Due to the period of development, the child requires special help from third parties, especially parents. However, the Catholic Church has the opportunity to help parents in the upbringing of minors, which must be done with respect for the opinion of legal representatives. Conclusion: The Catholic Church and the state must cooperate with each other in educational activities - and the decision-making power of statutory representatives cannot be omitted in these relations. Originality: The topic of church-state relations touches on a number of important elements of social life. National and church regulations in certain areas must be interconnected. Such relationships make it necessary to constantly implement appropriate business standards, which is particularly important for minors. Therefore, this topic is a recurring discussion. Keyword: principle of cooperation, state-church relations, the welfare of the child, raising a child; parents' rights; freedom of conscience and religion; Catholic schools
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Saez, Macarena. "The Regulation of Abortion in Chile: The Failure of the Separation of Church and State." Religion and Gender 8, no. 1 (February 19, 2018): 68–83. http://dx.doi.org/10.18352/rg.10249.
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This paper provides an explanation for the treatment of women within the Catholic Church based on two different concepts of dignity. One linked to equality and autonomy that applies to men, and another linked to sacrifice and martyrdom that applies to women. By exploring the history and current developments on abortion laws in Chile, the paper shows how this gendered idea of dignity translated into the secular regulation of abortion. It also shows a shift in the last few years in which a secular concept of dignity linked to equality and autonomy is gaining track and abortion is finally discussed with women’s lives at the center.
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BRUEY, ALISON J. "Limitless Land and the Redefinition of Rights: Popular Mobilisation and the Limits of Neoliberalism in Chile, 1973–1985." Journal of Latin American Studies 44, no. 3 (August 2012): 523–52. http://dx.doi.org/10.1017/s0022216x12000399.
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AbstractIn 1985, the Pinochet dictatorship reversed radical neoliberal urban development policy in response to economic crisis and political pressure mounted by the urban poor in alliance with the Catholic Church and the Left. The regime's free-market policies conflicted with a popular sector political culture that considered housing a right which the state must uphold. To implement its radical policies, the regime sought to change the understanding that housing was a right and the state a legitimate target of demand. However, it was unsuccessful. In the early 1980s, organised pobladores successfully brought the affordable-housing crisis to the forefront of public attention via the resurrection of pre-coup forms of direct action and pressured the dictatorship to back down from neoliberal dogmatism.
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Dent, David W. "Past and Present Trends in Research on Latin American Politics, 1950-1980." Latin American Research Review 21, no. 1 (1986): 139–51. http://dx.doi.org/10.1017/s0023879100021907.
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It has been almost two decades since trends in research on Latin American politics were measured in any systematic way. The early profile of the state of Latin American research in political science developed by Peter Ranis showed that Mexico, Brazil, and Chile “receive about one-third of all political science research attention.” Less than 1 percent of political science research was devoted to Honduras, El Salvador, Haiti, and Nicaragua. The subjects that received the most attention in the 1960s were interest groups (the military, students, and the church), the history of political institutions, and the nature of political, economic, and social change.
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Oderinde, Olatundun, and Samuel Alamu. "Christian Parenting: An Empirical Assessment by ECWA Ibadan District Church Council Members, Oyo State, Nigeria." NIU Journal of Humanities 9, no. 1 (March 31, 2024): 15–25. http://dx.doi.org/10.58709/niujhu.v9i1.1822.
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Parenting is a herculean task for parents, church and society. The challenge arises from the fact that people always compromise on one aspect of parenting or the other. Whereas the Bible stipulates the standard for proper child upbringing, most Christian parents today raise their children in a way contrary to the biblical standard and this has negative consequences on the church and the society generally. This is evidenced in social vices exhibited by children in the contemporary world. It is from this perspective that this study empirically investigated Christian parenting with a view to espousing the biblical standard of parenting for societal development. The study adopted a descriptive design of a survey type. The data gathered from the questionnaire were quantitatively analyzed using simple percentage while data from the interviews were qualitatively analyzed. Findings revealed that only 26.64% of respondents had proper understanding of Christian parenting. It was also found that the non-compliance with the parenting principles by 74.8% of respondents has resulted into children’s lack of commitment to society’s values. Some social vices were identified as problems resulting from this non-compliance. Some of the recommendations are: ECWA Church members to develop informed teaching on parenting to serve as basis for instructing Christians generally. Seminars and workshops should be organized for parents on the need to bring this to bear on their children. Parents must not commit the entire responsibility of parenting into the hands of the church, the school or any house help, etc. Keywords: Christian Parenting, Discipline, Child, Yoruba, ECWA Ibadan District Church Council, African society.
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Hill, A. D., and C. D. Li. "A Current Church-State Battleground: Requiring Clergy to Report Child Abuse." Journal of Church and State 32, no. 4 (September 1, 1990): 795–811. http://dx.doi.org/10.1093/jcs/32.4.795.
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Petrică, Ion. "Inter-Institutional Social Partnerships Between The State And The Church In Romania (With Reference To The Child Protection)." European Review Of Applied Sociology 8, no. 10 (June 1, 2015): 11–22. http://dx.doi.org/10.1515/eras-2015-0002.
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AbstractCompared to the European countries, the sociologic research related to religiousness and religious affiliation ranks Romania among the most religious countries, this aspect being proved also by the active positioning of the Church in society, especially in the public space. The verification of the phenomenon may be done also through our research theme, which has a content focused on social work, whose result may be used accordingly. There are publications in the field of social work also containing chapters about the Church as an institution, describing the specific activities with social character (either of philanthropy, or of empirical assistance, or even professionalised social work). Nevertheless, most papers mention the Church only in the description of some historical aspects of social work in Romania. Our topic is new because a research similar to ours has not been conducted in Romania yet, in our opinion, as in all bibliographic sources used in the writing of our paper he have found no research approaching such topics. The entire scientific endeavour starts from the formal systematic and non-systematic collaboration already existing between Churches and DGASPCs, but in order to scientifically validate this hypothesis we chose to conduct also a quantitative analysis of the data collected through a questionnaire with closed questions. The main purpose of our paper is the highlighting of the specificity of the interaction between the Church and the social work practice in Romania, through the existing partnership links between the State and the Church.
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Blokhin, Vladimir. "THE REGULATION OF ISSUES OF PERFORMING BAPTISM AND OCCASIONAL CHURCH RITUALS IN THE CONTEXT OF RUSSIA-ARMENIA INTERFAITH RELATIONS (1828–1905)." History, Archeology and Ethnography of the Caucasus 16, no. 3 (November 1, 2020): 565–80. http://dx.doi.org/10.32653/ch163565-580.
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The article attempts to analyze the regulation of situations in which, for the commission of the sacrament of baptism and other church demands, persons of Orthodox confession were forced to turn to the priests of the Armenian Apostolic Church, and persons of the Armenian confession to the Orthodox priests. However, it was not a question of a change in religion. It was established that such situations occurred due to forced circumstances and often entailed negative consequences of state-legal, church-canonical and domestic nature. For example, the fact that an Armenian priest baptized a child born to Orthodox spouses was regarded as "seduction from Orthodoxy", even if it was caused by a dangerous disease of a newborn. The baptism of an Armenian child in the Orthodox rank led to intra-family religious strife: the child was now considered a member of the Orthodox Church, while his parents continued to belong to the Armenian Church.
It is concluded that, firstly, the entry of Eastern Armenia and the Armenian Apostolic Church into Russia played a significant role in the emergence of church-practical situations and the need for their regulation by Russian law and the governing bodies of both Churches. Secondly, the decree of the Echmiadzin Synod of 1854 granted the Armenian priests the right to perform all church sacraments in respect of children baptized in their infancy in the Orthodox rite, provided that the parents, being of Armenian religion, did not give a written obligation to raise their children in the Orthodox religion. Thirdly, the patronizing policy of the empire regarding Orthodoxy and the dominant position of the Russian Church led to a complication of relations between the Orthodox clergy and the clergy of the Armenian Church. In cases where representatives of both Churches had equal initial rights to perform public church actions (for example, the rite of blessing of water on the feast of the Epiphany within the same city), primacy, and in some cases (as, for example, in 1858 in Astrakhan) exclusive right granted to the Russian Church.
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McAlinden, Anne-Marie. "An inconvenient truth: barriers to truth recovery in the aftermath of institutional child abuse in Ireland." Legal Studies 33, no. 2 (June 2013): 189–214. http://dx.doi.org/10.1111/j.1748-121x.2012.00243.x.
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Contemporary settled democracies, including the USA, England and Wales and Ireland, have witnessed a string of high-profile cases of institutional child abuse in both Church and State settings. Set against the broader literature on transitional justice, this analysis argues that there are significant barriers to truth recovery within the particular context of historical institutional abuse by the clergy in the Republic of Ireland. In the main, it argues that the frameworks of the inquiries and commissions into historical institutional child abuse are not conducive to truth recovery or the search for justice in dealing with the legacy of an abusive past. It is the Church–State relationship which makes the Irish situation noteworthy and unique. The Catholic Church and child care institutions are especially self-protective, secretive and closed by nature, and strongly discourage the drawing of attention to any deficiencies in organisational procedures. The nature of the public inquiry process also means that there is often a rather linear focus on accountability and apportioning blame. Collectively, such difficulties inhibit fuller systemic investigation of the veracity of what actually happened and, in turn, meaningful modification of child care policies. The paper concludes by offering some thoughts on the implications for transitional justice discourses more broadly as well as the residual issues for Ireland and other settled democracies in terms of moving on from the legacy of institutional child abuse.
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Cavieres Figueroa, Eduardo. "Iglesia y Estado patrimonial y regalista." Allpanchis 47, no. 85 (June 25, 2020): 37–65. http://dx.doi.org/10.36901/allpanchis.v47i85.290.
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Este artículo se centra en el análisis del proceso histórico que sirvió de contexto a las ideas y movimientos de secularización durante el período de emancipación en Chile y América del Sur. Incluye las relaciones con la modernidad y el liberalismo de la época y también parte del pensamiento de las familias tradicionales de período colonial y sus definiciones de una secularización positiva. Todo ello dentro del problema central: las discusiones entre Estado e Iglesia respecto a sus ámbitos de poder.
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This article deals with historical facts underlying the current secularization process including its relationships with modernity and liberalism. It also analyses part of the thought of a colonial family about the process, with an emphasis of its definition of «positive secularity». The main point focuses into State-Church discussion on power scopes.
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Feeney, T. "Church, State and Family: The Advent of Child Guidance Clinics in Independent Ireland." Social History of Medicine 25, no. 4 (May 21, 2012): 848–62. http://dx.doi.org/10.1093/shm/hks038.
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Johnson, Sylvester A. "Divine Imperium and the Ecclesiastical Imaginary: Church History, Transnationalism, and the Rationality of Empire." Church History 83, no. 4 (December 2014): 1003–8. http://dx.doi.org/10.1017/s0009640714001218.
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Laurie Maffly-Kipp's address to the American Society of Church History proffers the challenge of engaging seriously with the “church” in church history. She notes that scholarship on Christianity has increasingly focused on broader cultural themes in lieu of a more strict concern with churches as institutions in their own right. Maffly-Kipp's challenge reminded me of a particular context in the history of Christianity: the eighteenth-century city-state of Ogua (or, more familiarly, Cape Coast), in present-day Ghana. In the 1750s, the family of a local youth sent their child, Philip Quaque, to study abroad in London under the auspices of the Anglican Church. The young Quaque spent the next eleven years of this life cultivating expertise in Anglican liturgy, Christian theology, and British mores. Before returning home in his early twenties, he was ordained to the Anglican priesthood—the first African to have done so.
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Enina, Olga. "Prerequisites and factors of sustainable development through the introduction of innovative technologies in education." E3S Web of Conferences 371 (2023): 05020. http://dx.doi.org/10.1051/e3sconf/202337105020.
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The article is devoted to the study of modern stage of introduction of modern innovative technologies in higher education system in the segment of Christian religious education as one of the aspects of modern theory and practice of confessional pedagogy from the standpoint of educational theology based on the saint fathers' and world experience. A brief overview of the development and current state of the educational system is given by the example of the Department of Theology at the Don State Technical University. The combination of the theological model with secular components of professional education, which is carried out both by programs corresponding to the Federal state educational standards, and by confessional university educational programs, which passed the Church accreditation of the Educational Committee of the Russian Orthodox Church, is considered. The article provides a substantiated conclusion about the Christian model of reproduction of pedagogical staff, capable of qualified work both in confessional educational institutions and in secular educational sphere, created in Donskoy State University. The analysis of effective experience in the use of innovative methods and forms of teaching has been carried out.
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McKee, Eamonn. "Church-state relations and the development of Irish health policy: the mother-and-child scheme, 1944–53." Irish Historical Studies 25, no. 98 (November 1986): 159–94. http://dx.doi.org/10.1017/s002112140002647x.
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The singularity of the apparent clash of church and state in 1951 and its easy resolution in 1953 should alert us to the dangers of accepting the perception of events as the reality This paper attempts to explain the complexity of factors that gave rise to the appearance of conflict. The evolution of health policy, the relationship of de Valera and Archbishop McQuaid, the intricate politicking of the first inter-party government, the role of the Knights of St Columbanus, the lobbying of the Private Practitioners’ Group of the Irish Medical Association and the medical profession’s influence with the catholic church and the Irish government — these are some of the factors entangled in the controversy The crisis of 1951, however, provides the touchstone by which one can judge the relevance of any record, and the reader should bear; in mind that the confusion of influences covered here relates ultimately to the illusion of conflict. We must go back to the seminal period, the Emergency — the period of the Second World War — to begin to unravel perception from reality
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Hailu, Tseday Gizaw. "The Holy See: The Government of the Catholic Church." International Journal of Children’s Rights 25, no. 3-4 (November 17, 2017): 779–816. http://dx.doi.org/10.1163/15718182-02503011.
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The Holy See ratified the United Nations Convention on the Rights of the Child (crc) in its dual personae as the government of the Catholic Church, and as the government of Vatican City State (vcs). The extent of the Holy See’s obligations under the crc in its former capacity is a current international debate, and the focus of this paper. The Committee on the Rights of the Child in its recent review process concluded that by ratifying the crc, the Holy See committed to its implementation, not only within the territory of vcs, but worldwide on behalf of Catholics “under its authority.” Conversely, the Holy See restricts its duty to that of the transmission of moral principles recognised in the crc to all people. This paper critically reviews the Committee’s concluding observations on the Holy See’s second periodic report, and ends by presenting possible alternatives to the Committee’s recommendations.
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Macdonald, Don, Alexander D. Hill, and Chi-Dooh Li. "Confidentiality and the Duty to Report Abuse: A Current Case Study." Journal of Psychology and Theology 21, no. 2 (June 1993): 119–26. http://dx.doi.org/10.1177/009164719302100201.
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Counselors in religious settings face many difficult legal decisions. One of the most frequent decisions is whether or not to report suspected child abuse or neglect. The Washington State Supreme Court recently upheld the convictions of two church-based counselors for failure to inform state officials of suspected child abuse. The reasons given for this decision are discussed. The court's interpretations of state and federal laws have far-reaching implications for counselors who seek to blend religious faith and clinical practice. Such counselors would be wise to consider the court's findings and interpretations vis-à-vis their own clinical work and their understanding of how faith informs practice.
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Lányi, Gábor J. "Bishop Albert Bereczky (1893-1966) and the Revival Movement: Albert Bereczky’s Conversion." Perichoresis 19, no. 1 (March 1, 2021): 91–100. http://dx.doi.org/10.2478/perc-2021-0006.
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Abstract This original research paper discusses Bishop Albert Bereczky’s (1893-1966) first contacts with revivalism, especially his spiritual conversion experience during his adolescent years. Albert Bereczky, Bishop of the Danubian Church District from 1948 to 1958, was one of the most significant, and yet controversial persons of the Reformed Church in Hungary during the 20th Century. From a popular preacher of the Revival Movement of the 1920s, church planter of the 1930s, rescuer of Jews during the War, he became the tool of state interest of the Communist regime in the 1950s. This paper sorts out the origins of his turn to the revival movement, like his troubled childhood, the emotional and financial insecurity of an illegitimate child, his troubled relationship with his biological father, the positive example of his stepfather, and his deviant adolescence behavior. By showing examples of his personal accounts the paper discusses whether Bereczky went through a ‘sudden’ or a ‘gradual’ conversion experience.
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Panotto, Nicolás. "Secularism under Dispute: Towards Agonistic, Pluralistic, and Democratic Politics. A Latin American Perspective." International Journal of Public Theology 17, no. 4 (December 22, 2023): 558–80. http://dx.doi.org/10.1163/15697320-20230105.
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Abstract This article introduces some discussion on the limitations of the distinction between laicidad and secularization in Latin America (and to a lesser extent, the notion of religious freedom), mainly highlighting the problem of the colonial origin of these conceptions and their relationship with the liberal hegemonic political framework of the field. The paper’s thesis is that the boundaries for achieving a secular context in the region are not only connected to the lack of secular policies but to the application of limited concepts on the separation between church and state, and the impact of this emphasis on a reductionist vision of the religious diversity phenomenon and its link with the socio-political processes of the region. Our propose, finally, is to review these ideas in the light of the concept of radical democracy, and the contribution of this category in the broadening of the processes of institutionalization of religious identity configurations. We will take as an example of application the debates raised by the Pavez vs. Chile case in the Inter-American Court, resolved in the year 2021.
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Reid, Duncan. "Some Theological Issues around Child Protection." Journal of Anglican Studies 4, no. 1 (June 2006): 107–12. http://dx.doi.org/10.1177/1740355306064519.
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ABSTRACTThis short piece seeks to offer a theological framing to the issues raised by Garth Blake in his very fine article ‘Child Protection and the Anglican Church of Australia’. What are some of the theological issues behind the current state of affairs with regard to child protection, and the church's attempts to remedy past failures to protect the children in its care? Very briefly I want to mention several clusters of theological issues: responsibility, or the duty of care; forgiveness and betrayal of trust; sin and scapegoating; gospel and law; and the problem of meaning.
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Shcotkina, K. "What is the Ethics of Faith?" Ukrainian Religious Studies, no. 36 (October 25, 2005): 158–64. http://dx.doi.org/10.32420/2005.36.1663.
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An inexperienced law-abiding citizen, far from the intricacies of church-state relations, the turmoil surrounding the newly devised Ethics of Faith course and the firm intention of the Ministry of Education and Science to develop and introduce this course from September 1 this year should surprise. "Where to rush into such a heat"? What is the Ethics of Faith? And, most importantly, democratic or undemocratic? Is it advisable or inappropriate? After all, it would seem simpler - let everyone play in their own territory: the school - gives knowledge, the family - deals with the upbringing of the child and decides whether to be religious or not, the church educates the children entrusted to them by the family, appropriate values and outlook.
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Wesoky, Jacob. "A Pious Paradox." Flux: International Relations Review 14, no. 2 (March 29, 2024): 79–85. http://dx.doi.org/10.26443/firr.v14i2.169.
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The divergent trajectories in the legalization of same-sex marriage amidst disparate levels of religiosity challenges conventional wisdom about the relationship between religion, state, and society. Contrary to the conventional belief that higher religiosity in countries fosters conservative views and resistance to progressive social reforms, Argentina and Chile present an intriguing anomaly. Utilizing data from the World Values Survey and examining the historical, political, and social contexts of each country, this paper seeks to understand why Argentina, with its higher religiosity and constitutional favoritism towards Catholicism, became the first Latin American country to legalize same-sex marriage in 2010, while Chile, less religious but more socially conservative, followed much later in 2021. The paper explores the divergent pre and post-dictatorship economic philosophies, governmental structures, sociopolitical landscapes and the distinct roles of the Catholic Church in 21st century Chilean and Argentine politics. It argues that in Argentina, individual political views and a vibrant civil society have developed independently of religious beliefs, fostering a political culture more open to progressive social reform. Conversely, Chile’s entrenched neoliberal policies and the Catholic Church’s sustained influence in Chilean civil society align with more conservative social values, impeding similar progress. These findings challenge the assumption that higher levels of religiosity necessarily correlate with social conservatism and underscore the complex interplay between religion, government, and social values. This research not only illuminates the nuanced dynamics at play in the legal recognition of same-sex marriage in Latin America but also suggests broader implications for understanding the impact of religiosity on political and social attitudes globally.
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Geertz, Armin W. "Recognition of Minority Denominations in Denmark: Negotiations in Religion, Identity and Judicial Process." Numen 62, no. 2-3 (March 16, 2015): 336–62. http://dx.doi.org/10.1163/15685276-12341369.
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The Constitution of Denmark of 1849 establishes the Evangelical Lutheran Church as the Church of Denmark, which “shall as such be supported by the State.” A handful of other denominations enjoyed recognition by royal decree until this practice was ended in 1970 with the new Marriage Act which allowed church weddings with civil validity to take place not only in the Church of Denmark but also in recognized denominations and other religious communities that obtain authorization from the Minister of Ecclesiastical Affairs. In 1998 an expert committee was established to advise the Minister on applications for denominational recognition. The committee consisted of myself, a historian of religions and chairman, sociologist of religion Ole Riis, later replaced by Margit Warburg, Church historian Jørgen Stenbæk, later replaced by Per Ingesman and professor of law Eva Smith, later replaced by Jens Elo Rytter. In the fall of 2007, a cabinet reorganization in the Liberal-Conservative Government led to a reorganization of the legal body responsible for the recognition of minority denominations. Thus the judicial process, including the expert committee, was transferred to the Department of Justice under the Section of Family Affairs. Since 2014, jurisdiction is under the Ministry of Child, Equality, Integration and Social Affairs, Permanent Under-Secretarial Department, Office of Family Affairs. This paper will describe the judicial and pragmatic aspects of our deliberations. Furthermore, a few key cases will be described which demonstrate how the recognition process sometimes influences the negotiation of religious identity among applicant denominations.
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MORRIS, CYNTHIA. "Secular, Means What?" Pediatrics 87, no. 3 (March 1, 1991): 414. http://dx.doi.org/10.1542/peds.87.3.414a.
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In Reply.— I would like to thank Dr Shaw for his catholic comments on the terminology in our article. Because the study population originated from both church and state institutions during a period of 16 years, we are confident that there were neither secular1 nor secular2 effects on survival.
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McPhillips, Kathleen. "Religion after the Royal Commission: Challenges to Religion–State Relations." Religions 11, no. 1 (January 15, 2020): 44. http://dx.doi.org/10.3390/rel11010044.
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The findings and recommendations emanating from the Australian Royal Commission into Institutional Responses to Child Sexual Abuse (2012–2017) have advised religious organisations that they need to undertake significant changes to legal, governance and cultural/theological practices. The reason for urgency in enacting these changes is that religious organisations were the least child safe institutions across all Australian organisations, with poor practices of transparency, accountability and responsibility coupled with a tendency to protect the reputation of the institution above the safety of children in their care. In Australia, new state laws have been enacted and are impacting on the internal governance systems of religious organisations, including removing the secrecy of the Catholic confessional, instituting mandatory reporting of child abuse by clerics and criminalising the failure to report child sexual abuse. Religious organisations have moved to adopt many of the recommendations regarding their troubled governance including the professionalisation of religious ministry; adoption of professional standards; and appropriate redress for survivors and changes to religious laws. However, these changes signal significant challenges to current church–state relations, which have been characterised by positioning religious organisations as special institutions that enjoy exemptions from certain human rights legislation, on the basis of protecting religious freedom. This article examines and evaluates the nexus between state and religion in Australian public life as it is emerging in a post-Royal Commission environment, and in particular contested claims around the meaning and value of religious freedom versus the necessity of institutional reform to ensure that religious organisations can demonstrate safety for children and other vulnerable groups.
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Warner, Carolyn M. "The Politics of Sex Abuse in Sacred Hierarchies: A Comparative Study of the Catholic Church and the Military in the United States." Religions 10, no. 4 (April 20, 2019): 281. http://dx.doi.org/10.3390/rel10040281.
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The paper explores similarities in patterns of abuse and in patterns of how the known abuse cases are handled by the Catholic church and the U.S. military and develops preliminary explanations of why. The paper considers how the two organizations deal with external efforts by civil authorities at oversight and prosecution, and the extent to which they invoke their sacred status authority to evade responsibility and civilian oversight. The paper finds that the handling of sex abuse in each organization has been affected partly by the institutions seeing themselves as sacred, as something apart from the secular state, beholden to alternative authorities. The paper highlights the fact that child sex abuse by religious officials and sexual assault of soldiers by fellow soldiers and officers constitute profound challenges for democracy in the US and elsewhere, as the institutions claim and may be accorded separate and privileged status, beyond the reach of democratic laws and procedures. It is a warning about the costs of public deference to other institutions. The study utilizes documentation of Catholic church clergy child sex abuse cases in the US, and documentation of sex abuse cases in the US military.
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Collier, Peter. "50 Years of Safeguarding – 950 Years of Clergy Discipline: Where do we go from here?" Ecclesiastical Law Journal 24, no. 2 (April 29, 2022): 148–74. http://dx.doi.org/10.1017/s0956618x22000023.
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This article is based on an Ecclesiastical Law Society London Lecture delivered on 17 November 2021. It builds on a previous lecture entitled ‘Safeguarding in church and state over the last 50 years: “from Ball and Banks to Beech via Bell”’, which also formed the basis of an article published in this Journal in 2020. That article, among other things, identified a number of significant cases of sexual abuse by clergy which were/are the subject of ‘lessons learned’ reviews and concluded by suggesting how investigation and fact-finding might take place in the future, independent of the bishops, but under the supervision of a ‘judge’, and argued that effective risk assessments could only be based on findings of fact. The author was subsequently asked to chair a working party for the Ecclesiastical Law Society aimed at addressing how the Clergy Disciplinary Measure 2003 (‘CDM’) should be reformed. This article now deals with events that have occurred since, from the publication of the Independent Inquiry into Child Sex Abuse (IICSA)'s investigative reports into the Anglican Church (inter alia), the Lambeth group's proposals for reform of the CDM, through to General Synod's responses to both sets of recommendations. It also surveys in some detail the approach the church has taken to the assessment of risk within its safeguarding policy in recent years, as well as its historical approach to clergy discipline. The article concludes by drawing some threads together as a result of the author's own work and research into these two subjects over the past two years, and finishes by suggesting some possible directions in which the church ought now to move.
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Liang, Hong. "Gibt es eine konfuzianische Zivilität?" Evangelische Theologie 76, no. 5 (October 1, 2016): 378–85. http://dx.doi.org/10.14315/evth-2016-0510.
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AbstractThe article discusses the concept of a Confucian religion, which Jiang Qing - one of today’s most famous and controversial Confucians - advances against the rapid growth of Christianity in China. More specifically, the article analyses the movement of Confucian Child Education, which has been initiated through the Yidan School in Beijing since 2000 and the Qufu Church Controversy from 2010. An analysis of those two cases allows us to understand Jiang Qing’s self-understanding of the competitive relationship between Confucianism and Christianity, and explains how he thinks Confucianism can turn from a state ideology into a civil society movement.
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Lepekh, Mariia. "Christian values as theoretical basis of Ivan Bartoshevsky’s pedagogical views." Visnyk of Lviv University. Series Pedagogics, no. 35 (2021): 139–47. http://dx.doi.org/10.30970/vpe.2021.35.11315.
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The article describes the formation and development of pedagogy and the position of Greek Catholic Church in the 19th century. The author of the article analizes features of religious education in the system of pedagogical views of Ivan Bartoshevsky and determines main elements of I. Bartoshevsky’s theory. I. Bartoshevsky in his works supported main principles of Christian pedagogy, described the possibilities of their realization and tasks concerning the educational process of a child. Moral and ethical system of Christian upbringing forms a theoretical basis of the university textbook by I. Bartoshevsky “Russian Pedagogy or the Science of Educationˮ (1891). The significance of Professor Ivan Bartoshevsky’s textbook “Russian Pedagogy or the Science of Educationˮ (1891) for the formation and development of university pedagogy was crucial. The article describes the influence of the principles of Christian morality on the process of education and clarifies educational functions of social institutes, in particular the educational duties of parents, family, church, state, and school. It is determined that goals and objectives of Christian education are of great importance in the formation of a person’s character and worldview and the stages of the process of education in accordance with the age periodization of personality development are characterized. The researcher defines the place and role of each childʼs educator in the formation of his/her authorities and substantiates main features of the ideal upbringing of a child. It is clarified the role of the surroundings, environment, school for personality education as well as the importance of a teacher in the process of child’s development and growth. Psychological and personal characteristics of students according to their age periodization are characterized. Keywords: Christian pedagogy, textbook, the process of education, social institutions of education, family education, school education, religious education, authority, teacher, church, pedagogical objects, pedagogical functions, effectiveness of education.
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Collier, Peter. "Safeguarding in Church and State over the Last 50 Years: ‘From Ball and Banks to Beech via Bell’." Ecclesiastical Law Journal 22, no. 2 (May 2020): 156–93. http://dx.doi.org/10.1017/s0956618x20000046.
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This article describes the changes in criminal law and procedure that the author saw take place during 50 years of practice, turning a criminal justice system in which it was difficult to prosecute cases involving multiple child witnesses into one much better adapted to cases alleging sexual assault and the needs of vulnerable witnesses. The article reviews, decade by decade, the major developments in people's understanding and perception of the prevalence of physical and sexual abuse, touching on a number of high-profile events. It traces the development of the Church of England's safeguarding policy, noting how it tracks the development of secular policies. In parallel it identifies a number of significant cases of sexual abuse by clergy which were/are the subject of ‘lessons learned’ reviews. A note of caution is however sounded arising from the cases of Carl Beech and Bishop Bell, in particular the danger of not following well-established investigative procedures but jumping to judgement. The article concludes by suggesting how investigation and fact-finding might take place in the future, independent of the bishops, but under the supervision of a ‘judge’, and argues that effective risk assessments can only be based on findings of fact.
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Gleeson, Kate. "Reckoning with Denial and Complicity: Child Sexual Abuse and the Case of Cardinal George Pell." International Journal for Crime, Justice and Social Democracy 9, no. 4 (November 26, 2020): 31–44. http://dx.doi.org/10.5204/ijcjsd.1688.
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This article is concerned with public responses to allegations of child sexual abuse by representatives of powerful state-like entities such as the Catholic Church. It focuses on the responses of hegemonic groups and individuals to the recent trials and acquittal of the most senior Catholic figure ever to face child sexual abuse charges, Australian Cardinal George Pell, and his sworn testimony denying knowledge of sex crimes committed by a priest he associated with in the past. The article examines organised political campaigns denying the possibility of child sexual abuse in relation to a more generalised cultural denial permeating society about the entrenched nature of child abuse. As a means for coming to terms with the denial of atrocities, this article invokes philosophical debates about responsibility for mass crimes in the context of war tribunals, such as those formulated by Simone de Beauvoir and Hannah Arendt.
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Danisi, Carmelo, and Tomas Caprara. "The UNCRC and the Holy See." Amicus Curiae 5, no. 3 (July 1, 2024): 493–510. http://dx.doi.org/10.14296/ac.v5i3.5708.
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This contribution analyses the complex problems arising from the application of the United Nations Convention on the Rights of the Child (UNCRC) to the Holy See. Taking the continuous scandal of sexual abuses on children within the Catholic Church as a case study, it highlights the still persistent tension within international law between the protection of sovereignty and the full enjoyment of human rights, including children’s rights. To this end, after a preliminary analysis of the Holy See’s sui generis international legal personality, this contribution investigates two issues that prevent the Holy See from being held responsible for violation of children’s rights under international law. First, it examines the attribution of the conduct of local bishops/priests accused of sexual abuses worldwide to the Holy See, also in light of Pope Francis’ latest institutional reforms. Second, it addresses the immunity granted to the Holy See in these circumstances, thus questioning the rationale of such immunity when children are involved. Indeed, this article argues that, despite the Holy See having ratified the UNCRC (Article 34 of which calls on parties to protect the child from all forms of sexual exploitation and sexual abuse), children’s rights and their best interests are generally ignored when the sexual abuse plague within the Church is encountered in international fora. Keywords: UNCRC; Holy See; Vatican City State; international law of responsibility; immunity; sexual abuses.
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Scuderi, Antonio. "The Gospel According to Dario Fo." New Theatre Quarterly 28, no. 4 (November 2012): 334–42. http://dx.doi.org/10.1017/s0266464x12000632.
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For over half a century the Italian Nobel playwright and performer Dario Fo (b. 1926) developed a theatre that challenged the authority of hegemonic culture, while promoting the validity and dignity of folk and popular cultures. In his satire of the Catholic Church, Fo presents the paternalistic God the Father as an instrument of suppression, while showing Jesus as being closer to the hearts of the folk. His references to apocryphal gospels – the gospels of early Christianity that were rejected by the Roman Church – play into this schema. In two of his plays, First Miracle of the Christ Child (from Tale of a Tiger and Other Stories) and Johan Padan Discovers America, Fo borrows elements from various apocryphal texts as a basis to underscore his father/son dichotomy, and to contest hegemonic dominance. At the same time, he presents a human Jesus who is more akin to the Jesus of certain apocrypha than to official gospels. Antonio Scuderi is Professor of Italian at Truman State University in Missouri, where he founded the Italian programme. His interdisciplinary articles on Italian performance traditions have been published in leading journals of theatre, folklore and literary studies, and in essays for books. He is the author of Dario Fo and Popular Performance (Legas, 1998) and co-editor of Dario Fo: Stage, Text, and Tradition (Southern Illinois UP, 2000). His latest book, Dario Fo: Framing, Festival, and the Folkloric Imagination (Lexington Books, 2011), examines the influence of concepts derived from folk culture, anthropology, and Gramscian Marxism on the development of Fo's theatrical praxis.
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Safuanov, F. S., and O. A. Rusakovskaya. "Category of Child Rearing in Family Law: A Cultural-Historical Analysis." Cultural-Historical Psychology 13, no. 3 (2017): 6–15. http://dx.doi.org/10.17759/chp.2017130302.
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The article focuses on the cultural-historical analysis of the category of child rearing in Russian family law. It shows how the objective (i.e. defined in customs, church constitutions and substantive law) side of the social situation of upbringing, representing a certain aspect of the social situation of development, has changed dramatically in the historical context. Perhaps, the most considerable changes occurred in the goals of upbringing: there is a clear shift from absolute obedience to taking into account the child’s interests and opinions in a whole range of issues concerning rearing and education. This shift creates conditions for proper development of the child’s inner position that reflects his/her proactive position towards the social reality. The paper provides a historical overview of parental responsibilities and the system of prohibitions in child rearing. It concludes that the subject of forensic inquiry in civil cases concerning post-separation parenting is the possible negative impact of personality features and mental state of parent on the development of child.
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Potapenko, Ruslana. "Destructions of the Anti-religious Strategy of the Soviet Period in the Civilization Choice of Ukraine." Ethnic History of European Nations, no. 69 (2023): 111–17. http://dx.doi.org/10.17721/2518-1270.2023.69.13.
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In the conditions of building a Soviet society, the Council of People’s Commissars of the RSFSR adopted a decree on the separation of the church from the state, the school from the church. Since then, the decree has become the basis of legislative acts, which determined the relations between the Soviet authorities and religious associations of Ukraine. Having announced the separation of church and state, the Soviet government gave society/citizens the right to independently choose any religion, or choose none. That is, the attempt to build an atheistic ideology of the USSR began. The decree caused the indignation of religious communities of all denominations without exception, because it legitimized open persecution both against the Orthodox Church and against religious societies, Christian and non-Christian. The decree referred to the strengthening of measures with a bias towards scientific and educational and anti-religious propaganda. In this direction, a huge amount of work was launched to establish the publication of a variety of religious press, the study of fundamental Marxist historical and philosophical problems in religious studies was introduced, ethnographic expeditions and sociological studies were conducted, the works of the classics of bourgeois religious studies were translated. And what was remarkable was the appearance of a number of «talented» experts who interpreted all of this in a way favorable to Soviet atheistic propaganda. Primary attention in atheist education was given to women. The problem was that the woman-mother brought up the future generation and had a greater influence on the formation of the worldview of the child than the man. That is why the propagandists of atheism paid the main attention to the formation of a scientific and materialistic worldview in women, often individually. The situation with «legality» in the Ukrainian SSR was interesting. The law was interpreted arbitrarily and was frankly decorative in nature, as a rule, this was done in order to be able to keep in subjection the party leadership, officials, representatives of the Council, the average citizen, who had religious beliefs. The abnormality and duplicity of the situation in which religious communities, parishioners and part of the party leadership were found was a common phenomenon. The situation changed somewhat with the coming to power of M. Gorbachev and his policy of «perestroika» and the course towards glasnost. Whole layers of previously forbidden, unknown history were discovered, which received the name «white spots», the crimes of Stalinism, repression became known, nationalist movements, the issue of the national language, etc. became more active. Liberalization and democratization of society took place, which ultimately led to the collapse of the USSR.
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Hanly, Conor. "The Reporting of Child Abuse and Neglect in Ireland in an International Context." International Journal of Law, Policy and the Family 34, no. 2 (August 1, 2020): 145–67. http://dx.doi.org/10.1093/lawfam/ebaa003.
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Abstract Starting in the early 1990s, reports published over a quarter of a century detailed shocking levels of child abuse and child neglect in Ireland, along with failures by Church and State officials to take effective action. These revelations, supported by international research, made a compelling case for the introduction of some form of mandatory reporting. Yet until 2015, Ireland’s child protection system relied upon the discretion of those who suspected incidents of child abuse. The Children First Act 2015 introduced a new system of mandatory reporting that applies to professionals working in the health, education, childcare and law enforcement fields, a system that became active at the end of 2017. This article reviews the development of the reporting system in Ireland, and analyses the new obligations created by the 2015 Act. The article also analyses some initial figures for 2018, which show a substantial increase in the number of reports of child abuse and neglect made in that year. Additionally, the article argues for the insertion into the new system of some nuance in order that victim autonomy might be better respected.
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Warner, Carolyn M. "Benevolent Secularism and the Recalibration of Church-State Relations in Ireland in the Aftermath of the Clergy Child Sex Abuse Scandals." Journal of Church and State 62, no. 1 (January 1, 2020): 86–109. http://dx.doi.org/10.1093/jcs/csz092.
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LATYSHEVA, L. A. "Features of Criminal Liability of Women in the Legislation of Ancient Rus." Ius Publicum et Privatum 3, no. 13 (September 9, 2021): 55–59. http://dx.doi.org/10.46741/2713-2811-2021-3-55-59.
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The article investigates the features of appointment and execution of criminal penalties against women in the legislation of Ancient Rus on the example of the provisions of Russkaya Prostrannaya Pravda (“Russian Extensive Truth”), the Charter of Prince Yaroslav and other historical sources. We should note that punishments and other measures of a criminal-legal nature applied to women during the formation of the state in Rus differ in a number of specific features and characteristics. In particular, during this period, a number of crimes committed only by women were highlighted: crimes against the church (magic), morality (fornication, adultery), murder of the child by his/her mother (“child murder”), abortion, etc. The criminal sanctions applied to the criminals were characterized by severity and cruelty. In some cases, the woman was held liable together with her husband for the crime he had committed. In general, the criminal legislation of the period of Ancient Rus did not differentiate the criminal liability of women.
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Reeh, Tine, and Ralf Hemmingsen. "Common Sense, No Magic: A Case Study of Female Child Murderers in the Eighteenth Century." 1700-tal: Nordic Journal for Eighteenth-Century Studies 15 (July 21, 2018): 113–37. http://dx.doi.org/10.7557/4.4485.
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This article presents the results of a psychiatric and church-historical analysis of the substantial court records from 21 cases of female child murderers in eighteenth-century Denmark-Norway. We investigated, first, the appearance of mental aspects in the cases and if they allowed for a retrospective clinical hypothesis regarding the mental state of the offender. Second, traces of theological or religious elements and third, trends or developments in the cases from 1697–1758 were considered. After an introduction to the legal framework, we present six cases with mental aspects, comprising existential death wish, depression, acute stress disorder, polymorphic psychosis, psychotic state and personality disorder to illustrate findings regarding the murderers’ mental states. Religious elements and developments proved hard to find. The results of the analysis point to social and mental rather than religious causative factors for the murders. To some degree they resemble present-day “suicide by cop” or homicides committed by mentally ill persons. This calls for a modification of the theory of so-called suicide murders and a religious or particularly Lutheran component in this regard. The in-depth analysis indicates that court procedures were perfectly commonsense and included mental aspects but seldom religion – and no magic.
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Русских, Светлана Николаевна. "The Role of the Russian Orthodox Church in the State’s Promotion of the “Traditional” Family as Part of Family Policy." Мир России 31, no. 1 (February 26, 2022): 183–202. http://dx.doi.org/10.17323/1811-038x-2022-31-1-183-202.
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Since the 2010s, the Russian government has promoted a family model in its family policy – a heterosexual married couple with three children – explicitly defined as “traditional”. This definition is close to the representation of the family by the Russian Orthodox Church (ROC), which, since the 2000s, has positioned itself as an actor in family policy, in particular through the establishment of “The Committee of Patriarchs on the Family, Child Welfare and Motherhood” serving as an intermediary with the State. I show that the ROC and the State offer comparable family models and that they work closely together in the implementation of family policy. I show how the Russian government and the ROC support religiously motivated actions, including promotional events such as the creation of new holidays and restrictive measures such as limiting the right to abortion. I conclude that the demographic crisis led Russian family policy in the 2000s to combine a natalist dimension with a traditionalist dimension that values a family model based on ROC values. This work is based on official documentation and the results of a field work conducted between 2015 and 2018 in the Ulyanovsk Oblast. I conducted interviews with two categories of the population: officials of different governmental structures directly related to family policy and ROC priests. The choice of this region was motivated by the involvement of local authorities and ROC representatives in the realisation of the objectives of the federal family policy.
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Kouamé, Nathalie, and Vincent Goossaert. "Un vandalisme d'État en Extrême-Orient? Les destructions de lieux de culte dans l'histoire de la Chine et du Japon." Numen 53, no. 2 (2006): 177–220. http://dx.doi.org/10.1163/156852706777974504.
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AbstractThroughout Chinese and Japanese history, state initiatives have led to the physical destruction of buildings of worship, for a large variety of reasons. The authors, historians of Japan and China respectively, attempt to analyse the whole breadth of such cases of destruction, asking how and why physical violence can be part of a religious policy. The notion of 'vandalism', created during the French Revolution to label the revolutionary state's destruction of church property and other symbols of the past, seems a stimulating way of thinking about this kind of violence that should not be taken for granted or as inevitable consequences of state control over religion. Far from incidental, the authors argue, destroying temples was often a purposeful, well thought out choice within a larger repertoire of ways to deal with religious institutions.The first part of the article sketches a typology of destruction according to context and motivation, ranging from an authoritarian reorganization of space (destruction might then be mitigated by reconstruction elsewhere) to targeted retaliation, to comprehensive repression. While not all types of 'vandalism' are attested in both China and Japan, cultural-political influences between the two areas, and some shared religious culture, make the comparison illuminating. The second part of the article deals with the symbolical-political meanings of the destructive praxis.
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González, Michael J. ""The Child of the Wilderness Weeps for the Father of Our Country": The Indian and the Politics of Church and State in Provincial California." California History 76, no. 2-3 (1997): 147–72. http://dx.doi.org/10.2307/25161665.
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Tulić, Damir. "Nepoznati anđeli Giuseppea Groppellija u Zadru i nekadašnji oltar svete Stošije u Katedrali." Ars Adriatica, no. 6 (January 1, 2016): 155. http://dx.doi.org/10.15291/ars.182.
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As the former capital of Dalmatia, Zadar abounded in monuments produced during the 17th and 18th century, especially altars, statues, and paintings. Most of this cultural heritage had been lost by the late 18th and the first decades of the 19th century, when the former Venetian Dalmatia was taken over by Austrian administration, followed by the French and then again by the Austrian one. Many churches were closed down, their furnishings were sold away or lost, and the buildings were either repurposed or demolished. One of them had been home to two hitherto unpublished angels-putti located on the top of the inner side of the arch in the sanctuary of Zadar’s church of Our Lady of Health (Kaštel) at the end of Kalelarga (Fig. 1). Both marble statues were obviously adjusted and then placed next to the marble cartouche with a subsequently added inscription from 1938, which tells of a reconstruction of the church during the time it was administered by the Capuchins. The drapery of the right angel-putto bears the initials I. G., which should be interpreted as the signature of the Venetian sculptor Giuseppe Groppelli (Venice, 1675-1735). This master signed his full name as IOSEPH GROPPELLI on the base of a statue of St Chrysogonus, now preserved in the Permanent Exhibition of Religious Art in Zadar (Fig. 2). Same as the signed statue of St Anastasia by master Antonio Corradini (Fig. 3), it used to form part of the main altar in Zadar’s monumental church of St Donatus, desacralized in 1798. Recently, two more angels have been discovered, inserted in the tympanum of the main altar in the church of Madonna of Loreto in Zadar’s district of Arbanasi, the one to the right likewise bearing the initials I. G. (Fig. 4). Undoubtedly, these two artworks were once part of a single composition: the abovementioned former altar in the church of St Donatus, transferred to the cathedral in 1822 and reconstructed to become the new altar in the chapel of St Anastasia. Giuseppe and his younger brother, Paolo Groppelli, led the family workshop from 1708, producing and signing sculptures together. Therefore, the newly discovered statues produced by Giuseppe are a significant contribution to his personal 174 Damir Tulić: Nepoznati anđeli Giuseppea Groppellija u Zadru... Ars Adriatica 6/2016. (155-174) oeuvre. It is difficult to distinguish between his statues and those by his brother, but it is generally believed that Paolo was a better artist. It is therefore important to compare the two sculptures, as they are believed to have been made independently. Paolo’s statue of Our Lady of the Rosary (1708) was originally located in the former Benedictine church of Santa Croce at Giudecca in Venice, and acquired early in the 19th century for the parish church of Veli Lošinj. If one compares the phisiognomy of the Christ Child by Paolo to that of Giuseppe’s signed sculpture of angel-putto in Zadar, one can observe considerable similarities (Figs. 5 and 6). However, Paolo’s sculptures are somewhat subtler and softer than Giuseppe’s. The workshop of Giuseppe and Paolo Gropelli has also been credited with two large marble angels on the main altar of the parish church in Concadirame near Treviso, as they show great similarity in style to the angels in Ljubljana’s cathedral, made around 1710 (Figs. 7, 8, 9, and 10). The oeuvre of Giuseppe and Paolo Gropelli can also be extended to two kneeling marble angels at the altar of the Holy Sacrament in the Venetian church of Santa Maria Formosa, with their marble surface somewhat damaged (Figs. 11 and 12). Coming back to the former main altar in Zadar’s church of St Donatus, it should be emphasized that it was erected following the last will of Archbishop Vettore Priuli (1688-1712), that contains a clearly expressed desire that the altar should be decorated as lavishly as possible. As the construction contract has been lost and the appearance of the altar remains unknown, it can only be supposed what it may have looked like (Fig. 13). It is known that the altar included an older, 13th-century icon of Madonna with the Child, which was later transferred to the Cathedral and is today preserved in the Permanent Exhibition of Religious Art. Scholars have presumed that the altar may had the form of a triumphal arch, with pillars enclosing the pala portante with an older icon and statues placed lateraly. However, it can also be presumed that the executors of the archbishop’s last will, canons Giovanni Grisogono and Giovanni Battista Nicoli, found a model for the lavish altar in Venice, in the former altar of the demolished oratory of Madonna della Pace. That altar had been erected in 1685 and included an older Byzantine icon of Madonna with the Child. It was later relocated to Trieste and its original appearance remains unknown, but can be reconstructed on the basis of its depiction on the medal of Doge Alvise IV Mocenigo (1764), preserved in the parish church of Plomin (Fig. 14). This popular solution undoubtedly served as a model for the main altar in the church of Madonna delle Grazie at Este (Fig. 15), constructed between 1692 and 1697. Today’s appearance of the chapel of St Anastasia does not reveal much about its previous altars (Fig. 16). A recently discovered document at the State Archive of Zadar sheds a new light on the hypothesis that the old main altar was transferred from St Donatus in 1822 and became, with minor revisions, the new altar of St Anastasia, demolished in 1905. According to a contract from 1821, the saint’s altar was designed by Zadar’s engineer and architect Petar Pekota, and built by parish priest Giovanni Degano by using segments from older altars, including that of St Donatus. The painting ordered for the new altar, Martyrdom of St Anastasia by Giuseppe Rambelli from Forli (Fig. 17), is the only surviving part of the 19thcentury altar. The overall reconstruction of the chapel of St Anastasia took place between 1903 and 1906, according to a project of architect Ćiril Metod Iveković, which intended to have the chapel covered in mosaics ordered from Venice. However, during the reconstruction works, remnants of 13th-century frescos were discovered in the apse and the project had to be altered. The altar from 1822 was nevertheless demolished and a new marble mensa was built, with a new urn for the saint’s relics, made in the Viennese workshop of Nicholas Mund, as attested by receipts from 1906 (Fig. 18). A hundred years after the intervention, another one took place, in which the marble altar was disassembled and replaced by a new one, made of glass and steel, yet bearing the old marble urn of Bishop Donatus.