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Journal articles on the topic 'Church and state – Portugal – History'

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Published: 10 March 2023

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1

Santos, Paula Borges. "Relations between Church and State in Portugal in the Transition to Democracy." Portuguese Studies 28, no. 1 (2012): 77–93. http://dx.doi.org/10.1353/port.2012.0005.

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2

Adinolfi, Goffredo. "Le destre radicali e il liberalismo portoghese: alle radici di una dittatura." MEMORIA E RICERCA, no. 30 (July 2009): 109–28. http://dx.doi.org/10.3280/mer2009-030011.

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- The aim of this article is to analyze the continuing clashes that opposed liberals and absolutists in the Portugal between the nineteenth to the twenty's century. This was a struggle characterized by constant double-crossings and standstill. Losers, never defeated until the end, were never overcome in the new regime, leaving open lines of fracture and continuing instability between: state-church and republic-monarchy. The Miguelistas, absolutist "resistant" to modernization of the country, a symbol of a deep and archaic country, seems to be missing when, facing the crisis of the late twentieth century, riding the fortunes of the new conservative nationalism, came to a new fortune. Oliveira Salazar was one of the main exponents of this deep Portugal based on the old / new ideology laid the foundation for the establishment of the Estado Novo corporatist and organic state.Parole chiave: Portogallo, Assolutismo, Oliveira Salazar, Liberalismo, Fascismo, Penisola Iberica Portugal, Absolutism, Oliveira Salazar, Liberalism, Fascism, Iberian peninsula
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3

FEITOZA, PEDRO. "Experiments in Missionary Writing: Protestant Missions and the Imprensa Evangelica in Brazil, 1864–1892." Journal of Ecclesiastical History 69, no. 3 (March 22, 2018): 585–605. http://dx.doi.org/10.1017/s0022046917002809.

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The Imprensa Evangelica, published between 1864 and 1892 in Brazil by Presbyterian missionaries, furnished Brazilian Evangelical minorities with a means of crafting new religious identities and of asserting their presence in the public arena. Its editors defended the political rights of non-Catholics in the country, took part in religious controversies with Catholic publications in Brazil and Portugal, and intervened in on-going public debates on the separation of Church and State and the abolition of slavery. This article also examines how the periodical's circulation generated new reading practices in Brazil.
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4

Dubrovskaya, Dinara V. "From Papal Envoys to Martyrs of the Faith: An Attempt in Generalization of Franciscan preaching in China in the 13th– 18th Centuries." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2021): 216. http://dx.doi.org/10.31857/s086919080016686-1.

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The article is an attempt to systematize the preaching of the Franciscan order in China, starting with the papal embassies to the Great Khans who conquered the Middle Empire and founded the Yuan dynasty until the end of the 20th century. The author groups the information into several major periods, suggesting a five-stage periodization of the Franciscan presence in the Far East. A change in the preaching paradigm is noted during the 700 centuries of the fickle Minorites’ presence in China. While the first reconnaissance missions, achieving modest success in preaching to non-Chinese subjects of the Mongol emperors, were mainly diplomatic in nature, in modern times the mission, enjoying the support of the Spanish Padroado system, is purposefully concentrated on preaching work, especially among the poor segments of the population. Since the 16th century begins a change in the entire logistic paradigm of the Far Eastern missionary work. If in the Middle Ages the Pope had enough to send several barefoot Franciscans to the Tatars, then in modern times the church is already forced to reckon with the countries that divided the world, initiating the Age of Exploration, first of all, with Spain and Portugal, the two then superpowers, each of which supported their own preachers, competing for influence in India, China and Japan and giving the task of preaching Christianity an additional political dimension, laden with rivalry and intrigue. The article is a continuation of the piece by the same author, focusing on theoretical foundations of the Franciscan proselytization, published earlier [Dubrovskaya, 2020(1)].
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5

Silva, José Luís Coelho da, Ana Sofia Afonso, and Miguel Durães. "Ciência-Religião no caso de Galileu Galilei: Que relações veiculadas na literatura infantil e juvenil?" História da Ciência e Ensino: construindo interfaces 20 (December 29, 2019): 275–88. http://dx.doi.org/10.23925/2178-2911.2019v20espp275-288.

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Resumo A História da Ciência tem revelado uma relação entre Ciência e Religião pautada pela complexidade, constatando-se a mudança das fronteiras entre estas duas esferas ao longo dos tempos e afirmando-se a impossibilidade de compreender o modo como se relacionam se desenquadradas dos respetivos contextos históricos sob o risco de se gerarem artificialismos ou anacronismos. A relação entre Galileu e a Igreja Católica é, entre outros, um caso exemplificativo. Neste contexto e sabendo-se que esta relação é abordada em livros de literatura infantil e juvenil, emerge a importância de refletir sobre o modo como estes livros induzem uma visão da relação Ciência-Religião. A definição do objetivo de investigação – Identificar o tipo de relação Ciência- Religião veiculada em livros de literatura infantil e juvenil publicados em Portugal sobre a vida e obra de Galileu Galilei – determina o recurso à técnica de análise de conteúdo, em função de categorias definidas a priori, e aplicada a um corpus de análise constituído por dez livros. A análise efetuada mostra que é veiculada predominantemente uma visão simplista da relação Ciência-Religião, reforçando um posicionamento popular de conflito permanente. Revela-se importante refletir sobre a pertinência da exploração da relação Ciência-Religião nestes livros, considerando não só a relação entre a sua complexidade e o nível etário e os conhecimentos dos destinatários mas também a necessidade de evitar veicular visões deformadas. Palavras-chave: Relação Ciência-Religião, Galilei Galilei, Literatura infantil e juvenil Abstract The history of Science has shown a complex relation between Science and Religion. It has put in evidence how the borders between these two spheres have been changing throughout time, and has stated the importance of the historical contexts to understand the interplay between them. Indeed, neglecting these historical contexts increases the risk of creating artificialism or anachronism. The relation between Galileo and the Catholic Church is, among others, an exemplary case. In this case, and because this relation is approached in children and youth’s literature, it is important to reflect on how these books induce a vision of the relation Science-Religion. The aim of the study – to identify the type of relation Science-Religion covered in children and youth’s books published in Portugal about the life and work of Galileo Galilei – implies the use of a content analysis technique, in which a priori categories were defined and employed in a corpus of analysis composed by ten books. Data analysis shows that the books often cover a simplistic vision of the relation Science-Religion, which reinforce the popular perspective of permanent conflict. It is important to reflect on the relevance of exploring the relation Science-Religion in this type of books. This requires to have in consideration not only the complexity of the relations, the age and knowledge of the readers, but also the need to avoid covering deformed visions. Keywords: Relation Science-Religion, Galileo Galilei, Children and Youth ́s literature
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6

Fraser, James W. "Church, State, and School." History of Education Quarterly 45, no. 3 (2005): 461–67. http://dx.doi.org/10.1111/j.1748-5959.2005.tb00049.x.

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7

Meyer Resende, Madalena. "A Holy Alliance between the Catholic Church and Constitution-Makers? The Diffusion of the Clause of Cooperation in Third Wave Democracies." Politics and Religion 11, no. 1 (May 8, 2017): 55–78. http://dx.doi.org/10.1017/s1755048317000311.

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AbstractWhat explains the adoption of the regime of cooperation between church and the state in the democratic constitutions of Spain and Poland, while Portugal maintained a regime of strict separation in the United States and French tradition? The explanation could be that a consensual constitution-making process resulted in a constitutional formula accommodating religion and guaranteeing religious freedoms. Alternatively, the constitutional regime of cooperation could result from the diffusion of international norms to national constitutions, in this case, the cosmopolitan law of the church. The article process-traces the constitution drafting processes and finds that the emergence of a constitutional consensus among secularist and constitutional drafters in Spain and Poland was based on the Vatican Council II doctrine and facilitated by the intervention of the Catholic hierarchies. In Portugal, the violent context of the revolution excluded the church, and the constitutional regime of strict separation between church and state was adopted.
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8

Paula Borges Santos. "Relations between Church and State in Portugal in the Transition to Democracy." Portuguese Studies 28, no. 1 (2012): 77. http://dx.doi.org/10.5699/portstudies.28.1.0077.

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9

Dreisbach, Daniel L., and Philip Hamburger. "Separation of Church and State." American Journal of Legal History 47, no. 3 (July 1, 2005): 338. http://dx.doi.org/10.2307/30039538.

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10

Buckley, Thomas E., and Gerard V. Bradley. "Church-State Relationships in America." Journal of American History 75, no. 1 (June 1988): 226. http://dx.doi.org/10.2307/1889678.

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11

Franco, José Eduardo, and Paula Carreira. "Conspiracy Theory as a Vehicle for a Jesuit-Free Portugal under the Pombaline Government (1750–77)." Journal of Jesuit Studies 10, no. 1 (January 9, 2023): 83–101. http://dx.doi.org/10.1163/22141332-10010007.

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Abstract During the reign of José I (1714–77), his prime minister, the marquis of Pombal paired an expansive program of Enlightenment reform with a dramatic anti-Jesuit policy whose impact extended far beyond Portugal. The Pombaline anti-Jesuit measures, accompanied by intensive international propaganda, were the end result of negative evaluations of the role played by the Jesuits in Portugal. A diabolical causality made the Society of Jesus responsible for the degeneration of the church, the corruption of politics, the backwardness of education, and the laxity in morals. This essay focuses on two aspects of Pombal’s campaign: first, the use of the church structures against a part of the church (the Society of Jesus); secondly, the identification of a philosophical authority, namely Aristotle, as supplying the intellectual underpinnings of the Jesuit order and symbolizing the allegedly outmoded forms of instruction associated with Jesuit pedagogy
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12

Stewart-Gambino, Hannah. "Church and State in Latin America." Current History 93, no. 581 (March 1, 1994): 129–33. http://dx.doi.org/10.1525/curh.1994.93.581.129.

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13

Hastings, Adrian, Carl Hallencreutz, and Ambrose Moyo. "Church and State in Zimbabwe." Journal of Religion in Africa 21, no. 2 (May 1991): 189. http://dx.doi.org/10.2307/1580815.

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14

Curry, Thomas J., and Gerald V. Bradley. "Church-State Relationships in America." William and Mary Quarterly 45, no. 3 (July 1988): 618. http://dx.doi.org/10.2307/1923674.

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15

Lovin, Robin W., and John T. Noonan. "Rethinking the History of Church and State." California Law Review 76, no. 5 (October 1988): 1185. http://dx.doi.org/10.2307/3480519.

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16

LEVITIN, DMITRI. "MATTHEW TINDAL'SRIGHTS OF THE CHRISTIAN CHURCH(1706) AND THE CHURCH–STATE RELATIONSHIP." Historical Journal 54, no. 3 (July 29, 2011): 717–40. http://dx.doi.org/10.1017/s0018246x11000045.

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ABSTRACTMatthew Tindal's Rights of the Christian church (1706), which elicited more than thirty contemporary replies, was a major interjection in the ongoing debates about the relationship between church and state in late seventeenth- and early eighteenth-century England. Historians have usually seen Tindal's work as an exemplar of the ‘republican civil religion’ that had its roots in Hobbes and Harrington, and putatively formed the essence of radical whig thought in the wake of the Glorious Revolution. But this is to misunderstand theRights. To comprehend what Tindal perceived himself as doing we need to move away from the history of putatively ‘political’ issues to the histories of ecclesiastical jurisprudence, patristic scholarship, and biblical exegesis. The contemporary significance of Tindal's work was twofold: methodologically, it challenged Anglican patristic scholarship as a means of reaching consensus on modern ecclesiological issues; positively, it offered a powerful argument for ecclesiastical supremacy lying in crown-in-parliament, drawing on a legal tradition stretching back to Christopher St Germain (1460–1540) and on Tindal's own legal background. Tindal's text provides a case study for the tentative proposition that ‘republicanism’, whether as a programme or a ‘language’, had far less impact on English anticlericalism and contemporary debates over the church–state relationship than the current historiography suggests.
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17

Hespanha, Antonio Manuel. "Cities and the state in Portugal." Theory and Society 18, no. 5 (September 1989): 707–20. http://dx.doi.org/10.1007/bf00149498.

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18

Calado, Alexandre, Luis Capucha, and Pedro Estêvão. "Welfare State Development in Portugal." Comparative Sociology 18, no. 5-6 (December 11, 2019): 658–86. http://dx.doi.org/10.1163/15691330-12341515.

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Abstract The break with austerity policies in Portugal, carried out after 2015 by a Socialist government supported in parliament by parties on its left, famously named the “contraption”, has gained widespread attention throughout Europe and beyond. This is primarily because the “reversal” of austerity has been successful, restoring social rights and living standards while maintaining the state’s financial equilibrium. The emergence of this innovative political solution cannot be understood without reference to the history of the Portuguese welfare state and the debates surrounding its future. For this reason, this article will cover how the Portuguese social model took shape after the democratic turn in 1974, the political and social consensus that underpins it and the political forces that vie for its transformation.
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19

BALODIS, R. "History of State and Church Relationships in Latvia." European Journal for Church and State Research - Revue européenne des relations Églises-État 8 (January 1, 2001): 295–315. http://dx.doi.org/10.2143/ejcs.8.0.505030.

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20

BALODIS R. "History of State and Church Relationships in Latvia." European Journal for Church and State ResearchRevue europ?enne des relations ?glises-?tat 8, no. 1 (April 14, 2005): 295–315. http://dx.doi.org/10.2143/ejcs.8.1.505030.

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21

Leal, Manuel M. Cardoso. "A clivagem Estado-Igreja na Monarquia Liberal (1820-1910)." História: Revista da Faculdade de Letras da Universidade do Porto 10, no. 2 (2020): 9–29. http://dx.doi.org/10.21747/0871164x/hist10_2a2.

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After the serious conflict that opposed the Catholic Church to the liberal State in the 1820s and 1830s, in Portugal, the Church was deprived of its economic base and subject to the state control in the appointment of bishops and parish priests. But unlike other European countries, this cleavage did not, as has been tried, give rise to a relevant “catholic” party. To this end, the State (with the consent of the main parties) avoided any break in the country's Catholic identity, keeping the Catholic religion as an official religion and integrating the hierarchy and other clergy into political functions. At the end of the regime, republicanism grew inspired by a secular anti-clericalism
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22

Hamm, Thomas D., and Gerard V. Bradley. "Church-State Relationships in America." Journal of the Early Republic 8, no. 2 (1988): 186. http://dx.doi.org/10.2307/3123814.

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23

Prather, Scott T., and Jacob R. Randolph. "Notes on Church-State Affairs." Journal of Church and State 63, no. 2 (April 1, 2021): 352–64. http://dx.doi.org/10.1093/jcs/csab024.

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24

Prather, Scott T., and Jacob R. Randolph. "Notes on Church-State Affairs." Journal of Church and State 64, no. 1 (January 1, 2022): 174–86. http://dx.doi.org/10.1093/jcs/csab093.

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25

Hendon, David W., and Scott T. Prather. "Notes on Church–State Affairs." Journal of Church and State 62, no. 2 (2020): 397–410. http://dx.doi.org/10.1093/jcs/csaa025.

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26

Hendon, David W., and Scott T. Prather. "Notes on Church-State Affairs." Journal of Church and State 62, no. 3 (2020): 585–96. http://dx.doi.org/10.1093/jcs/csaa057.

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27

Hendon, David W., Scott T. Prather, and Jacob R. Randolph. "Notes on Church-State Affairs." Journal of Church and State 62, no. 4 (2020): 775–93. http://dx.doi.org/10.1093/jcs/csaa065.

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28

Hendon, D. W., and C. McDaniel. "Notes on Church-State Affairs." Journal of Church and State 51, no. 1 (July 15, 2009): 193–202. http://dx.doi.org/10.1093/jcs/csp009.

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29

Hendon, D. W., and C. McDaniel. "Notes on Church-State Affairs." Journal of Church and State 51, no. 2 (March 1, 2009): 382–89. http://dx.doi.org/10.1093/jcs/csp069.

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30

Hendon, D. W., and C. McDaniel. "Notes on Church-State Affairs." Journal of Church and State 51, no. 3 (June 1, 2009): 555–62. http://dx.doi.org/10.1093/jcs/csp098.

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31

Marsh, C., C. McDaniel, and A. Tonoyan. "Notes on Church-State Affairs." Journal of Church and State 51, no. 4 (September 1, 2009): 722–25. http://dx.doi.org/10.1093/jcs/csq003.

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32

Hendon, D. W., and C. McDaniel. "Notes on Church-State Affairs." Journal of Church and State 52, no. 1 (June 10, 2010): 178–85. http://dx.doi.org/10.1093/jcs/csq047.

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33

Hitchcock, J. "Church, State, and Original Intent." Journal of Church and State 52, no. 2 (March 1, 2010): 363–65. http://dx.doi.org/10.1093/jcs/csq068.

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34

Tonoyan, A., and C. McDaniel. "Notes on Church-State Affairs." Journal of Church and State 52, no. 2 (March 1, 2010): 373–77. http://dx.doi.org/10.1093/jcs/csq082.

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35

McDaniel, C., R. Basaldu, J. Hines, and J. Mizuta. "Notes on Church-State Affairs." Journal of Church and State 52, no. 3 (June 1, 2010): 601–9. http://dx.doi.org/10.1093/jcs/csq104.

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36

Hendon, D. W., and C. McDaniel. "Notes on Church-State Affairs." Journal of Church and State 52, no. 4 (September 1, 2010): 759–65. http://dx.doi.org/10.1093/jcs/csq117.

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37

Hendon, D. W., and C. McDaniel. "Notes on Church-State Affairs." Journal of Church and State 53, no. 1 (June 9, 2011): 148–52. http://dx.doi.org/10.1093/jcs/csr006.

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38

Hendon, D. W., and A. Tonoyan. "Notes on Church-State Affairs." Journal of Church and State 53, no. 2 (March 1, 2011): 332–40. http://dx.doi.org/10.1093/jcs/csr056.

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39

Hendon, D. W., and J. Hines. "Notes on Church-State Affairs." Journal of Church and State 53, no. 3 (August 5, 2011): 509–16. http://dx.doi.org/10.1093/jcs/csr063.

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40

Hendon, D. W., and J. Hines. "Notes on Church-State Affairs." Journal of Church and State 55, no. 2 (April 14, 2013): 384–95. http://dx.doi.org/10.1093/jcs/cst024.

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41

Hendon, D. W., and J. Hines. "Notes on Church-State Affairs." Journal of Church and State 55, no. 3 (July 4, 2013): 598–611. http://dx.doi.org/10.1093/jcs/cst033.

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42

Hendon, D. W., and J. Hines. "Notes on Church-State Affairs." Journal of Church and State 56, no. 1 (February 4, 2014): 207–14. http://dx.doi.org/10.1093/jcs/cst142.

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43

Hendon, David W., and Brenda Norton. "Notes on Church-State Affairs." Journal of Church and State 58, no. 1 (January 19, 2016): 186–98. http://dx.doi.org/10.1093/jcs/csv122.

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44

Hendon, David W., and David Beary. "Notes on Church-State Affairs." Journal of Church and State 59, no. 3 (2017): 530–40. http://dx.doi.org/10.1093/jcs/csx048.

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45

Hendon, David W., and Scott Prather. "Notes on Church-State Affairs." Journal of Church and State 60, no. 2 (2018): 361–68. http://dx.doi.org/10.1093/jcs/csy028.

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Hendon, David W., and Scott Prather. "Notes on Church-State Affairs." Journal of Church and State 60, no. 4 (2018): 771–83. http://dx.doi.org/10.1093/jcs/csy058.

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47

Hendon, David W., and Scott Prather. "Notes on Church-State Affairs." Journal of Church and State 61, no. 2 (2019): 344–54. http://dx.doi.org/10.1093/jcs/csz021.

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48

Hendon, David W., and Scott Prather. "Notes on Church-State Affairs." Journal of Church and State 61, no. 3 (2019): 532–43. http://dx.doi.org/10.1093/jcs/csz053.

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Hendon, David W., and Scott Prather. "Notes on Church-State Affairs." Journal of Church and State 61, no. 4 (2019): 746–55. http://dx.doi.org/10.1093/jcs/csz079.

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50

Hendon, David W., and Scott Prather. "Notes on Church-State Affairs." Journal of Church and State 62, no. 1 (December 26, 2019): 199–211. http://dx.doi.org/10.1093/jcs/csz113.

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