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Academic literature on the topic 'International Catholic Truth Society'

Author: Grafiati

Published: 28 July 2024

Last updated: 30 July 2024

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Journal articles on the topic "International Catholic Truth Society"

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Yazkova, Veronika. "“Post-Truth” in the COVID World: Position of the Church and the Catholic Community in Italy." Contemporary Europe, no. 100 (December 31, 2020): 195–205. http://dx.doi.org/10.15211/soveurope72020195205.

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The article deals with the attitude of the Catholic Church in Italy toward the “fake news” phenomenon in the mass media of the COVID and post-COVID world. Catholic hierarchs and Pope Francis personally condemned the system promoting fakes on the Web, their creators and consumers ‒ conscious or unconscious “transponders” of lies. The Church and the Catholic media counter fake messages via such important tools as “positive” journalism, fact checking sites, training users in media literacy, critical thinking. At the same time, the actual legalization of “post-truth” in social networks as a form of alternative reality is a wake-up call. The crisis of confidence in authorities, official media, relativity of key concepts and ethical norms became a reality. “Post-truth” society as one of the manifestations of digital mentality is a serious challenge for the Catholic Church. Acts of Communication in the digital environment, study of the laws regulating relationships development on digital platforms open up wide opportunities for evangelism, missionary work, mediation at the micro and macro levels, as well as building socially oriented relations in the world of “post-truth”.

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Blikharskyi, Roman. "«The truth and her shadow»: anti-modern rhetoric on the pages of the Galiсian religious journals of the second half of the XIX — early XX century." Proceedings of Research and Scientific Institute for Periodicals, no. 10(28) (January 2020): 63–86. http://dx.doi.org/10.37222/2524-0331-2020-10(28)-6.

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In the XIX century and the first half of XX century, scientists A. Comte, M. Weber, H. Spencer, E. Durkheim, G. Simmel, and Ch. Cooley developed a theory explaining the social reality in which a person exists. The result of their work was a theory of modernization that describes a transition from the traditional to the modern society. Further on, due to various historical vicissitudes, the theory of modernization has undergone significant changes. In the first half of the XX century universal theory of modernization has been criticized. By shaping a new approach to the study of global transformations in society, scientists began considering cases of nonlinear progress or regression, since the model of the Western society’s functioning does not always adequately apply to the description of the functioning of other societies. Among the presumable counterpoints in the history of civilization, which scientists define as the beginning of modernity, are The Age of Discovery, The Industrial Revolution, and The French Revolution. Specifically, the French Revolution has significantly influenced the process of secularization of the European society, and contributed to the diminished presence of the Catholic Church on the international political scene, as well 86 as a gradual removal of religion from the life of modern human. The media played a significant role in reforming the socio-political, cultural and economic dimensions of the Western society, as the press was an important means of promoting modernization ideas. At the same time, the religious press was a key platform of criticism of modernization. At the end of the XIX — early XX centuries, a number of articles there were published on the topic of modernization in the secular and religious spheres, on the pages of the Lviv religious journals: «Ruskii Sion», «Dushpastyr», «Nyva». The authors of the «Nyva» journal in their publications rested upon the concept of modernism put forward by the Vatican. The latter concept concerned the young generation of Catholic theologians in Italy, France, the United Kingdom, and Germany. They were united by their shared views concerning the Christian Church’s status in a changing world. Catholic reformers sought to revise the Catholic Church doctrine, taking into account the relevant trends of subjectivism and criticism of that time. The authorship of the «Ruskii Sion» and «Dushpastyr» criticized the ideas of reducing the influence of religion in science, culture and politics. The authors of these journals argued that the enemy of modern society is not the Church, but speculative modernism, which is a source of false values. On the contrary, the church is a deterrent for the modern political and economic system absorbing human. We conclude that it is incorrect to presume that modern Ukraine (with the Ukrainian Greek Catholic Church as one of the major denominations) was molded under the influence of religion, gi ven that the key processes of modernization (urbanization, industrialization, and so on) were accomplished accordingly to the model diverging with the Catholic, Christian, ideals. Therefore, the question of the peculiarities of the scenario of the modernization of the Ukrainian society and the role played by religion and the religious press in this process remains open. Keywords: religious press, modernization, civilization, secularization, Christianity, Catholicism, Church document, religious modernism.

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Tulowiecki, Dariusz. "Dialogue and the "culture of encounter" as the part to the peace in the modern world (in the light of Pope Francis course)." Ukrainian Religious Studies, no. 74-75 (September 8, 2015): 90–119. http://dx.doi.org/10.32420/2015.74-75.565.

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Summary. Religious differences may rise and actually historically rose tensions and even wars. In the history, Christians also caused wars and were a threat to social integration and peace, despite the fact that Christianity is a religion of peace. God in Christians’ vision is a God of peace, and the birth of Son of God was to give peace «among men in whom he is well pleased» (Lk 2,14b). Although Christians themselves caused wars, died in them, were murdered and had to fight, the social doctrine of Christianity is focused on peace. Also the social thought of the Roman Catholic Church strives to build peace. Over the years, the social teaching of the Roman Catholic Church was formed, which sees the conditions and foundations for peace. These are: the dignity of the human person, the natural law, human rights, common good, truth, freedom, love and social justice. The development of the Roman Catholic Church’s teaching on peace was contributed by popes of XX century: Pius XI (1922–1939), Pius XII (1939–1958), with high impact – John XXIII (1958–1963), Paul VI (1963–1978), Pope John Paul II (1978–2005) and Pope Benedict XVI (2005–2013). After Pope Benedict XVI’s resignation, the most important role of the preceptor in the Church of Rome fulfills Francis – the pope from Argentina. Although his pontificate is not long, and teaching is not complete, but you can tell that he continues to build the social doctrine of the Roman Church in matters of peace through the development of so-called «culture of encounter». Based on selected speeches and letters of two years’ pontificate of Francis, the first figure of «culture of encounter» can be lined out as a way of preventing and resolving tensions in the contemporary world. Fundamentals of the concept of dialogue Francis created in the days of being a Jesuit priest and professor at Jesuit universities. He based it on the concept of Romano Guardini’s dialogue. Foundations of the look at the dialogue – in terms of Jorge Mario Bergoglio are strictly theological: God enters into dialogue with man, what enables man to «leaving himself» and enter into dialogue with others. Bergoglio dealt with various aspects of the dialogue: the Church and the world, culture and faith, dialogue between religions and cultures, dialogue inter-social and inter-national, dialogue rising solidarity and co-creating the common good. According to him the dialogue is a continuous task, not a single event; is overcoming widespread «culture of effacement» and «culture of fight» towards a «culture of encounter»; it releases from autism, isolation, gives strength and meaning of life, renews the ability to listen, lets looking at community in the perspective of the whole and not just selected units. As Bishop of Rome Jorge Mario Bergoglio continues and develops his idea of «a culture of dialogue and encounter». In promoting dialogue, he sees his own mission and permanent commitment imposed on him. He promotes the atmosphere – a kind of «music» – of dialogue, by basing it on emotions, respect, intuition, lack of threat and on trust. The dialogue in this sense sees a partner in each person, values the exchange always positively, and as a result it leads to making life ethical, bringing back respect for life and rights of every human being, granting the world a more human face. «Culture of encounter» has the power of social integration: it removes marginalization, the man is the goal not the means of actions, it does not allow a man to be reduced to a mere object, tools for profit or authority, but includes him into a community that is created by people and for their benefit. Society integrated in this way, constantly following «culture of encounter» rule, renews itself all the time and continually builds peace. All people are called to such building: believers and those who do not believe, all of good will. Also, the heads of state have in this effort of breaking the spiral of violence and a «culture of conflict» – both in economic and political dimension – big task and responsibility. Pope Francis reminded about this in a special letter to president of the Russian Federation Vladimir Putin on September 14, 2014 year. In the letter he wrote: «it is clear that, for the world’s peoples, armed conflicts are always a deliberate negation of international harmony, and create profound divisions and deep wounds which require many years to heal. Wars are a concrete refusal to pursue the great economic and social goals that the international community has set itself, as seen, for example, in the Millennium Development Goals. Unfortunately, the many armed conflicts which continue to afflict the world today present us daily with dramatic images of misery, hunger, illness and death. Without peace, there can be no form of economic development. Violence never begets peace, the necessary condition for development». On thebasis of the current teaching of PopeFrancisthe following conclusion can be drawn, thatthe key topeace in the worldin many dimensions- evenbetweenreligions–isadialoguedeveloped under «cultureof encounter».

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Bretherton, Luke. "Democracy, society and truth: an exploration of Catholic social teaching." Scottish Journal of Theology 69, no. 3 (July 26, 2016): 267–80. http://dx.doi.org/10.1017/s0036930616000284.

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AbstractThis article maintains that modern Catholic social teaching took shape by positioning itself between revolutionary ideologies that sought to destroy the church and reactionary forces that sought to instrumentalise it. Among the factors that contributed to this development were the emergence of a theologyical and socio-political conception of the laity, reflection on the question of how humans participate in Christ's rule, the development of a consociational vision of sovereignty in distinction from top-down or monistic views, the importance of labour to a proper understanding of human dignity, and the discovery of ‘society’, as distinct from the market and the state. Appreciation of these factors resulted in the magisterial defence of democratic politics as a necessary condition for telling the truth about what it means to be human.

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Akin-Otiko, Rita. "Building a Morally Sensitive Society: The Role of Catholic Schools." Catholic Voyage: African Journal of Consecrated Life 20, no. 2 (May 19, 2023): 102–17. http://dx.doi.org/10.4314/tcv.v20i2.6.

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The Catholic Church considers morality to be synonymous with life. Evil and death came into the world that was created good when Adam and Eve in disobedience ate the forbidden fruit in the Garden of Eden and their eyes were opened to the realization of good and evil. Morality, especially within the context of Moral Theology in the Catholic Church, is hinged on some basic concepts including freedom, truth, natural law, and conscience. Generally, moral sensitivity or moral awareness is the ability to recognize moral issues when they arise especially in day-to-day living. Largely, the Catholic Church views the holistic formation of people as indispensable for achieving their potential to live responsibly in their society. Catholic schools were known for being disciplined in all ramifications – punctuality, meeting deadlines, cleanliness, examination integrity, diligence, commitment of staff, responsibility and accountability, mutual respect, decency, orderliness, care of students, high academic achievement, and excellence in all ramifications. The moral atmosphere of Catholic schools will definitely affect the moral atmosphere outside the four walls of the schools. Since education is an essential way of directly and indirectly impacting the society, the holistic formation Catholic Schools are expected to provide their beneficiaries at all levels will incredibly and invariably impact the larger society.

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Gnidovec, Matej. "Človek – božja podoba, ki hrepeni po resnici." Res novae: revija za celovito znanost 3, no. 2 (2018): 7–18. http://dx.doi.org/10.62983/rn2865.182.1.

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Our society and its entire functioning are based on Christian values. Our secular age and postmodern thinking have lost the awareness of man’s place in society as a free human being, yearning for the Transcendent. Man, created in the image of God, is no longer aware of the source of his functioning and culture, the person of Jesus Christ. Christianity has always put man in his right place and valued him, particularly the Catholic Church, which with its social teaching shows great care for people and their society. Man’s main quality is his disposition towards the Creator, the source of all truth. By understanding man as the image of God, we begin to understand his yearning for truth, which in today’s society is of crucial importance. Yearning fosters man’s spiritual growth, as man is aware that he is a union of body and soul, born from God’s creational love.

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Czarnetzky, John M. "The International Criminal Court and Catholic Social Doctrine." Chrześcijaństwo-Świat-Polityka, no. 24 (May 27, 2020): 52–64. http://dx.doi.org/10.21697/csp.2020.24.1.20.

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The International Criminal Court was the result of decades of postwar pressure to establish a permanent tribunal with jurisdiction over the most heinous crimes against humanity. Despite the noble goals of its architects, the ICC has not been effective in prosecuting such crimes. The author argues that the reasons for the Court’s ineffectiveness were apparent from its inception due to the flawed view of the human person and society that is at the foundation of the Court. Using the insights of Catholic Social Doctrine, this article dissects the erroneous social anthropology, which is the basis for the Court’s design, and suggests possible correctives based on a correct understanding of the human person and human society.

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Matthews, Charles G. "Truth in labeling: Are we really an international society?" Journal of Clinical and Experimental Neuropsychology 14, no. 3 (June 1992): 418–26. http://dx.doi.org/10.1080/01688639208407617.

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Du, Patrisius Epin, and Antonius Denny Firmanto. "MENJADI KATOLIK INDONESIA DI TENGAH MAYORITAS (Menurut Ignatius Suharyo)." Lumen Veritatis: Jurnal Filsafat dan Teologi 11, no. 2 (April 30, 2021): 281–99. http://dx.doi.org/10.30822/lumenveritatis.v11i2.1117.

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For Indonesian Catholics who are a minority group the idea of "Being Indonesian Catholics" needs to be explored continuously. As a minority Church often faced with difficult situations and causing fear of the people to be actively involved in life together in society. Using a method of critical reading of the idea of "Becoming an Indonesian Catholic" according to Cardinal Ignatius Suharyo's view, this study find the following points: First, being an Indonesian Catholic mean that the Church is actively involved in reviving the foundation of the Indonesian state, Pancasila in life with the light of Christian faith. Second, Catholics are called not to be afraid to speak out the truth in society, because Catholics are called to be salt and light in the community wherever they are sent. Third, Catholics have always developed a proactive dialogue attitude amidst plurality.

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Meunier, E. Martin, and Jean-François Laniel. "Congrès eucharistique international 2008. Nation et catholicisme culturel au Québec. Signification d’une recomposition religio-politique." Studies in Religion/Sciences Religieuses 41, no. 4 (October 1, 2012): 595–617. http://dx.doi.org/10.1177/0008429812459631.

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This article explores the Church’s recent institutional and symbolic re-articulations with regard to the society and nation of Quebec. Its observations were collected during the 2008 International Eucharistic Congress, and over the course of an investigation led by the authors on the state of different facets of contemporary catholic practices (church involvement, attendance at Mass, marriage and baptism statistics). Tying field observations to statistical tendencies, this article takes a novel approach to better comprehend the evolution of the Catholic Church in its relations to Quebec society. In conjunction with the continued decline in catholic expression in Quebec since the Quiet Revolution, the shaping of a new religio-political configuration has been noted, at the centre of which the Catholic Church seeks to determine its current place and involvement.

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Dissertations / Theses on the topic "International Catholic Truth Society"

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Martin, Daniel E. "Institutional Innovator: Sargent Shriver's Life as an Engaged Catholic and as an Active Liberal." University of Dayton / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1461580896.

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Salapatas, Dimitrios Filippos. "The Fellowship of St Alban and St Sergius : quest for truth, quest for theology, quest for unity : an exploration of Eastern Orthodox and Anglican ecumenical theological and ecclesiological relations from 1927 until 2012." Thesis, University of Winchester, 2016. http://repository.winchester.ac.uk/316/.

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This thesis aims to examine the Fellowship of St Alban and St Sergius, an ecumenical body that promotes relations between various Christian denominations. Despite being founded on the grounds to promote relations and dialogue between the Anglicans and the Orthodox, it has widened this scope, introducing new churches in its life, conferences, publications and history. In the first and second chapters of this thesis the first eighty five years (1927-2012) of its history are explored, identifying the Society’s strengths and weaknesses in achieving its objectives, whilst studying its theological approaches to the reunion work, understanding that this body has been a progressive fellowship, theologically and ecclesiastically. The third chapter investigates the life and the theological, philosophical and historical views of Nicolas Zernov, who had as a life goal to foster relations between the churches, whilst also promoting Orthodox and Russian topics to a Western audience. The final chapter examines two themes by two important members of the Fellowship, Metropolitan Kallistos of Diokleia’s ideas on deaconesses and women priests and former Anglican Archbishop Rowan Williams’ views on icons. These two topics are interesting and current for the continuation of the relations between the Orthodox Church and the Anglican Communion, trying to further understand each other in order to eventually achieve what many in the Fellowship profess and what the Bible promotes, ‘that they all may be one’ (John 17:21). The conclusion of the thesis assesses the work of the Fellowship, whilst also looking into the post 2012 objectives and achievements of the Fellowship and the future goals of the Society. Therefore, this paper is a quest for truth, a quest for theology and a quest for unity.

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Welter, Brian. "Reconstructing truth in modern society: John Paul II and the fallibility of Nietzsche." Thesis, 2007. http://hdl.handle.net/10500/2081.

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This thesis examines the intellectual environment in which Pope John Paul II's thought operates, especially as it pertains to his writings on the truth. The pontiff's thinking faces open hostility toward Christianity, as exemplified by Friedrich Nietzsche and Michel Foucault. The pope's theology pays attention and builds links to modern thought through its positive engagement with phenomenology and personalism, as well as through its opposition to materialism. Despite these connections, this theology fails to fit well with (post)modern thinking, as it takes a wider view of things in two ways: (1) By offering a spiritual sense of things, it goes beyond thought and takes into account supernatural sources of knowledge, sources which are both a one-time event (the Resurrection of Jesus Christ) and part of the ongoing journey of the Christian community; (2) By boldly referring to traditional, outmoded language, as with the words obedience and humility, with the same level of reverence and fullness of their sense as they were used before the secular-feminist era condemned these virtues. The strange and unique qualities of John Paul II's thinking issues from these two practices. It also arises from his bold ability to engage with modern thought without becoming defensive and without hiding behind the Bible or Catholic piety, though he uses both of these generously. John Paul II offers a clear alternative to the chaos and confusion of post-Enlightenment thought, in both his thought's style and substance. The Holy Father's words cause us to reflect more deeply than those of modern or postmodern thinkers, and call us away from the relativism of Richard Rorty, Foucault, and so many others. The pope's thought succeeds in part because he takes a much wider vista of things, in that he digs more deeply into Western and Christian thought and that he enters this heritage as an inheritor rather than as a skeptical scientist-researcher as in Foucault's case. The pope's thought also succeeds because he assigns spiritual meaning to this journey of Christian and world people. In this sense, his thought is also radically inclusive.
Systematic Theology & Theological Ethics
D. Th. (Systematic Theology)

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Books on the topic "International Catholic Truth Society"

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Press, Saint Mary's, ed. The Catholic youth Bible: New Revised Standard Version, Catholic edition. 3rd ed. Winona, MN: Saint Mary's Press, 2010.

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Donald, Senior, ed. The Catholic study Bible. New York: Oxford University Press, 1990.

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Publishers, Thomas Nelson, ed. The international student Bible for Catholics: New American Bible. Nashville: T. Nelson Publishers, 1999.

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Society, International Bible. Holy Bible: New International Version. Colorado Springs, CO: International Bible Society, 2007.

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Zondervan. Holy Bible: New International Version. Grand Rapids, Mich: Zondervan, 2011.

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Catholic Truth Society of Canada. Endorsement of confederation of Catholic Truth Societies in Canada. [Ottawa, Ont.]: [Canadian Institute for Historical Microreproductions], 1996.

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Philip, Yancey, and Stafford Tim 1950-, eds. The student Bible: New International version. Grand Rapids, Mich: Zondervan Pub. House, 1996.

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Zondervan Publishing House (Grand Rapids, Mich.), ed. Couples' devotional Bible: New International Version. Grand Rapids, Mich: Zondervan Pub. House, 1994.

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Yancey, Philip. The student Bible: New International Version. Grand Rapids, Mich: Zondervan Pub. House, 1986.

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Zonderkidz, ed. Holy Bible: New International Reader's Version. Grand Rapids, MI: Zonderkidz, 1999.

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Book chapters on the topic "International Catholic Truth Society"

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Franco, Raquel Campos, Lili Wang, Pauric O’Rourke, Beth Breeze, Jan Künzl, Chris Govekar, Chris Govekar, et al. "Catholic Relief Services." In International Encyclopedia of Civil Society, 102–3. New York, NY: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-93996-4_333.

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Franco, Raquel Campos, Lili Wang, Pauric O’Rourke, Beth Breeze, Jan Künzl, Chris Govekar, Chris Govekar, et al. "Catholic Charities USA." In International Encyclopedia of Civil Society, 101–2. New York, NY: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-93996-4_762.

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de Donini, Ana María Cambours, and Carlos Horacio Torrendell. "Catholic Education, State and Civil Society in Argentina." In International Handbooks of Religion and Education, 211–28. Dordrecht: Springer Netherlands, 2007. http://dx.doi.org/10.1007/978-1-4020-5776-2_12.

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Friedman, Merle. "The Truth and Reconciliation Commission in South Africa as an Attempt to Heal a Traumatized Society." In International Handbook of Human Response to Trauma, 399–411. Boston, MA: Springer US, 2000. http://dx.doi.org/10.1007/978-1-4615-4177-6_29.

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McIvor, Charlotte, and Ian R. Walsh. "Economic Expansion and Moral Conservatism (1957–1966)." In Contemporary Irish Theatre, 15–36. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-55012-6_2.

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AbstractWhile the late 1950s and early 1960s are marked by abrupt change in political policies with the Republic of Ireland committed to a new plan of economic expansion, societal transformation was not sudden as this turnabout in approach aimed to continue nationalist objectives of a united Ireland and preserve a way of life based on agriculture. Women’s bodies and sexuality remained contained and policed by a patriarchal society dominated by strict Catholic dogma. This chapter tells how theatre productions confronted these issues. It also charts how the roles of directors, designers and producers rose to prominence at this time buoyed by exposure to international work through the Dublin Theatre Festival and audiences' appetite for non-naturalistic staging methods.

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Mayer, Annemarie C. "Theological Perspectives of Conflict, Contestation and Community Formation from an Ecumenical Angle." In Pathways for Ecumenical and Interreligious Dialogue, 21–36. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-56019-4_2.

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Abstract“That they all may be one” (Jn 17:21) … Does, after more than 2000 years of church history full of conflict and contestation, this famous prayer of Jesus not rather seem like a pipe dream that further broadens the gap between aspirations and reality? Is ecumenism just a utopian attempt to ‘uncrack’ the egg that has got broken more and more by each new church division? Or is there more to dissent, to conflict and contestation from a theological angle than just the alarmed hushing up of dissenting voices by streamlined, objection-shunning ecclesial authorities? Given the controversy stories of Jesus in the gospels, is contestation indeed an ‘extraordinary’ phenomenon not befitting a church that professes to be ‘one, holy, catholic, and apostolic’? Is it possible to make conflict and disagreement the point of departure for creative theological reflection and sturdy ecumenical progress? What are the fruits that might be harvested from acknowledging and creatively engaging with the Christian legacy of conflict?This presentation takes as its point of departure the Protestant Reformation in the sixteenth century, when conflict was blazing up on different levels in theology, church, and state governance as well as society at large, at times resulting in physical aggression and religiously instigated violence and warfare. It cannot be denied that at the time conflict was playing a prominent role in the theological realm. Which are the theological lessons to be learnt today from this time of fierce conflict? As a result, the period of confessionalisation followed which led to clearly distinct ecclesial identities developing into the Lutheran Church, the Reformed Church, and the Roman Catholic Church. Each of them had become a new delimited community. Although there were attempts at reconciliation at the time, the differences and contradictions prevailed and ecclesial unity in the West was lost.If we understand ecumenism as an attempt of the different churches involved to overcome the contradiction of their opposed communal identities, this helps with assessing the role of conflict and dissent among those churches. On the one hand, this interpretation explains why only the modern ecumenical movement as a broad attempt at ‘concerted action’ yielded some success, although it never achieved the goal of “visible unity”—as the Constitution of the World Council of Churches (WCC) actually formulates the primary purpose of the WCC as an ecumenical institution. On the other hand, this interpretation clarifies why the modern ecumenical movement can function as a laboratory for devising innovative hermeneutical instruments. These instruments are designed for coping with controversy and conflict as well as for enhancing unity. Particularly the ‘differentiated’ or ‘differentiating consensus’, a hermeneutical tool developed in the International Lutheran–Roman Catholic Dialogue (since 1967) and for the first time fully fleshed out in the Joint Declaration on the Doctrine of Justification (1999) merits closer analysis as an instrument to manage conflict and to harvest from dissent, but also as a tool to foster mutual understanding and enable encounter and cooperation between the two Christian World Communions involved.On the basis of the insights gained, the theological role of conflict and dissent becomes more clearly perceivable and it can be asked: how can conflicts become loci theologici, hallmarks of theological differentiation and discernment; how can they, by taking the shape of various forms of prophetic resistance, function as catalysts; and how can they have formative effects teaching to take seriously the differences of the other, but also to appreciate all the more the commonalities. If these points can be clarified sufficiently, conflict can enable true encounter, while an attitude is adopted that Pope Francis once labelled “the third way” to deal with conflict (EG 227).

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Miedema, Frank. "Science in Transition How Science Goes Wrong and What to Do About It." In Open Science: the Very Idea, 67–108. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2115-6_3.

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AbstractScience in Transition, which started in 2013, is a small-scale Dutch initiative that presented a systems approach, comprised of analyses and suggested actions, based on experience in academia. It was built on writings by early science watchers and most recent theoretical developments in philosophy, history and sociology of science and STS on the practice and politics of science. This chapter will include my personal experiences as one of the four Dutch founders of Science in Transition. I will discuss the message and the various forms of reception over the past 6 years by the different actors in the field, including administrators in university, academic societies and Ministries of Higher Education, Economic Affairs and Public Health but also from leadership in the private sector. I will report on my personal experience of how these myths and ideologies play out in the daily practice of 40 years of biomedical research in policy and decision making in lab meetings, at departments, at grant review committees of funders and in the Board rooms and the rooms of Deans, Vice Chancellors and Rectors.It has in the previous chapters become clear that the ideology and ideals that we are brought up with are not valid, are not practiced despite that even in 2020 they are still somehow ‘believed’ by most scientists and even by many science watchers, journalists and used in political correct rhetoric and policy making by science’s leadership. In that way these ideologies and beliefs mostly implicitly but sometimes even explicitly determine debates regarding the internal policy of science and science policy in the public arena. These include all time classic themes like the uniqueness of science compared to any other societal activity; ethical superiority of science and scientists based on Mertonian norms; the vocational disinterested search for truth, autonomy; values and moral (political) neutrality, dominance of internal epistemic values and unpredictability regards impact. These ideas have influenced debates about the ideal and hegemony of natural science, the hierarchy of basic over applied science; theoretical over technological research and at a higher level in academic institutions and at the funders the widely held supremacy of STEM over SSH. This has directly determined the attitudes of scientists in the interaction with peers within the field, but also shaped the politics of science within science but also with policy makers and stakeholders from the public and private sector and with interactions with popular media.Science it was concluded was suboptimal because of growing problems with the quality and reproducibility of its published products due to failing quality control at several levels. Because of too little interactions with society during the phases of agenda setting and the actual process of knowledge production, its societal impact was limited which also relates to the lack of inclusiveness, multidisciplinarity and diversity in academia. Production of robust and significant results aiming at real world problems are mainly secondary to academic output relevant for an internally driven incentive and reward system steering for academic career advancement at the individual level. Similarly, at the higher organizational and national level this reward system is skewed to types of output and impact focused on positions on international ranking lists. This incentive and reward system, with flawed use of metrics, drives a hyper-competitive social system in academia which results in a widely felt lack of alignment and little shared value in the academic community. Empirical data, most of it from within science and academia, showing these problems in different academic disciplines, countries and continents are published on virtually a weekly basis since 2014. These critiques focus on the practices of scholarly publishing including Open Access and open data, the adverse effects of the incentive and reward system, in particular its flawed use of metrics. Images, ideologies and politics of science were exposed that insulate academia and science from society and its stakeholders, which distort the research agenda and subsequentially its societal and economic impact.

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Parry, Glyn, and Cathryn Enis. "The Trial of John Somerville and Edward Arden." In Shakespeare Before Shakespeare, 118–47. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198862918.003.0005.

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The first detailed narrative of how the Dudleys set out to destroy Edward Arden by exploiting the mental problems of his son-in-law John Somerville, who lived just outside Stratford, but who had quarrelled with his wife, Margaret Arden Somerville, and her father, over financial differences. Using intermediaries the Dudleys provoked Somerville into riding towards London, armed with a pistol to assassinate Queen Elizabeth, and arranged for his arrest and interrogation. They then concocted evidence implicating Edward Arden, both to confirm their dominance over Warwickshire and to establish that Somerville was key to a vast international Catholic conspiracy against Elizabeth, a story that contained sufficient truth to enable a more radical Protestant agenda to be followed at Court and in the Privy Council, against Archbishop Whitgift’s and Sir Christopher Hatton’s conservative policies. The treason trial consistently broke with established procedures in rushing Arden, Somerville, and their families to condemnation, but the regime expended great efforts in broadcasting their ‘treason’ against the conflicting evidence known in Stratford and Warwickshire, especially that Arden had been in London when he was allegedly conspiring with Somerville just outside Stratford. The treasonous fiction also aimed to implicate Hatton in the treason, but though this failed, shockingly for contemporary society, several women from both families were condemned, and several more imprisoned in the Tower for some years, another example of the exercise of raw power by the Elizabethan regime in controlling collective memory that were very unlikely to have escaped William Shakespeare’s notice.

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Troy, Jodok. "Opting for Truth: The Roman Catholic Church in International Affairs." In Power and Justice in International Relations, 53–67. Routledge, 2016. http://dx.doi.org/10.4324/9781315601779-4.

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Turina, Isacco. "The globalization of the Catholic Church." In Routledge International Handbook of Religion in Global Society, 234–43. Routledge, 2020. http://dx.doi.org/10.4324/9781315646435-19.

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Conference papers on the topic "International Catholic Truth Society"

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de Oliveira, Adriana José, and Luciana Oliveira. "TECHNOLOGY EXPOSURE IN LARGE PORTUGUESE CATHOLIC FAMILIES." In International Conference ICT, Society, and Human Beings 2019. IADIS Press, 2019. http://dx.doi.org/10.33965/ict2019_201908l001.

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OHIRKO, Oleh. "PROBLEMS OF HAPPINESS IN THE ETHICAL THEORY OF TOMA AQUINSKY." In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.48.

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The problems of happiness in the theological and philosophical heritage of the outstanding medieval scientist St. Thomas Aquinas are considered. The main source and basis of happiness according to Thomism is the Lord God himself. Happiness cannot be fully comprehended in the material world, in wealth, in intellectual knowledge. Human happiness does not consist in honors, in human glory, strength, goodness and pleasures of the body. Happiness is realized in human virtue. Happiness does not consist in human feelings, but it is revealed in thoughts about God. Man will experience perfect happiness in another supernatural world through contemplation of God, who is the highest good and truth. The teachings of the Catholic Church on the understanding of happiness are analyzed. Attention is drawn to the Message of Pope Francis on the occasion of World Youth Day in 2015. It is pointed out that God himself placed “in the heart of every man an unbridled desire for happiness and fullness”. Ten key topics that guide a person to achieve true supernatural, eternal happiness are considered. Ways to live in happiness through a state of joy, love, friendship, humor, gratitude, the ability to forgive and ask for forgiveness are offered. In trying to achieve a happy state, it is important to rely on God in everything, as well as to realize that we are loved. KEYWORDS: Toma Aquinsky, happiness, knowledge, will, love, goodness, joy.

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Gonsalves-Barriero, H. "The Truth Shines in the Dark." In American Thoracic Society 2020 International Conference, May 15-20, 2020 - Philadelphia, PA. American Thoracic Society, 2020. http://dx.doi.org/10.1164/ajrccm-conference.2020.201.1_meetingabstracts.a3161.

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Betilmerzaeva, Maret Muslamovna, Layla Magomedovna Ismailova, and Makhmud Magomedovich Kerimov. "Correlation Of Truth And Values In Modern Society." In International Conference on Social and Cultural Transformations in the Context of Modern Globalism. European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.11.34.

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Pandya, S. M., L. Thomas, and M. J. Hamblin. "The Hard Truth About Hard Metal Lung Disease." In American Thoracic Society 2020 International Conference, May 15-20, 2020 - Philadelphia, PA. American Thoracic Society, 2020. http://dx.doi.org/10.1164/ajrccm-conference.2020.201.1_meetingabstracts.a2647.

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Pradoko, A. M. Susilo. "Art Education Designs in the Hyperreality Post-Truth Society Era." In 4th International Conference on Arts and Arts Education (ICAAE 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210602.059.

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Isidro, Ariel, and Arnel Fajardo. "Optimized Image Extracting Algorithm from Original Image using Ground Truth." In 2019 International Conference on ICT for Smart Society (ICISS). IEEE, 2019. http://dx.doi.org/10.1109/iciss48059.2019.8969816.

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Weibing Zuo. "Truth degree of formula in 4-valued Godel nonlinear lattice logic." In 2010 2nd International Conference on Networking and Digital Society (ICNDS). IEEE, 2010. http://dx.doi.org/10.1109/icnds.2010.5479449.

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Ramšak, Jure. "Depoliticisation of religious interest? The league of communists of Slovenia and the ambiguities of its religious policy during the final decades of Yugoslavia." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_04.

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The fact that progressive theologians and Marxist-humanist sociologists of religion had publicly displayed a significant level of mutual understanding and reached notably similar conclusions regarding Church-state relations by the early 1990s cannot obfuscate the controversies within the sphere of societal life in Yugoslavia that remained least affected by the principles of socialist self-management democracy. On the surface, the relationship between the Catholic Church and the state authorities in Slovenia, the northernmost and predominantly Catholic republic of Yugoslavia, appeared fairly peaceful and cooperative throughout the late socialist period. Furthermore, as this paper illustrates, Slovenian religious policy was proposed as a sophisticated model for the inclusive life of believers in a modern socialist society and presented to Vatican diplomats, international experts, and foreign journalists. Nonetheless, during that period, the more independent intellectuals, Catholic and Marxist alike, who warned that the Slovenian Catholic Church was departing from the course of the Second Vatican Council and that the Communist Party should abandon its orthodox Marxist-Leninist understanding of religion to foster genuine dialogue, were marginalised. Instead, there were lengthy debates focusing on whether certain social activities of the Catholic Church encroached on the domain designated for initiatives of the League of Communists and the Socialist Alliance of Working People. With a mounting crisis and increasing public pressure, some public religious manifestations were allowed in the second half of the 1980s, but the fundamental problems remained unaddressed. Although the liberalization of public discourse in Yugoslavia’s final years brought to the fore issues such as freedom of religion and freedom from religion ‒ both of which were integral to the contested programme of the ruling Communist Party and the type of socialist secular society the Slovenian reformed Communists sought to establish ‒, there was not enough time to rework the entrenched religious policy that had alienated many religious citizens.

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GHIBANU, Ionut Adrian. "Public Discourse between Professional Ethics, Morality and Truth." In 11th LUMEN International Scientific Conference Communicative Action & Transdisciplinarity in the Ethical Society, CATES 2018, 23-24 November 2018, Targoviste, Romania. LUMEN Publishing house, 2019. http://dx.doi.org/10.18662/lumproc.106.

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Reports on the topic "International Catholic Truth Society"

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Aguinis, Marcos, Salomón Lerner, and Darío Ruíz Gómez. The Essential Role of Ethics in the Developmen of Latin America: Convictions That Sabotage Progress: The Difficulty of Telling the Truth. Inter-American Development Bank, April 2004. http://dx.doi.org/10.18235/0007951.

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Salomón Lerner (1944-), Peruvian philosopher, Rector of Pontifical Catholic University of Peru (1994-2004), Angel Escobar Jurado National Human Rights Award (2003). Marcos Aguinis (1935-), Argentine physician, former Minister of Culture in Argentina, Planeta Prize (Spain), Grand Prize of Honor by the Argentine Society of Writers. Darío Ruiz Gómez (1935-), Colombian art and literary critic, former Professor of Architecture in Medellín, published four books of poetry and five books of short stories.

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Lylo, Taras. THE MISSION OF A JOURNALIST IN THE ESSAYISTIC INTERPRETATIONS BY OLEGARIO GONZÁLEZ DE CARDEDAL. Ivan Franko National University of Lviv, March 2024. http://dx.doi.org/10.30970/vjo.2024.54-55.12156.

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The article analyzes Olegario González de Cardedal’s views on journalistic mission, that he interprets as a “ministry”. For him, a journalist is the minister of the word, the creator and the interpreter of events, the spokesperson of human being and the witness of human hope. For the Spanish Catholic theologian and author, the newspaper is both “structure and soul”. He believes that media is something more than an ordinary profitable enterprise and interprets journalism as a “spiritual ministry”. A prerequisite for the true ministry is the hierarchical system of values. In this context, for González de Cardedal the most important are “decisive values”, “permanent priorities”, from the positions of which one should think. He also defines two main ideals of mass communication: the development of nobility and the strengthening of freedom. In addition, Olegario González de Cardedal emphasizes such features of a journalist as the devotion to the truth, the respect for facts, the professional cognition of the order of reality, the empathy and the freedom in relation to the powerful of this world. Moreover, the essayist pays special attention to the need for a more targeted approach to the coverage of international events. Olegario González de Cardedal believes that a reader first of all looks in a newspaper not only for what helps him get closer to the people who live nearby, but also to those ones who live far away. This, in his opinion, is a necessity at a time when information is a source of orientation in the struggle for existence, especially at a time of integral challenges that make geographical distances relative. “Human life has already reached cosmic proportions, and we cannot be human without being neighbors. Even through a provincial newspaper, great events of the world must travel: its landscapes, its people, its destinies...” Recognizing the fact that all newspapers are fundamentally local, however, the thinker notes, they must all build a common consciousness, convince of the common purpose and hope. Keywords: journalistic mission, newspaper, values, ideals of communication, freedom.

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