To see the other types of publications on this topic, follow the link: International Catholic Truth Society.
Journal articles on the topic 'International Catholic Truth Society'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'International Catholic Truth Society.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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”.
2
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.
Full textAbstract:
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.
3
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.
Full textAbstract:
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».
4
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.
Full textAbstract:
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.
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
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.
Full text
9
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.
Full textAbstract:
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.
10
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.
Full textAbstract:
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.
11
Kennedy, David, and Sandra Cullen. "‘So, Is It True?’ Time to Embrace the Hermeneutical Turn in Catholic Religious Education in the Republic of Ireland." Religions 12, no. 12 (November 29, 2021): 1059. http://dx.doi.org/10.3390/rel12121059.
Full textAbstract:
A key challenge for educational provision in the Republic of Ireland has been the need to develop appropriate approaches to religious education that are effective in terms of meeting the needs and rights of students in a democratic pluralistic society. At the centre of such discussions, although rarely explicitly recognised, is an attempt to grapple with the question of truth in the context of religious education. This paper argues that religious education, in attempting to engage with this evolving context, is challenged in two trajectories: (a) by approaches that operate from the presumption that objective truth exists and (b) by approaches that are sceptical of any claim to objective truth. It will be argued that proposals, such as those offered by active pluralists, to deal with religious truth claims in religious education are limited in terms of their capacity to adequately treat such claims and the demands that these carry for adherents. This paper argues for a hermeneutical treatment of the context for Catholic religious education in the Republic of Ireland, which is considered under the following headings: (1) irruptions from the periphery, (2) the theological matrix, (3) the status of religion, and (4) the position of students and teachers in religious education classes. From this it will be suggested that promoting religious education as a hermeneutic activity allows for a respectful engagement with competing truth claims.
12
Zdenkowska, Marcelina. "UNIVERSITY AS A PERMANENT ELEMENT OF EUROPEAN CULTURE IN THE THOUGHT OF JOSEPH RATZINGER - BENEDICT XVI." Catholic Pedagogy 34, no. 1 (February 7, 2024): 333–43. http://dx.doi.org/10.62266/pk.1898-3685.2024.34.28.
Full textAbstract:
Aim: The aim of the text is to present the role and threats facing universities from the perspective of a Joseph Ratzinger - Benedict XVI. The challenges universities face are: the unity of reason and faith, truth and the question of academic community. Theologian points to the lack of these elements in modern science, where the focus has been on technical skills at the expense of other needs. Methods: The research strategy used includes the application of the hermeneutic method, which has proved helpful in the analysis and interpretation of source texts. In addition, elements of a descriptive method and a comparative method were used as part of the methodological approach. The second one was used to present the structure of the relationship in question, while the comparative method was used by the author to juxtapose the theologian's reflections with the conclusions of other scholars on the issue. Results: The results of Ratzinger's reflection show that focusing mainly on the development of technical skills is not sufficient both for the structure of the university and for society as a whole. The theologian emphasises that science has an impact on the world, producing effects that can be useful or destructive for human beings. The former prefect suggests that it is necessary to rethink the role of faith and truth in the context of education. In this light, he acknowledges the important role of Catholic universities, which can exemplify the harmonious coexistence of truth, reason and faith, realising that these elements can complement rather than exclude each other. In the context of the university community, Benedict XVI notes the loss of an authentic bond between students and teachers as a result of academic specialisation. He warns against the utilitarianism and pragmatism of universities, stressing that their true idea is the search for truth. Ratzinger encourages the integration of faith and knowledge in universities, pointing out that truth, spiritual development and an authentic academic community are crucial to the university's role in society. Coclusion: The theologian emphasises that faith is not a constraint on development, but stimulates dialogue, reflection and an informed approach to the consequences of actions. Similarly, truth, dialogue and ethical responsibility are the foundations by which the university should be guided. The basis for analysing Ratzinger's thought on the issue of universities is a collection of his works: Opera Omnia T. IX/1 - Faith in Scripture and Tradition. Hermeneutics and principles of Catholic Theology, and the works: Introduction to Christianity, Europe: Today and Tomorrow Oryginality: The work is the new approach by analysis of Ratzinger-Benedict XVI’s thought in the context of contemporary society, from a cultural studies perspective
13
Lemke Duque, Carl Antonius. "Institutio sui Generis: Searching for a Global Catholic University during the 1970s." Religions 14, no. 4 (March 30, 2023): 462. http://dx.doi.org/10.3390/rel14040462.
Full textAbstract:
This study provides a critical look at the Catholic search for a global university of the future during the 1970s. It focuses on proposals and arguments from the Canadian theologian and sociologist Hervé Carrier SJ (1921–2014), who was rector of the Pontificia Università Gregoriana between 1966 and 1978. To understand his idea of the university, three aspects are key: firstly, French and German sociologists’ postwar dialogue on modern secularization; secondly, Karl Jaspers’s (1883–1969) concept of the unconditional search for truth; and thirdly, the lifelong education paradigm as a tool for regaining a supposed authenticity of the individual, conceived as a prerequisite for society and politics. Analyzing these keys brings out a critical evaluation of the limits associated with the subjectivity consciousness development at Catholic higher education institutions.
14
Renard, John. "A Comparative History of Catholic and Ašʿarī Theologies of Truth and Salvation." Islam and Christian–Muslim Relations 32, no. 3 (July 3, 2021): 353–54. http://dx.doi.org/10.1080/09596410.2021.1950408.
Full text
15
Widyawati, Fransiska. "SCHOOL AND CATHOLIC RELIGIOUS EUDCATION IN PLURAL SOCIETY: BUILDING DIALOGUE AND PREVENTING RADICALISM." Jurnal Pendidikan dan Kebudayaan Missio 13, no. 2 (July 19, 2021): 129–41. http://dx.doi.org/10.36928/jpkm.v13i2.794.
Full textAbstract:
This article is motivated by the concern of the phenomenon of religious-based intolerance and radicalism in Indonesia. Perpetrators of these attitudes and behaviors occur in many educational settings by educated individuals. There have been cases where radicalism happens because schools are developing religious education, which is exclusive and not open to pluralism in society. Therefore, this article develops ideas/thoughts about schools and Catholic Religious Education (CRE) relevant in the context of pluralism in Indonesia to prevent religious intolerance and radicalism. Schools can be pluralism-friendly homes by making them a positive space for diversity and a place for humanist dialogical education. In Indonesian pluralism, Catholic Religious Education helps students know their religious faith and get to know other religions, have a dialogue with the truths of other religions, and even learn from other religions. PAK in the Indonesian context must contribute to building the personality and attitude of students who are inclusive, dialogical, humanist, and fair. CRE should not be used as an apologetic tool for the sake of defending the truth of Catholicism narrowly and exclusively. Through CRE, students are helped to become individuals and Indonesians who are tolerant, fair, and dignified
16
Naqvi, Yasmin. "The right to the truth in international law: fact or fiction?" International Review of the Red Cross 88, no. 862 (June 2006): 245–73. http://dx.doi.org/10.1017/s1816383106000518.
Full textAbstract:
The right to the truth has emerged as a legal concept at the national, regional and international levels, and relates to the obligation of the state to provide information to victims or to their families or even society as a whole about the circumstances surrounding serious violations of human rights. This article unpacks the notion of the right to the truth and tests the normative strength of the concept against the practice of states and international bodies. It also considers some of the practical implications of turning “truth” into a legal right, particularly from the criminal law perspective.
17
Wojnicz, Piotr. "PROBLEM UCHODŹCÓW W WYBRANYCH DOKUMENTACH STOLICY APOSTOLSKIEJ W KONTEKŚCIE STANDARDÓW MIĘDZYNARODOWYCH." Civitas et Lex 15, no. 3 (September 29, 2017): 36–53. http://dx.doi.org/10.31648/cetl.2468.
Full textAbstract:
Migration has many forms. Refugeeism is one of them. The international community hascreated the entire system of legal protection for refugees. The Catholic Church actively worksfor refugees. The attitude of the Church positively influences on the process of social adaptationof refugees in a new society. The Catholic Church demands solidarity and hospitality for refugees.
18
Klyuchnikov, A. Yu. "Right to Truth in International Justice." Lex Russica, no. 12 (December 16, 2020): 106–17. http://dx.doi.org/10.17803/1729-5920.2020.169.12.106-117.
Full textAbstract:
The right to truth is a phenomenon that appeared in international law after about the 1980s. Its development is associated with the repression of authoritarian governments in Latin America in the context of basic human rights leveling, which received negative reaction from society. The global need for justice and the preservation of a stable world has led to the gradual expansion of the institute to other regions of the world. The uniqueness of the developed methods allowing us to preserve the memory of large-scale crimes against the person in the public consciousness, to improve and fill in the right to receive information (the right to know), makes it possible to talk about the right to the truth as one of the most promising mechanisms of the human rights protection system. The paper attempts to understand the right to the truth at the present stage, the scope of guarantees it contains, and examines particular cases in relation to the right to know the circumstances of crimes, including cases of enforced disappearance, facts about victims, their fate and location, identification of criminals, rights of victims and their families. The right to the truth is a dynamically developing complex institution of international law, a powerful tool in the hands of international justice bodies in the fight against the perpetrators of the most serious crimes and in the prevention of crimes, a tool for the formation of a truly legal, democratic state. It is based on customary international law, supplemented in general terms by special rules of contract law. The incompleteness of material regulation is compensated by the law enforcement activities of international courts. By its legal nature, the right to the truth is based on positive international obligations of states to prosecute, to provide assistance to other states and international bodies, and on negative obligations as a means of prevention.
19
Wraith, Barbara. "A pre-modern interpretation of the modern: the English Catholic church and the ‘social question’ in the early twentieth century." Studies in Church History 33 (1997): 529–45. http://dx.doi.org/10.1017/s0424208400013449.
Full textAbstract:
Towards the close of the first decade of the twentieth century there emerged an organized movement within the English Catholic Church which can be distinguished as Social Catholicism. The Catholic Social Guild (CSG), which was founded at the Catholic Truth Society Conference in September 1909, largely represented Social Catholicism in England and, as such, constitutes the focal point of this paper. This small body comprised laypeople, secular priests, and members of religious orders. Of the lay component a significant number of middle-class converts to Catholicism were prominent; whilst at parish level working men and women were recruited largely through schemes of social study. Social Catholicism represented a novel phenomenon not only because of its essential focus upon addressing some of the more intractable social problems of the day but also because it embodied an inherently different social rationale from that of more mainstream Catholic endeavour in this field. Looking back to the Church of medieval times, Social Catholicism perceived an ideal Church which, through its social precepts and actions, had exerted an exemplary socio-economic influence. Moreover such an historical precedent might embody the answer to the ‘social question’ – a multiform modern problematic – provided the Catholic Church could transform its past experience of a pre-modern social engagement into initiatives of theoretical and practical relevance to the modern situation.
20
Zvobgo, Kelebogile. "Demanding Truth: The Global Transitional Justice Network and the Creation of Truth Commissions." International Studies Quarterly 64, no. 3 (July 8, 2020): 609–25. http://dx.doi.org/10.1093/isq/sqaa044.
Full textAbstract:
Abstract Since 1970, scores of states have established truth commissions to document political violence. Despite their prevalence and potential consequence, the question of why commissions are adopted in some contexts, but not in others, is not well understood. Relatedly, little is known about why some commissions possess strong investigative powers while others do not. I argue that the answer to both questions lies with domestic and international civil society actors, who are connected by a global transitional justice (TJ) network and who share the burden of guiding commission adoption and design. I propose that commissions are more likely to be adopted where network members can leverage information and moral authority over governments. I also suggest that commissions are more likely to possess strong powers where international experts, who steward TJ best practices, advise governments. I evaluate these expectations by analyzing two datasets in the novel Varieties of Truth Commissions Project, interviews with representatives from international non-governmental organizations, interviews with Guatemalan non-governmental organization leaders, a focus group with Argentinian human rights advocates, and a focus group at the International Center for Transitional Justice. My results indicate that network members share the burden—domestic members are essential to commission adoption, while international members are important for strong commission design.
21
Glendon, Mary Ann. "Veritatis Splendor and the Crisis in Human Rights." National Catholic Bioethics Quarterly 23, no. 4 (2023): 553–62. http://dx.doi.org/10.5840/ncbq202323446.
Full textAbstract:
The engagement of the Catholic Church with the post-World War II international human rights project has been marked from the beginning by strong support coupled with pointed reminders of larger issues left unaddressed. In the 1990s, when the Universal Declaration of Human Rights came under assault from many directions, the Catholic Church was the strongest institutional defender of the entire body of principles in that historic document. Today, with the human rights project in crisis, its future may well hinge on how its defenders deal with problems to which Church leaders have repeatedly called attention. Prominent among these is the question of what happens to freedom when man “goes off in search of an illusory freedom apart from truth itself ”(John Paul II, Veritatis splendor, n. 1).
22
ATKINS, MARGARET. "THINKING CHRISTIAN ETHOS: THE MEANING OF CATHOLIC EDUCATION by David Albert Jones and Stephen Barrie, Catholic Truth Society, London, pp.158, 2015, £9.95, pbk." New Blackfriars 98, no. 1076 (June 9, 2017): 490–92. http://dx.doi.org/10.1111/nbfr.12292.
Full text
23
Balabanić, Ivan. "The Social Doctrine and Presence of the Catholic Church in the Media." In medias res 9, no. 16 (May 26, 2020): 2533–43. http://dx.doi.org/10.46640/imr.9.16.5.
Full textAbstract:
The social doctrine of the Church involves greater commitment and engagement of the Church in social problems as well as the promotion of relationships that serve justice and peace. The Catholic Church first began relating mass media to its social teaching in the 19th century. As the Church aimed at a broader scope of public, it dealt with means of social communication and examined it through numerous sources – papal encyclicals, conciliar and episcopal documents. The relationship between the Catholic Church and the media is not simple. Approaches to ethics, morality, responsibility and dignity of human beings are sometimes different in media reports and in the aims of the Church in its social doctrine which should provide all members of the society with a sense of direction and instruction for everyday actions. Through the documents presented here, the Church has shown a readiness to face the media as well as the possibility to use them for advancing justice, truth, peace and freedom.
24
Fernandes, Patrícia. "A post-factual society." UNIO – EU Law Journal 8, no. 1 (December 31, 2022): 4–13. http://dx.doi.org/10.21814/unio.8.1.4524.
Full textAbstract:
In 2016 Oxford Dictionaries declared “post-truth” as its international word of the year, and in the last years our vocabulary has enlarged with words and expressions such as alternative facts, disinformation, misinformation, fake news, etc.. Media and social media have undertaken factcheck mechanisms, and several academics have engaged in research on conspiracy theories. One seems to live in a post-factual society, with crucial implications concerning our democratic regimes. This paper aims to address this problem, adopting a philosophic-political approach. Firstly, I consider the emergence of Modernity and its relation to scientific revolutions and the inception of science as a vital arrangement of this historical period. For two centuries we had a strong consensus on the value of science as a tool to describe, understand and control nature and reality – and the notion of fact was central to that consensus. Furthermore, liberal democracy was developed from the conviction that, albeit our different opinions concerning political values, one’s discussion would be confined by facts that were not disputable. That old world seems to have disappeared as a new period has emerged since the 1960s, usually designated as postmodernity. Therefore, secondly, I address the rise of the postmodern period. Obsessed with language and identity, postmodernity has gradually made the ideas of truth and fact vulnerable – even obsolescent. Which consequences result in Western societies and liberal democracies? May democracies survive the assault on truth, science, and the very idea of fact? Or are we condemned to the next stage of government, according to Plato: authoritarianism?
25
Wellings, Martin. "The First Protestant Martyr of the Twentieth Century: The Life and Significance of John Kensit (1853-1902)." Studies in Church History 30 (1993): 347–58. http://dx.doi.org/10.1017/s0424208400011815.
Full textAbstract:
On Thursday 25 September 1902 Liverpool’s endemic sectarian violence claimed perhaps its most notorious victim. John Kensit, founder of the Protestant Truth Society and instigator of the Kensit Crusade against ritualism in the Church of England, was attacked by a Roman Catholic crowd on his way from Birkenhead to Liverpool. An iron file was thrown, injuring the Protestant orator, and Kensit was taken to Liverpool Royal Infirmary. Although he began to recover, early in October septic pneumonia and meningitis developed, and on Wednesday 8 October, in the words of Kensit’s biographer, ‘his purified spirit, washed in the precious blood of the immaculate Lamb, was released from its earthly prison.’
26
Mayall, James. "1789 and the liberal theory of international society." Review of International Studies 15, no. 4 (October 1989): 297–307. http://dx.doi.org/10.1017/s0260210500112719.
Full textAbstract:
Contemporaries who witnessed the fall of the Bastille did not doubt that an event of shocking significance had occurred. On 19 July 1789 the Ambassador of Saxony reported that so important and extraordinary a revolution ‘cannot fail to bring about a considerable change in the political system of France’. The Portuguese Ambassador wrote that if he had not witnessed it himself ‘he would not dare to describe it, for fear the truth should be considered a fable… A king of France in an army coach, surrounded by the bayonets and muskets of a large crowd, finally forced to display on his head the cockade of liberty.’ If it was not immediately clear that this attack on the legitimacy of the ancien régime would also involve an attack on the diplomatic practices and conventions of the European states-system, it quickly became so.
27
Grenier, Paul. "Technology and Truth. Reflections on Russia, America, and Live Not By Lies." Almanac “Essays on Conservatism” 35.5 (October 16, 2021): 119–34. http://dx.doi.org/10.24030/24092517-2021-0-3-119-134.
Full textAbstract:
The main thesis of the author of the essay is that in contemporary Western society the objective and subjective truth is created by the people. This is the key to what the author calls technological and technocratic society for which truth and reason are no longer the goals that the man should be striving for in his thoughts and behavior. In a technocratic society the reality itself is created and thus accordingly the term “lie” loses its meaning. Anything can potentially be viewed as a useful step in the process of creating something new and “efficient” for those who above all value the strengthening of their own control (over people, nature, etc). Subjects acting in the framework of technological society deny any identifications and technologically determine themselves what man, nature and society is, – right down to the basics of our biological existence. This approach overturns such notion as absolute truth, establishing relevant truth. In contemporary Western society subjective and objective truth is created. The author examines in detail how this approach is used by the United States in their international policy to achieve dominance. He also considers Russia to be the only great power that is prepared to choose a different line of development due to its historical development. The possibility of such choice is capable to prevent final Americanization of Europe, which, should it happen, would lead to the “mankind as a whole losing its past”, as Simone Weil predicted.
28
Connell, Francis J. "Comments on “The Crisis in Church-state Relationships in the U.S.A.”." Review of Politics 61, no. 4 (1999): 710–14. http://dx.doi.org/10.1017/s0034670500050592.
Full textAbstract:
The author seems to have no regard for the supernatural life and vigor of the Catholic Church. He proposes as the most necessary means of protecting the Church from grave harm in the United States something natural—the “adaptation” of a traditional Catholic doctrine to a naturalistic concept of the State. The truth is that the most effective means toward preserving the Church from harm and promoting its apostolic activity will be found in a more ardent zeal on the part of bishops and priests and in a more faithful observance of God's law by Catholics. It should not be forgotten that Christ has promised to abide with His Church and to sustain it, so that the gates of hell shall never prevail against it. The author does not take this promise into consideration.
29
Stadnyk, Mykola. "SCIENCE AND RELIGION IN THE CATHOLIC DOCTRINE: COADAPTIVE TRENDS." Sophia. Human and Religious Studies Bulletin 17, no. 1 (2021): 18–21. http://dx.doi.org/10.17721/sophia.2021.17.3.
Full textAbstract:
Theoretical approaches to the co-adaptation of science and religion in Catholicism are revealed. The metaphysical substantiation of the existence of the supernatural is shown. The multifaceted arguments for the defense of the idea of creation are based on references to the limited and historical underdevelopment of human practice, evidence of the presence of uncontrolled, almost undeveloped, and therefore incomprehensible phenomena of nature, society and the human psyche. A characteristic feature of theological knowledge is not systematic, but spontaneity, at their basis is the rational substantiation of the irrational. The process of cognition for Catholic theologians presupposes the dominance of faith and the silence of reason. This understanding of the process of cognition and the role of science has changed over the course of historical time. Under the influence of the growing role of science, Catholic theologians began to highlight in certain issues not only the possible combination of religion with scientific knowledge, but also to prove the beneficial influence of religion on science. In the Catholic understanding, this points to the leading role of religion in the emergence of science. At the same time, scientific knowledge strives for objective significance and maximum accuracy. The Catholic doctrine of creation not only recognizes subjectivism, but also identifies theological faith and inner experience with the criterion of truth. A comparative analysis of scientific and theological knowledge shows that their purpose, methods and criteria of knowledge are essentially opposite.
30
Nikolic-Ristanovic, Vesna. "Truth and reconciliation in Serbia." Temida 7, no. 4 (2004): 11–16. http://dx.doi.org/10.2298/tem0404011n.
Full textAbstract:
The paper provides a general review of the current situation concerning the truth and reconciliation in Serbia. The existing attitude toward the past in Serbia is examined through an analysis of relations toward it and through the analyses of bottom up and top-down initiatives. In this respect, the paper?s focus is on the following: the media, nongovernmental organizations the individual citizen, state organs, primarily the authorities and criminal justice system, and the international community. The citizens? opinions that were brought out in the panel discussions organized by the Victim logy Society of Serbia, within the project From remembering the past towards a positive future, and that refer to the need for a process of truth and reconciliation and the obstacles and difficulties related to that, are pointed out as well. Particular attention is devoted to the obstacles and difficulties related to the absence of a clear position of the authorities to the counter-productive decisions of the international community and the still negative role of the media that fail to deal broadly with the issues of truth and reconciliation.
31
Pearce, Augur. "International Conference on the Unification of Europe and the Relationship of Society, State and Church." Ecclesiastical Law Journal 6, no. 28 (January 2001): 58–60. http://dx.doi.org/10.1017/s0956618x00004282.
Full textAbstract:
Under the auspices of the Wolfsburg Catholic Academy, invited delegates from England and Wales, France, Germany, Poland, Hungary and Spain assembled in Canterbury for three days in September 2000 to consider the present state of the Church/nation relationship in their home jurisdictions and the possible implications of a variety of European developments.
32
Kim, Hyekyung. "Transitional Justice for Legacy of State Violence and Transformative Justice." Korean Association Of Victimology 30, no. 2 (August 31, 2022): 151–80. http://dx.doi.org/10.36220/kjv.2022.30.2.151.
Full textAbstract:
With the revision of the "Basic Act on the Settlement of Past History for Truth and Reconciliation" in 2020, the legal basis for the activities of the 2nd Truth and Reconciliation Committee was established. And based on this, the committee began investigating 328 cases, including the Brotherhood Welfare Support Case, on May 27, 2021, and began activities to investigate the past truth.
Apart from the historical causality after liberation, it cannot be denied that Korea has also undergone a transitional history of state violence and infringement of basic rights due to military dictatorship and anti-communist ideology. In addition, in this regard, There have already been tried to shed light on our history, such as the May 18 Democratic Movement, forced mobilization of Japanese colonial era, and the liquidation of Korea-Japan history in Japanese colonial era, from the perspective of the transitional justice. Even before the introduction of the international standard of liquidation of the implementation period in Korea, such historical events had been mentioned under the name of past liquidation or fact-finding for the purpose of truth finding, restoring honor, or compensation.
The definition of transitional justice is not completely unified and although the concept is not consistent, it can be understood as the process of securing responsibility by the state or society in the process of transition to a free democratic society after massive human rights violations by state power or state violence.
In other words, it would be appropriate to understand the transitional justice as a means of realizing the transition in the process of pursuing the social ideal of freedom and democracy, not as a society that realizes complete purpose like the term 'transitional'. In other words, past liquidation through compensation and honor recovery is not the direction in which society should ultimately proceed, but is itself a transitional definition. The international community also sees the direction that society should pursue after liquidation in the past as a transformative justice, which means realizing or pursuing justice through systematic transformation not only in law but also in all fields of society.
Regarding the activities of the 2nd Truth Reconciliation Committee and the direction of the committee, there would be first looked at the concept and background of the transitional justice in the international community, and then examine the relationship between transitional justice and transformative justice to realize social transformation after past liquidation.
33
du Plessis, Max, and Jolyon Ford. "TRANSITIONAL JUSTICE: A FUTURE TRUTH COMMISSION FOR ZIMBABWE?" International and Comparative Law Quarterly 58, no. 1 (January 2009): 73–117. http://dx.doi.org/10.1017/s002058930800081x.
Full textAbstract:
AbstractAn eventual sustained democratic transition process in Zimbabwe may include a ‘truth and reconciliation’ commission. The need for—and possible form of—any such institution is situated in a number of discussions: the balance of principle and pragmatism that peace deals sometimes require; comparative experiences in other societies and the promise and limits of institutional modelling; the dynamic between global expectations or prescriptions and ground-level exigencies; the interface of international criminal law and institutions with national-level justice processes; the content of the State's international legal duty to afford a remedy. In considering the extent of an international normative framework limiting the justice options of transitional States, a certain margin of appreciation may be appropriate or necessary to enable a society to reconcile with its violent past on its own terms.
34
Rolston, Bill. "Turning the page without closing the book." Index on Censorship 25, no. 5 (September 1996): 32–37. http://dx.doi.org/10.1177/030642209602500507.
Full text
35
LeMay, Alec R. "Do You See What I See? ‘Religion’ and Acculturation in Filipino–Japanese International Families." Religions 13, no. 2 (January 19, 2022): 93. http://dx.doi.org/10.3390/rel13020093.
Full textAbstract:
Catholicism prides itself on being a ‘global religion’. However, just how this ‘religion’ is contextualized into a specific culture has led to intercultural and intergenerational problems. In Japan, the Filipino–Japanese struggle to fit into a society that sees, in their Catholic upbringing, ‘religious’ activity that it deems un-Japanese. The concept of ‘religion’ (shūkyō) in Japan has been largely associated with congregational activity, an aspect that neither Shinto nor Buddhism stress. As a result, the Japanese people label acts such as the purchasing of lucky charms, temple and shrine pilgrimages, visits to power spots, and performing birth or death rituals as ‘non-religious’ (mushūkyō). On the other hand, they label similar Christian acts as ‘religious’. Associating Christianity with ‘religion’ has had consequences for Japan’s Filipino residents and their international families. This paper considers the role the concept of ‘religion’ plays in the acculturation of Filipino–Japanese children into Japanese society. Through qualitative interviews of four Filipino–Japanese young adults, it delineates, in eight sections, how the discourse of ‘religion’ isolates Filipino mothers from their ‘non-religious’ children and husbands. This begins at adolescence and culminates with the children’s absence from the Roman Catholic Church of Japan.
36
Schaeffer, Pamela. "A Compromised Press Delivers Not-So-Hot News." Theology Today 59, no. 3 (October 2002): 384–95. http://dx.doi.org/10.1177/004057360205900304.
Full textAbstract:
Economic shifts in the field of journalism have eroded commitment to principles basic to the integrity of the profession, principles that are also at the heart of Christian ethics: truth-telling and justice, suspicion of privilege, compassion, and support for people who are poor and weak. This declining commitment is exemplified by three major stories missed or downplayed by the press in recent years—the scandal of sexual abuse of minors by Catholic priests, the financial improprieties that underlay the downfall of Enron, and the threat to national security posed by the growth of radical Islam and other international forces fomenting anger against the United States.
37
Madsen, Richard. "Catholic Revival During the Reform Era." China Quarterly 174 (June 2003): 468–87. http://dx.doi.org/10.1017/s0009443903000287.
Full textAbstract:
This article focuses on three distinctive features of the revival of Catholicism in China: its relatively slow rate of increase, compared with other forms of Chinese religiosity; its relatively intense internal and external conflicts; and its peculiar mix of antagonism and co-operation with the government. These are explained in terms of three interpenetrating layers of the Chinese Catholic community: its priestly, sacramental religious vision, its social embodiment in rural society, and the legacy of political conflict between the Vatican and the PRC government. Though intimately interconnected, these layers of the Catholic Church have each developed at different paces and in somewhat different directions. The effects of this are seen most clearly in the problems faced by Chinese priests.
38
Im, Minkyun. "A Critical Review on the Religious Education and the Pastoral Care in the Catholic University of Korea." Korean Association for the Study of Religious Education 76 (March 31, 2024): 39–57. http://dx.doi.org/10.58601/kjre.2024.03.30.03.
Full textAbstract:
[Objective] The purpose of this study is to analyze the positive results and tasks that the Catholic University of Korea has achieved through curricular and extra-curricular areas and pastoral care.
[Contents] First, in the curricular area, the Catholic University of Korea educates the value of a culture of human respect based on the Catholic spirit through four basic liberal arts courses and the ‘Catholic Metaversity’. But a new chaplain’s office is needed to oversee the holistic education and the proclamation of the Gospel. In the extra-curricular area, various opportunities for volunteer work are provided to help students respect Catholic humanism. But it is necessary to add programs related to Christian unity and interreligious dialogue. Lastly, in relation to pastoral care, the chaplain’s office not only helps the community mature in faith, but also strives to testify the teachings of Jesus Christ through life. There is a need for the community to be open to non-Catholic and foreign members.
[Conclusions] First, helping students discover the value of human respect through the curricular area and putting that value into practice through the extra-curricular area and the pastoral care is the most ideal missionary method in a ‘secularized’ society. Second, it must be shown that academic exchange between science and theology is possible in a ‘highly industrial’ society. Lastly, the heritage of the Catholic faith can be further enriched through close exchange with neighboring religions in a ‘multi-religious’ society.
39
Dupraze, Paule, and Pierre-Marie Decoudras. "Hawad. L’utopie des marges et la quête d’orne autre vérité." Politique africaine 51, no. 1 (1993): 110–20. http://dx.doi.org/10.3406/polaf.1993.5689.
Full textAbstract:
Hawad : utopia of the fringe and the search for another truth. Son of the desert, Hawad, poet-writer, is turning towards his society and the touareg rebellion with a meaningful and severe eye, in search for another truth, concerning above all the State, stiffened in its postcolonial structures. A more flexible alternative is expected.
40
Colombo, Emanuele. "“So What?”: A Conversation with John W. O’Malley." Journal of Jesuit Studies 7, no. 1 (January 7, 2020): 117–33. http://dx.doi.org/10.1163/22141332-00701008.
Full textAbstract:
John W. O’Malley, a member of the Society of Jesus, is currently a university professor in the Theology Department of Georgetown University, Washington, DC. He holds a PhD in history from Harvard University. His specialty is the religious culture of early modern Europe. O’Malley has written and edited a number of books, eight of which have won best-book awards. The First Jesuits (Cambridge, MA: Harvard University Press, 1993), perhaps his best-known work, received both the Jacques Barzun Prize for Cultural History from the American Philosophical Society and the Philip Schaff Prize from the American Society for Church History. It has been translated into twelve languages and its publication opened a new era in the study of the Society. Since then, the Jesuits have attracted greater attention from scholars of all disciplines on an international basis. O’Malley has continued to write about early Jesuits and the subsequent history of the Jesuits: his main essays on Jesuit history are now collected in the first volume of Brill’s Jesuit Studies series, Saints or Devils Incarnate?: Studies in Jesuit History (Leiden, 2013). In the last few years, O’Malley published with Harvard University Press a trilogy on the three last councils in the history of the Catholic Church: What Happened at Vatican ii (2008), Trent: What Happened at the Council (2012), and Vatican I: The Council and the Making of the Ultramontane Church (2018). A comparative view of the three councils is offered now in his most recent book, When Bishops Meet: An Essay Comparing Trent, Vatican I, and Vatican ii (2019). O’Malley has lectured widely around the world to both professional and general audiences. He is past president of the Renaissance Society of America and the American Catholic Historical Association. He holds the Johannes Quasten Medal from The Catholic University of America for distinguished service in religious studies. In 1995, he was elected to the American Academy of Arts and Sciences; in 1997, to the American Philosophical Society; and in 2001, to the Accademia Ambrosiana, Milan. He holds lifetime achievement awards from the Society for Italian Historical Studies, the Renaissance Society of America, and the American Catholic Historical Association. At the origin of the following interview there are three conversations Emanuele Colombo had with O’Malley in Chicago, in 2017 and 2018, as a follow-up of a lecture he gave on his life, “My Life of Learning,” now published in The Catholic Historical Review. 1
41
O’Malley, John W. "The Distinctiveness of the Society of Jesus." Journal of Jesuit Studies 3, no. 1 (January 5, 2016): 1–16. http://dx.doi.org/10.1163/22141332-00301001.
Full textAbstract:
The Society of Jesus has a number of features making it distinctive among the religious orders of the Catholic Church. The ten founders all held university degrees, which meant that they established a tradition of a high regard for learning and of articulated procedures, as exemplified in the Formula instituti (the rule of the order) and in the Constitutions. The high degree of authority enjoyed by the superior general was not only itself distinctive, but it led to a distinctly international character to the Jesuit missions. Once the Society undertook the staffing and management of schools, its distinctiveness only increased and led to its having, besides its religious mission, also a cultural and a civic mission.
42
Prescott, Laura. "Veterans in an unnamed war: Hidden abuse, truth-telling, resistance and recovery." Temida 7, no. 2 (2004): 13–16. http://dx.doi.org/10.2298/tem0402013p.
Full textAbstract:
The author is the president and founder of Sister Witness International Inc a new organization of formerly institutionalized women, girls, and their allies. She is also a recovering addict, psychiatric expatient, and survivor of childhood abuse. The article is an edited version of a keynote address given at the 2nd annual convention of the International Society of Psychiatric Mental Health Nurses in Miami, Florida, on April 28, 2000.
43
de Jonghe, E. "Op zoek naar gemeenschappelijke grond. De gesprekken tussen Pax Christi Internationaal en de russisch-orthodoxe kerk." Het Christelijk Oosten 45, no. 3 (November 29, 1993): 149–63. http://dx.doi.org/10.1163/29497663-04503002.
Full textAbstract:
In search of common ground The dialogue between Pax Christi International and the Russian Orthodox Church Pax Christi believes that frontiers may divide states, but not Churches based on the same Christian faith. Therefore it has maintained official contacts with the Russian Orthodox Church. In times of increased international tensions, these contacts were the only channel for dialogue between the Russian Orthodox Church and the Roman Catholic Church. The increased openness of the society in the former Soviet Union during the last few years has allowed Pax Christi to significantly broaden its range of contacts in the Commonwealth of Independent States. One of the most impressive aspects of the opening up of Russian society has been the spectacular growth of religion in a land which for seventy years has been ruled by an atheist ideology. This revival was made possible by the continued presence of the Russian Orthodox Church and the unbroken tradition of religiousness among the Russian people. During the past twenty years, Pax Christi International has, through its biennial conversations with high-ranking Russian Orthodox delegations, been a privileged witness of the many sufferings in which the Russian Orthodox Church has been involved and of the enormous courage displayed by this Church in order to resist and survive. In this article, E. De Jonghe deals with the difficult history of the Russian Orthodox Church and gives an overview of her contacts with Pax Christi International. He analyses the complexity of the relationships between the Catholic Church and the Russian Orthodox Church and shows how they have grown more complex by the developments of the last five years. The author points to the problems with the Greek Catholic Church in the Ukraine and reflects on some present tensions, such as the conversion of the Russians, the internal crisis, church properties and proselytism.
44
Smyth, Paul. "Reclaiming Community? From Welfare Society to Welfare State in Australian Catholic Social Thought." Australian Journal of Politics and History 49, no. 1 (March 2003): 17–30. http://dx.doi.org/10.1111/1467-8497.00278.
Full text
45
Sweetman, Leah, Robert Wassel, Stephen Belt, and Bryan Sokol. "Solidarity, Reflection, and Imagination." Metropolitan Universities 31, no. 3 (December 18, 2020): 116–39. http://dx.doi.org/10.18060/23994.
Full textAbstract:
The Catholic, Jesuit inspired mission of Saint Louis University (SLU) – “the pursuit of truth for the greater glory of God and for the service of humanity” – firmly places serving humanity in line with the institution’s goal for academic excellence. Importantly, service in the tradition of Catholic, Jesuit education is embedded in a broader vocational goal of forming people to build a just and equitable society. It remains to be seen in what manner and to what degree SLU students reflect the qualities such experiences are intended to aid and develop. What follows is an attempt to identify contemporary expressions of Ignatian education, a well-educated solidarity, depth of thought, and depth of imagination, within the students who took part in community engagement activities supported by SLU’s Center for Service and Community Engagement. The present study drew upon assessment data from three distinct undergraduate experiences. Each of the three attributes were evident, either directly or in a latent form appropriate to the nature of the activity and the level of the student participants. While it is not possible to quantify a direct measure, the results indicate that the programs are generally succeeding in promoting an Ignatian inspired formation for its students.
46
Allamani, Allaman, and Franca Beccaria. "Editorial: Discussing conflicts of interest during a Kettil Bruun Society symposium, June 2014, Turin (Italy)." International Journal of Alcohol and Drug Research 5, no. 1 (July 13, 2016): 1–3. http://dx.doi.org/10.7895/ijadr.v0i0.226.
Full textAbstract:
Allamani, A., & Beccaria, F. (2016). Editorial: Discussing conflicts of interest during a Kettil Bruun Society symposium, June 2014, Turin (Italy). The International Journal Of Alcohol And Drug Research, 5(1), 1-3. doi:http://dx.doi.org/10.7895/ijadr.v5i1.226Human beings have always sought after truth and made efforts to define and measure objects and events outside and inside themselves. In the last four centuries, since the time of Galileo, scholars came to agree more and more on a scientific method that could be shared in order to obtain replicable results that could become a common good for humanity. The results of a study can in fact lead to technological applications in various sectors of human life, like education, commerce, industry, and health.The search for scientific truth and its relationship with the economy has always had a complicated life: first, because in any given moment there will be different ideas about truth, and second, because researchers need both the means and the time to conduct their work. This is why a researcher must either support him- or herself and/or be financially supported by someone that may have different expectations about the research results.Thus, this involves the integrity of both the individual researcher and his/her referral network—the "scientific community"—that can call into question their ethical sphere by a potentially problematic relationship with truth, economy, and utility.
47
Allamani, Allaman, and Franca Beccaria. "Editorial: Discussing conflicts of interest during a Kettil Bruun Society symposium, June 2014, Turin (Italy)." International Journal of Alcohol and Drug Research 5, no. 1 (July 13, 2016): 1–3. http://dx.doi.org/10.7895/ijadr.v0i0.226.
Full textAbstract:
Allamani, A., & Beccaria, F. (2016). Editorial: Discussing conflicts of interest during a Kettil Bruun Society symposium, June 2014, Turin (Italy). The International Journal Of Alcohol And Drug Research, 5(1), 1-3. doi:http://dx.doi.org/10.7895/ijadr.v5i1.226Human beings have always sought after truth and made efforts to define and measure objects and events outside and inside themselves. In the last four centuries, since the time of Galileo, scholars came to agree more and more on a scientific method that could be shared in order to obtain replicable results that could become a common good for humanity. The results of a study can in fact lead to technological applications in various sectors of human life, like education, commerce, industry, and health.The search for scientific truth and its relationship with the economy has always had a complicated life: first, because in any given moment there will be different ideas about truth, and second, because researchers need both the means and the time to conduct their work. This is why a researcher must either support him- or herself and/or be financially supported by someone that may have different expectations about the research results.Thus, this involves the integrity of both the individual researcher and his/her referral network—the "scientific community"—that can call into question their ethical sphere by a potentially problematic relationship with truth, economy, and utility.
48
Allamani, Allaman, and Franca Beccaria. "Editorial: Discussing conflicts of interest during a Kettil Bruun Society symposium, June 2014, Turin (Italy)." International Journal of Alcohol and Drug Research 5, no. 1 (July 13, 2016): 1–3. http://dx.doi.org/10.7895/ijadr.v5i1.226.
Full textAbstract:
Allamani, A., & Beccaria, F. (2016). Editorial: Discussing conflicts of interest during a Kettil Bruun Society symposium, June 2014, Turin (Italy). The International Journal Of Alcohol And Drug Research, 5(1), 1-3. doi:http://dx.doi.org/10.7895/ijadr.v5i1.226Human beings have always sought after truth and made efforts to define and measure objects and events outside and inside themselves. In the last four centuries, since the time of Galileo, scholars came to agree more and more on a scientific method that could be shared in order to obtain replicable results that could become a common good for humanity. The results of a study can in fact lead to technological applications in various sectors of human life, like education, commerce, industry, and health.The search for scientific truth and its relationship with the economy has always had a complicated life: first, because in any given moment there will be different ideas about truth, and second, because researchers need both the means and the time to conduct their work. This is why a researcher must either support him- or herself and/or be financially supported by someone that may have different expectations about the research results.Thus, this involves the integrity of both the individual researcher and his/her referral network—the "scientific community"—that can call into question their ethical sphere by a potentially problematic relationship with truth, economy, and utility.
49
Pyvovarskyy, Oleksandr. "Implementation of the ideas of the Second Vatican Council by the Roman Catholic Church on the example of the Kyiv-Zhytomyr diocese." Ukrainian Religious Studies, no. 66 (February 26, 2013): 318–26. http://dx.doi.org/10.32420/2013.66.279.
Full textAbstract:
2012 is 50 years since the beginning of the Second Vatican Council, which gave impetus to the processes of renewal of church life that would meet the needs of the present. Church councils throughout the years of existence of the Christian Church solved the questions of the truth of faith, the organization of church life. The twentieth century has become the age of globalization, epochal discoveries in the natural sciences, the exacerbation of environmental problems, the moral crisis of human society has become threatening scales. The fruits of the collective labor of the cathedral fathers - 4 constitutions, 9 decrees, 3 declarations - were supposed to answer the challenges of time, to explain church doctrine in the new realities of the present.
50
Kipp, Rita Smith. "The Nationalist Credentials of Christian Indonesians and the Legacy of Colonial Racism." Itinerario 27, no. 3-4 (November 2003): 81–111. http://dx.doi.org/10.1017/s0165115300020787.
Full textAbstract:
The Dutch civil servants, missionaries, business people, and others living and working in the Dutch East Indies during the nineteenth and twentieth centuries looked homeward to a society in process of being ‘pillarized’ into socio-religious blocks. Some scholars have observed how the new nation that arose from that colony, Indonesia, developed a similar kind of structure calledaliran(literally, currents or streams) best known to scholars, perhaps, through Geertz's classic ethnography,Religion of Java. There is surely some ontogenetic relationship between Dutch ‘pillarization’ and Indonesian aliranisation. Drawing on ideals about a public church embedded organically in a particular society and culture, avolkskerk, Protestant missionaries brought a different theological version of Christianity compared to their Catholic competitor, but also like that competitor, church-affiliated schools, hospitals and social services. Modernist Muslim organisations such asMuhammadiyacopied these religiously based services and institutions, thus ‘pillarizing’ Islam in response to the Christian presence. It is not surprising, then, that when Indonesians were first able to form political parties, some of these were also defined along sectarian lines – Catholic, Protestant, traditionalist and modernist Muslim.