Relevant bibliographies by topics / Roman Catholc community

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Roman Catholc community'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Roman Catholc community.'

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.

Journal articles on the topic "Roman Catholc community"

1

Biedrik, Andriej Władimirowicz. "Католическое меньшинство на дону: риски сохранения конфессиональной идентичности." Cywilizacja i Polityka 14, no. 14 (October 30, 2016): 0. http://dx.doi.org/10.5604/01.3001.0010.0254.

Full text
Abstract:
The article researches the problem of preserving the identity of the traditional confessional minorities in contemporary Russian society (for example, the Catholic community of Rostov region). Authors analyze the current status of its socio-cultural reproduction. Historically, the Catholic minority was always present in the confessional portrait of the Don region. It is confirmed by the pre-revolutionary census. Soviet period and the policy of state atheism have significantly reduced the demographic set of the Catholic community. Since 1990s. Catholic parishes began to revive. But this process is accompanied by a number of endogenous and exogenous complexities. The category of endogenous risk reproduction of Don Catholic community included a reduction of ethnic groups that traditionally profess Catholicism (Poles, Germans, Lithuanians) in the regional population. At the same time under the influence of migration flows increased presence in the region, Armenian Catholics and Catholics among Ukrainians that strengthens claims of members of the religious community to change the traditional (Latin) rite in favor of the Eastern Christian (Byzantine) rite. At the level of everyday life confessional community play ethnic and racial segregation, impeding the consolidation of the group, its demographic growth due to intra-marriages. The growth of the community by neophytes complicated by strict rules incorporating new members, as well as the official rejection of the Roman Catholic Church of proselytism in Russia. Exogenous factors socio-cultural reproduction of religious groups is the difficulty in resolving the legal status of the community, land and property issues in the places of worship, public perception of Catholics among the population and the authorities. Despite the convergence of the official position of the Roman Catholic Church and the Russian Orthodox Church on a number of issues, the legal status of the Catholic community in Russia is often marginal. This is due to including with the problems of presence on the territory of the Russian Catholic clergy, mainly consisting of a number of citizens of foreign countries (Poland, Ukraine, and others.). In such circumstances, and taking into account the total secularization of Russian society can predict a further reduction in the Catholic community and the replacement of religious identity of its members, especially among young people.
APA, Harvard, Vancouver, ISO, and other styles
2

Jordan, Sally. "Paternalism and Roman Catholicism: The English Catholic Elite in the Long Eighteenth Century." Studies in Church History 42 (2006): 272–81. http://dx.doi.org/10.1017/s0424208400004009.

Full text
Abstract:
There is a general acceptance amongst historians of English Catholicism in the Early Modern period that Catholic landlords were paternalistic towards their tenants, that they were generally in turns charitable and controing, their behaviour invasive yet motivated by a desire for religious and social harmony within the manor. Early modern English Catholicism was certainly seigneurial, with a requirement by the landlord, as suggested by John Bossy, to pay attention to the tenants’ well-being and ‘also to their faith and morals’.’ Michael Mullett echoes these sentiments with regard to late eighteenth-century Catholics who relied ‘on the kind hearts of those who wore the coronets’. The idea of Catholic paternalism is also endorsed by several social and economic historians, such as James M. Rosenheim, who wrote with regard to Lancashire, ‘[the] Roman Catholic gentry sustained closer connections with local communities than did aristocrats elsewhere’. This paper will examine the issue of paternalism on Catholic estates and in the local community to show that the Catholic elite, like their non-Catholic counterparts, gave money to the poor and established schools and almshouses. The focus of this philanthropy, however, was on other Catholics. The Catholic elite were also able to help their tenants, who were usually Catholic, and tie them more closely to the estate by not rack-renting their property and by not hiding behind estate stewards. There were two main reasons for the Catholic elite to focus their efforts on their poorer brethren: without the help of the Catholic elite in providing chapels and relief, Catholicism in England would have floundered; the Catholic elite were also
APA, Harvard, Vancouver, ISO, and other styles
3

Vaughan, Geraldine. "‘Papists looking after the Education of our Protestant Children!’ Catholics and Protestants on western Scottish school boards, 1872–1918." Innes Review 63, no. 1 (May 2012): 30–47. http://dx.doi.org/10.3366/inr.2012.0030.

Full text
Abstract:
When the Education (Scotland) Act was passed in 1872, the Roman Catholic community represented up to a third of the Scottish western urban population. The great majority of Presbyterian schools became Board schools but the Catholic authorities refused to enter the new system because they considered it as unofficially Presbyterian. Yet Catholics were nevertheless involved in the new system as ratepayers and they wanted to get some control over the spending of the educational tax. Thus a number of them became important actors on the newly elected councils. This article explores the ways in which Catholics fought the school board elections as well as the relation between Protestant and Catholic representatives on those boards in the west of Scotland (in Greenock and in the Monklands). It aims at studying the various conflicts which stemmed from inter-denominational collaboration as well as the modus vivendi which slowly emerged from 1872 until the passing of the 1918 Education Act.
APA, Harvard, Vancouver, ISO, and other styles
4

Cummings, Kathleen Sprows. "American Saints: Gender and the Re-Imaging of U.S. Catholicism in the Early Twentieth Century." Religion and American Culture: A Journal of Interpretation 22, no. 2 (2012): 203–31. http://dx.doi.org/10.1525/rac.2012.22.2.203.

Full text
Abstract:
AbstractIn Roman Catholic theology, saints are intermediaries between heaven and earth. In American Catholic practice, saints could also serve as intermediaries between two cultures—the minority religious community and the larger Protestant one. This article focuses on two female saints who became popular among American Catholics in the early twentieth century in part because American Catholics believed that devotion to them would help to undermine negative images of Catholicism in American culture. Presenting St. Bridget of Ireland as an antidote to popular stereotypes of Bridget the Irish serving girl, Irish-American Catholics argued that the former's beauty and wisdom provided a more authentic rendering of Catholic womanhood than the ignorance and coarseness of the latter. Seton's devotees, meanwhile, highlighted her status as a descendant of the American Protestant elite, offering her as model of Catholicism that was socially, racially, and culturally distant from that presented by recent Catholic immigrants. Taken together, the revival of Bridget and the quest to canonize Seton show how U.S. Catholics looked to the saints not only as models of holiness but also as agents of Americanization. It may seem counterintuitive that Catholics would choose to mediate their Americanness through saintly devotion, the very religious practice that appeared most alien to Protestant observers. There is, however, no question that hagiography took on a decidedly American dimension in the early twentieth century as U.S. Catholics repackaged European saints for a U.S. audience and petitioned for the canonization of one of their own.
APA, Harvard, Vancouver, ISO, and other styles
5

Sulmasy, Daniel P. "Terri Schiavo and the Roman Catholic Tradition of Forgoing Extraordinary Means of Care." Journal of Law, Medicine & Ethics 33, no. 2 (2005): 359–62. http://dx.doi.org/10.1111/j.1748-720x.2005.tb00500.x.

Full text
Abstract:
Media coverage and statements by various Catholic spokespersons regarding the case of Terri Schiavo has generated enormous and deeply unfortunate confusion (among Catholics and non-Catholics) regarding Church teaching about the use of life-sustaining treatments. Two weeks ago, for example, I received a letter from the superior of a community of Missionary Sisters of Charity, who operate a hospice here in the United States The Missionary Sisters of Charity are the community founded by Mother Theresa, the 20th Century saint whose primary ministry was to rescue dying Untouch-ables from the streets of Calcutta and bring them into her convent where they were washed, sheltered, fed if they were able to eat, prayed for, and cherished. In other words, the sisters gave these poor souls the gift of a death with dignity. The order Mother Theresa founded has continued this ministry, running hospices in the United States and elsewhere for the homeless, the destitute, those dying of AIDS and poverty and drug addiction, and all those dying alone and otherwise unwanted.
APA, Harvard, Vancouver, ISO, and other styles
6

Domingo, Rafael. "Penal Law in the Roman Catholic Church." Ecclesiastical Law Journal 20, no. 2 (May 2018): 158–72. http://dx.doi.org/10.1017/s0956618x18000042.

Full text
Abstract:
This article provides a general account of the universal law of sanctions in the Roman Catholic Church. The crisis of the Catholic Church caused by clergy sexual abuse of minors has revealed, among other things, the widespread well-intentioned but naïve inclination to resort to penal law as opposed to any theology of mercy and forgiveness. Although the author argues that penal law has a proper place in the Catholic Church, he considers that in a voluntary community that shares a homogeneous system of moral values without strong penalties involving deprivation of liberty – a community like the Catholic Church – moral and administrative sanctions could be more effective than penal sanctions. A distinction between administrative sanctions and penal sanctions, and therefore between administrative tribunals (should they be established) and penal tribunals, is highly recommended.
APA, Harvard, Vancouver, ISO, and other styles
7

O’Keefe, Joseph M. "The Challenge of Pluralism: Articulating a Rationale for Religiously Diverse Urban Roman Catholic Schools in the United States." International Journal of Education and Religion 1, no. 1 (July 24, 2000): 64–88. http://dx.doi.org/10.1163/1570-0623-90000012.

Full text
Abstract:
This essay explores the challenge of pluralism through an examination of religiously diverse urban Roman Catholic schools in the United States. Changes in student demographics have forced members of the sponsoring religious body to ask: Why should schools with a large number of non-Catholics be sponsored, often at great cost, by a church community with limited resources and expanding needs in other domains? Based on the belief that religious institutions must be seen in their particular historical, sociological and political context, the essay begins with a discussion of these issues. In that light, the author presents three rationales for continued support that emanate from the heart of contemporary Catholic thought: ecumenism, racial justice and solidarity. Finally, he offers reflections for a multi faith, international audience about the legitimation of religiously affiliated educational institutions.
APA, Harvard, Vancouver, ISO, and other styles
8

Giménez Béliveau, Verónica. "Missionaries in a Globalized World." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 3 (December 22, 2011): 365–90. http://dx.doi.org/10.1558/post.v5i3.365.

Full text
Abstract:
This article examines contemporary orthodox or traditionalist communities that have emerged within the heart of Argentinean Catholicism. The discussion aims to contribute to current debates concerning global religious citizenships in relation to orthodox or traditionalist Catholic communities. Vigorously promoted by Pope John Paul II and now Benedict XVI, such conservative communities have exceeded the nation-state boundaries in which they have arisen and, using global resources from diverse international networks within the Roman Catholic church, they work hard to expand still further throughout the globe. Conservative Catholic communities, which ground their activities in the Second Vatican Council (1962–1965), have found in Argentina conditions particularly favorable for growth. While Argentinean Catholics who participate in such groups are still a clear minority, they currently enjoy a visibility in the public sphere and recognized space within the Catholic church. As they justify their expansion, the communities redefine both the goal and the appropriate territories for missionization. The construction of Catholic community draws on perceptions of a memory of Christianity that go beyond national loyalties, generating for participants new worldviews and forms of sociability within the frame of a “renewed” Catholicism.
APA, Harvard, Vancouver, ISO, and other styles
9

Appleby, Scott. "American Catholics: A History of the Roman Catholic Community in the United States. James Hennesey." Journal of Religion 65, no. 1 (January 1985): 144. http://dx.doi.org/10.1086/487207.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Mariański, Janusz. "The Roman Catholic parish in Poland as the local community." Journal for Perspectives of Economic Political and Social Integration 20, no. 1-2 (January 1, 2014): 73–103. http://dx.doi.org/10.2478/v10241-012-0027-1.

Full text
Abstract:
Abstract In the Roman Catholic Church a parish is the smallest legal unit and it is the milieu for religious, social, and cultural activities for a group of people joined together in a geographical area. The purpose of this article is a sociological study examining the Catholic parish in Poland as a local community. Today a parish along with its community is exposed to social change and to myriad forces characteristic of the postmodern culture. In Poland two opposite forces characterize the life of a parish community: on the one side, secularization and individualization, and on the other side, socialization and evangelization. The subjective dimension of a local community, which is related to identification of people with a local parish, along with social bonds with the parish as a local community, are discussed in the first two sections of the article. In subsequent sections some issues related to common activities, membership in movements, religious communities, and Catholic associations within the parish will be presented. While the agency of people in the parish community is theoretically acknowledged, it is still not fully implemented. The discussion is based on the data obtained from major public opinion institutes in Poland.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Roman Catholc community"

1

Haddock, Francesca, and n/a. "The Melbourne religious education guidelines for primary students in the archdiocese of Melbourne : a theological and educational evaluation." University of Canberra. Education, 1987. http://erl.canberra.edu.au./public/adt-AUC20060714.094921.

Full text
Abstract:
Ever since its promulgation, in the late 1960s, the curriculum document entitled The Melbourne Religious Education Guidelines for Primary Students in the Archdiocese of Melbourne has attracted strong criticism from various members of the Roman Catholic community. This adverse criticism has prompted me to undertake an evaluation of the 1984 edition of this document. To enable me to analyze the document, both theologically and educationally, I have constructed classifications of theologies and education models. These classifications have been used to identify the dominant theological basis of the suggested curriculum and the religious education model used in its implementation. My analysis established that the theological basis of the document was Propositional, tempered by some of the characteristics of Heilsgeschichte theology. The content of the program contained both secular and religious material but, since they were not integrated, they gave the impression of two separate syllabi, used independently of each other. The methodology commenced with the students' experience but proceeded to the transmission of doctrinal religious knowledge. The language used in the expression of aims and goals contained characteristics of Heilsgeschichte theology and the Kerygmatic model of religious education. It was, therefore, seen to be in tension with the teaching methodology which emphasized transmission of doctrine, thus causing internal tensions and inconsistencies.
APA, Harvard, Vancouver, ISO, and other styles
2

Palmer, Peter Joseph. "The Communists and the Roman Catholic Church in Yugoslavia, 1941-1946." Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:ea1c5fb1-ae10-47f5-9064-f2deb06d653f.

Full text
Abstract:
This thesis examines the development of the Yugoslav Communists' approach towards the Catholic Church during the period of their takeover and consolidation of power from the outbreak of war in April 1941 until late 1946. In recent years, a comprehensive reappraisal of the Communist takeover has been going on in the countries of former Yugoslavia, and this work draws on this new scholarship, as well as on hitherto unused archival material. It examines the development of the Communists' popular front line during the war, according to which the Communist-dominated Partisan movement sought to appeal to non-communists, including Catholics, to join them in ousting the occupier. As such, this policy meant downplaying the Communists' revolutionary programme, which they never actually gave up. The thesis examines in detail the application of the popular front policy among the Catholic Croats of Croatia and Bosnia, and among the Slovenes. It describes how the Communists avoided actions or pronouncements that would have offended the Church, attempted to have cordial relations with the Church hierarchy and encouraged the active participation of Catholic clergy and prominent lay people in the movement. The prime purpose of this was to reassure the Catholic population that they had nothing to fear from a Communist takeover. However, the hostility between the two sides was not overcome, as revealed in the violence of the Communists towards many of the clergy during the period immediately before and after their takeover. Following this, the Communists' implementation of their revolutionary programme brought them into direct conflict with the interests of the Church, especially in their curtailing of the role of the Church in education and in their confiscation of Church property. Relations quickly degenerated into open confrontation, as the Church could not accept the limited role in society which the Communists were prepared to grant it.
APA, Harvard, Vancouver, ISO, and other styles
3

McHugh, Mary. "The development of the Catholic community in the Western province (Roman Catholic dioceses of Glasgow, Motherwell, and Paisley) 1878-1962." Thesis, University of Strathclyde, 1990. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=21341.

Full text
Abstract:
The thesis assesses the development of the Catholic community in the Western ecclesiastical province of the Catholic Church in Scotland. It examines ecclesiastical developments, and also the specific impact of the Irish Catholic migrant: why, and when they came, in what numbers, and what reaction they received from native Scots Catholics and society at large. The response of the church in providing places of worship and clergy is discussed; as are the provision and impact of education and social welfare, and the consequent financial burden. The ability of the church to confirm and retain the religious commitment of its community is also examined, in the context of such problems as leakage and nonpractice, and in the face of the perceived threat represented by socialist, communist and secular ideologies. Through societies like the League of the Cross, the St. Vincent de Paul Society, and the Catholic Truth Society, the Catholic community sought to provide an all-embracing community life and ethos. And yet the thesis questions how effective such a policy could be in practice. Given the existence of issues like Irish Home Rule presenting an alternative focus of political loyalty, and the impact of gradual social and occupational change upon its adherents, a policy of exclusiveness could not prevent the permeation among the Catholic community, and its leaders, of the ideals and expectations of the civil society in which that community was placed. As in other cultures, the Catholic community in West Central Scotland had to resolve its own internal dissensions and difficulties, and to define its relationship with society at large.
APA, Harvard, Vancouver, ISO, and other styles
4

Gula, Józef. "The Roman Catholic Church in the history of the Polish exiled community in Britain (1939-1950)." Thesis, University College London (University of London), 1992. http://discovery.ucl.ac.uk/1317997/.

Full text
Abstract:
The subject of this thesis is the role of religion in the history of the exiled Polish community, which made its way to Britain in the years 1939 to 1950. The role of religion in the life of man has been stressed by sociologists as well as by theologians and religious leaders. Religion 'is not a sort of luxury which a man could go along without, but a condition of his very existence. He could not be a man, if he had not acquired it.' (E. Durkheim - 'The social foundation of religion', Sociology of Religion, Harmondworth, 1984, p. 53). The thesis will give an account of the role and influence of the Roman Catholic faith in the life of the Polish Exiles and their Communities in the decade following the outbreak of the Second World War. It will trace their lives during the war and immediately after, in various European countries, though mainly in Britain, as also in the Soviet Union and the Middle East. All these countries were, for a certain time, places of short-term residence for the Poles, whose war ally and the last refuge after the war, became Great Britain. A substantial introduction has been added outlining the history of Poles in Britain before 1939, and the general question of their national identity. It would be useful to note that the Exiled Poles, wherever they were, saw themselves as the Polish nation abroad. The reason, perhaps, was that the Communities included persons of all ages, sexes, classes and professions who were thus able to form and develop their own-cultural, religious and political life. Religion helped the Poles to transcend their painful history and see clearly the meaning of human existence and their place in the universe and on earth.
APA, Harvard, Vancouver, ISO, and other styles
5

Zöller, Madeleine E. T. "Assessing the interrelationship between sacrifice, real presence, and communion in recent Roman Catholic theology." Thesis, University of Glasgow, 2013. http://theses.gla.ac.uk/4566/.

Full text
Abstract:
In this thesis, I investigate the centrality of the sacrifice in the interrelationship between eucharistic sacrifice, real presence and sacramental communion in recent Roman Catholic theology. I explore different ways in which the Eucharist is understood in today’s world. First, I analyse texts of the Second Vatican Council and post-conciliar texts. The Second Vatican Council and post-conciliar official texts present new ways of discussing the Eucharist, which has put into relief diverse aspects which contribute to a deeper understanding of it. Then, I examine texts from the theologians Joseph Ratzinger, Edward Schillebeeckx and David Power and evaluate their work in the light of Vatican II and the post-conciliar texts. These theologians were chosen because Ratzinger and Schillebeeckx shared the advantage of being close to the proceedings of the Council, Ratzinger as a peritus and Schillebeeckx as an advisor to Cardinal Archbishop Alfrink from Utrecht, whereas Power did not participate at the Council. All agree on the teachings of Vatican II but each has responded to the unique event of the Council in his own way. I find great variations in their eucharistic theology that are complementary and thus contribute to deeper understanding of the vast complexity of the Eucharist. Ratzinger finds that the heart of the Eucharist lies in the sacrifice. His contributions have an apostolic and hierarchical emphasis. With a communio-ecclesiology and an emphasis on the People of God he relates unity and union, but does this in a way that might be interpreted as exclusive and narrow. Schillebeeckx aimed at rethinking classical Christology in the light of historical criticism of Scripture. Sacraments are perceived as relational events of an encounter with God. Liturgy is the celebration of God’s interruption into ordinary life giving glimpses of his kingdom. The Eucharist is a performance challenged by the juxtaposition between the verbal and the physical. Power’s contribution is the presentation of the eucharistic sacrifice as an “eventing” of God’s grace with a great emphasis on the kenosis of Christ as gift. He develops creative interpretations of the sacrament of the Eucharist which he flexibly uses when discussing the eucharistic sacrifice. In his theology he preserves both the unity of the faith as well as allowing its expression in diversity. Finally, my study confirms that the eucharistic sacrifice is the central act upon which the real presence and communion depend. The Eucharist is the re-presentation of the sacrifice of the cross; and, as such, it expresses the passion, death, resurrection, ascension and the continual presence of Christ in the sacrament, which has its aim in sacramental communion. Although the Eucharist can be expressed in various ways, it embodies the centrality of the sacrificial act.
APA, Harvard, Vancouver, ISO, and other styles
6

Vaccari, Andrew J. "The promotion of Communio by the Roman pontiff through the exercise of his teaching office." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

MacMillan, Elaine Catherine. "Conciliarity in an ecclesiology of communion, the contributions of the Anglican-Roman Catholic International Commission's Final report." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ54047.pdf.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Rubio, José Antonio. "An historical survey and theological analysis of the relationship of Roman Catholics and Pentecostals in the Latino community in the United States." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

McGrail, Simon Peter. "The celebration of First Communion in Liverpool : a lens to view the structural decline of the Roman Catholic parish." Thesis, University of Birmingham, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.399514.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Jemison, William Dearing. "Equipping believers to explain in a clear and culturally appropriate way the New Testament meaning of saving grace to a Roman Catholic Cajun in a short conversation." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Books on the topic "Roman Catholc community"

1

Charles, Gore. Roman Catholic claims. 5th ed. London: Longmans, Green, 1997.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Dotzheim, Heimat und Verschönerungsverein, ed. 100 Jahre katholische Kirche in Dotzheim: (Nach der Reformation); 90 Jahre Katholischer Kirchenchor St. Josef. Wiesbaden, Germany: Heimat- und Verschönerungsverein Dotzheim, 2002.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

G, Rusch William, and Gros Jeffrey 1938-, eds. Deepening communion: International ecumenical documents with Roman Catholic participation. Washington, D.C: U.S. Catholic Conference, 1998.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Salmon, K. W. Marketing and the Roman Catholic church: A view from the community. Manchester: UMIST, 1996.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Ryan, Herbert J. Breaking the ecumenical logjam: The Roman Catholic agenda. Toronto: Regis College, 1988.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Anglicans and the Roman Catholic Church: Reflections on recent developments. San Francisco: Ignatius Press, 2011.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Avis, Paul D. L. Truth beyond words: Problems and prospects for Anglican-Roman Catholic unity. Cambridge, MA: Cowley, 1985.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Gula, Józef. The Roman Catholic Church in the history of the Polish exiled community in Great Britain. London: School of Slavonic and East European Studies, University of London, 1993.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

1936-, Shanahan Thomas J., ed. Church: A spirited communion. Collegeville, Minn: Liturgical Press, 1995.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Anglican/Roman Catholic Dialogue in Canada. Reception of the Final report of the Anglican-Roman Catholic International Commission. [S.l: s.n., 1985.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Roman Catholc community"

1

Krumina-Konkova, Solveiga. "The Lutheran and Roman Catholic Churches in Latvia." In Churches, Memory and Justice in Post-Communism, 179–201. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-56063-8_9.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Kunicki, Mikołaj. "Lustration and the Roman Catholic Church in Poland." In Churches, Memory and Justice in Post-Communism, 21–44. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-56063-8_2.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Streikus, Arūnas. "The Roman Catholic Church in Lithuania and Its Soviet Past." In Churches, Memory and Justice in Post-Communism, 203–21. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-56063-8_10.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Bumbar, Paul E. "Many Mansions: East and West in the Roman Catholic Communion." In International Handbooks of Religion and Education, 123–40. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-1-4020-9260-2_8.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

"4. The Roman Catholic Church." In Communion Outside the Eucharist, 19–25. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463219550-005.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Jakovac, Gašper. "The Catholic Country House in Early Modern England : Motion, Piety and Hospitality, c. 1580–1640." In Early Modern Spaces in Motion. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463725811_ch03.

Full text
Abstract:
The survival of a Roman Catholic minority in post-Reformation England did not depend merely upon social separation and isolation. By analysing missionary activities and patterns of hospitality at St Anthony’s Hall in Northumberland and Naworth Castle in Cumberland, I demonstrate how regulation of human motion in respective households shaped and displayed the social behaviour of their owners. I argue that religion was as much a driving force behind the seclusion of the Catholic home as an incentive for its accessibility. The permeability of Catholic houses and social integration of Catholics was encouraged through missionary mobility, indiscriminate charity, and Christmas hospitality. Examining human motion in Catholic houses further challenges the notion of the English Catholic community as an introverted social group.
APA, Harvard, Vancouver, ISO, and other styles
7

Hart, D. G. "Liberal Catholics, American Conservatives." In American Catholic, 88–111. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501700576.003.0005.

Full text
Abstract:
This chapter refers to Garry Wills who expressed that the Second Vatican Council was less about religious freedom than liturgical anarchy. It discusses the reform of the Mass, by which the council launched Roman Catholicism into the agony of lost symbols and debased associations. It also conveys a theology of the sacrament that the council destroyed by introducing vernacular languages, turning the priest around to face the congregation, and placing the communion wafer in the hands of recipients. The chapter discusses liturgical reforms that liberated the priests from the years of theology learned in Latin by rote. It explains the council's reset of the church's outlook on social pluralism and secular politics as a feature that was already evident in American Roman Catholicism.
APA, Harvard, Vancouver, ISO, and other styles
8

"Unity and diversity in the Roman communion: inconsistency or opportunity?" In Catholic and Reformed, 229–69. Cambridge University Press, 1995. http://dx.doi.org/10.1017/cbo9780511560736.007.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Moore, Cecilia A. "Catholics, Communism, and African Americans." In Roman Catholicism in the United States, 240–63. Fordham University Press, 2019. http://dx.doi.org/10.2307/j.ctv941q6k.14.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Moore, Cecilia A. "Catholics, Communism, and African Americans." In Roman Catholicism in the United States, 240–63. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823282760.003.0012.

Full text
Abstract:
This chapter demonstrates how the integrity of “integral Catholics” was put to a stern test by the American church's willingness to countenance racism in the early and middle decades of the twentieth century. Although white ethnic communities had been provided with national parishes of their own since the late nineteenth century, expressions of African American ethnic/racial solidarity were widely viewed as an affront to the all-encompassing theology of the mystical body of Christ. The chapter shows how this patronizing racial ideology was shaken only after the Communist Party won substantial numbers of black converts in the 1930s and beyond.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Roman Catholc community' for particular source types:
Journal articles Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography