To see the other types of publications on this topic, follow the link: Roman Catholc community.
Journal articles on the topic 'Roman Catholc community'
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 '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.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
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 textAbstract:
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.
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 textAbstract:
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
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 textAbstract:
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.
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 textAbstract:
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.
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 textAbstract:
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.
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 textAbstract:
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.
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 textAbstract:
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.
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 textAbstract:
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.
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
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 textAbstract:
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.
11
QUESTIER, MICHAEL. "ARMINIANISM, CATHOLICISM, AND PURITANISM IN ENGLAND DURING THE 1630S." Historical Journal 49, no. 1 (February 24, 2006): 53–78. http://dx.doi.org/10.1017/s0018246x05005054.
Full textAbstract:
The relationship between Arminianism and Roman Catholicism in the early Stuart period has long been a source of historiographical controversy. Many contemporaries were in no doubt that such an affinity did exist and that it was politically significant. This article will consider how far there was ideological sympathy and even rhetorical collaboration between Caroline Catholics and those members of the Church of England whom both contemporaries and modern scholars have tended to describe as Arminians and Laudians. It will suggest that certain members of the English Catholic community actively tried to use the changes which they claimed to observe in the government of the Church of England in order to establish a rapport with the Caroline regime. In particular they enthused about what they perceived as a strongly anti-puritan trend in royal policy. Some of them argued that a similar style of governance should be exercised by a bishop over Catholics in England. This was something which they believed would correct the factional divisions within their community and align it more effectively with the Stuart dynasty.
12
Iver, Martha Abele Mac. "Ian Paisley and the Reformed Tradition." Political Studies 35, no. 3 (September 1987): 359–78. http://dx.doi.org/10.1111/j.1467-9248.1987.tb00194.x.
Full textAbstract:
This article examines the religious beliefs underlying the political ideology of Ulster's fundamentalist politician, Ian Paisley. Paisley claims to follow the Reformation tradition in both his theology and political beliefs, and cannot be understood without reference to this tradition. Adopting an apocalyptic world view from Reformation Protestants such as Knox, Paisley views the Roman Catholic Church as the Harlot of Babylon condemned in Revelation, and this belief underlies his anti-Catholicism. This world view shapes Paisley's understanding of politics because he follows Knox in believing that the political community has a covenantal relationship to God requiring complete repudiation of Roman Catholic ‘idolatry’. Paisley invokes the Scottish covenanting tradition as a model for Protestant political activity in Ulster, advocating resistance against any attempt to show political favour to the Roman Catholic Church.
13
Bulyha, Iryna. "Christian denominations of Volyn region in the conditions of transformation of modern Ukrainian society." Religious Freedom, no. 20 (March 7, 2017): 82–84. http://dx.doi.org/10.32420/rs.2017.20.868.
Full textAbstract:
The social transformations taking place today in Ukraine are accompanied by the intensive development of denominations, among which in the Volyn region championship holds Christian in their kind - Orthodox (Ukrainian Orthodox Church of the Moscow Patriarchate, Ukrainian Orthodox Church of Kyiv Patriarchate, Ukrainian Autocephalous Orthodox Church, independent Orthodox communities ), Protestant (Baptists, Pentecostals, Adventists, Jehovah's Witnesses and others), Catholic (Roman Catholic Church, Ukrainian Greek-Catholic Church) community.
14
Scholl, Sarah. "Freedom in the Congregation? Culture Wars, Individual Rights, and National Churches in Switzerland (1848–1907)." Church History 89, no. 2 (June 2020): 333–49. http://dx.doi.org/10.1017/s0009640720001286.
Full textAbstract:
AbstractThis paper aims to examine political, ecclesiastic, and theological changes in Switzerland during the time of the nineteenth-century culture wars. It analyzes the reforms of the churches undertaken during that period in correlation with the evolution of various social and cultural elements, in particular the ever-greater confessional diversity within the territory and the demand for religious freedom. After an initial general accounting of the history of Swiss institutions (state, Catholic, and Protestant national churches), the article explores an example of a liberal church reform that took place in Geneva in 1873: the creation of a Catholic Church defined simultaneously as Christian, national, liberal, and related to the German Old Catholic movement. It fashioned a new community in keeping with the idea that freedom of conscience should be implemented within the church, thereby meeting strong resistance from Roman Catholics. The article closes with a return to the broader Swiss context, arguing that freedom of belief and of worship was finally enshrined in the 1874 Swiss constitution as a result of the growing divisions among Christians over the compatibility of liberal values with Christian theology and the subsequent rise of a new confessionalism.
15
Bracken, David. "The Pastoral Function of Church Archives: A Reflection on the Theological, Juridical and Pastoral Context of Roman Catholic Diocesan Archives." Irish Theological Quarterly 82, no. 1 (January 15, 2017): 60–71. http://dx.doi.org/10.1177/0021140016674278.
Full textAbstract:
This article explores the theological, juridical, and pastoral context of Roman Catholic archives, and diocesan and parochial archives in particular, through the lens of a letter circulated by the Pontifical Commission for the Cultural Patrimony of the Church, The Pastoral Function of Church Archives. The letter acknowledges the spiritual importance of church archives for the believing community as a vector of the tradition but also recognizes the cultural and historical significance of church archives both for Catholics and the wider community. While the legal requirements of canon law are fundamental to the discussion, the commission invites the church to move beyond a narrow juridical understanding of archives. A convincing contribution to an emerging theology of church archives, with concrete suggestions for the establishment and improvement of diocesan archival services, the document constitutes a particular challenge to Irish dioceses where the archival sector remains underdeveloped.
16
XI, LIAN. "The Search for Chinese Christianity in the Republican Period (1912–1949)." Modern Asian Studies 38, no. 4 (October 2004): 851–98. http://dx.doi.org/10.1017/s0026749x04001283.
Full textAbstract:
For more than a century after its introduction into China in 1807, Protestant Christianity remained an alien religion preached and presided over by Western missionaries. In fact the Christian enterprise, both Protestant and Roman Catholic, was given protection as Western interests by the Qing court after China's defeat in the Opium War of 1839–42. According to the treaty signed with the United States in 1858, for instance, the Qing government was to shield from molestation ‘any persons, whether citizen of the United States or Chinese convert, [who] peaceably teach and practise the principles of Christianity.’ In the Convention of 1860 signed with France, the imperial court promised that in addition to the toleration of Roman Catholicism throughout China, all Catholic properties previously seized should be ‘handed over to the French representative at Beijing’ to be forwarded to the Catholics in the localities concerned. By the time of the Boxer Uprising of 1900, Protestant converts numbered about 80,000 and the Catholic Church (whose modern missions to China had begun in the late sixteenth century) claimed a membership of some 720,000—a following that was perhaps disappointing to the Western missions yet aggravating to those who saw both the Confucian tradition and Chinese sovereignty eroded by the coming of the West. As a perceived foreign menace the Christian community became the target of the bloody rampage by famished North China peasants known as the Boxers. Before the revolt was quelled in August by the eight-power expedition forces, it had visited death on more than 200 Westerners and untold thousands of native converts.
17
Vityuk, Iryna. "Cathedral stimulus for the development of religious tolerance and interfaith dialogue." Ukrainian Religious Studies, no. 66 (February 26, 2013): 435–39. http://dx.doi.org/10.32420/2013.66.293.
Full textAbstract:
The urgency of the chosen topic is due to the situation of multiculturalism and polyconfessionality of the modern world, in which the numerical superiority among the religious population belongs to the Roman Catholic Church, which has more than 1 billion followers. Therefore, being the most numerous among religions, the Roman Catholic Church has a significant influence on the religious situation in the world and on the world community as a whole. By shaping the outlook of its followers, the Church can make a significant contribution to stabilizing interdenominational relations, in particular, in the formation of religious tolerance in general.
18
Orobator, Agbonkhianmeghe E. "Between Ecclesiology and Ethics: Promoting a Culture of Protection and Care in Church and Society." Theological Studies 80, no. 4 (December 2019): 897–915. http://dx.doi.org/10.1177/0040563919874521.
Full textAbstract:
The author underscores the ethical imperatives incumbent on the community called church in light of the needs and experiences of children. The immediate circumstance relates to ongoing revelation of widespread clergy sexual abuse of children and vulnerable adults and the moral duty of the community called church to care for and protect them. This approach unfolds within two overlapping and overarching contexts: first, the ecclesiology of the Roman Catholic Church and, second, African cultural beliefs and religious traditions. A particular focus is placed on the paucity of Catholic theological or ethical reflection on the dignity of the child, and remedies for this lacuna, particularly with respect to the African Catholic Church.
19
Leustean, Lucian N. "Roman Catholicism, Diplomacy, and the European Communities, 1958–1964." Journal of Cold War Studies 15, no. 1 (January 2013): 53–77. http://dx.doi.org/10.1162/jcws_a_00308.
Full textAbstract:
This article investigates the Roman Catholic Church's role in the process of European integration from the first Hallstein Commission in 1958 to the failure of the Holy See's application to establish a diplomatic representation at the European Economic Community in 1964. The article focuses on the Church's response toward emerging European institutions and shows that local mobilization in Luxembourg, Strasbourg, and Brussels was instrumental in shaping relations between the Catholic Church and the European Communities (EC). The Church's position toward the EC, placing local communities as prime actors in dialogue with European institutions, reflected the sensitive nature of religion during the Cold War.
20
Mize, Sandra Yocum. "Defending Roman Loyalties and Republican Values: The 1848 Italian Revolution in American Catholic Apologetics." Church History 60, no. 4 (December 1991): 480–92. http://dx.doi.org/10.2307/3169029.
Full textAbstract:
Pius IX's categorical rejection of an Italian republic from 1848 to his death in 1878 created a daunting task for American Catholic apologists, who wanted to defend their besieged leader without fueling anti-Catholic nationalism.1 The responses, even from those who had oniy minimally defended the papacy's temporal power prior to 1848, exceeded predictable expressions of sympathy. Pius IX's long suffering became the prism through which a beleaguered American Catholic community viewed the whole spectrum of its own experiences of hope and frustration in securing influence in an often hostile society.
21
Huygens, Eline. "Practicing Religion during a Pandemic: On Religious Routines, Embodiment, and Performativity." Religions 12, no. 7 (July 2, 2021): 494. http://dx.doi.org/10.3390/rel12070494.
Full textAbstract:
This article aims to investigate how the COVID-19 pandemic has affected the religious lifestyles of practicing female Roman Catholics in Belgium. I explore how these Catholic believers manage to stay in touch with their faith and faith community in times of crisis when physical and real-life contact is very limited. In this article, I draw on in-depth interviews conducted via Zoom, carried out in the framework of my current ethnographic research project. The empirical results show how Catholic women grappled with the multiple lockdowns during the last year and a half, and how the lockdowns led to severe changes in their religious practices and routines. Many believers had to find alternative possibilities and modalities in order to preserve continuity with their religious pre-COVID-19 lives. Throughout the article, I intend to map their practices and strategies. I will argue that inquiring how religion and religious practices are performed during a pandemic can contribute to the flourishing and timely scholarship on digital and online religion and it also provides us with further insights in the performativity, materiality, and embodiment of religion.
22
Moroń, Marcin, Magdalena Biolik-Moroń, and Krzysztof Matuszewski. "Alterations in Religious Rituals Due to COVID-19 Could Be Related to Intragroup Negativity: A Case of Changes in Receiving Holy Communion in the Roman Catholic Community in Poland." Religions 12, no. 4 (March 29, 2021): 240. http://dx.doi.org/10.3390/rel12040240.
Full textAbstract:
The COVID-19 pandemic has affected various domains of everyday life, including important religious rituals. In the Roman Catholic Church in Poland, the reception of Holy Communion was substantially altered. The suggestion of the Polish Episcopal Conference and diocesan bishops was to receive Holy Communion on the hand during the pandemic, while receiving on the tongue had been the default form before the pandemic. The present studies investigated whether alterations in the form of receiving Holy Communion during the pandemic resulted in intragroup negativity. A total of 376 Polish Roman Catholics participated in two online studies. The most ambivalent emotions toward their religious community were experienced by the followers who recognized reception of Holy Communion on the hand only. Intergroup bias occurred within the “hand only” and the “mouth only” groups and consisted in out-group favoritism (within the “hand only”) and out-group derogation (“mouth only”) in their perception of religious orientation. Intergroup empathy bias occurred in the “hand only” and “spiritual reception” groups, which reported less empathy toward those of the out-group (“mouth only”) infected with SARS-CoV-2. The highest legitimacy of the Church authority was agreed upon by the supporters of both forms of receiving Holy Communion.
23
Lubowicki, Andrzej. "The Young Generation of Catholics in the Face of Ecological Problems Exemplified by the Initiatives of the Catholic Youth Association." Studia Ecologiae et Bioethicae 18, no. 1 (March 30, 2020): 85–94. http://dx.doi.org/10.21697/seb.2020.1.09.
Full textAbstract:
The Catholic Youth Association (Pol. KSM) operates within 41 dioceses of the Roman Catholic Church in Poland and, according to data from 2019, has approx. 20,000 members in almost 1,000 parish units and community circles. Numerous initiatives undertaken by KSM include, among others, activities aimed at protecting creation. This study presents several of the most important ecological projects implemented by KSM: 1. Bug, the River of Life - Education for Youth, Youth for Sustainable Development; 2. Youth of this Earth; 3. Electro Responsible; 4. Kayaking Patrol of St. Francis; 5. Youth for the Environment; 6. Youth Environment.
24
Lee, Seok-won. "Historical Development and Meaning of Roman Catholic community in Yongin District." Research Journal of Catholic Church History 15 (December 31, 2018): 241–91. http://dx.doi.org/10.35135/casky.2018.15.241.
Full text
25
Roy, T. K., G. Rama Rao, and Rajiva Prasad. "Education, fertility and contraception among Hindus and Roman Catholics in Goa." Journal of Biosocial Science 23, no. 3 (July 1991): 353–58. http://dx.doi.org/10.1017/s0021932000019416.
Full textAbstract:
SummaryDifferences in age at marriage, fertility and contraceptive use are related to religious background, individual educational level and community level education. In general, the effects of community education are weak compared to individual level of education, but differences exist between Hindus and Roman Catholics.
26
Gibson, William. "‘Pierce the Dim Clouds’: The Correspondence of Francis Turville with his Chaplain, Thomas Potts, 1785–1789." Recusant History 23, no. 2 (October 1996): 166–77. http://dx.doi.org/10.1017/s0034193200002235.
Full textAbstract:
In 1763, Francis Fortescue Turville inherited Husbands Bosworth Hall at Bosworth, Leicestershire, from his cousin Maria Aletha Fortescue. He inherited the estate directly, because his father had abandoned the Catholic religion and this debarred him from the bequest. The seat had been in the Fortescue family since 1630. In 1780 Francis Turville married Barbara Talbot, sister of the Earl of Shrewsbury. It was a marriage into a leading Catholic family and through his marriage, Francis Turville was connected with the most powerful Catholic families in the country, which had provided two vicars apostolic in the eighteenth century. But at Husbands Bosworth Hall, the Turvilles were by no means part of a larger Catholic community. Bosworth, and Leicestershire, were not strongly Catholic. With the exception of the Hastings family of Braunston and the Nevilles of Holt, both of which families sheltered missions, there were few notable Catholic families in the county; it has been estimated that Catholics made up less than five per cent of the population of the county of Leicestershire. This may have been one of the factors that influenced Francis Turville's decision to live abroad. Between 1784 and April 1789 Francis and Barbara Turville lived in Nancy in the Province of Lorraine. Although there is no explicit evidence, it seems probable that Francis Turville, like many Catholic gentry, moved to France in order to educate his son, George. One of the principal concerns of Catholic parents who sent their sons to be educated in France or the Netherlands was that they would return having lost all Englishness and connection with their family. This often led families to travel with their sons, or to send a trusted family member with them. It may also be that Francis Turville did not have a high regard for the lot of a Catholic gentleman in England. In 1786 it was reported to Turville that one of his neighbours, Mr. Saunders, ‘did not seem much to relish the description which you gave of the situation of a Roman Catholic gentleman in England. He could not conceive how the latter could be said to be oppressed’. While he was abroad, Turville maintained a correspondence with his chaplain, Thomas Potts, who remained at Husbands Bosworth Hall. This article seeks to indicate the nature of the relationship between Turville and his chaplain and to suggest that the rôles of a domestic chaplain were critical in maintaining the sense of an English Catholic community.
27
Michlic, Joanna. "‘The Open Church’ and ‘the Closed Church’ and the discourse on Jews in Poland between 1989 and 2000." Communist and Post-Communist Studies 37, no. 4 (December 1, 2004): 461–79. http://dx.doi.org/10.1016/j.postcomstud.2004.09.006.
Full textAbstract:
This paper analyzes the attitudes of the Roman Catholic Church in Poland towards the Jews and anti-Semitism during the first decade since the political transformation of 1989–1990. After discussing briefly the main patterns of the development of the Roman Catholic Church in Poland in the modern era I examine two opposing positions within the institutionalized Roman Catholic Church—the ‘Open Church’ and the ‘Closed Church’—dthat emerged in the aftermath of Poland’s regaining full sovereignty in 1989. The ‘Open Church’ and the ‘Closed Church’ represent opposite views on the role of the church in society and on the dialogue with Jews and Judaism and on anti-Semitism. The ‘Open Church’ is a relatively recent phenomenon that originated in the circles of the layman progressive Catholic intelligentsia in the post-1945 period. It is the first visible formation within Roman Catholic Church in Poland, which advocates dialogue with Jews and Judaism and is engaged in the eradication of anti-Semitic attitudes. The ‘Closed Church,’ which represents the formation of the ‘besieged fortress’ was historically strongly intertwined with the exclusivist ethno-nationalistic political movement of the National Democracy. The remnants of this fusion were still visible in the statements of high rank clergy in the 1990s and early 2000. This formation ignores the concept of the dialogue with Jews and Judaism advocated by Pope John Paul II and among its supporters there are still many holders of anti-Semitic views. The paper provides various examples of anti-Semitic occurrences and pronouncements of the 1990s and it discusses various initiatives aimed at the facilitating dialogue between Christians and Jews introduced by the members of the ‘Open Church’ in the 1990s. It assess the importance of the ‘Open Church’ in the eradication of anti-Semitic views and the extent of the influence of the ‘Closed Church’ on both the clergy and Catholic community at large.
28
Carpenter Stuber, Susan. "The interposition of personal life stories and community narratives in a roman catholic religious community." Journal of Community Psychology 28, no. 5 (2000): 507–15. http://dx.doi.org/10.1002/1520-6629(200009)28:5<507::aid-jcop4>3.0.co;2-g.
Full text
29
Cox, Kathryn Lilla. "Toward a Theology of Infertility and the Role of Donum Vitae." Horizons 40, no. 1 (June 2013): 28–52. http://dx.doi.org/10.1017/hor.2013.2.
Full textAbstract:
A theology of infertility is needed to help couples and the broader ecclesial community understand the theological implications of infertility. Infertility raises questions about human freedom, finitude, embodiment, childlessness, and parenthood. In this article, dominant cultural assumptions surrounding each of these areas when considering reproductive technologies are sketched. Official Roman Catholic teaching on reproductive technologies (Donum Vitae), while rejecting most forms of such technologies, does provide a viable response to the presupposition that reproductive technologies resolve infertility. Given the dominant cultural assumptions and insights from Roman Catholic teaching, this article advocates for several ecclesial changes when considering infertility. Finally, theological resources for developing a theology of infertility are offered. Specifically, insights from Karl Rahner's theology of concupiscence are examined with an eye toward how they provide a framework for rethinking the cultural assumptions about freedom and finitude when considering reproductive technologies.
30
Bridgers, Lynn. "Is Anybody Listening? Trauma, Abuse, and Healing in the Roman Catholic Community." Journal of Religion & Abuse 7, no. 1 (September 15, 2005): 35–59. http://dx.doi.org/10.1300/j154v07n01_03.
Full text
31
Janco, Steven R. "A Culturally Diverse Roman Catholic Parish as a Community of Musical Practice." Liturgy 33, no. 4 (October 2, 2018): 29–36. http://dx.doi.org/10.1080/0458063x.2018.1478582.
Full text
32
Otero, Lucille M., and Michael J. Cottrell. "Pioneering New Paths for Adult Religious Education in the Roman Catholic Community." Journal of Adult Theological Education 10, no. 1 (May 2013): 50–63. http://dx.doi.org/10.1179/1740714113z.0000000004.
Full text
33
Thind, Rajiv. "For the common weal." Cahiers Élisabéthains: A Journal of English Renaissance Studies 97, no. 1 (August 3, 2018): 69–83. http://dx.doi.org/10.1177/0184767818788086.
Full textAbstract:
While much of recent Hamlet criticism is heavily invested in foregrounding Catholic-nostalgic aspects in the play, I argue that the purgatorial Ghost can also be read as a caricature. Comedic and parodic depictions of Roman Catholic doctrine and beliefs were fairly common in the popular writings of Shakespeare’s age. I situate Shakespeare’s Hamlet within contemporary Protestant culture and its literary aesthetics as well as populist appeal. Finally, I read Hamlet’s mocking of the Ghost at the end of Scene 1.5 along with a popular pamphlet, Tarltons Newes out of Purgatorie (1590). Both, I argue, caricature Purgatory to induce community reinforcing Protestant laughter.
34
Premawardhana, Devaka. "Reconversion and Retrieval: Nonlinear Change in African Catholic Practice." Religions 11, no. 7 (July 13, 2020): 353. http://dx.doi.org/10.3390/rel11070353.
Full textAbstract:
Against models of conversion that presume a trajectory or a progression from one religion to another, this article proposes a less linear, more complex, and ultimately more empirical understanding of religious change in Africa. It does so by foregrounding the particularities of Roman Catholicism—its privileging of materiality and practice, and of community and tradition. In the course of so doing, this article explores the overlaps between modernist thinking, Protestant ideals, and teleological trajectories; the factors behind reconversion and religious oscillation in sub-Saharan African contexts; inculturation and other continuity paradigms in Catholicism; the significance of the Renaissance for early modern Catholic missions; and the ministry of a contemporary Italian Catholic missionary serving in northern Mozambique. This article proposes that Catholic history and Catholic assumptions offer valuable resources for thinking beyond and thinking against linear models of religious conversion.
35
Jałocha, Beata, Anna Góral, and Ewa Bogacz-Wojtanowska. "Projectification of a global organization – case study of the Roman Catholic Church." International Journal of Managing Projects in Business 12, no. 2 (June 3, 2019): 298–324. http://dx.doi.org/10.1108/ijmpb-03-2018-0052.
Full textAbstract:
Purpose The purpose of this paper is to understand projectification processes of the global organization, based on the example of the Catholic Church’s activities. The Catholic Church is the oldest and the largest international organisation to be assessed also from the longue durée perspective. The Church as both a large and supranational organisation and a religious community has carried out a lot of social tasks. A part of its activity relating to the Church’s basic mission is carried out in these days in the form of various projects. In this paper, the authors demonstrate that seemingly unchanging structure, such as the Catholic Church, based on a determined hierarchy, strict principles and rules of conduct, is affected by the projectification processes. Design/methodology/approach The authors chose the method of a single case study. To analyse the projectification processes in the Church, the authors focussed on flagship mega-events of WYD programme, from which the following were selected: Rome (1985), Manila (1995), Sydney (2008), Rio de Janeiro (2013) and Krakow (2016). Findings The study demonstrates that organisational projectification processes can have a real impact on the strategic changes in the global organisation. Under the influence of significant projects, organisations can change internally and also redefine their way of interacting with the stakeholders. Projectification at the same time is a change and leads to it. The research also shows that projectification of a global organisation can intensify internal learning processes. On the one hand, “projectification agents” transfer project practices to various regions of the world, and, on the other, draw on local practices. Therefore, the projectification process is not simply transplanting the project “virus” into new places, but also a process of change and adaptation to the stimuli flowing from the environment. Originality/value The particularities, the distinctiveness of the projects of the Catholic Church can be an inspiration for others realizing projects. The experience of the Catholic Church in the implementation of WYD can be valuable for organisations implementing other projects that require involvement and activation of many, diverse stakeholders, for example, charitable projects or the so-called community engagement projects implemented by large international organisations, such as the World Bank, UNICEF, the UN, the Red Cross or humanitarian projects organised by NGOs in different parts of the world.
36
Hollenbach, David. "Welcoming Refugees and Migrants: Catholic Narratives and the Challenge of Inclusion." ANNALS of the American Academy of Political and Social Science 690, no. 1 (July 2020): 153–67. http://dx.doi.org/10.1177/0002716220936608.
Full textAbstract:
Faith communities play important roles in welcoming migrants into their new home societies. This article examines the history of the Roman Catholic community’s role in integrating immigrants into U.S. society, showing how the Church has created a large network of parishes, schools, healthcare facilities, and social service agencies that have helped immigrants to integrate into U.S. social life. It presents the normative stance of Catholicism concerning refugees and migrants, which stresses that respect for the dignity of persons requires enabling them to participate in a community they can call home, thus facilitating the integration of refugees and migrants. Survey data highlight some contemporary challenges to the continuing Catholic role in immigrant integration, suggesting new ways to strengthen Catholic contributions to the integration of immigrants by recalling both the Catholic community’s memory of its immigrant past and the values of its normative tradition. The article sketches several areas where further research could help to strengthen the Catholic contribution.
37
Danecki, Jerzy. "The Process of Educating Children and Young People in the Association of Catholic Scouting “Zawisza” Federation of European Scouting." Seminare. Poszukiwania naukowe 2020(41), no. 4 (December 31, 2020): 129–37. http://dx.doi.org/10.21852/sem.2020.4.11.
Full textAbstract:
Upbringing is an indispensable element of the growing up of children and youth. In the first years of life, it is the parents who exert the greatest influence on the child, trying to show the child what is right and what is wrong. Over time, when the child grows up, the parents are no longer alone in this difficult process, because they are helped by the school, the community of the Church and various associations to which children and young people can belong. This association includes the Association of Catholic Scouting "Zawisza" Federation of European Scouting. It is an association that follows a decades-old scouting tradition and is a movement based on the principles of the Roman Catholic religion.
38
Carney, J. J. "‘Far from having unity, we are tending towards total disunity’: The Catholic Major Seminary in Rwanda, 1950–62." Studies in World Christianity 18, no. 1 (April 2012): 82–102. http://dx.doi.org/10.3366/swc.2012.0007.
Full textAbstract:
As the final training ground for local African men preparing for the Roman Catholic priesthood, Nyakibanda Major Seminary produced record numbers of priests in the 1940s and 1950s, symbolising the growth and vitality of the mid-century Rwandan Catholic Church. Between 1952 and 1962, however, the seminary experienced waves of seminarian withdrawals as interracial, nationalist and ethnicist tensions divided the Nyakibanda community. Nyakibanda's late colonial history demonstrates the mutability of ethnic and nationalist identities, highlights the importance of institutional politics and reveals the Rwandan church's failure to offer a counter-narrative to the zero-sum Hutu–Tutsi dialectic that swept Rwandan society in the 1950s and early 1960s.
39
Stunt, T. C. F. "Evangelical Cross-Currents in the Church of Ireland, 1820-1833." Studies in Church History 25 (1989): 215–21. http://dx.doi.org/10.1017/s042420840000869x.
Full textAbstract:
It is a commonplace to observe that the life of the Anglo-Irish community was profoundly altered by the Act of Union in 1800, but this was particularly true in its ecclesiastical effects. Whereas in the eighteenth century the antipathy between Protestant and Roman Catholic had diminished and even as late as 1824 the possibility of a union of the Church of Ireland with the Roman Church was seriously being discussed by older churchmen, the effect of the Act of Union was to isolate the Anglo-Irish. Reluctantly they had accepted the Act and now, dependent upon it for their survival, many of them took refuge in a ‘garrison mentality’ which invested their ascendancy with almost sacred connotations by which their community was transformed into a ‘faithful remnant’ with a mission to bring light and truth to Ireland.
40
Burton-Christie, Douglas. "The Spirit of Place: The Columbia River Watershed Letter and the Meaning of Community." Horizons 30, no. 1 (2003): 7–24. http://dx.doi.org/10.1017/s0360966900000025.
Full textAbstract:
ABSTRACTThis article examines the theological and ecological significance of the International Pastoral Letter on the Columbia River Watershed issued by the U.S. and Canadian Bishops in 2001. It argues that through its inclusive, participatory process, its emphasis on the watershed as a significant locus for theological reflection, and its strong moral, spiritual vision regarding what a watershed is and can be, the Letter makes a significant contribution to Catholic teaching on the environment. However, the article also claims that due to its generalizing rhetorical style, its weak vision of spirituality and its lack of a critical, prophetic edge, the Letter fails to realize its full potential. The article poses questions about the central meaning and purpose of such pastoral letters and about what the Roman Catholic community can learn from the present Letter that might strengthen future attempts to address environmental or other pressing concerns.
41
Hill, Christopher. "Episcopal Lineage: A Theological Reflection on Blake v Associated Newspapers Ltd." Ecclesiastical Law Journal 7, no. 34 (January 2004): 334–38. http://dx.doi.org/10.1017/s0956618x00005421.
Full textAbstract:
Mathew's varied ecclesiastical progress presents a fascinating case study of an episcopate detached from a main-stream Christian community and alerts us to the danger of solely considering ‘episcopal lineage‘ as the litmus test for apostolicity. Mathew was born in France in 1852 and baptised a Roman Catholic; due to his mother's scruples he was soon re-baptised in the Anglican Church. He studied for the ministry in the Episcopal Church of Scotland, but sought baptism again in the Church of Rome, into which he was ordained as a priest in Glasgow in 1877. He became a Dominican in 1878, but only persevered a year, moving around a number of Catholic dioceses: Newcastle, Plymouth, Nottingham and Clifton. Here he came across immorality, and became a Unitarian. He next turned to the Church of England and the Diocese of London, but was soon in trouble for officiating without a licence. In 1890 he put forward his claim to Garter King of Arms for the title of 4th Earl of Llandaff of Thomastown, Co. Tipperary. He renounced the Church of England in 1899 because of vice. After founding a zoo in Brighton, which went bankrupt, he appeared in court in connection with a charge of embezzlement. He then became a Roman Catholic again, now as a layman.
42
Findlen, Paula, and Hannah Marcus. "The breakdown of Galileo’s Roman network: Crisis and community, ca. 1633." Social Studies of Science 47, no. 3 (December 29, 2016): 326–52. http://dx.doi.org/10.1177/0306312716676657.
Full textAbstract:
Rome has long been central to the story of Galileo’s life and scientific work. Through an analysis of the metadata of Galileo’s surviving letters, combined with a close reading of the letters themselves, we discuss how Galileo used correspondence to build a Roman network. Galileo initially assembled this network around the members of the Lincean Academy, a few carefully nurtured relationships with important ecclesiastics, and the expertise of well positioned Tuscan diplomats in the Eternal City. However, an analysis of Galileo’s correspondence in the aftermath of the trial of 1633 provides us with a unique opportunity to interrogate how his altered circumstances transformed his social relations. Forced to confront the limitations on his activities imposed by Catholic censure and house arrest, Galileo experienced the effects of these restrictions in his relationships with others and especially in his plans for publication. In the years following 1633, Galileo turned his epistolary attention north to the Veneto and to Paris in order to publish his Two New Sciences. While Galileo’s Lincean network and papal contacts in Rome were defunct after 1633, we see how Rome remained important to him as the site of a number of Roman disciples who would continue his intellectual project long after his own death.
43
Madey, N. M. "The phenomenon of confessional identity in Ukrainian society." Ukrainian Religious Studies, no. 50 (March 10, 2009): 216–22. http://dx.doi.org/10.32420/2009.50.2054.
Full textAbstract:
Any study of the religious situation in Ukraine always faces one problem - the lack of detailed information on the number of believers of a particular denomination. The most recent census did not include the question of denominational affiliation, as it was considered a violation of the principle of freedom of conscience. The only officially recognized statistical unit we have is the religious community. Approximate number of adherents of a particular denomination is given by the results of sociological research. However, it is precisely at the border of statistics and sociology that one of the paradoxes that the current religious situation in Ukraine is rich in is the paradox of the inconsistency of sociological data with statistics. Thus, according to the State Committee for National Religions of Ukraine as of January 1, 2009, there were 11539 communities of the Ukrainian Orthodox Church of the Moscow Patriarchate, 4128 communities of the Ukrainian Orthodox Church of the Kiev Patriarchate, and 1184 communities of the Ukrainian Autocephalous Orthodox Church. As the traditional Greek churches include the Ukrainian Greek Catholic Church and Roman Catholics, their number is 3570 and 907 communities, respectively.
44
Verbytskyi, Volodymyr. "Main Vectors of International Activity of the Ukrainian Greek Catholic Church." Roczniki Kulturoznawcze 12, no. 2 (June 17, 2021): 71–84. http://dx.doi.org/10.18290/rkult21122-4.
Full textAbstract:
During the 1950s and 1980s, the Eastern Catholic Church (sharing the Byzantine tradition) was maintained in countries with a Ukrainian migrant diaspora. In the 1960s, this branched and organized church was formed in the Ukrainian diaspora. It was named the Ukrainian Catholic Church (UCC). The Galician Metropolitan Department was headed by Andriy Sheptytskyi until 1944, and after that Sheptytskyi was preceded by Yosyp Slipiy, who headed it until 1984. In addition to the Major Archbishop and Metropolitan Yosyp, this church included two dioceses (in the United States and Canada), a total of 18 bishops. It had about 1 million believers and 900 priests. The largest groups of followers of the union lived in France, Yugoslavia, Great Britain, Brazil, Argentina, and Australia. Today, the number of Greek Catholics in the world is more than 7 million.
The international cooperation of denominations in the field of resolving historical traumas of the past seems to be quite productive. An illustrative example was shared on June 28, 2013. Preliminary commemorations of the victims of the 70th anniversary of the Volyn massacres, representatives of the UGCC and the Roman Catholic Church of Poland signed a joint declaration. The documents condemned the violence and called on Poles and Ukrainians to apologize and spread information about the violence. This is certainly a significant step towards reconciliation between the nations.
The most obvious fact is that the churches of the Kyiv tradition—ОCU and UGCC, as well as Protestant churches (All-Ukrainian Union of Evangelical Churches—Pentecostals, Ukrainian Lutheran Church, German People’s Church)—are in favor of deepening the relations between Ukraine and the European Union. A transformation of Ukrainian community to a united Europe, namely in the European Union, which, in their view, is a guarantee of strengthening state sovereignty and ensuring the democratic development of countries and Ukrainian society.
45
Blackwood, B. G. "Plebeian Catholics in the 1640s and 1650s1." Recusant History 18, no. 1 (May 1986): 42–58. http://dx.doi.org/10.1017/s0034193200020045.
Full textAbstract:
Post-Reformation Catholicism in England is popularly associated with the gentry before the Industrial Revolution and with the Irish urban proletariat afterwards. I have insufficient knowledge to comment on the social structure of post-eighteenth century Catholicism, but in my opinion historians, such as Professor Bossy, Mr. Aveling and, to a lesser extent, Dr. Haigh, have rightly emphasised the part played by the gentry in the expansion, or at least survival, of Roman Catholicism during the early seventeenth century. The gentry were arguably the most important social group in England and were best able to provide the necessary shelter and finance for the Catholic priests who operated in an intermittently hostile Protestant state. Indeed, I am inclined to agree with Professor Bossy that without the gentry there would have been no Catholic community. But community there was, and the gentry formed only part of it. It is the other part—the plebeian element—which is considered in this paper.
46
Alcedo, Patrick. "Sacred Camp: Transgendering Faith in a Philippine Festival." Journal of Southeast Asian Studies 38, no. 1 (January 5, 2007): 107–32. http://dx.doi.org/10.1017/s0022463406000956.
Full textAbstract:
By embodying the paradoxes found in three webs of signification – panaad (devotional promise), sacred camp and carnivalesque during the Ati-atihan festival – Augusto Diangson, an individual of the ‘third sex’, was able to claim membership in the Roman Catholic community of Kalibo, Aklan in the Central Philippines while also negotiating the Church's institution of heterosexuality. The narratives of mischief and the gender ambiguity of the Santo Niño or the Holy Child Jesus, the centre of Ati-atihan's religious veneration, further enabled Diangson to interact with Kalibo's Roman Catholicism. Through an analysis of Diangson and his participation in the festival, this article exposes how ordinary individuals in extraordinary events localise their faith through cross-dressing and dance performance. Seen throughout the Philippines, these processes of mimicry and gender transformation transport individuals into zones of ambivalence and contradictions in which they are able to navigate through the homogenising discourse of their culture and the Church's homogenising myth of Roman Catholicism.
47
Brunk, Timothy. "Consumerism and the Liturgical Act of Worship." Horizons 38, no. 1 (2011): 54–74. http://dx.doi.org/10.1017/s0360966900007696.
Full textAbstract:
ABSTRACTThis paper selects three aspects of consumerism (individualism, the chronically reinvented self, and viewing nearly everything as a product or commodity) and assesses how they pose a challenge to liturgical worship, which is properly grounded in a Christian indentity that is fundamentally communal. When consumerism takes the form of shopping for a parish, it threatens to undermine this communal identity. At the same time, parish-shopping may well be an expression of a sincere search for a vital Christian community. This paper thus neither condemns nor condones parish shopping but stresses rather that there is work to be done to build up the sense of community in Roman Catholic parishes. Liturgical worship is an essential element in that process, but liturgy by itself cannot build or sustain community.
48
Kratochvíl, Petr, and Tomáš Doležal. "The ideational clinch of the Roman Catholic Church and the EU." Journal of Language and Politics 13, no. 1 (April 28, 2014): 171–97. http://dx.doi.org/10.1075/jlp.13.1.08kra.
Full textAbstract:
The article explores the so far largely ignored question of the political relations between the European Union and the Roman Catholic Church. It analyzes the deeper mutual ideational influences of the two entities, asking whether there has been a convergence of views about several basic political notions between the Church and the EU. The analysis centres on the Church’s approach to four fundamental notions related to the EU – (1) secularism, (2) the individual(ism), (3) free market, and (4) the state, stressing in particular the discursive strategies the Church employs to defend its own position. The conclusion focuses on the relation between the RCC’s “theopolitical” imagination and the EU’s political form and argues that the surprisingly strong support of the Church for the integration process is not only a result of the aggiornamento, but a peculiar example of the Church’s ongoing Europeanization. Methodologically, the paper builds on a discourse analysis of almost 160 documents released by the three key Church bodies which often comment on the EU: the Commission of the Bishops’ Conferences of the European Community, the Council of European Bishops’ Conferences, and the Curia.
49
Davies, John. "Bishop Ambrose Moriarty, Shrewsbury and World War Two." Recusant History 25, no. 1 (May 2000): 133–58. http://dx.doi.org/10.1017/s0034193200032040.
Full textAbstract:
Kenneth O. Morgan has argued that in 1945 it was ‘generally acknowledged that British society had undergone a massive transformation during the war years …’ The impact of World War Two on British society has been explored perceptively by Marwick and others. However, there has been little attempt to examine the impact of the war on the churches in Britain. This is especially the case with the Roman Catholic Church. The more general works have little to say of the Catholic church during this period. There have been some limited regional studies of Catholicism in the pre-war period but it is only for the post-war period, prior to and since the Second Vatican Council, that there has been any systematic attempt to examine structural changes in Catholicism. Hornsby-Smith in a series of enquiries has examined the social changes in the Catholic community in England since the Second Vatican Council. In a brief overview he described the Catholic church in England prior to the Council as having the characteristics of a ‘mechanistic’ organisation, namely a distinct hierarchical control structure, vertical relations between superiors and subordinates and an insistence on loyalty to the institution.
50
Dragić, Marko. "Sveti Marko Evanđelist u kršćanskoj kulturnoj baštini Hrvata." Nova prisutnost XIV, no. 2 (July 11, 2016): 281. http://dx.doi.org/10.31192/np.14.2.4.
Full textAbstract:
Saint Mark the Evangelist (Cyrene around 10 AD – Alexandria April 25th 68 AD) was a member of the Jewish tribe o Levi. He is nephew of Saint Barnabas, close associate of Saint Paul and Peter to whom he was secretary. In the New Testament he is mentioned eight times and Mary mother of John called Mark is mentioned for the ninth time. The first Christian community in Jerusalem gathered in his mother Mary’s home. According to some sources Jesus ate his last supper in Mark’s mother Mary’s house. He is worshipped by: The Roman Catholic Church, The Orthodox Church, The Coptic Church, the eastern Catholic churches, the Lutheran Church. He is multiple patron. Worship of Saint Mark the evangelist in Croats’ Christian traditional culture is reflected in legends; cathedrals and churches consecrated to that evangelist; toponyms; chrematonyms; processions and blessings of fields, crops, vineyards; folk celebrations (fairs); helping the poor; cult shrines; folk divinations and sayings; bonfires; oral lyrical poems; prayers. The paper cites the results of field research conducted from the year 1997 until the year 2016. About fifty legends, prayers, customs, rituals, processions, divinations have been originally recorded among Croatian Catholics in Croatia, Bosnia and Herzegovina, Montenegro and Serbia. The paper (re)constructs the life of Saint Mark the Evangelist on the basis of the New Testament, tales and legends. Further, the aim of the paper is to save from the oblivion the old legends, customs, rituals, processions, oral lyrical poems, prayers, divinations and to point out their social and aesthetic function using the multidisciplinary interpretation. Inductive-deductive method and methods of description, comparison, analysis and synthesis are used alongside the filed research work.