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Littérature scientifique sur le sujet « Church and international organization – Catholic Church »

Auteur : Grafiati
Publié le 10 mars 2023

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Articles de revues sur le sujet "Church and international organization – Catholic Church"

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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 (2019): 298–324. http://dx.doi.org/10.1108/ijmpb-03-2018-0052.

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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.
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Flanagan, Brian P. "IV. LGBTQ+ Lay Catholics Co-Creating the Church." Horizons 49, no. 1 (2022): 216–27. http://dx.doi.org/10.1017/hor.2022.8.

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As the other articles in this roundtable suggest, Catholics in the United States in the second half of the twentieth century were able to draw upon a long tradition of lay involvement in various lay apostolates, the renewed teaching on the role of the laity proclaimed at the Second Vatican Council, and the worldwide presence of forms of international lay organizations, including Pax Romana and Catholic student movements. Additional contributions to this discussion could easily include some of the other official and institutionalized forms of lay involvement that proliferated in the twentieth century—the rise of various new ecclesial movements such as Opus Dei, Focolare, and the Communità Sant'Egidio; the Catholic Family movement and other forms of lay-led renewal at the national and parish level that pursued the conciliar vision of the universal call to holiness with enthusiasm and persistence; the entry of thousands of laypeople into ministries and teaching roles previously restricted, in practice if not always in statute, to the ordained and to members of religious communities; and the particular roles of lay Catholics with historically oppressed or marginalized racial and ethnic identities in finding a voice in postconciliar Catholicism.
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Dall’Oglio, Cecilia. "Ecological Initiatives of the Global Catholic Climate Movement." Studia Ecologiae et Bioethicae 18, no. 1 (2020): 61–72. http://dx.doi.org/10.21697/seb.2020.1.07.

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This paper presents the structure and main aims of Global Catholic Climate Movement (GCCM): an international organization serving Catholics all over the world to promote ecological values. It points to a close connection between teaching of the Catholic Church and care about the creation. The efforts to prevent effects of climate changes are indicated as an important mission for believers, in accordance with Pope Francis’ encyclical Laudato si’. There are three major dimensions describing how to bring Pope’s teaching to life: spiritual dimension, lifestyle dimension and public policy dimension. In this article one can find many examples of good practices, which have been in the process of being realized since the GCCM was set up in 2015. The main content is followed by the detailed calendar, which shows the crucial achievements of GCCM.
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Donnelly, Elizabeth A. "Making the Case for Jubilee: The Catholic Church and the Poor-Country Debt Movement." Ethics & International Affairs 21, no. 1 (2007): 107–33. http://dx.doi.org/10.1111/j.1747-7093.2007.00063.x.

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Since the late 1970s, an increasingly global coalition of churches and nongovernmental organizations has pressed for reduction if not outright cancellation of the foreign debt of highly indebted poor countries, because of its deleterious impact on poor people. The movement achieved limited yet substantial success in the Jubilee 2000 campaign. In it, the movement invoked a biblical prescription of periodic debt relief to urge the international community to mark the millennium by recognizing a period of “jubilee” for heavily indebted poor countries, in which government debts would be cancelled and freed up resources used to alleviate poverty. The Catholic Church made a crucial contribution to the movement, through the involvement of its personnel, justice and peace offices, social service agencies, academic and research institutions, national bishops’ conferences, Vatican agencies, and Pope John Paul II. The essay traces the moral arguments the church made for debt relief, with a particular focus on two influential statements: those of the Vatican's Pontifical Justice and Peace Commission in 1987, and the U.S. Catholic bishops’ conference in 1989. By stimulating discussion of the ethics of debt among senior policymakers, the church's efforts strengthened the legitimacy of the claim that excessive debt servicing was unjust. Zambia is offered as a case study of church and coalition efforts to press not only for debt cancellation, but also for measures to ensure that freed-up resources be used effectively for poverty reduction, and that debtor governments contract new debt in a transparent manner.
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Verbytskyi, Volodymyr. "HIS BEATITUDE LUBOMYR HUSAR ABOUT THE UNITY OF THE CHURCH, STATE AND THE DIASPORA." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 5–9. http://dx.doi.org/10.17721/sophia.2019.13.1.

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The article considers a very important factor of His Beatitude Lubomyr Husar (Ukrainian Greek Catholic Church), who actively supported together with his followers, the most positive tendencies towards the development and pacification of Ukraine. The main idea of the article is to analyze, through the prism of the historical processes of creation and existence of the Ukrainian Greek Catholic Church, the work of His Beatitude Lyubomyr Guzar, as well as the influence of the phenomenon of the international activities of the Ukrainian Greek Catholic Church on and its cooperation with the state in various fields. culture, language and national traditions, as well as in the structure of the state and the foreign policy of Ukraine. In addition, the article discusses the great contribution of His Beatitude Lubomyr Husar, as the head of the Ukrainian Greek Catholic Church to the development and support of the Ukrainian diaspora abroad, which further contributed to the formation of numerous public associations of foreign Ukrainian in the world's states and linguistic, educational and cultural needs. The activity of public organizations of foreign Ukrainian is aimed at preserving its identity, language, culture and traditions. These activities are also implemented in joint projects of foreign diplomatic institutions of Ukraine and public organizations of foreign Ukrainian, directed, in particular, to scientific and educational projects, issuing periodicals with organizations, preparing and broadcasting television and radio programs, supporting Internet resources, publishing publications on Ukrainian topics. In mass media abroad, improvement of burial places (places of memory) of outstanding Ukrainian graves abroad, organization of children's lags her with the purpose of their acquaintance with the traditions of the Ukrainian language, literature, history of Ukraine, providing educational institutions with the study of the Ukrainian language and cultural centers of print, photo, audio, video production, objects of national symbols, publishing scientific, journalistic, artistic works and collections for communities of foreign Ukrainian, as well as works of foreign Ukrainian, translation of works of Ukrainian literature in foreign languages, popularization of the Ukrainian language, literature ry, culture, history and traditions of the Ukrainian people, including the teaching of the Ukrainian language, as well as other items in the Ukrainian language, fabrication and installation of plaques, dedicated to outstanding figures of Ukrainian history, science and culture and historical events.
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Kassimir, Ronald. "The social power of religious organization and civil society: The Catholic Church in Uganda." Commonwealth & Comparative Politics 36, no. 2 (1998): 54–83. http://dx.doi.org/10.1080/14662049808447767.

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Branković, Tomislav. "PROTESTANT RELIGIOUS COMMUNITIES IN SOCIALISTIC YUGOSLAVIA." POLITICS AND RELIGION JOURNAL 1, no. 1 (2007): 189–203. http://dx.doi.org/10.54561/prj0101189b.

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The work of Protestant religious groups in socialistic Yugoslavia was directly dependent on social and political circumstances in country. Protestant religious groups was numerous and various, not only in their relation with government, witth other religious groups, and the way they fulfi lled social obligations. Largest protestant churches> Evangelic Church and Reformed Christian Church, as traditional churches, have guided Protestant Christianity in Yugoslavia. Characteristics of their work are> respect for constitutional laws, cooperation with governmental agencies and high level of inter-religious tolerance. The other, less numerous Protestant Churches, was in some religious characteristic similar with traditional churches, but some of them wanted to go their own way with their own religious practice. Even tough Protestant religious groups and churches had considerable fewer believers then other traditional churches and religious groups in Yugoslavia (Serbien Ortodox Church, Catholic Church and Islamic Religion), they got more credits then they deserved. That was because they had international support and protection from their bases abroad or from international religious organizations in Europe and United States of America.
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Beliakova, N. A., and V. P. Bilotas. "The Election of John Paul II: the Reaction from the Soviet Union." Russian Journal of Church History 1, no. 4 (2020): 5–21. http://dx.doi.org/10.15829/2686-973x-2020-4-46.

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The article presents a panorama of the religious life of Catholics in the republics of the Soviet Union at the time of the election of Pope John Paul II. The authors describe concepts that dominated the thinking of the Soviet leadership in its relations with the Vatican, and note the absence of a clear strategy at the international level. They pay close attention to the consolidated protest movement of Catholics in the Soviet Union of the 1970s, especially in Lithuania, and how the Lithuanian Catholic samizdat reflected the reaction to the election of a new Pope. The authors emphasize that by the time of John Paul II’s election, among the Catholics of the Soviet Union there was a growing protest movement, there was regular criticism of the Vatican's ‘Eastern Policy’, and there were public organizations that put the issue of discrimination against believers and churches on the public agenda. The article also describes the efforts of the Sovietleadership to consolidate the countries of Eastern Europe in the context of its relations with the Vatican, its attempts to use to its advantage the differences between political trends within the clergy of the Catholic Church.
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Beliakova, N. A., and V. P. Bilotas. "The Election of John Paul II: the Reaction from the Soviet Union." Russian Journal of Church History 1, no. 4 (2020): 5–21. http://dx.doi.org/10.15829/2686-973x-2020-4-46.

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The article presents a panorama of the religious life of Catholics in the republics of the Soviet Union at the time of the election of Pope John Paul II. The authors describe concepts that dominated the thinking of the Soviet leadership in its relations with the Vatican, and note the absence of a clear strategy at the international level. They pay close attention to the consolidated protest movement of Catholics in the Soviet Union of the 1970s, especially in Lithuania, and how the Lithuanian Catholic samizdat reflected the reaction to the election of a new Pope. The authors emphasize that by the time of John Paul II’s election, among the Catholics of the Soviet Union there was a growing protest movement, there was regular criticism of the Vatican's ‘Eastern Policy’, and there were public organizations that put the issue of discrimination against believers and churches on the public agenda. The article also describes the efforts of the Sovietleadership to consolidate the countries of Eastern Europe in the context of its relations with the Vatican, its attempts to use to its advantage the differences between political trends within the clergy of the Catholic Church.
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Romantsov, Volodymyr, and Anton Huz. "THE ROMAN CATHOLIC CHURCH ON THE TERRITORY OF NADDNIPRIANSKA UKRAINE AT THE END OF 40-S OF THE 19TH – THE BEGINNING OF THE 20TH CENTURY." Skhid, no. 2(1) (April 30, 2021): 24–30. http://dx.doi.org/10.21847/1728-9343.2021.2(1).229242.

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An attempt of analysis of written sources of the history of the Roman Catholic Church on the territory of Ukraine at the end of 40-s of the 19th – the beginning of the 20th century was performed in the article. Such types of sources as act documents were selected due to the type-specificity principle. Concordat of 1847 as an international agreement between Vatican and the Russian Empire has become a crucial object of analysis. The legislative acts included into “The full collection of laws of the Russian Empire” are considered among the documents of the authorities engaged in the study that are crucial legislative acts the power of which was extended on all administrative and territorial units. The documents of religious organizations are represented in the study by the bull of “Diocesan separation” written by the Pope of Rome Pius IX.Business documentation, statistical materials, among of which is “The first general census of inhabitants of the Russian Empire in 1897”, are considered in the study. Moreover, “Diocesan Gazette” – an official periodical of the Russian Orthodox Church in the Russian Empire is presented in the study. Compendiums dated of the second half of the 19th – the beginning of the 20th century are a particular type of written sources, namely they are represented by “Commemorative books”, for example, an issue: “The Roman Catholic hierarchy in the Russian Empire and the Kingdom of Poland and a list to secular and monastic clergy in Lutsk-Zhytomyr diocese and Podillia province” that contained essential statistical information as well as records regarding a hierarchical structure of the diocesan clergy of the Roman Catholic Church on the territory of Naddniprianska Ukraine in defined period.
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Thèses sur le sujet "Church and international organization – Catholic Church"

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Tam, Yik Fai. "Strategy and identity of a social movement organization : a case study of the Justice and Peace Commission of the Hong Kong Catholic Diocese." HKBU Institutional Repository, 1993. https://repository.hkbu.edu.hk/etd_ra/10.

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Palmer, Douglas B. "The Republic of Grace: International Jansenism in the Age of enlightenment and Revolutions." The Ohio State University, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=osu1090415628.

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Dames, Ann L. "“We are the Church”: A Roman Catholic Sister’s Narrative of Resistance and Plurality." University of Cincinnati / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1276976799.

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Turkington, Mark. "The Catholic Education Office (CEO) as a learning organization and its perceived impact on standards." Thesis, Australian Catholic University, 2004. https://acuresearchbank.acu.edu.au/download/1deb431d2a4cb2ef985280087019cd4e2ee7efaca501bbdff709b069008c25fd/2415635/65120_downloaded_stream_345.pdf.

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The Catholic Education Office (CEO) Sydney is a large non-government education authority which administers the systemic, Catholic schools of the Archdiocese of Sydney, Australia. The system consists of 148 primary and secondary schools with an enrolment of some 62,000 students. The major research question was: What characteristics of a learning organization can be identified in the Catholic Education Office (CEO) Sydney and are these perceived to raise standards in systemic schools of the Archdiocese of Sydney? Like all western education systems the CEO Sydney is immersed in constant change and is expected to account for improving educational standards within the system. The learning organization with its emphasis on adaptability and continuous improvement was considered an appropriate framework within which to conduct this research. The study consisted of two main parts the first investigated the CEO Sydney as a learning organization using a survey questionnaire distributed, using a dedicated web site, to a sample of primary and secondary principals in the system and a smaller number of senior CEO Sydney personnel. The response rate was 91%. This was complemented by examination of relevant CEO Sydney documentation and policies. The definition of the learning organization adopted for the study consisted of eight characteristics each of which formed a scale in the questionnaire. The eight characteristics adopted were: 'Systemic Thinking and Mental Models', 'Continuous Improvement of Work', 'Taking Initiatives and Risks', 'Ongoing Professional Development', 'Trusting and Collaborative Climate', 'Shared and Monitored Vision/Mission', 'Effective Communication Channels' and 'Team Work and Team Learning'. This part of the study was essentially a quantitative one, with the data subjected to descriptive, statistical analysis complemented by some clarifying and contextualising qualitative data. The second part of the study investigated the perceived relationship between the CEO Sydney and its learning organization characteristics and the standards in three curriculum outcome areas (religious education, literacy and numeracy). This part of the study was also quantitative using descriptive statistics complemented by Pearson correlation, multiple regression and canonical correlational analyses. Once again some relevant contextualising qualitative data was gathered. Five demographic groups (gender, role, region (principals only), years of experience as a principal and age) were examined to see if there were any differences in the extent to which the various learning organization characteristics and curriculum outcomes were identified by each group. The results of this study indicated that the CEO Sydney exhibited many of the characteristics of a learning organization with particular strengths in 'Continuous Improvement of Work', 'Systemic Thinking and Mental Models' and 'Shared and Monitored Vision/Mission'. The weakest characteristic was 'Taking Initiatives and Risks'. Demographic group analysis of this data revealed that there were no statistically significant differences in the responses of the different demographic groups. The results also indicated that there were correlations between the CEO Sydney as a learning organization and raising standards particularly in religious education and literacy and less so in numeracy. Finally, the study made a number of recommendations for the further development of the CEO Sydney as a learning organization and ways that it can further raise standards in the schools of the system.
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Blanchard, Kelly. "Improving the Ministry of Pastoral Care during a Transitional Change in Leadership at a Catholic Church." Thesis, Saint Mary's College of California, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10742975.

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<p> The pastoral care ministry in one Catholic parish recently experienced transitional leadership changes. The assignment of a different parish priest and new coordinators of the Pastoral Care Ministry presented the opportunity to explore new and diverse ideas for improvement in process, faith formation, and sustainable change. Implementing an action research inquiry (AIM) was a perfect opportunity to create synergy and cohesion for all involved and to explore what additional resources and support are needed with the ministry. Our results identified many improvements to continue to work on, but more importantly, through cycles of action and reflection we built relationships and developed a community of practice (COP) with the coordinators and the pastoral care ministers. Trust was established, allowing for vulnerability, new ideas, and confidence in our efforts to seek improvement, training, and faith formation within the group.</p><p>
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O'Connor, James Richard. "The cathedral and collegiate chapters of canons their organization and responsibilities in the liturgy /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Thrandardottir, Erla. "What makes NGOs legitimate? : an analysis of Amnesty International UK's, Greenpeace UK's and Cafod's legitimacy claims in the UK national context." Thesis, University of Manchester, 2012. https://www.research.manchester.ac.uk/portal/en/theses/what-makes-ngos-legitimate-an-analysis-of-amnesty-international-uks-greenpeace-uks-and-cafods-legitimacy-claims-in-the-uk-national-context(2ee6e680-4a18-4bb0-b3dd-7923bed7bdf2).html.

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This thesis examines how non-governmental organisations (NGOs) claim legitimacy in the UK national context with the aim of increasing the understanding of how NGOs’ access to power is justified. The thesis argues that the limits of current theories on NGOs and legitimacy do not enable proper scrutiny of the organisational complexities involved and proposes that Beetham’s approach to legitimacy is more fruitful. A Beethamite analysis is based on scrutinising NGOs’ legitimacy-in-context. This involves examining NGOs’ normative structures and internal organisation of power in order to explain and assess their legitimacy claims. It explores the legitimacy claims of three UK NGOs by applying a Beethamite analysis to interrogate their legitimacy claims. The NGOs that are my unit of analysis are enmeshed in complex organisational hierarchies that extend beyond the UK territory. Understanding the internal organisation of power in these hierarchies is important for identifying legitimacy sources that underpin NGOs’ legitimacy claims. The three NGOs are Amnesty International UK, Greenpeace UK and Cafod. The case study of Amnesty International UK shows how the legitimation of power is justified internally where the members of the UK section legitimise the representational powers of the International Secretariat. This is contrasted with the normative sources of legitimacy that are more commonly used to justify Amnesty International UK's legitimacy claims and which ignore members as an important source of authority. The analysis in the case study of Greenpeace UK demonstrates how it is a representative unit of Greenpeace International. It also highlights how scientific knowledge has become a legitimacy source that justifies Greenpeace UK's legitimacy claims with implications for how to assess their legitimacy claims. The case study of Cafod analyses how Cafod claims legitimacy as a Catholic agency and how it is institutionally embedded in the Holy See. Cafod is primarily a social agency of the Catholic Church in England and Wales. The case study demonstrates how Cafod's sources of legitimacy are primarily Catholic and that this causes legitimacy problems when Cafod uses secular rather than theological sources of legitimacy to justify its policies. One of the main conclusions of the thesis is that a differentiated approach is needed for analysing NGOs’ legitimacy claims, one that takes into consideration the context of NGOs’ legitimacy claims, their internal process of legitimation and their sources of legitimacy, when assessing their access to power. The lack of an appropriate regulatory framework, and in particular the systematic exclusion of politically oriented NGOs by UK regulators, hinders the advancement of proper assessment and understanding of NGOs’ role in society.
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O'Shaughnessy, Kaitlin. "Redefining organization in the 21st century the communicative constitution of a children's ministry social movement organization /." Click here for download, 2009. http://proquest.umi.com/pqdweb?did=1709280371&sid=1&Fmt=2&clientId=3260&RQT=309&VName=PQD.

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Jozwiak, Lawrence W. "Marriage encounter as a private association of the Christian faithful." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Marshall, Phillip D. "Breaking the silence the development and implementation by SIM International of a strategy to address the HIV/AIDS pandemic in Africa /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Livres sur le sujet "Church and international organization – Catholic Church"

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Eager, Elizabeth K. C. Pope v. state: The medieval Catholic Church as an international governmental organization. Sweet Briar College], 2005.

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Hübler, Flavia Petroncelli. Chiesa cattolica e comunità internazionale: Riflessione sulle forme di presenza. Jovene, 1989.

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1958-, Marucci Carl J., Catholic Church. Permanent Observer Mission to the United Nations., and Path to Peace Foundation, eds. Serving the human family: The Holy See at the major United Nations conferences. Path to Peace Foundation, 1997.

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Vatican diplomacy at the United Nations: A history of Catholic global engagement. Edwin Mellen Press, 2009.

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Dupuy, André. Le courage de la vérité: Jean-Paul II et la diplomatie pontificale : les grands dossiers. Les Éditions du Cerf, 2014.

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Leśniak, Antoni. Katolicyzm wobec Unii Europejskiej. Ad astra, 2001.

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A, Lucal John, ed. Papal diplomacy and the quest for peace: The United Nations from Pius XII to Paul VI. Saint Josephs University Press, 2010.

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Marcus Vinicius Brito de Macedo. La diplomacia pontificia como servicio petrino y su participación en la organización de las Naciones Unidas. Libreria editrice vaticana, 2010.

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Words that matter: The Holy See in multilateral diplomacy : Anthology (1970-2000). Path to Peace Foundation, 2003.

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The Holy See and the United Nations, 1945-1995. Vantage Press, 1997.

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Chapitres de livres sur le sujet "Church and international organization – Catholic Church"

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Mercado, Cynthia Calkins, Karen Terry, and Anthony D. Perillo. "Sexual Abuse in the Catholic Church and Other Youth-Serving Organizations." In International Perspectives on the Assessment and Treatment of Sexual Offenders. John Wiley & Sons, Ltd, 2011. http://dx.doi.org/10.1002/9781119990420.ch28.

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Fleming, G. P. Joe. "Catholic Church documents on religious education." In International Handbooks of Religion and Education. Springer Netherlands, 2009. http://dx.doi.org/10.1007/1-4020-5246-4_43.

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Rafferty, Oliver P. "The Catholic Church in Irish Studies." In Routledge International Handbook of Irish Studies. Routledge, 2020. http://dx.doi.org/10.4324/9780367259228-24.

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Schwab, Benjamin Jonathan. "The Catholic Church and the gangs." In Routledge International Handbook of Critical Gang Studies. Routledge, 2021. http://dx.doi.org/10.4324/9780429462443-7.

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Schuttloffel, Merylann “Mimi” J. "Catholic Schooling in a Global Church." In International Explorations of Contemplative Leadership in Catholic Education. Routledge, 2019. http://dx.doi.org/10.4324/9780367086886-2.

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Ferrara, Pasquale. "The Catholic Church and the Global Shift of Power." In Global Religions and International Relations. Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137400826_5.

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Cichos, Katarzyna, Barbara Strzałkowska, Monika M. Brzezińska, and Krzysztof Opaliński. "The protection of seas and oceans in light of international law and Catholic social teaching." In Sustainable Development Goals and the Catholic Church. Routledge, 2020. http://dx.doi.org/10.4324/9781003053620-15.

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Mędrzycki, Radosław, Tomasz Szyszka, and Piotr Broda-Wysocki. "Poverty prevention as a challenge for the international community in the context of Catholic social teaching." In Sustainable Development Goals and the Catholic Church. Routledge, 2020. http://dx.doi.org/10.4324/9781003053620-2.

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Ambrosini, Maurizio. "Protected but Separate: International Immigrants in the Italian Catholic Church." In Migration, Transnationalism and Catholicism. Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-58347-5_13.

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Prince, Gregory A. "The Evolving Ecclesiastical Organization of an International Lay Church." In The Palgrave Handbook of Global Mormonism. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-52616-0_2.

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Actes de conférences sur le sujet "Church and international organization – Catholic Church"

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Nugroho, Vincentius Paskalis, Rita Milyartini, and Yudi Sukmayadi. "Iman, Intimacy, and Identity - Inculturation of Indonesian Catholic Church." In 4th International Conference on Arts and Design Education (ICADE 2021). Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220601.066.

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Valera-Azañero, Nathalie, Rocío del Pilar Pretel-Justiniano, and Gaby Mónica Felipe-Bravo. "The Catholic Church as a company: A marketing plan." In 20th LACCEI International Multi-Conference for Engineering, Education and Technology: “Education, Research and Leadership in Post-pandemic Engineering: Resilient, Inclusive and Sustainable Actions”. Latin American and Caribbean Consortium of Engineering Institutions, 2022. http://dx.doi.org/10.18687/laccei2022.1.1.259.

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Li, Hankun, Lejing Liu, and Wei Wan. "Understanding and Deconstruct Systematic Catholic Church Sexual Abuse and Trauma." In 2022 3rd International Conference on Mental Health, Education and Human Development (MHEHD 2022). Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220704.243.

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Nicoară, George Marius. "Origin of the names of bishops from the metropolitan see of Blaj: an etymological perspective." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/18.

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This article identifies the etymology of the names of bishops from the metropolitan see of Blaj, from the origin of the Romanian Church United with Rome (Greek-Catholic Church) until nowadays, while considering the onomastic influence of Latin on the bishops’ names. The analysis starts from an etymological study (Hebrew, Greek and Latin names) which is interwoven with aspects concerning the structure of the Romanian language, the interaction with Catholic tradition and other onomastic influences on the names in question.
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Dorodonova, Natalia V. "Catholic Church Participation In European Social Policy In The 20Th Century." In International Scientific and Practical Conference «State and Law in the Context of Modern Challenges. European Publisher, 2022. http://dx.doi.org/10.15405/epsbs.2022.01.28.

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Ion, A., and M. Mosoarca. "Modern Consolidation Methods for Catholic Church in Baroque Style from Arad Fortress, Romania." In 12th International Conference on Structural Analysis of Historical Constructions. CIMNE, 2021. http://dx.doi.org/10.23967/sahc.2021.156.

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Muchtar, Ibnu, and Moh Putro. "Unlucky Political Strike, Spirit of Jihad and a New Church Building Plan The Case of St Faustina Catholic Church Building Proposed in Bogor of Indonesia." In Proceedings of the 3rd International Symposium on Religious Life, ISRL 2020, 2-5 November 2020, Bogor, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.2-11-2020.2305064.

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Guo, Rong, and Xiaoya Song. "Urban renewal strategies for Catholic Church historical block in Qiqihar based on the concept of cultural regeneration." In Annual International Conference on Architecture and Civil Engineering (ACE 2014). Global Science and Technology Forum, 2014. http://dx.doi.org/10.5176/2301-394x_ace14.95.

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Huang, Yi-Chun, and Yun-Shang Chiou. "Transformation and Commonality of Spatial Organization of Christian Church by Social Network Analysis." In 2018 IEEE/ACM International Conference on Advances in Social Networks Analysis and Mining (ASONAM). IEEE, 2018. http://dx.doi.org/10.1109/asonam.2018.8508300.

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