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1
Rosie, Michael. "Scotland's Catholics, A Distinctive Community?" Scottish Affairs 31, n. 3 (agosto 2022): 366–81. http://dx.doi.org/10.3366/scot.2022.0422.
Testo completoAbstract (sommario):
Despite persistent debate about the status and character of Scotland’s Catholic community the question of how distinctive – if at all – Scotland’s Catholics are within a wider British Catholicism is seldom asked. Utilising the newly released Catholics in Britain Survey of 2019 this short article sketches out some comparative evidence on Catholic religiosity, moral values, family, and personal networks. It concludes that Scotland’s Catholicism is closely similar, in terms of such measures, to a wider British Catholic community.
2
Chambon (陈立邦), Michel. "Remaking the Church Catholic in Post-Maoist China". Mission Studies 39, n. 3 (5 dicembre 2022): 376–99. http://dx.doi.org/10.1163/15733831-12341864.
Testo completoAbstract (sommario):
Abstract After the political reforms that followed the death of Mao Zedong, Chinese Catholics were gradually allowed to reestablish their churches and resume public gatherings. Yet this opened serious challenges. After decades of persecution and isolation, which reshaped the ways Chinese Catholics worshipped and perceived themselves, they needed to redefine Chinese Catholicism. Is performing specific rituals in both Latin and a local dialect, at home and in secret, enough to be Catholic? Who holds the religious authority to effectively administer the sacraments? To what extent is a formal relationship with the Pope necessary to remain Catholic? This article explores how Chinese Catholics have searched for support from outside their family circles and the People’s Republic of China to answer their questions. This paper argues that in a rapidly changing politico-economic context marked by strict administrative control, Chinese Catholics have reestablished contacts with Global Catholicism through networking with missionary societies. More specifically, I look at collaborations which Chinese Catholics have established with the Paris Foreign Missions (MEP) to reassess the missiology of Chinese Catholicism. Discussing the evolving nature of these relationships after 1978, I show that the reconstruction of Catholicism in China has been a multilateral enterprise in which local Catholics have had to navigate political adversity, socio-cultural changes, and the Post-Vatican II reformation of worldwide Catholicism. In so doing, Chinese Catholics gradually moved outside of the intimacy of kinship groups and pre-defined rituals to engage actively with modernizing Chinese society and transforming world Catholicism.
3
Dye, Ryan. "Catholic Protectionism or Irish Nationalism? Religion and Politics in Liverpool, 1829–1845". Journal of British Studies 40, n. 3 (luglio 2001): 357–90. http://dx.doi.org/10.1086/386247.
Testo completoAbstract (sommario):
In August 1865, Liverpool's Catholic Bishop (1856–72), Alexander Goss, needed to find a priest. The bishop knew that Father Hardman of Birchley had grown too old to minister to a mission that was rapidly expanding because of Irish migration into the region. As he considered a replacement for Hardman, Goss made two specifications. First, the bishop sought to replace Hardman with a younger priest who could handle a growing congregation. Second, Goss intended to find an English priest to satisfy the local English Catholic baronet, Sir Robert Gerard. In a letter to Gerard, Goss lamented that “I have had some difficulty in making arrangements to fill his place; for being myself a Lancashireman I can well understand your dislike to have one from a country [Ireland] where nationality seems to override every other feeling.” Despite the region's expanding Irish population, the bishop sought to satisfy Gerard by recruiting an English priest. To Goss's frustration, however, most of the available priests were Irish.Goss's comments illuminate the nineteenth-century English Catholic's prevalent concern: that Irish nationalism would supersede Catholicism in the hearts and minds of England's Catholic population, which was predominantly composed of working-class Irish migrants. The bishop knew that most Irish Catholics equated their Catholicism with Irish nationalism, while English Catholics like Gerard considered themselves a refined Catholic minority in a vulgar Protestant land. Goss struggled to bridge the ideological differences between English and Irish Catholics in Liverpool. He sought to accommodate working-class Irish migrants while appeasing English Catholic gentry like Gerard who supplied important money and respectability to the Catholic Church.
4
Tutino, Stefania. "‘Makynge Recusancy Deathe Outrighte’? Thomas Pounde, Andrew Willet and The Catholic Question in Early Jacobean England". Recusant History 27, n. 1 (maggio 2004): 31–50. http://dx.doi.org/10.1017/s0034193200031162.
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With the accession of James VI of Scotland to England’s throne as James I, many English Catholics began hoping that the vexing question of religion would soon be resolved in a manner not unfavourable to their faith. James, after all, was the son of the Catholic Mary Stuart, Queen of Scots, and it seemed not impossible that he would convert to the Catholic faith. The diplomatic contact with Spain that would eventually produce the Treaty of 1604 was already in process and religious toleration was one element in the discussion. But the more significant grounds for Catholics’ hope came most certainly from the position on the English religious question enunciated by the King himself. As his reign began, James seemed to be demonstrating a more favourable attitude towards Catholics than towards Puritans. His Basilikon Down declared the Church of Rome and the Church of England ‘agree in the grounds’, while his first speech to Parliament in March 1604 characterized Catholicism as ‘a religion, falsely called Catholik, but trewly Papist’, while defining the Puritans, as ‘a sect rather than a Religion’.
5
Stern, Andrew. "Southern Harmony: Catholic-Protestant Relations in the Antebellum South". Religion and American Culture: A Journal of Interpretation 17, n. 2 (2007): 165–90. http://dx.doi.org/10.1525/rac.2007.17.2.165.
Testo completoAbstract (sommario):
AbstractThis essay seeks to recover the experiences of Catholics in the antebellum South by focusing on their relations with Protestants. It argues that, despite incidents of animosity, many southern Protestants accepted and supported Catholics, and Catholics integrated themselves into southern society while maintaining their distinct religious identity. Catholic–Protestant cooperation was most clear in the public spaces the two groups shared. Protestants funded Catholic churches, schools, and hospitals, while Catholics also contributed to Protestant causes. Beyond financial support, each group participated in the institutions created by the other. Catholics and Protestants worshipped in each other's churches, studied in each other's schools, and recovered or died in each other's hospitals. This essay explores a series of hypotheses for the cooperation. It argues that Protestants valued Catholic contributions to southern society; it contends that effective Catholic leaders demonstrated the compatibility of Catholicism and American ideals and institutions; and it examines Catholic attitudes towards slavery as a ground for religious harmony. Catholics proved themselves to be useful citizens, true Americans, and loyal Southerners, and their Protestant neighbors approvingly took note. Catholic–Protestant cooperation complicates the dominant historiographical view of interreligious animosity and offers a model of religious pluralism in an unexpected place and time.
6
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, n. 2 (2012): 203–31. http://dx.doi.org/10.1525/rac.2012.22.2.203.
Testo completoAbstract (sommario):
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.
7
McGowan, Mark G. "The De-Greening of the Irish : Toronto’s Irish‑Catholic Press, Imperialism, and the Forging of a New Identity, 1887-1914". Historical Papers 24, n. 1 (26 aprile 2006): 118–45. http://dx.doi.org/10.7202/030999ar.
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Abstract Traditionally Canadian and American historians have assumed thai Irish Catholics in urban centres constituted highly resistant subcultures in the face of a dominantProtestant majority. In Canada, scholars have stated that these Irish-Catholic subcultures kept themselves isolated, socially and religiously, from the Anglo- Protestant society around them. Between 1890 and 1918, however, the Irish Catholics of Toronto underwent significant social, ideological, and economic changes that hastened their integration into Toronto society. By World War One, Irish Catholics were dispersed in all of Toronto's neighbourhoods; they permeated the city's occupational structure at all levels; and they intermarried with Protestants at an unprecedented rate. These changes were greatly influenced by Canadian-born generations of Irish-Catholic clergy and laity. This paper argues that these social, ideological, and emotional realignments were confirmed and articulated most clearly in the city's Catholic press. Editors drew up new lines of loyally for Catholics and embraced the notion of an autonomous Canadian nation within the British Empire. What developed was a sense of English-speaking Catholic Canadian identity which included a love of the British Crown, allegiance to the Empire, and a duty to participate in Canadian nation-building. In the process, a sense of Irish identity declined as new generations of Catholics chose to contextualize their Catholicism in a Canadian cultural milieu. The press expressed a variant of the imperial-nationalist theme, which blended devout Catholicism with a theory of imperial “interdependence.” This maturation of a new identity facilitated Catholic participation in the First World War and underscored an English-speaking Catholic effort to evangelize and anglicize “new” Catholic Canadians. By the end of the war, Toronto's Irish Catholics were imbued with zealous Canadian patriotism, complemented, in part, by their greater social integration into the city's mainstream.
8
Johnson, María Cecilia. "Assisted Reproductive Techniques and Catholicism(s) in the US". Religion and Gender 9, n. 2 (10 dicembre 2019): 147–69. http://dx.doi.org/10.1163/18785417-00902001.
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Abstract Assisted Reproductive Techniques (ART s) have proposed a new way of understanding notions of sexuality, reproduction, gestation, and family, and these transformations have arguably been a challenge in the religious field. This study aims to analyze the stances taken within the Catholic spectrum in the United States on ART s. Catholicism in the United States is an internally heterogeneous space, and different agents have taken diverse stances on ART s, with an impact on health care regulations, Catholic facilities administrations, and Catholics’ and non-Catholics’ reproductive rights. Drawing from a qualitative, interpretive, and documentary analysis of three organizations (the US Conference of catholic bishops, the Catholic Health Organization, and Catholics for Choice), this article proposes some guidelines to analyze and understand the arguments and strategies of various Catholics actors in the United States regarding reproductive healthcare and ART s in the United States.
9
Cúc, Lê Thị. "Inculturation and Symbiosis Through Ritual Practice: Catholic Funerals in the Northern Delta of Viet Nam". Magic, Ritual, and Witchcraft 18, n. 2 (settembre 2023): 261–82. http://dx.doi.org/10.1353/mrw.2023.a918940.
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Abstract: Nowadays Vietnamese Catholics worship Jesus while at the same following indigenous practices of non-Catholic Vietnamese such as ancestor veneration, which Vietnamese and other Asian Catholics had previously been prohibited from performing. A relatively new Catholic concept termed “inculturation” has become a primary means of enabling Catholicism to be adopted globally, making possible broader and more inclusive ways of practicing Christianity. . This article explores the practices of Catholic funerals in the Northern Delta of Viet Nam, which follow Catholic traditions for the dead but also incorporate traditional Vietnamese funeral customs. Through field research on Catholic funerals, this article shows how the inculturation process can be seen as furthering the coexistence and development of Catholicism and Vietnamese culture.
10
Johnson, Karen J. "Beyond Parish Boundaries: Black Catholics and the Quest for Racial Justice". Religion and American Culture: A Journal of Interpretation 25, n. 02 (2015): 264–300. http://dx.doi.org/10.1525/rac.2015.25.2.264.
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Abstract According to most historians, the majority of northern urban Catholics before Vatican II (1962–1965) were ensconced in their parish boundaries, viewing their existence through the lens of the parish and focusing the majority of their attention on matters within their particular geographic location. As African Americans moved north during the Great Migration (1910s–1960s) and the racial dynamics of cities changed, some black Catholics began to organize for what they called “interracial justice,” a term that reflected their belief that black equality would benefit African Americans and whites. This article argues that the parish boundaries paradigm for understanding Catholicism prior to the reforms of Vatican II fails to account for the efforts of black Catholics working for interracial justice. This article considers four ways black Catholic interracialists moved beyond their parish boundaries: (a) the national networks they cultivated with white priests; (b) the theological doctrine of the Mystical Body of Christ they used to support their work; (c) the local relationships they developed with non-Catholics; and (d) the connections they made with young white Catholics. By advancing this argument, this essay highlights the relationship between race and religion—both how the institutional Catholic church reinforced racial hierarchies and how black Catholics leveraged their faith to tear them down. Finally, this article reorients the history of Catholic interracialism by focusing on black laypeople and connects two bodies of literature that rarely comment on one another: that of Catholicism and the long civil rights movement.
11
Day, Maureen K. "POLARIZATION? IDENTIFYING WHAT DIVIDES AND UNITES AMERICAN CATHOLICS". Politics and Religion Journal 17, n. 2 (25 ottobre 2023): 251–75. http://dx.doi.org/10.54561/prj1702251d.
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Polarization among American Catholics has been a subject of both scholarly and media attention. Using a nationally representative survey of over 1500 Catholics, the first part of this article explores the extent to which race, gender, generation, and commitment to Catholicism shape polarization among Catholics; these different characteristics affect Catholics’ political and civic beliefs and practices to varying degrees. The second part of the article parses Catholics into their political party groupings – Democrat, Republican, and Independent – to determine the ways party affiliation affects Catholics’ understanding of non-political religious beliefs and practices. The analysis reveals that political divisions are evident among some of the Catholic subgroupings, but that theological unity nevertheless prevails across party lines.
12
Byrne, Julie. "Catholicism Doesn’t Always Mean What You Think It Means". Exchange 48, n. 3 (19 luglio 2019): 214–24. http://dx.doi.org/10.1163/1572543x-12341526.
Testo completoAbstract (sommario):
Abstract Anthropologists of Catholicism should consider “floating” Catholicism as a signifier and resisting ingrained habits of essentializing and assuming its referent or content, exemplified by still-frequent quotations of sociologist Andrew Greeley’s exceptionalist idea of the “sacramental imagination.” I use examples from my work including everyday micropolitics, independent Catholics, and cultural Catholics, as well as the work of Maya Mayblin and Jon Bialecki, to suggest a catholic—in the small-c sense of all-encompassing—approach that has the potential to sustain the anthropology of Catholicism as a radical space for investigation and discovery. I revisit Greeley’s “sacramental imagination” in the context of its quotation in a U.S. museum exhibit and connect its appeal to Roman Catholic empire-making.
13
Cressler, Matthew J. "“Real Good and Sincere Catholics”: White Catholicism and Massive Resistance to Desegregation in Chicago, 1965–1968". Religion and American Culture 30, n. 2 (2020): 273–306. http://dx.doi.org/10.1017/rac.2020.7.
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AbstractAlthough the civil rights movement has long been framed as a pivotal turning point in twentieth-century U.S. religious history, comparatively little attention has been directed to the role of religion in what has been termed “the long segregation movement.” Likewise, Catholic historians tend to emphasize the exceptional few priests, sisters, and lay people committed to interracial justice over and against the majority of white Catholics who either opposed integration or objected to the means by which it would be achieved. This article argues that, in order to fully understand U.S. Catholicism in the twentieth century, scholars must reckon with the ways racial whiteness shaped the Catholicness of white Catholics. It takes as its primary source more than six hundred letters written by white Catholics outraged and disgusted over the Archdiocese of Chicago's apparent support for desegregation between 1965 and 1968. These letters not only illuminate the inseparability of religion and race, but they also reveal that white Catholicism itself operated as a religio-racial formation in the lives of white Catholics. Given the overwhelming white Catholic (and white religious) resistance to integration, this article argues that the long segregation movement and massive resistance to desegregation ought to be included as signal events in the telling of U.S. Catholic and U.S. religious history.
14
Field, Clive D. "No Popery’s Ghost". Journal of Religion in Europe 7, n. 2 (14 giugno 2014): 116–49. http://dx.doi.org/10.1163/18748929-00702004.
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Anti-Catholicism has been a feature of British history from the Reformation, but it has been little studied for the period since the Second World War, and rarely using quantitative methods. A thematically-arranged aggregate analysis of around 180 opinion polls among representative samples of adults since the 1950s offers insights into developing attitudes of the British public to Catholics and the Catholic Church. Anti-Catholicism against individual Catholics is found to have diminished. Negativity toward the Catholic Church and its leadership has increased, especially since the Millennium. Generic and specific explanations are offered for these trends, within the context of other manifestations of religious prejudice and other religious changes.
15
Vincentnathan, Lynn, S. Georg Vincentnathan e Nicholas Smith. "Catholics and Climate Change Skepticism". Worldviews 20, n. 2 (2016): 125–49. http://dx.doi.org/10.1163/15685357-02002005.
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Despite Church teachings on climate change and most Catholics accepting the science and being concerned, a large minority of Catholic laity and clergy deny it. This multi-sited, qualitative study, which includes supporting quantitative data, focuses on how skepticism is articulated by Catholic climate change skeptics, and transmitted and transmuted through Catholic networks. While Catholic climate change skeptics echo other skeptics, they also bring Catholic perspectives, often mingled with conservative religious and political views. Some express concern common among other Christian skeptics that believing in climate change leads to neopaganism and promotes anti-human sentiments. The focus is on Catholic climate change skeptics and their ideas, not Catholicism per se, and various cultural, social, and psychological factors, including their understanding of Catholicism, that impact their climate change skepticism. This contributes to the growing scholarship on climate change skepticism.
16
Cipta, Samudra Eka. "100% KATOLIK 100% INDONESIA: Suatu Tinjauan Historis Perkembangan Nasionalisme Umat Katolik di Indonesia". Jurnal Sosiologi Agama 14, n. 1 (1 giugno 2020): 175. http://dx.doi.org/10.14421/jsa.2020.141-07.
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Since the arrival of the Portuguese to Indonesia, many missionaries have spread Catholicism in Indonesia. The Maluku region became the beginning of the Catholicsm process in Indonesia, when a Portuguese missionary Francis Xavier came to the largest spice producing region in the world at that time. Previously, the arrival of the Portuguese in Indonesia in addition to their trade also brought religious interests in it. In 1546-1547 when he arrived in Maluku, he had succeeded in baptizing thousands of people also building schools for the indigenous population. When the VOC, which incidentally was a follower of Protestantism, tried to protest the population in the archipelago. They also sought to monopolize religion by mastering Catholic churches from Portuguese Spanish heritage, bearing in mind that in Europe there had been a strong push by Protestants against Catholics so that the impact of the Protestant-Catholic feud reached the Archipelago. Apparently, the era of Colonial Government began to be implemented after the fall of the VOC has had a tremendous impact on the development of Catholicism in Indonesia with the emergence of a spirit ‘'Catholic Awakening Indonesia'’ in line with the period of the emergence of Indonesian movement organizations in achieving Free Indonesia. This is inseparable from the role and emergence of several Indonesian Catholic figures in the political field including Ignasius Kasimo, and M.G.R Soegijapranata, even military fields such as Adi Sucipto and Slamet Riyadi who are among the leaders among Indonesian Catholics who defend for the sake of the nation and state of Indonesia.
17
REYNAUD, DANIEL. "A Second Front: Canon Garland, Chaplain Maitland Woods and Anglo-Catholicism in the Australian Imperial Force during the First World War". Journal of Ecclesiastical History 72, n. 1 (21 ottobre 2020): 95–112. http://dx.doi.org/10.1017/s0022046920000743.
Testo completoAbstract (sommario):
This article explores the work and influence of Anglo-Catholicism in the Australian Imperial Force during the Great War, based on reading the wartime correspondence of key AIF Anglo-Catholics, especially that of Canon David Garland and Chaplain William Maitland Woods. Anglo-Catholics were enthusiastic in support of the war, but simultaneously used it to promote Anglo-Catholicism and combat what they perceived to be the errors of non-Anglo-Catholic Anglicanism and the various Protestant groups, opening what might be considered a second front against these religions.
18
Kloppe-Santamaría, Gema. "Martyrs, Fanatics, and Pious Militants: Religious Violence and the Secular State in 1930s Mexico". Americas 79, n. 2 (11 marzo 2022): 197–227. http://dx.doi.org/10.1017/tam.2021.149.
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AbstractThis article examines the cultural and political repertoire that contributed to Catholics’ understanding of violence as a legitimate means to resist the secular state in 1930s Mexico. Following the end of the Cristero War (1926-29), the Church officially and overtly rejected the use of violence by Catholics as a means to defend religious freedom. However, many Catholic militants and organizations continued to support violence as a last but necessary recourse to resist the country's so-called tyrannical government and to build a Catholic nation that would recognize the kingship of Christ on earth. Informed by noncanonical understandings of martyrdom, sacrifice, and redemptive violence, as well as by an intransigent view of politics, these Catholics regarded violence as a moral response against the injustices and dangers posed by what they considered an oppressive and blasphemous state. The article is based on the examination of a series of violent events perpetrated by Catholic militants during the 1930s, as well as on the analysis of several newspapers, official documents, and Catholic publications. Contrary to government portrayals of Catholicism as a top-down, monolithic, and unchanging set of institutions and practices that promoted recalcitrant forms of religious militancy, Catholics were in fact deeply divided regarding the legitimacy of violence along theological, moral, and practical grounds.
19
Tirenin, Gregory James. "Wesley and the People Called Papists: Recusancy, Methodism, and Religious Tension in Eighteenth-Century Britain". Wesley and Methodist Studies 16, n. 1 (gennaio 2024): 29–58. http://dx.doi.org/10.5325/weslmethstud.16.1.0029.
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ABSTRACT Scholarly interest in Wesley’s views of Catholicism and his conceptions of catholicity has increased significantly. This article examines how British Catholics, especially Bishop Richard Challoner of London and Fr Arthur O’Leary of Cork, engaged with Methodism in late Georgian Britain. Despite the proscribed status of the Catholic Church during this period, Catholics participated to an impressive degree in the controversies surrounding Methodism by defining themselves against Wesley both theologically and politically. Their actions aroused considerable interest and controversy, thus demonstrating the vitality of the Catholic community in an age when the Anglican confessional state was under considerable pressure.
20
J. Hunt, Stephen. "BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS". POLITICS AND RELIGION JOURNAL 2, n. 2 (1 dicembre 2008): 27–51. http://dx.doi.org/10.54561/prj0202027h.
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This paper has argued that over some four decades the Catholic charismatics have been pulled in different directions regarding their political views and allegiances and that this is a result of contrasting dynamics and competing loyalties which renders conclusions as to their political orientations difficult to reach. To some degree such dynamics and competing loyalties result from the relationship of the charismatics in the Roman Church and the juxtaposition of the Church within USA politico-religious culture. In the early days of the Charismatic Renewal movement in the Roman Catholic Church the ‘spirit-filled’ Catholics appeared to show an indifference to secular political issues. Concern with spiritually renewing the Church, ecumenism and deep involvement with a variety of ecstatic Christianity drove this apolitical stance. If anything, as the academic works showed, the Catholic charismatics seemed in some respects more liberal than their non-charismatic counterparts in the Church. To some extent this reflected their middle-class and more educated demographic features. More broadly they adopted mainstream cultural changes while remaining largely politically inactive. As they grew closer to their Protestant brethren in the Renewal movement Catholic neo-Pentecostals tended to express more conservative views that were then part of the embryonic New Christian Right - the broad Charismatic movement becoming more overtly politicised in the 1980s. Somewhat later the Catholics were being pulled towards the traditional core Catholicism at a time the Renewal movement found itself well beyond its peak and influence in the mainstream denominations including the Roman Church. The Catholic charismatics were ‘returning to the fold’. During this period too the New Christian Right increased its attempt to marshal a broad coalition of conservative minded Protestants and Catholics. Throughout the 1980s and 1990s this proved to be largely ineffectual. The 2004 American Presidential election saw the initiation of the second office of George Bush. It seems clear that without the support of the New Christian Right - fundamentalist, Evangelicals, Pentecostals, charismatics - the victory would not have been secured. Based on research in South Carolina, however, suggests that the CR continues to be inwardly split and quarrels with other wings of the Republican Stephen J. Hunt: BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS • (pp. 27-51) THE CONTEMPORARY ROMAN CATHOLIC CHURCH AND POLITICS 49 Party, particularly business interests are evident.59 It is also apparent that into the twenty-first century there has proved to be an uneasy alliance in the New Christian Right, threatening to split along lines already observable in the 1970s and 1980s. For one thing the some of the political and social, if not moral teachings of the Catholic Church are at variant with such organizations as the Christian Coalition. The re-invention of the New Christian Right has not fully incorporated conservative Catholics nor Catholic charismatics. A further dynamic is that lay Catholics, charismatics or otherwise, have increasingly adopted a ‘pick and choose’ Catholicism in which there is a tendency to exercise personal views over a range of political issues irrespective of the formal teachings of the Church. To conclude, we might take a broader sweep in our understanding of the role of Catholicism in USA politics, in which the Catholic charismatics are merely one constituency. Recent scholarly work has pointed to the often under-estimated political influence of Roman Catholics in the USA. Genovese et al.60 show how today, as well as historically, Catholics and the Catholic Church has played a remarkably complex and diverse role in US politics. Dismissing notions of a cohesive ‘Catholic vote,’ Genovese et al. show how Catholics, Catholic institutions, and Catholic ideas permeate nearly every facet of contemporary American politics. Swelling with the influx of Latino, Asian, and African immigrants, and with former waves of European ethnics now fully assimilated in education and wealth, Catholics have never enjoyed such an influence in American political life. However, this Catholic political identity and engagement defy categorization, being evident in both left-wing and right-wing causes. It is fragmented and complex identity, a complexity to which the charismatics within the ranks of the Catholic Church continue to contribute.
21
Rafferty, Oliver P. "Nicholas Wiseman, Ecclesiastical Politics and Anglo-Irish Relations in the Mid-Nineteenth Century". Recusant History 21, n. 3 (maggio 1993): 381–400. http://dx.doi.org/10.1017/s0034193200001680.
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English Catholicism in the middle decades of the nineteenth century was an extremely complex phenomenon. In the years after 1829 English Catholics were determined to take their rightful place in society. No longer could they be regarded as politically inferior to their Protestant fellow countrymen. Now at last they were in a position to lay to rest the age-old charge that adherence to papism was evidence of disloyalty to the crown. Into this ideal picture of the union between solid English virtues and Roman obedience there intruded two factors designed to precipitate a shattering of the new found confidence of the Catholic aristocracy and middle classes. The converts, by their academic standing, exposed the lack of real educational attainments of the majority of the hereditary Catholics. They were regarded with suspicion by the old Catholics, and seemed to possess a ‘cockiness’ about their Catholicism which was anti-pathetical to the ‘timid retirement of the hereditary Catholics’. Their brand of Catholicism had none of the inhibitions of a bygone age. They were not afraid to make a scene nor to wash their religious laundry in public.
22
Paddison, Joshua. "Anti-Catholicism and Race in Post-Civil War San Francisco". Pacific Historical Review 78, n. 4 (1 novembre 2009): 505–44. http://dx.doi.org/10.1525/phr.2009.78.4.505.
Testo completoAbstract (sommario):
In San Francisco during the 1870s, conflicts over public schools, immigration, and the bounds of citizenship exacerbated long-simmering tensions between Protestants and Catholics. A surging anti-Catholic movement in the city——never before studied by scholars——marked Catholics as racially and religiously inferior. While promising to unite, anti-Catholicism actually exposed splits within Protestant San Francisco as it became utilized by opposing sides in debates over the place of racially marked groups in church and society. Considered neither fully white nor fully Christian, many Irish Catholics in turn demonized Chinese immigrants to establish their own credentials as patriotic white Christians. By the early 1880s the rising anti-Chinese movement had eclipsed tensions between Catholics and Protestants, creating new coalitions around Christian whiteness rather than broad-based interracial Protestantism.
23
Feltmate, David. "Cowards, Critics, and Catholics". Bulletin for the Study of Religion 42, n. 3 (27 settembre 2013): 2–11. http://dx.doi.org/10.1558/bsor.v42i3.2.
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Throughout its history South Park has had a contentious relationship with Catholicism, frequently using Catholic doctrine, rituals, and popular practices as a foil for humor. This article examines the way that a Catholic parachurch organization, the Catholic League for Religious and Civil Rights, has criticized South Park and its creators Trey Parker and Matt Stone as cowardly and not the satirical mavericks they are frequently portrayed as in popular media. Using the sociologies of religion, humor, and culture, this article demonstrates that this conflict reflects deeper conflicts over the limits of free speech, the place of Catholics in American culture, and the importance of humor in criticizing and controlling religious traditions in the United States.
24
Wetzel, Benjamin. "A CHURCH DIVIDED: ROMAN CATHOLICISM, AMERICANIZATION, AND THE SPANISH-AMERICAN WAR". Journal of the Gilded Age and Progressive Era 14, n. 3 (luglio 2015): 348–66. http://dx.doi.org/10.1017/s1537781415000079.
Testo completoAbstract (sommario):
AbstractStandard accounts of American Catholic history generally note in passing that American Catholics supported the Spanish-American War but do not examine what reasons provoked them to do so. At the same time, recent literature on the war itself has described various factors that motivated American support, but few of these studies have noted the central role that religion played in Americans' interpretations of the conflict. This article brings these two historiographies together by showing the importance of the war for the Catholic Church in America as well as the significance of religious belief for how many Americans understood the conflict. In particular, providentialist interpretations of the war held by a large number of Catholics reveal a crucial moment in the church's process of Americanization. Yet more importantly, this article focuses on the significant number of Catholics who steadfastly opposed the war, demonstrating the contested nature of the Americanization process. Ultimately, this article maintains that skepticism concerning the righteousness of the American nation motivated antiwar Catholics' resistance to prevalent American attitudes. By integrating American Catholics into our understanding of the Spanish-American War, this article sheds new light on the development of fin de siècle American Catholicism and on the war itself.
25
Kiessling, Nicolas. "Anthony Wood and the Catholics". Recusant History 30, n. 1 (maggio 2010): 71–87. http://dx.doi.org/10.1017/s0034193200012656.
Testo completoAbstract (sommario):
Anthony Wood (1632–1695), the Oxford biographer and historian, was accused of being a ‘papist’ from the early 1670s until his death on 29 November 1695. These accusations were given credence because Wood had many Catholic friends and acquaintances; had a genuine affection for manuscripts and monuments of the pre-reformation past; wrote bio-bibliographies of many noteworthy Catholics who were graduates of Oxford colleges or were associated with the university; had a view of the reformation that Gilbert Burnet, later the bishop of Salisbury, saw as ‘unseemly’; and never joined any campaign against Catholics before or after James II reigned in Great Britain. This essay deals with Wood's relationships with Catholics and his attitude towards Catholicism.
26
Xiong, Wei. "Food Culture, Religious Belief and Community Relations: An Ethnographic Study of the Overseas Chinese Catholic". Religions 14, n. 2 (3 febbraio 2023): 207. http://dx.doi.org/10.3390/rel14020207.
Testo completoAbstract (sommario):
Religion and food culture are two closely related topics in the Christian discourse and have been the subject of extensive anthropological research. This paper takes the Boston Chinese Catholics as a case study, and it adopts an ethnographic research methodology to explore the ways in which the sense of belonging develops in the Church community, based on the analysis of food culture in this context. Chinese Catholics in Boston are mainly Fujian and Hong Kong immigrants, and the class, status, and economic differences between these two communities are well apparent. The Boston Chinese Catholic Church divides food into sacred and secular. During religious rituals, all Catholics share the sacred food, the Holy Body and the Holy Blood, which symbolize the unity of the Catholic Church. In everyday life, Fujian Catholic and Hong Kong Catholic community members follow the dietary habits of their community to maintain a division between each community’s traditions. Over the years, the Boston Chinese Catholic Church has developed a flexible strategy—externally consistent and internally differentiated—to maintain the unity of the Church while embracing the cultural differences of its members. This flexible strategy has also influenced the way in which the Boston Chinese Catholic Church operates. This study indicates that we need to place more emphasis on the diversity and complexity of the members of the overseas Chinese Catholic Church and the specificities of the Catholic religion’s discourse so that we can better understand the overall practices and methods of overseas Chinese Catholicism. This study is a catalyst for the study of overseas Chinese Catholicism, as well as the study of food culture, religion, community, and identity in that context.
27
Kane, Paula M. "‘The Willing Captive of Home?’: The English Catholic Women's League, 1906–1920". Church History 60, n. 3 (settembre 1991): 331–55. http://dx.doi.org/10.2307/3167471.
Testo completoAbstract (sommario):
Henry Cardinal Manning wrote in 1863 that he wanted English Catholics to be “downright, masculine, and decided Catholics—more Roman than Rome, and more ultramontane than the Pope himself.” Given this uncompromising call for militant, masculine Roman Catholicism in Protestant Victorian England, frequently cited by scholars, it may seem surprising that a laywomen's movement would have emerged in Great Britain. In 1906, however, a national Catholic Women's League (CWL), linked closely to Rome, to the English clergy, and to lay social action, emerged in step with the aggressive Catholicism outlined by Manning 40 years earlier. The Catholic Women's League was led by a coterie of noblewomen, middle-class professionals, and clergy, many of them former Anglicans. The founder, Margaret Fletcher (1862–1943), and the league's foremost members were converts; the spiritual advisor, Rev. Bernard Vaughan, was the son of a convert. A short list of the clergy affiliated with the CWL reveals an impressive Who's Who in the Catholic hierarchy and in social work in the early twentieth century: Francis Cardinal Bourne (Archbishop of Westminster from 1903 to 1935), Monsignor Robert Hugh Benson (a convert and well-known author), and influential Jesuits Bernard Vaughan, Charles Plater, Cyril Martindale, Joseph Keating, Leo O'Hea and Joseph Rickaby. The CWL was born from a joining of convert zeal and episcopal-clerical support to a tradition of lay initiative among English Catholics.
28
Phan, Peter C. "To be Catholic or Not to Be: Is it Still the Question? Catholic Identity and Religious Education Today". Horizons 25, n. 2 (1998): 159–80. http://dx.doi.org/10.1017/s0360966900031133.
Testo completoAbstract (sommario):
AbstractRecent social studies have show that there are, especially among young American Catholics, different conceptions of what constitutes a Catholic. Factors contributing to this new understanding of Catholic identity include religious pluralism and the divergent conceptualizations of catholicity and Catholicism in contemporary theology. As a consequence, different criteria are used to define what it means to be a Catholic. These variations pose serious challenges to religious educators whose task is to shape the religious identity of the students.The study begins with a survey of the history of the concept of catholicity as well as of the criteria for Catholic identity. In view of the variations in the understanding of catholicity, the work discerns four challenges for religious education with its task of fostering Catholic identity: how to maintain a fruitful balance between Vatican II's recognition of the ecclesial nature of non-Catholic Christian communities and its claim that the Catholic Church possesses the fullness of the means of salvation; between Vatican II's call for dialogue with non-Christian religions and its insistence on the distinctiveness of Catholic beliefs and practices; between the legitimate concerns of “communal Catholics” and the necessity for all Catholics to participate fully in the Catholic symbol and ethical system; and between the spiritual and institutional, the invisible and visible elements of the church. The article concludes by suggesting an indirect method to develop and strengthen Catholic identity by means of the “deep structures” of the Catholic faith, with particular focus on Christian doctrines.
29
Pizzoni, Giada. "Mrs Helena Aylward: A British Catholic mother, spouse and businesswoman in the Commercial Age (1705–1714)". British Catholic History 33, n. 4 (6 settembre 2017): 603–21. http://dx.doi.org/10.1017/bch.2017.27.
Testo completoAbstract (sommario):
Mrs Helena Aylward, as a Catholic merchant and investor, enriches the literature on both female Catholicism and on the Atlantic-Mediterranean trade. Recent historiography has stressed the importance of women in business, but Catholic women have been overlooked in the mercantile world and in the British fiscal-military economy. I contend that female Catholics were accustomed to their husband’s dealings, and after bereavement, took financial responsibility for the family’s business. Helena was proactive and did not limit herself to the exchanges already established by her husband. She moved independently and diversified her trade with financial investments. Mrs Aylward’s involvement in business challenges the prevailing image of Catholic women as wives, patrons or nuns. She suggests a new economic role for British female Catholics: entrepreneurs that succeeded in a Protestant and patriarchal maritime world.1
30
Antkowiak, Laura S. "ARE CATHOLICS UNIQUELY CROSS-PRESSURED? POLICY BELIEFS AND VOTING BEHAVIOR BY RELIGIOUS TRADITION IN RECENT U.S. ELECTIONS". Politics and Religion Journal 17, n. 2 (25 ottobre 2023): 299–325. http://dx.doi.org/10.54561/prj1702299a.
Testo completoAbstract (sommario):
The Catholic Church’s pro-life, pro-social justice policy agenda takes the sides of both major US political parties. This potentially cross-pressures Catholic voters’ choice between those parties, but could alternatively legitimate a Catholic voter’s personal partisan preference. This paper examines whether Catholic voters who share the Church’s core policy positions are more or less likely than comparably cross-pressured non-Catholic voters to exhibit political behaviors associated with cross-pressures: avoiding identification with a major party, avoiding voting or a major-party vote choice, defecting from one’s party in voting, and selectively misperceiving candidate issue positions. Analyzing data from the 2016-2018 Cooperative Congressional Election Studies and the 1992-2016 American National Election Studies, I find little evidence that Catholics are uniquely, strongly cross-pressured. If anything, cross-pressured (and other) Catholics are more likely than comparable non-Catholics–even those in faith traditions that are more clearly aligned with a single party–to embrace partisan politics. In some cases, partisan differences between Catholics in their responsiveness to cross-pressures exceed differences between Catholics and non-Catholics.
31
Burns, Ryan. "Enforcing uniformity: kirk sessions and Catholics in early modern Scotland, 1560–1650". Innes Review 69, n. 2 (novembre 2018): 111–30. http://dx.doi.org/10.3366/inr.2018.0171.
Testo completoAbstract (sommario):
In the decades following the Scottish Reformation, Scottish parliaments passed a series of penal laws against Catholics and expressions of Catholic religious practice. In an act of 1594 the death penalty was prescribed on the first offence for wilfully hearing Mass; but no Scot was ever executed for hearing Mass. The same law of 1594 encouraged local presbyteries to convert any suspected Catholic under their jurisdiction. As historians of the Scottish Reformation begin to appreciate the crucial role that kirk sessions played in suppressing Scottish Catholicism, this article adds to recent studies which seek to offer a corrective to much previous scholarship on the persecution of Scottish Catholics – which tended to focus almost exclusively on civil enforcement – and explores the impact of parish church courts on Scottish Catholicism, highlighting the effectiveness of public penance, shaming, and psychological pressure as the most useful tools for enforcing uniformity.
32
Sander, William. "Catholics and Catholic Schooling". Education Economics 13, n. 3 (settembre 2005): 257–68. http://dx.doi.org/10.1080/09645290500073720.
Testo completo
33
Edwards, Owen Dudley. "1918 And All This – The Education (Scotland) Act then and now". Scottish Affairs 27, n. 4 (novembre 2018): 425–37. http://dx.doi.org/10.3366/scot.2018.0256.
Testo completoAbstract (sommario):
On the centenary of the Education (Scotland) Act, 1918, this essay offers personal reflections on its immediate impact and longer term legacies upon Scottish Catholicism. A century of Catholic state schools in Scotland has evolved very different Catholics – and a very different Scotland.
34
Leitmeir, Christian Thomas. "CATHOLIC MUSIC IN THE DIOCESE OF AUGSBURG c.1600: A RECONSTRUCTED TRICINIUM ANTHOLOGY AND ITS CONFESSIONAL IMPLICATIONS". Early Music History 21 (4 settembre 2002): 117–73. http://dx.doi.org/10.1017/s0261127902002048.
Testo completoAbstract (sommario):
After decades of suffering and agony, Catholicism in Augsburg entered a phase of gradual recovery around 1550. The first half of the sixteenth century was characterised by the rapid expansion of the Reformation and the marginalisation of the Catholics in the town. At the zenith of Protestant predominance, the Lutherans even managed to force the entire Catholic clergy into exile from 1537 to 1547 and for a few months in 1552. The episcopate of Cardinal Otto Truchsess von Waldburg (1543-73), however, marked a turning point for Catholics in Augsburg. The Peace of Augsburg (1555) conceded political parity to the Catholic minority in town. Due to Otto von Waldburg's zealous activities, his severely decimated flock even managed to grow again slowly over the years.
35
Bartram, Erin. "American Catholics and “The Use and Abuse of Reading,” 1865–1873". Religion and American Culture 29, n. 1 (2019): 36–64. http://dx.doi.org/10.1017/rac.2018.3.
Testo completoAbstract (sommario):
ABSTRACTIn the wake of the Civil War, Father Isaac Hecker launched several publishing ventures to advance his dream of a Catholic America, but he and his partners soon found themselves embroiled in a debate with other American Catholics, notably his friend and fellow convert Orestes Brownson, over the “use and abuse of reading.” Although the debate was certainly part of a contemporary conversation about the compatibility of Catholicism and American culture, this essay argues that it was equally rooted in a moment of American anxiety over a shifting social order, a moment when antebellum faith in the individual was being tested by the rights claims of women and Americans of color. Tacitly accepting and internalizing historical claims of intrinsic and through-going Catholic “difference,” claims offered both by American Protestants and American Catholics like Brownson, scholars often presume that debates within American Catholicism reflect “Catholic” concerns first and foremost, qualifying their utility as sources of “American” cultural history. By examining American Catholic discussions of reading, individual liberty, social order, and gender in the 1860s and 1870s, this essay argues that Brownson's arguments against the compatibility of American and Catholic life were in fact far more representative of ascendant ideas in American culture than Hecker's hopeful visions of a Catholic American future made manifest through the power of reading. In doing so, it demonstrates the ways that American Catholicism can be a valuable and complex site for studying the broader history of religion and culture in the United States.
36
Heft, James L. "Evolution and Catholicism: A Few Modest Proposals". Horizons 35, n. 2 (2008): 203–27. http://dx.doi.org/10.1017/s0360966900005454.
Testo completoAbstract (sommario):
ABSTRACTDuring 2006, two events, one involving mainly Protestants and the other Catholics, triggered widespread debate on evolution and Christianity. The Dover, Pennsylvania case focused on whether intelligent design (ID) should be taught alongside evolution in public high school science classes; a New York Times Op-Ed by Cardinal Schönborn of Austria argued that Catholics should reject neo-Darwinianism. Once again, these debates raise the important issue of the relationship of science and religion, and more specifically, science and Catholicism, and call for further reflection on how Catholic theology should conceive of its role in an age still dominated by science.
37
McKeever, C. F., S. Joseph e J. McCormack. "Memory of Northern Irish Catholics and Protestants for Violent Incidents and Their Explanations for the 1981 Hunger Strike". Psychological Reports 73, n. 2 (ottobre 1993): 463–66. http://dx.doi.org/10.2466/pr0.1993.73.2.463.
Testo completoAbstract (sommario):
The aim of this study was to examine the memory of Northern Irish Catholics ( n = 20) and Protestants ( n = 21) for violent events which had occurred over the previous 11 years and their explanations for those events. It was predicted that Catholics would recall more events involving Catholic deaths than Protestants and that Protestants would recall more events involving Protestant deaths than Catholics. Although Catholics were as likely as Protestants to recall incidents which resulted in Protestant deaths, Protestants were less likely than Catholics to recall incidents involving Catholic deaths. Also, there were divergent explanations for the 1981 hunger strike with most Protestants attributing responsibility to factors internal to the hunger strikers and most Catholics attributing responsibility to factors external to the hunger strikers.
38
Pavuk, Alexander. "Evolution and Voices of Progressive Catholicism in the Age of the Scopes Trial". Religion and American Culture: A Journal of Interpretation 26, n. 1 (2016): 101–37. http://dx.doi.org/10.1525/rac.2016.26.1.101.
Testo completoAbstract (sommario):
AbstractBelying assumptions about Catholics and science grounded in the old science-religion warfare model in the 1920s, two liberal Catholic intellectuals contributed in some important but overlooked ways to the discourse where prominent scientist-popularizers and other intellectuals constructed the public understanding of evolution and the Scopes Trial in the mid-1920s US. This article explores publicly-disseminated articles and archival correspondence between Catholics and non-Catholics on these topics, concluding that the manner in which the former supported evolution and opposed the Scopes prosecution may have unintentionally fostered scientism and religious modernism, rather than Catholicism, in the public square. Conditioned by their own Progressive-Era experiences and intellectual training, renowned liberal Catholics Fr. John A. Ryan, board member of the American Civil Liberties Union, and Michael Williams, editor ofCommonwealmagazine, framed their arguments directed at non-Catholic intellectual elites almost exclusively in social and biological science to the exclusion of religion. They did so even as public intellectuals and prominent scientists of modernist faith, like Henry Fairfield Osborn of the Museum of Natural History, constructed a public image of evolution that blended religion, philosophy and science when assigning meaning to the Scopes Trial. This study broadens the view of science-religion conversations surrounding evolution in the 1920s by integrating voices usually omitted from the story while further complicating the still-resonant ‘creationist-' evolutionist’ paradigm.
39
Ridgely, Susan B. "The Generational Ties That Bind American Roman Catholics". Exchange 48, n. 3 (19 luglio 2019): 251–67. http://dx.doi.org/10.1163/1572543x-12341529.
Testo completoAbstract (sommario):
Abstract Roman Catholic Studies has had little interest in or sources on Catholics marginalized by region or age or both. Challenging this assumed wisdom calls for a new orientation to the study of Catholicism, an orientation found in Anthropology. In this paper, I question why scholars have failed to ask questions about how age—different stations in life and varying generational contexts, across space, time and within one historical moment—shapes Roman Catholic practice on the individual as well as communal level? To attempt to answer this question, I use examples from my work; two ethnographic studies with Southern Catholics of all ages to explore how an interdisciplinary, anthropological approach provides scholars with a new set of questions, draws their attention to new arenas of religious action, and broadens the cast of characters who play key roles in religious communities.
40
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.
Testo completoAbstract (sommario):
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
41
Trang, Lam To. "Law on Marriage of Catholics and non-Catholics in Vietnam". International Journal of Religion 5, n. 3 (23 marzo 2024): 512–18. http://dx.doi.org/10.61707/azr20q18.
Testo completoAbstract (sommario):
The Vietnamese State has recognized a lot of organizations of many different religions such as Buddhism, Catholicism, Protestantism, Cao Dai, Hoa Hao Buddhism, Islam..., of which Buddhism accounts for the largest number, next is Catholicism. The conceptions of marriage between the various religions are different. Unlike Buddhism, where the monks worship the celibacy, the love between husband and wife in Catholicism has profound meaning because it originates from the love of God and follows the model of love between Christ and Jesus. Within the scope of this article, the author will clarify the differences and the similarities between the marriages of Catholics and non-Catholics in Vietnam and then analyze the current Vietnamese legal regulations about the marriages between Catholics and non-Catholics. Thus, it can be seen that Vietnamese law does not distinguish between marriages of Catholics and non-Catholics.
42
Hopper, Andrew. "‘The Popish Army of the North’: Anti-Catholicism and Parliamentarian Allegiance in Civil War Yorkshire, 1642–46". Recusant History 25, n. 1 (maggio 2000): 12–28. http://dx.doi.org/10.1017/s0034193200031964.
Testo completoAbstract (sommario):
By the time of the outbreak of the Civil Wars, may educated British Protestants considered Roman Catholicism to be an anti-religion; indeed, the Cambridge divine William Fulke went so far as to equate it with devil worship. Wealthy and powerful English Catholics attracted extreme hostility in moments of political crisis throughout the early modern period, but in 1642, fear of Roman Catholicism was even used to legitimate the terrible act of rebellion. Keith Lindley has emphasized the civil war neutrality of English Catholics, while many current historians, nervous of displays of religious prejudice, have portrayed the anti-Catholic fears of parliamentarians as cynical propaganda. Michael Finlayson has condemned anti-Catholicism as ‘irrational paranoia’, to be compared with anti-Semitism, which might, had it not been for the growth of liberal traditions in nineteenth-century England, have led to some sort of ‘Final Solution’.
43
Fernández Rodríguez, Carmen María. ""Whatever her Faith may be": Some Notes on Catholicism in Maria Edgeworth's Oeuvre". Miscelánea: A Journal of English and American Studies 48 (7 gennaio 2014): 29–44. http://dx.doi.org/10.26754/ojs_misc/mj.20138829.
Testo completoAbstract (sommario):
The relationship between the Anglo-Irish writer Maria Edgeworth (1768- 1849) and Catholicism has always been close and conditioned by the authoress’s inscription in the Protestant Ascendancy ancatholod by her father’s enlightened ideas. The intention of the present study is to reevaluate the role of Roman Catholics in the fictional and non-fictional texts some of which Edgeworth wrote alone and others in collaboration with her father. The Edgeworths were more interested in individual worth than in sectarianism and promoted the economic and intellectual advancement of Ireland, a process in which Catholics not only played an important part but also appeared in a quite favourable light. The defence and acceptance of Catholics is articulated in Edgeworth’s works around the insistence on the education of the Irish Catholics and the depiction of the legitimisation of the Anglo-Irish landlord and his marriage to a woman of Catholic ancestry. It will be shown that, rather than embrace the position of a colonist, Edgeworth bravely attacked prejudice and abuses of power on the part of the English against the Irish and at the same time she foresaw a society where Roman Catholics would retain their identity and would also occupy the same social level as the rest of the British.
44
Calfano, Brian Robert, e Daniel E. Ponder. "The Variable “Catholic” Influence on US Presidential and Abortion Politics". Religions 14, n. 2 (20 febbraio 2023): 280. http://dx.doi.org/10.3390/rel14020280.
Testo completoAbstract (sommario):
We demonstrate that, in comparison to religious groups showing reliable, contemporary voting tendencies (e.g., white evangelical Protestants voting Republican, Jews and Muslims voting Democratic), Roman Catholics show far less consistency in supporting one major party over the other. After reviewing relevant literature Catholic public political preferences and behavior, we delve into a basic overview of the history of the Catholic Church in the United States. We then analyze historical periods when the impact of the church seems consequential, such as effects of the “Catholic vote”. We summarize scholarship and opinion surveys concerning Catholic political views and behavior over the last several decades, focusing on attitudes toward abortion in the wake of the Dobbs decision. We then highlight differences and similarities between Catholic rank-and-file and the church clergy and hierarchy, some of which are well known in the religion and politics literature. In sum, we find that unlike past or more contemporaneous takes on the impact of Catholics and Catholicism on politics and policy, there is no longer (if there ever was) a single, identifiable Catholic impact, even as the Catholic vote remains a demographic for which politicians compete.
45
Kehoe, S. Karly. "Unionism, Nationalism and the Scottish Catholic Periphery, 1850–1930". Britain and the World 4, n. 1 (marzo 2011): 65–83. http://dx.doi.org/10.3366/brw.2011.0005.
Testo completoAbstract (sommario):
This article investigates the relationship between nationalism, unionism and Catholicism between 1850 and 1930 and proposes that ideas about the Scottish nation and national identity had a strong connection with the re-emergence and development of Catholicism. The presence of a large Irish-born and Irish-descended Catholic population meant that although there was a peripheral sensitivity to Ireland and an intellectual curiosity with Home Rule, indigenous Catholics remained deeply committed to the Scottish nation within the British state. A majority of Catholics in Scotland saw themselves as loyal British subjects, as nation builders and as the ambassadors of an imperial ideal. Understanding how Catholic identity was defined and how far this influenced, or was influenced by, the construction of a national identity is critical for achieving an understanding of the complexities of nationalism in Scotland. The parallels that exist between Catholicism's position on the periphery of Scottish society and Scotland's status within Britain is an overarching theme in this article that focuses on a period of intense national self-reflection and identity construction.
46
Nabhan-Warren, Kristy, e James S. Bielo. "Imagining Catholicism and Catholics". Exchange 48, n. 3 (19 luglio 2019): 195–203. http://dx.doi.org/10.1163/1572543x-12341524.
Testo completo
47
Oldmixon, Elizabeth A., e William Hudson. "When Church Teachings and Policy Commitments Collide: Perspectives on Catholics in the U.S. House of Representatives". Politics and Religion 1, n. 1 (14 marzo 2008): 113–36. http://dx.doi.org/10.1017/s1755048308000060.
Testo completoAbstract (sommario):
AbstractThis article investigates the influence of religious values on domestic social policy-making, with a particular focus on Catholics. We analyze roll call votes in the 109th Congress and find that Catholic identification is associated with support for Catholic Social Teaching, but both younger Catholics and Republican Catholics are found less supportive. In followup interviews with a small sample of Catholic Republicans, we find that they justify voting contrary to Church teaching by seeing its application to most domestic social issues as less authoritative than Church moral teachings on issues like abortion.
48
Nedavnya, Olga. "The place of Greek Catholicism in the self-identification of Ukrainians in their civilizational environment". Ukrainian Religious Studies, n. 12 (16 novembre 1999): 106–14. http://dx.doi.org/10.32420/1999.12.1044.
Testo completoAbstract (sommario):
Among the significant religious factors that influenced and influence the cultural orientation of the Ukrainian nation, the phenomenon of Ukrainian Greek Catholicism is a unique place. In recent years, researchers of this phenomenon have focused their efforts primarily on identifying the national and consoli- datory role of the Ukrainian Greek Catholic Church in identifying the opportunities and achievements of the Greek-Catholic denomination in identifying Ukrainian Greek Catholics in their identity between the neighboring-Polish Roman Catholic and Russian Orthodox - ethnic groups.
49
Hoenes del Pinal, Eric. "Reading Laudato Si’ in the Verapaz". Exchange 48, n. 3 (19 luglio 2019): 291–301. http://dx.doi.org/10.1163/1572543x-12341532.
Testo completoAbstract (sommario):
Abstract As global climate change is becoming an increasing worry, Q’eqchi’-Maya Catholics in Guatemala have begun drawing Pope Francis encyclical Laudato Si’ into their discourse about the environment. This article examines how Catholic teachings and Maya culture come together to shape Q’eqchi’-Mayas’ views on climate change, and argues that these processes offer anthropologists of Catholicism insight into how we might better understand Catholicism as a religion that is at once local and global.
50
Baigent, Avril. "Who is right? A Lived Catholicism Study of the Mass-Going of Catholic Teenagers". Ecclesial Practices 9, n. 1 (4 luglio 2022): 28–46. http://dx.doi.org/10.1163/22144471-bja10035.
Testo completoAbstract (sommario):
Abstract Lived Catholicism proposes a new way to study being Catholic. Through a focus on individual experiences and practices, it seeks to unpack ‘what sorts of people those who are baptised Catholic are becoming through their ordinary practices’.1 Although many studies of Catholicism tell us what Catholics practice and believe, far fewer tell us why. This study of the Lived Catholicism of teenagers in the UK will explore what motivates them to go to Mass, how the Mass going relates to their wider Catholicity, and the surprising gaps that emerge. Connecting these experiences to those of previous generations shows how the methods of Lived Catholicism can begin to answer questions not previously asked.