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Artykuły w czasopismach na temat „Australian Catholic Church history”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 9 lutego 2022

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1

Lynch, Andrew P. "Negotiating Social Inclusion: The Catholic Church in Australia and the Public Sphere". Social Inclusion 4, nr 2 (19.04.2016): 107–16. http://dx.doi.org/10.17645/si.v4i2.500.

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This paper argues that for religion, social inclusion is not certain once gained, but needs to be constantly renegotiated in response to continued challenges, even for mainstream religious organisations such as the Catholic Church. The paper will analyse the Catholic Church’s involvement in the Australian public sphere, and after a brief overview of the history of Catholicism’s struggle for equal status in Australia, will consider its response to recent challenges to maintain its position of inclusion and relevance in Australian society. This will include an examination of its handling of sexual abuse allegations brought forward by the Royal Commission into Institutional Responses to Child Sexual Abuse, and its attempts to promote its vision of ethics and morals in the face of calls for marriage equality and other social issues in a society of greater religious diversity.

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2

Hilliard, David. "The Ties That Used to Bind: A Fresh Look at the History of Australian Anglicanism". Pacifica: Australasian Theological Studies 11, nr 3 (październik 1998): 265–80. http://dx.doi.org/10.1177/1030570x9801100303.

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This article questions the widely accepted idea that the history of Anglicanism in Australia has been dominated by warfare between three church parties: Anglo-Catholic (high), evangelical (low) and liberal (broad). In fact, among lay Anglicans and at the parish level party strife was much less important than is often assumed. Until recently Australian Anglicans shared a number of common institutions, attitudes and social characteristics, and there was a large body of “moderate” Anglicans — exemplified in this article by the Rev R. P. Hewgill of Adelaide — who did not identify with any particular party.

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Laffin, Josephine. "‘A Saint for all Australians’?" Studies in Church History 47 (2011): 403–14. http://dx.doi.org/10.1017/s042420840000111x.

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On 17 October 2010 Mary MacKillop became the first Australian citizen to be officially canonized by the Roman Catholic Church. This event generated a similar outpouring of patriotic enthusiasm to that which greeted Mary’s beatification in 1995. The title of this paper is borrowed from a newspaper article of 1985 by the poet, publisher and self-described ‘implacable agnostic’, Max Harris, a fervent supporter of Mary’s canonization. Saints are the only relatives that you can choose, commented Bishop Ambrose of Milan in the fourth century, and taking this ancient aphorism rather more literally than St Ambrose intended, Dame Edna Everage has claimed descent from a branch of the MacKillop family tree. As Dame Edna’s creator, comedian and satirist Barry Humphries, is a shrewd observer of Australian culture, Mary MacKillop’s triumph as a saint for all Australians seems assured — but what does this reveal about the meaning of sainthood in contemporary Australian society? This paper will trace some important stages in devotion to saints in Australian history before returning to Mary Helen MacKillop, her status as a national icon, and the threads of change and continuity which can be discerned in her cult.

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Pitman, Julia. "Feminist Public Theology in the Uniting Church in Australia". International Journal of Public Theology 5, nr 2 (2011): 143–64. http://dx.doi.org/10.1163/156973211x562741.

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AbstractThis article considers the expression of Protestant feminist public theology by the first women to gain access to leading positions in the Uniting Church in Australia, which was inaugurated in 1977. Roman Catholic and Protestant feminist theologians have started to provide theories of feminist public theology. The case studies of Lilian Wells, first Moderator of the Synod of New South Wales, and Jill Tabart, first woman President of the Assembly of the Uniting Church, provide evidence for the revision of these theories. The article argues that both the desire for and the expression by women of feminist public theology has a history that is longer than might be assumed. It also argues that such history confirms but also challenges aspects of received theories of feminist public theology, and that the two cases outlined below provide insight into the constraints inherent in the expression of feminist public theology in Protestant denominations such as the Uniting Church in Australia.

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Brown, Gavin. "The Two Bodies of Christ: Communion Frequency and Ecclesiastical Discourse in Pre–Vatican II Australian Catholicism". Church History 79, nr 2 (18.05.2010): 359–409. http://dx.doi.org/10.1017/s0009640710000077.

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Today, most Catholics attending Mass come forward to receive communion as a matter of course. But this fact actually belies a very long history of low communion frequency and an institution's often losing struggle to have Catholics regularly receive the body of Christ. Already by the end of the fourth century, communion frequency in the Church, both East and West, had declined rapidly. Thereafter, outside small circles of especially devout communicants, communion at Mass remained for most Catholics an infrequent act. Yet during the mid-twentieth century, in the space of just a few decades, this situation showed signs of quite dramatic reversal. In the nineteenth century in Australia, average communion frequency among most practising Catholics was relatively nominal—perhaps three or four times a year was typical. On the eve of the Second Vatican Council, however, most Catholics in Australia were partaking of communion fortnightly and even weekly. Why this shift? What happened in the course of a generation which turned around a situation spanning many centuries in the Church's tradition of eucharistic worship?

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RADEMAKER, LAURA. "Going Native: Converting Narratives in Tiwi Histories of Twentieth-Century Missions". Journal of Ecclesiastical History 70, nr 1 (17.12.2018): 98–118. http://dx.doi.org/10.1017/s0022046918000647.

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Historians and anthropologists have increasingly argued that the conversion of Indigenous peoples to Christianity occurred as they wove the new faith into their traditions. Yet this finding risks overshadowing how Indigenous peoples themselves understood the history of Christianity in their societies. This article, a case study of the Tiwi of North Australia, is illustrative in that it uses Tiwi oral histories of the ‘conversion’ of a priest in order to invert assumptions about inculturation and conversion. They insist that they did not accommodate the new faith but that the Catholic Church itself converted in embracing them. Their history suggests that conversion can occur as communities change in the act of incorporating new peoples.

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Hooper, Carole. "The unsaintly behaviour of Mary Mackillop: her early teaching career at Portland". History of Education Review 47, nr 2 (1.10.2018): 186–96. http://dx.doi.org/10.1108/her-10-2017-0019.

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Purpose Mary Mackillop, the only Australian to have been declared a “saint” by the Roman Catholic Church, co-founded the Institute of the Sisters of St Joseph, a religious congregation established primarily to educate the poor. Prior to this, she taught at a Common School in Portland. While she was there, the headmaster was dismissed. The purpose of this paper is to examine the extent to which the narrative accounts of the dismissal, as provided in the biographies of Mary, are supported by the documentary evidence. Contemporary records of the Board of Education indicate that Mary played a more active role in the dismissal than that suggested by her biographers. Design/methodology/approach Documentary evidence, particularly the records of the Board of Education, has been used to challenge the biographical accounts of Mary Mackillop’s involvement in an incident that occurred while she was a teacher at the Portland Common School. Findings It appears that the biographers, by omitting to consider the evidence available in the records of the Board of Education, have down-played Mary Mackillop’s involvement in the events that led to the dismissal of the head teacher at Portland. Originality/value This paper uses documentary evidence to challenge the account of the Portand incident, as provided in the biographies of Mary Mackillop.

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PLESTED, MARCUS. "Prayer and spirituality in the early Church, III: Liturgy and life. Edited by Bronwen Neil, Geoffrey D. Dunn and Lawrence Cross. Pp. x + 412 + 13 plates. Virginia, QLD: Centre for Early Christian Studies, Australian Catholic University, 2003. A$38.50 (paper) 0 9577483 8 8". Journal of Ecclesiastical History 56, nr 4 (październik 2005): 761–62. http://dx.doi.org/10.1017/s0022046905285329.

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KNOPIK, VALERIE S., ANDREW C. HEATH, PAMELA A. F. MADDEN, KATHLEEN K. BUCHOLZ, WENDY S. SLUTSKE, ELLIOT C. NELSON, DIXIE STATHAM, JOHN B. WHITFIELD i NICHOLAS G. MARTIN. "Genetic effects on alcohol dependence risk: re-evaluating the importance of psychiatric and other heritable risk factors". Psychological Medicine 34, nr 8 (listopad 2004): 1519–30. http://dx.doi.org/10.1017/s0033291704002922.

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Background. Genetic influences have been shown to play a major role in determining the risk of alcohol dependence (AD) in both women and men; however, little attention has been directed to identifying the major sources of genetic variation in AD risk.Method. Diagnostic telephone interview data from young adult Australian twin pairs born between 1964 and 1971 were analyzed. Cox regression models were fitted to interview data from a total of 2708 complete twin pairs (690 MZ female, 485 MZ male, 500 DZ female, 384 DZ male, and 649 DZ female/male pairs). Structural equation models were fitted to determine the extent of residual genetic and environmental influences on AD risk while controlling for effects of sociodemographic and psychiatric predictors on risk.Results. Risk of AD was increased in males, in Roman Catholics, in those reporting a history of major depression, social anxiety problems, and conduct disorder, or (in females only) a history of suicide attempt and childhood sexual abuse; but was decreased in those reporting Baptist, Methodist, or Orthodox religion, in those who reported weekly church attendance, and in university-educated males. After allowing for the effects of sociodemographic and psychiatric predictors, 47% (95% CI 28–55) of the residual variance in alcoholism risk was attributable to additive genetic effects, 0% (95% CI 0–14) to shared environmental factors, and 53% (95% CI 45–63) to non-shared environmental influences.Conclusions. Controlling for other risk factors, substantial residual heritability of AD was observed, suggesting that psychiatric and other risk factors play a minor role in the inheritance of AD.

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Saladžinskas, Sigitas Vladas, i Kristina Vaisvalavičienė. "Professional Activities (1930–1981) of Latvian-Born Lithuanian Architect and Engineer Karolis Reisonas (1894–1981) in Kaunas, Panevėžys and Adelaide Cities". History of Engineering Sciences and Institutions of Higher Education 3 (15.10.2019): 35–51. http://dx.doi.org/10.7250/hesihe.2019.003.

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The article introduces the professional activities of Latvian-born Lithuanian architect and engineer Karolis Reisonas (in Latvian: Kārlis Reisons; 1894–1981) in the second half of his life – from 1930 in Kaunas, Panevėžys and Adelaide cities – and his role in the history of Lithuanian architecture. K. Reisonas was one of the most prominent creators of modern 20th-century interwar Lithuanian architecture and together with other famous Lithuanian architects formed a special style of Kaunas modern architecture in interwar period. K. Reisonas is the author or co-author of representative buildings in Šiauliai, Kaunas and other Lithuanian cities, as well as in Riga and Adelaide cities. Architect and engineer K. Reisonas worked as Šiauliai City Engineer and Head of Municipal Construction Department (1922–1930), Director of Šiauliai Vocational School (1926), Consultant of Lithuanian Chamber of Agriculture (1927–1928), Head of Construction Department of Kaunas Municipality (1930– 1938), Panevėžys City Engineer (1940) and Burgomaster (1941–1944). From 1949, the Reisonas family lived in Adelaide city, Australia. To his projects three monuments of independence were built in Lithuania – Monument of Independence in Šiauliai city, Podium of the Freedom Monument of Kaunas city and Roman Catholic Christ’s Resurrection Church in Kaunas city. Fourteen of buildings in Lithuania (in Kaunas and Šiauliai cities) designed by him are included in the list of cultural values of Lithuania. Early K. Reisonas’ projects are characterized by historism, elements of eclecticism and «brick style», later projects are characterized by austere rationalism, functionalism, adaptation to urban construction and cultural and historical context.

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Russell-Mundine, Gabrielle, i Graeme Mundine. "Aboriginal Inculturation of the Australian Catholic Church". Black Theology 12, nr 2 (sierpień 2014): 96–116. http://dx.doi.org/10.1179/1476994814z.00000000024.

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Elliott, Peter. "Nineteenth-Century Australian Charismata: Edward Irving’s Legacy*". Pneuma 34, nr 1 (2012): 26–36. http://dx.doi.org/10.1163/157007412x621716.

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Abstract In recent decades, most interpreters have argued that as an organized movement, Australian Pentecostalism began in 1909 with Janet Lancaster’s Good News Hall. This article argues that Australian Pentecostal beginnings should be recalibrated to 1853, with the arrival of representatives of the Catholic Apostolic Church in Melbourne. The evidence indicates that the Catholic Apostolic Church continually taught and practiced the charismatic gifts in Australia throughout the second half of the nineteenth century. The existence of an established denomination in Australia embracing and exhibiting the charismatic gifts for the period 1853 to 1900 challenges the dominant Lancaster interpretation. This evidence also argues for a direct historic link between Australian Pentecostalism and the charismata of Edward Irving and the nascent Catholic Apostolic Church in 1830s London.

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Rymarz, Richard, i John Graham. "Going to church: attitudes to church attendance amongst Australian core Catholic youth". Journal of Beliefs & Values 26, nr 1 (kwiecień 2005): 55–64. http://dx.doi.org/10.1080/13617670500047657.

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Edwards, Denis. "Synodality and primacy: Reflections from the Australian Lutheran/Roman Catholic Dialogue". Pacifica: Australasian Theological Studies 28, nr 2 (czerwiec 2015): 137–48. http://dx.doi.org/10.1177/1030570x16648972.

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A fundamental level of Receptive Ccumenism is that of the reception by a dialoguing church of an institutional charism of a partner church as a gift of the Spirit. It is proposed here that in the Lutheran/Roman Catholic Dialogue in Australia, this kind of receptivity has been evident in two ways. First, at least in part through this dialogue, the Lutheran Church of Australia has come to a new reception of episcopacy. Second, in and through this same dialogue, Roman Catholic participants have come to see that their church has much to receive from the Lutheran Church of Australia with regard to synodality, above all in fully involving the lay faithful in synodal structures of church life.

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Silva, Rev Alvaro. "The Roman Catholic Church: An Illustrated History". Religion and the Arts 13, nr 2 (2009): 280–81. http://dx.doi.org/10.1163/156852909x422809.

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Varacalli, Joseph A., J. Derek Holmes i Bernard W. Bickers. "A Short History of the Catholic Church". Journal for the Scientific Study of Religion 24, nr 1 (marzec 1985): 110. http://dx.doi.org/10.2307/1386283.

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Stewart-Brown, Andrew. "New Short History of the Catholic Church". Journal of Contemporary Religion 31, nr 1 (20.12.2015): 142–44. http://dx.doi.org/10.1080/13537903.2016.1109891.

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Šturák, Peter. "The History of Greek Catholic Church in Slovakia". E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, nr 1 (1.04.2010): 37–43. http://dx.doi.org/10.2478/v10154-010-0004-8.

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The History of Greek Catholic Church in Slovakia This contribution deals with history of Greek Catholic Church since 1818 till present time. It is concerned, among others, with history of the Eparchy of Prešov, with very long and very complicated way of its development. The most important event in the history of the Greek Catholic Church in Slovakia was a visit of Holy Father John Paul II in Prešov and commemoration of bishop-martyr Pavol Peter Gojdiĉ.

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Roter, Zdenko. "The Church and Contemporary Slovene History". Nationalities Papers 21, nr 1 (1993): 71–80. http://dx.doi.org/10.1080/00905999308408257.

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In the eyes of the European public, Slovenia is still considered a Catholic country. Since before the last World War, this has had a double meaning. First of all, the Roman Catholic Church has been the leading ecclesiastical institution since the Christianization of the territory settled by Slovenes, decisively influencing the constitution of the cultural and political life of the Slovene nation, as well as its character. In spite of changed social conditions and its fate in the period of “real-socialist” rule from 1945 to 1990, the Church has preserved this role to the present time, although in different forms.

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McKevitt, Gerald, i Marvin R. O'Connell. "John Ireland and the American Catholic Church". Western Historical Quarterly 20, nr 4 (listopad 1989): 458. http://dx.doi.org/10.2307/969502.

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Lannon, F. "The Catholic Church in Spain, 1875-1998". English Historical Review 118, nr 478 (1.09.2003): 1020–22. http://dx.doi.org/10.1093/ehr/118.478.1020.

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Ormerod, Neil. "Sexual Abuse, a Royal Commission, and the Australian Church". Theological Studies 80, nr 4 (grudzień 2019): 950–66. http://dx.doi.org/10.1177/0040563919874514.

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The sexual abuse crisis and subsequent Royal Commission investigation raised important ecclesiological and ecclesial issues for the Australian Catholic Church. This article provides background to the work of the Commission and explores four issues: the seal of the confessional; the notion of ontological change in ordination; the place of women in the church; and the authority of bishops. While no direct theological resolution of these is possible, these issues have been raised with pressing urgency.

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Kantowicz, Edward R., i Marvin R. O'Connell. "John Ireland and the American Catholic Church". Journal of American History 76, nr 3 (grudzień 1989): 938. http://dx.doi.org/10.2307/2936487.

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Bianchi, Eugene C. "Resources for a Democratic Catholic Church". Horizons 18, nr 2 (1991): 207–26. http://dx.doi.org/10.1017/s0360966900025123.

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AbstractThis article explores sources in the Christian tradition that can be helpful for re-shaping present Roman Catholic ecclesial polity. The underlying theme is that the Catholic Church, in order to enhance efforts at church reform, needs to re-structure itself from a monarchical polity to a democratic one. A theological subtheme argues that the monarchical polity is not mandated by the gospel, but is rather a creature of history. Furthermore, the monarchical polity is a root cause obstructing reform in specific areas. By selecting loci from early church history to the present time, democratic movements and ideas are highlighted as constituting an important part of Catholic history. Certain of these loci have not yet been examined for their democratic potential. This democratic tradition can be a springboard for moving toward a democratic church in the twenty-first century.

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CORANIČ, JAROSLAV. "The Liquidation of the Greek Catholic Church in Communist Czechoslovakia, 1948–50". Journal of Ecclesiastical History 72, nr 3 (9.02.2021): 590–610. http://dx.doi.org/10.1017/s0022046920001487.

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This article examines the liquidation of the Greek Catholic Church in Czechoslovakia following the Communist takeover in February 1948. The Greek Catholic Church was to be separated from the mother Catholic Church and incorporated into the Orthodox Church. The process culminated at the irregular Sobor (synod) of Prešov held on 28 April 1950. The synod was orchestrated and headed by the ruling Communist party, which enforced its conclusions. Greek Catholics were either outlawed or compelled to become Orthodox, although their situation slightly brightened during the Prague Spring of 1968 when their Church became legal again.

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Carey, Patrick W., i Marvin R. O'Connell. "John Ireland and the American Catholic Church." American Historical Review 95, nr 4 (październik 1990): 1297. http://dx.doi.org/10.2307/2163695.

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MARTENS, Kurt. "Administrative Procedures in the Roman Catholic Church". Ephemerides Theologicae Lovanienses 76, nr 4 (1.12.2000): 354–80. http://dx.doi.org/10.2143/etl.76.4.548.

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RUOTSILA, MARKKU. "The Catholic Apostolic Church in British Politics". Journal of Ecclesiastical History 56, nr 1 (styczeń 2005): 75–91. http://dx.doi.org/10.1017/s0022046904002155.

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This article looks at a largely neglected aspect of nineteenth- and twentieth-century religio-political activism and public doctrine, the conservative politics of premillennialist Protestantism. It approaches this subject through a case study of the doctrines and activities of the Catholic Apostolic Church, a relatively small premillennialist and Pentecostal faith-community extant from the 1830s through to the mid-twentieth century. The translation of these doctrines into Conservative party politics by Henry Drummond MP and by the seventh and eighth dukes of Northumberland is given especial attention.

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Levine, Daniel H., i John M. Kirk. "Politics and the Catholic Church in Nicaragua." Hispanic American Historical Review 73, nr 4 (listopad 1993): 723. http://dx.doi.org/10.2307/2516887.

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Prunier, Gérard. "The Catholic Church and the Kivu Conflict". Journal of Religion in Africa 31, nr 2 (2001): 139–62. http://dx.doi.org/10.1163/157006601x00103.

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AbstractThis paper examines the role of the Catholic Church in the armed conflict that has engulfed the Democratic Republic of Congo (DRC) since 1993. The conflict itself has two dimensions. Since 1996 the DRC has been at the centre of a major war that has spilled well beyond its borders, embroiling neighbouring states and others further afield. Less well known is the local struggle, in the eastern part of the country in the two provinces of North and South Kivu, which began three years earlier. While having a dynamic of its own, Kivu's fate has become entwined in the wider international conflict. Given its large constituency and immense wealth and infrastructure, the Catholic Church has come to wield enormous influence in the DRC, particularly in the context of a declining state. It was a key player in the movement for democratisation in the early 1990s and more recently it has sought to offer moral guidance on the conflict. But its attempts to adopt a superior moral outlook have been severely tested by the fact that its clergy are now thoroughly zairianised, and have come to embody the ethnic and political prejudices of their respective communities.

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Levine, Daniel H. "Politics and the Catholic Church in Nicaragua". Hispanic American Historical Review 73, nr 4 (1.11.1993): 722–24. http://dx.doi.org/10.1215/00182168-73.4.722.

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Trevino, Roberto R., i Jay P. Dolan. "Mexican Americans and the Catholic Church, 1900-1965". Western Historical Quarterly 26, nr 3 (1995): 380. http://dx.doi.org/10.2307/970667.

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Halter, Nicholas. "The Australian Catholic Church and the Public Sphere: World Youth Day 2008*". Journal of Religious History 37, nr 2 (11.10.2012): 261–82. http://dx.doi.org/10.1111/j.1467-9809.2012.01176.x.

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Bowman, William D. "The National and Social Origins of Parish Priests in the Archdiocese of Vienna, 1800–1870". Austrian History Yearbook 24 (styczeń 1993): 17–49. http://dx.doi.org/10.1017/s0067237800005245.

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Under The Influence of Enlightenment ideals of rational administration and cameralist notions of increasing the productivity and welfare of the populace, Joseph II and his ministers embarked on an aggressive program of reform for the Habsburg monarchy in the late eighteenth century. Their view as to what needed change was wide-ranging, but among their chief concerns was the desire to restructure the relationship between the Catholic church and Austrian society. As the largest and most powerful religious denomination in the Habsburg monarchy, the Catholic church possessed immense human and material resources, which could possibly be exploited to benefit the Austrian people and state. For Joseph II, the process whereby Catholicism could best be put to use in Austrian society necessarily involved seizing partial administrative control over the Catholic church. The Catholic church, he believed, did not distribute material and moral benefit to the Austrian people evenly, and changing this situation required the active intervention of the Austrian government.

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Kyiak, S. "Territorial Realization of the Universe of the Ukrainian Catholic Church of the Byzantine Rite". Ukrainian Religious Studies, nr 25 (27.12.2002): 97–105. http://dx.doi.org/10.32420/2003.25.1432.

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The Ukrainian Catholic Church of the Byzantine Rite (hereinafter referred to as the OCHRC), as the heir to the Kyiv Church and as the local Eastern Catholic Church, by which history affirmed the name of the Ukrainian Greek Catholic Church, preserving the Eastern Christian Tradition, and developing national church traditions. This dual unity of the OCHS has been and remains a testament to its universal character, which is inherent in the entire Catholic Church.

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Bush, Peter G. "The Presbyterian Church in Canada and the Pope: One denomination's struggle with its confessional history". Studies in Religion/Sciences Religieuses 33, nr 1 (marzec 2004): 105–15. http://dx.doi.org/10.1177/000842980403300106.

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The Westminster Confession of Faith (1647), a subordinate standard of The Presbyterian Church in Canada, makes harsh, even offensive, statements about the Pope and the Roman Catholic Church. This paper explores how The Presbyterian Church in Canada has sought to balance the confessional nature of the church with its changing views of the Roman Catholic Church. Choosing not to amend the Westminster Confession of Faith, the church has adopted explanatory notes and declaratory acts to help Presbyterians understand the Confession in a new time.

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Espinosa, David. "“Restoring Christian Social Order”: The Mexican Catholic Youth Association (1913-1932)". Americas 59, nr 4 (kwiecień 2003): 451–74. http://dx.doi.org/10.1353/tam.2003.0037.

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[our goal] is nothing less that the coordination of the living forces of Mexican Catholic youth for the purpose of restoring Christian social order in Mexico …(A.C.J.M.’s “General Statutes”)The Mexican Catholic Youth Association emerged during the Mexican Revolution dedicated to the goal of creating lay activists with a Catholic vision for society. The history of this Jesuit organization provides insights into Church-State relations from the military phase of the Mexican Revolution to its consolidation in the 1920s and 1930s. The Church-State conflict is a basic issue in Mexico's political struggles of the nineteenth and twentieth centuries, with the Church mobilizing forces wherever it could during these years dominated by anticlericalism. During the 1920s, the Mexican Catholic Youth Association (A.C.J.M.) was in the forefront of the Church's efforts to respond to the government's anticlerical policies. The A.C.J.M.’s subsequent estrangement from the top Church leadership also serves to highlight the complex relationship that existed between the Mexican bishops and the Catholic laity and the ideological divisions that existed within Mexico's Catholic community as a whole.

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Orsi, Robert, Jay P. Dolan, Gilberto M. Hinojosa, Jaime R. Vidal, Allan Figueroa Deck i Jeanette Rodriguez. "Mexican Americans and the Catholic Church, 1900-1965." Journal of American History 82, nr 4 (marzec 1996): 1606. http://dx.doi.org/10.2307/2945391.

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Jodziewicz, Thomas W., i Michael V. Namorato. "The Catholic Church in Mississippi, 1911-1984: A History." Journal of Southern History 66, nr 2 (maj 2000): 439. http://dx.doi.org/10.2307/2587710.

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Hinson, E. Glenn. "Book Review: A Short History of the Catholic Church". Review & Expositor 82, nr 2 (maj 1985): 285–86. http://dx.doi.org/10.1177/003463738508200221.

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Grimes, Donald J. "Book Review: Church History: Twenty Centuries of Catholic Christianity". Theological Studies 47, nr 2 (maj 1986): 318–19. http://dx.doi.org/10.1177/004056398604700218.

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Bokenkotter, Thomas S. "The Catholic Church through the Ages. A History (review)". Catholic Historical Review 93, nr 1 (2007): 104–5. http://dx.doi.org/10.1353/cat.2007.0066.

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O’Malley, John W. "Catholic Church History: One Hundred Years of the Discipline". Catholic Historical Review 101, nr 2S (2015): 1–26. http://dx.doi.org/10.1353/cat.2015.0044.

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Dietrich, D. J. "Antisemitism and the Institutional Catholic Church". Holocaust and Genocide Studies 16, nr 3 (1.12.2002): 415–26. http://dx.doi.org/10.1093/hgs/16.3.415.

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Coranič, Jaroslav. "Legalization of Greek Catholic Church in Czechoslovakia in 1968". E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, nr 2 (1.11.2010): 192–204. http://dx.doi.org/10.2478/v10154-010-0017-3.

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Streszczenie:

Legalization of Greek Catholic Church in Czechoslovakia in 1968 This study deals with the fate (history) of the Greek Catholic Church in Czechoslovakia in 1968. Catholic Church in Czechoslovakia was liquidated by communist state power in the period of 1950 - 1968. The Church did not legally existed, its priests and believers were incorporated violently into the Orthodox Church. Improving this situation occurred in 1968, when so Prague Spring took place in Czechoslovakia. The legalization of the Greek Catholic Church was one of its result. This process was stopped by invasion of Warsaw Pact to the Czechoslovakia in August 1968. Full restoration of the Greek Catholic Church in Czechoslovakia thus was occurred after the November revolution in 1989.

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Rosswurm, Steve. "The Catholic Church in the Twentieth Century". American Communist History 9, nr 3 (grudzień 2010): 243–46. http://dx.doi.org/10.1080/14743892.2010.533880.

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Power, Maria. "The Catholic Church in Ireland today". Irish Studies Review 24, nr 2 (17.02.2016): 240–41. http://dx.doi.org/10.1080/09670882.2016.1147409.

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RIDDELL, N. "The Catholic Church and the Labour Party, 1918-1931". Twentieth Century British History 8, nr 2 (1.01.1997): 165–93. http://dx.doi.org/10.1093/tcbh/8.2.165.

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Robinson, R. A. H. "The Catholic Church and the Nation-State: Comparative Perspectives". English Historical Review CXXIII, nr 503 (1.08.2008): 1095–97. http://dx.doi.org/10.1093/ehr/cen227.

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Leonard, William C. "Growing Together: Blacks and the Catholic Church in Boston". Historian 66, nr 2 (1.06.2004): 254–77. http://dx.doi.org/10.1111/j.0018-2370.2004.00070.x.

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