Artykuły w czasopismach na temat „Catholic Church in Southern Italy”
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Zbíral, David. "La Charte de Niquinta et les récits sur les commencements des églises cathares en Italie et dans le Midi". Heresis 44, nr 1 (2006): 135–62. http://dx.doi.org/10.3406/heres.2006.2087.
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The Niquinta chart and narratives about the beginning of cathar churches in Italy and in Southern France ; The Niquinta chart seems to be a narrative about the beginnings, written in the XIIIth century rather than a false document dating back to the XVIth or XVIIth century. Eliminating the hypothesis of a false catholic document dating back to the 1220, three main hypothesis remain concerning the nature of this document. It can be : (1) an historical essay, (2) a faked document by Pierre Pollan or Pierre Isarn, meant to support the church of Carcassès’ interests, or (3) a legendary essay on the beginnings of dissident churches in Southern France, influenced by the legends about the origins of churches in Italy, whose narratives we know, essays that have been modified and «completed» by polemists thanks to De heresi catharorum and Tractatus de hereticis. This narrative may have included an authentic demarcation deed, made out at a gathering within local reach.
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Scott, Karen. "St. Catherine of Siena, “Apostola”". Church History 61, nr 1 (marzec 1992): 34–46. http://dx.doi.org/10.2307/3168001.
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In the spring of 1376, Catherine, the uneducated daughter of a Sienese dyer, a simple lay Tertiary, traveled to Avignon in southern France. She wanted to speak directly with Pope Gregory XI about organizing a crusade, reforming the Catholic church, ending his war with Florence, and moving his court back to Rome. Her reputation for holiness and her orthodoxy gave her a hearing with the pope, and so her words had a measure of influence on him. Gregory did move to Rome in the fall of 1376, and he paid for her trip back to Italy. In 1377 he allowed her to lead a mission in the Sienese countryside: he wanted her presence there to help save souls and perhaps stimulate interest in a crusade. In 1378 he sent her to Florence as a peacemaker for the war between the Tuscan cities and the papacy. In late 1378 Gregory's successor Urban VI asked her to come to Rome to support his claim to the papacy against the schismatic Pope Clement VII. Finally in 1380, Catherine died in Rome, exhausted by all these endeavors.
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ENRICA DANUBIO, MARIA, i ELISA AMICONE. "BIODEMOGRAPHIC STUDY OF A CENTRAL APENNINE AREA (ITALY) IN THE 19TH AND 20TH CENTURIES: MARRIAGE SEASONALITY AND REPRODUCTIVE ISOLATION". Journal of Biosocial Science 33, nr 3 (lipiec 2001): 427–49. http://dx.doi.org/10.1017/s0021932001004278.
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This study investigates seasonality of marriages and reproductive isolation in six long-isolated communities in the central Apennines (Italy). It had two objectives: (1) the identification of an Apennine biodemographic model in comparison with mountain communities of other regions, and with non-Apennine communities in Abruzzo, and (2) to identify the possible effects of the drainage of Lake Fucino (1854–1876) on that area. Marriages in this region show two very stable seasonal patterns: one is typical of sedentary rural societies, with summer migrations and marriages preferentially celebrated in the winter, and the other has marriages that are strongly concentrated in the summer months, i.e. between 75% and 93·5% of marriages were celebrated between June and October in these communities in the 1800s. These were traditionally pastoral communities with winter transhumance of the flocks and their shepherds towards the lowlands of southern Italy. In both groups, restrictions imposed by the Catholic Church do not seem to have affected the timing of marriages. Indeed, economic factors related to work activities seem to have had more influence. Concerning reproductive isolation, the results show high rates of endogamy: between 85% and 98% in both the 19th and 20th centuries. Rates of consanguineous marriages were between 5% and 20%, and those of isonymous marriages rarely exceeded 9%. The coefficient of inbreeding α shows that there was a delayed, limited period of increased consanguinity in the few decades around the turn of the century. This is different from the national situation, and thus could be a consequence of the Lake Fucino drainage.
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Palavestra, Aleksandar. "The Invention of Tradition: Illyrian Heraldry". Issues in Ethnology and Anthropology 5, nr 3 (14.05.2010): 183–99. http://dx.doi.org/10.21301/eap.v5i3.9.
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The "Illyrian heraldry", as a phenomenon of the invented tradition, encompasses the rolls of arms - armorials, which appear in Dalmatia, Italy, Spain and Austria at the end of the XVI and beginning of the XVII century. These armorials contained Serbian and other southern Slav monarchic, territorial and family coats of arms. The authenticity, heraldic sources and origins of these armorials are extremely complex problems that can be traced back to the medieval heraldic heritage of the Serbs, on the one hand, and reveal the intricate web of political circumstances in the XVI and XVII centuries. Illyrian heraldry is also closely linked to the personal and political ambitions of the Spanish admiral, Don Pedro Ohmučević Grgurić, from Slano near Dubrovnik. One cannot, however, link the entire Illyrian heraldry movement only to the daring ambitions of Petar Ohmučević Grgurić In in the XVI and XVII centuries historical constructions, inspired for the most part by sincere Slav patriotism, emerged that proved the unity of the Illyrians and the Slavs, revealed the alleged Slav origins of famous figures (Alexander the Great, Justinian), or simply extolled the splendor and magnitude of a lost Slav kingdom, that could be restored again. Much as it was developing within the spiritual scope of the Catholic church, this "Slovine" movement found its historical basis in the medieval statehood of Serbia and Bosnia, particularly in the powerful empire of Stephan Dushan (1331-55), in the Serbian potentates, heroes, their glitter and opulence, which used to glorify the Slav world. Since the XVII century till today, despite their doubtful authenticity, the Illyrian armorials have been considered important genealogical and heraldic documents. Many families relied on the information in Illyrian heraldic collections when claiming their true, or, more often purported, ancient hereditary rights, titles and lands. The Illyrian armorials were transcribed and reprinted in books that were important for the national identity of the southern Slav peoples, such as Orbini's Kingdom of the Slavs (1601), Stemmatographia or the Drawing, Description and Renewal of Illyrian Coats of Arms by Pavao Riter Vitezović, published in Vienna in 1701, and Stemmatographia by Hristifor Žefarović, published in 1741. After the liberation of Serbia and Montenegro from the Turks, heraldry was granted official sanction, and the coats of arms are based on the tradition preserved in Illyrian heraldry.
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Giordan, Giuseppe, i Siniša ZrinŠČak. "One pope, two churches: Refugees, human rights and religion in Croatia and Italy". Social Compass 65, nr 1 (5.02.2018): 62–78. http://dx.doi.org/10.1177/0037768617745481.
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This article analyses the responses of the Catholic Church in Croatia and Italy to the refugee crisis, particularly the churches’ discourses on human rights issues and positions in public debates on refugees and migrants. Although both Catholic churches followed the Church’s teachings on ‘strangers’, associated with providing concrete help to people in need, the Catholic Church in Croatia pursued what can be classified as a charitable approach, while the Catholic Church in Italy followed solidarity and utilitarian approaches. Equally, the Catholic Church in Croatia remained a silent public actor in the refugee crisis, while the Catholic Church in Italy became a prominent actor in public debates, engaging with human rights discourses. The selective and ambivalent uses of human rights discourses emerged as a factor in understanding these two churches’ different positions on refugees and migrants.
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Homer, Michael W. "Separating Church and State in Italy". Nova Religio 23, nr 2 (1.11.2019): 64–84. http://dx.doi.org/10.1525/nr.2019.23.2.64.
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In 1852 King Victor Emmanuel’s ministers proposed legislation to recognize civil marriages in the Kingdom of Sardinia (Piedmont). This proposal was opposed by Pope Pius IX and other Catholic apologists who argued that it would result in undermining the official status of the Catholic Church and one of the church’s sacraments. Even worse it would mean that Jewish and Protestant marriages would be recognized. This legislation coincided with Mormon missionaries proselytizing in Torino and the public announcement that the church practiced polygamy. Catholic opponents of this legislation argued that even Mormon polygamous marriages would be recognized if the legislation passed. During fierce debates that took place Catholic apologists also claimed that Mormons formed alliances with other Protestant “sects” to push through the civil marriage litigation. The specter of Mormon plural marriages in a civil marriage system continued to be mentioned until civil marriages were finally recognized in 1865.
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C. Martino, Simone. "POLITICS AND RELIGION IN ITALY: A CATHOLIC HISTORY". POLITICS AND RELIGION IN EUROPE 9, nr 2 (27.12.2015): 233–47. http://dx.doi.org/10.54561/prj0902233m.
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The paper looks at the historical and contemporary role of Catholic Church in Italian politics. Over the last sixty years Catholicism has played an important role in Italian society. The paper identify three ways in which Catholicism interacts with Italian public life: as a peculiar version of “civil religion”, through Catholic inspirited political parties and the Church intervening directly in specific public debates. After identifies the change of political role of the Catholic Church in the last decades the paper recognize the main challenges for this particular relationship in the next future
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Martin, Simon. "From Cycling Priests to the ‘Sportsman's Pope’. Italy, Sport and the Catholic Church". European Review 19, nr 4 (30.08.2011): 545–61. http://dx.doi.org/10.1017/s1062798711000184.
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This article surveys the Catholic Church's exploitation of sport in Liberal (1861–1922), Fascist (1922–1943), and post-war Italy. It examines how and why the Church overcame its initial reticence to embrace sport and turn it into a fundamental pillar of an alternative culture that challenged the monopoly of national sporting federations. Following the rise of Fascism, sport became one of the principal means by which the Church resisted a complete takeover by the regime. Analysis of the devout Catholic cyclist Gino Bartali reveals how the Church maintained its identity and tradition of sporting independence despite the inevitable suppression of Catholic sporting organisations. Culminating in an examination of the ‘immortalisation’ of Bartali after his win in the 1948 Tour De France – a victory popularly credited with saving Italy from civil war – the article illuminates the processes by which sport became a central feature of Catholicism in national life. It highlights the Church's contribution to the development of Italian sport, assesses the wider impact of sport's role in forming alternative cultures, and argues that sport perfectly positioned the Church to respond to the demands of Reconstruction Italy and provided opportunities to secure a post-war Christian Democratic society.
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Yazkova, Veronika. "Catholic Church and Society: “the Models of the Church” in Contemporary Italy". Contemporary Europe 67, nr 1 (1.02.2016): 129–37. http://dx.doi.org/10.15211/soveurope12016129137.
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Lutsenko, V. E., V. A. Zvyagin i O. A. Eliseeva. "Anti-Religious Mood in Italy at the Turn of the 18–19th Centuries". Siberian Journal of Philosophy 17, nr 2 (2019): 145–57. http://dx.doi.org/10.25205/2541-7517-2019-17-2-145-157.
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The article is devoted to identifying the causes of anti-religious sentiments in Italy at the turn of the 18–19th centuries. The authors point to the reasons for the apologetic writings of Italian theologians. Their views had a very beneficial effect on the mental and in particular on the religious movement in Italy. Special attention is paid to the analysis of the situation in Italy in the 18–19th centuries. Based on this analysis, the authors conclude that because of the constant confrontation with the Italian government for power and their interests, apologists for Christianity, who belonged to the clergy of the Catholic Church, caused hostility towards the Catholic Church among ordinary Italians. In the course of the study, the idea of a significant impact of this situation on the spread of anti-Christian ideas in Italy at the turn of the 18–19th centuries was substantiated. And the national liberation movement for the unification of Italy, which was gaining momentum at that time, opened up a free field for the dissemination of various anti-church and atheistic teachings.
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Duncan, Graham A. "Presbyterian spirituality in southern Africa". Scottish Journal of Theology 56, nr 4 (23.10.2003): 387–403. http://dx.doi.org/10.1017/s0036930603211200.
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Presbyterian spirituality in southern Africa has often been treated as non-existent, yet it is a vibrant reality which is at one and the same time catholic, evangelical and contextual. Founded in Christ alone, it holds the authority of scripture as normative and as the source of the unity of God's people, as can be seen in the way it derives from the marks of the church – the Word preached, the sacraments celebrated and discipline rightly exercised. It is relational and involves communing with God, others, oneself and the environment. While conscious of the early church tradition out of which it arises, it is continuous with that tradition and is open to the spiritual insights of other traditions. It demonstrates both catholic and evangelical emphases and is adaptable within the context of African spirituality. As a result, it has a broad church ethos marked by fluidity, tolerance and appreciation of those sources that enrich it.
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Marchetti, Rita, i Susanna Pagiotti. "An Increasingly (In)visible Religion? The Italian Case". Religions 14, nr 11 (10.11.2023): 1408. http://dx.doi.org/10.3390/rel14111408.
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Scholars have for some years hypothesized a “new visibility” of religion, so that a relevant role in the publicization of religion is played by the media. However, while the public visibility of religion in the media has recently become a topic of great interest at the international level, in Italy, the literature on this topic is quite scarce. It is of particular interest in Italy due to the central role played by the Catholic Church, which, despite the changed socio-political context and the transformations of the media system, does not seem to have lost its capacity to intervene publicly. Therefore, this study intends to fill this gap through a longitudinal analysis of the coverage of the Catholic Church in the main Italian print newspapers in the last 17 years (2005–2021). In total, 202,788 articles were collected and analysed using a content analysis. Results show that, in Italy, we cannot speak of a greater visibility of religion, in particular of the Catholic Church today in print press than in the past, nor of a uniformity with respect to the way in which is spoken about it in terms of issues and religious actors.
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Bottoni, Rossella. "Challenges to the Catholic Notion of Family and the Responses of the Catholic Church in Italy". Journal of Law, Religion and State 6, nr 2-3 (18.05.2018): 274–309. http://dx.doi.org/10.1163/22124810-00602006.
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This article aims to examine the tensions between religion and the rule of law, focusing on the defense of the Catholic notion of the family in Italy, under Ruini’s and Bagnasco’s chairmanships of the Episcopal Conference of Italy (ECI). The first part offers some remarks on the institution of the conference of bishops and the development of its role in Italy, as well as on the Catholic notion of family and the challenges it has faced in the course of the Italian process of secularization. The second part examines the responses of the ECI to three state measures: Law no. 40/2004 on medically assisted reproduction; the legislation proposed in 2007 and never enacted on the rights and duties of cohabiting couples; and Law no. 76/2016 on civil unions between homosexual persons and on the legal recognition of cohabitation.
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Bouillaud, Christophe. "The Northern League (1991–2020)". Journal of Religion in Europe 16, nr 2 (31.05.2023): 125–43. http://dx.doi.org/10.1163/18748929-bja10082.
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Abstract This article aims to clarify the attitude of the Italian Northern League (Lega Nord) toward the Catholic Church and Catholic faith, since its creation in 1991. The article examines the evolution of the party from the merger of the northern regionalist parties under the leadership of Umberto Bossi (1991–2012) until its current form and its reengineering by its new leader, Matteo Salvini, as a national(ist) League (Lega) aiming to win votes and mandates all over Italy and to become the dominant party of the Italian right. Be it under Bossi or Salvini, the Lega Nord/Lega has always opposed both the humanist teaching of the Catholic Church and mainstream Catholic social organizations, while pretending to defend the “Catholic identity” of the “North,” before turning to the entire country. Under Salvini’s leadership, the Lega joined forces with some rightist Catholic groups prone to complain about Pope Francis’s deemed treason of the Catholic identity, and so reinforced its conservative orientation. As I will show in this article, in the medium term, the enduring success of the Lega Nord/Lega illustrates the decline of mainstream Catholicism in Italy.
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Chirico, Leonardo De. "The Pandemic and the Roman Catholic Church, Especially in Italy". Unio Cum Christo 7, nr 1 (1.04.2021): 142. http://dx.doi.org/10.35285/ucc7.1.2021.ref4.
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Piasere, Leonardo. "The Catholic Church and the Evangelisation of 'Nomads' in Italy". Nomadic Peoples 22, nr 1 (1.01.2018): 27–46. http://dx.doi.org/10.3197/np.2018.220103.
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Yazkova, Veronika. "“Post-Truth” in the COVID World: Position of the Church and the Catholic Community in Italy". Contemporary Europe, nr 100 (31.12.2020): 195–205. http://dx.doi.org/10.15211/soveurope72020195205.
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The article deals with the attitude of the Catholic Church in Italy toward the “fake news” phenomenon in the mass media of the COVID and post-COVID world. Catholic hierarchs and Pope Francis personally condemned the system promoting fakes on the Web, their creators and consumers ‒ conscious or unconscious “transponders” of lies. The Church and the Catholic media counter fake messages via such important tools as “positive” journalism, fact checking sites, training users in media literacy, critical thinking. At the same time, the actual legalization of “post-truth” in social networks as a form of alternative reality is a wake-up call. The crisis of confidence in authorities, official media, relativity of key concepts and ethical norms became a reality. “Post-truth” society as one of the manifestations of digital mentality is a serious challenge for the Catholic Church. Acts of Communication in the digital environment, study of the laws regulating relationships development on digital platforms open up wide opportunities for evangelism, missionary work, mediation at the micro and macro levels, as well as building socially oriented relations in the world of “post-truth”.
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Yazkova, Veronica. "EPIDEMIC OF CRUELTY: THE STATE AND CATHOLIC CHURCH IN ITALY AGAINST BULLYING". Scientific and Analytical Herald of IE RAS 38, nr 2 (30.04.2024): 125–35. http://dx.doi.org/10.15211/vestnikieran22024125135.
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The article deals with bullying and cyberbullying. The serious consequences of traditional bullying and virtual bullying in social networks, which seriously harm the mental and physical health of children and adolescents, force them into suicide, make school bullying one of the most current social problems. The author set out to analyze the measures taken by the Italian State and the Catholic Church in Italy to prevent this phenomenon. Bullying manifests, the systemic crisis in secular societies. It was caused by a number of factors, including: dominance in the public consciousness of deviant cultural codes, stereotypes and norms that legalize the use of violence; atomization and secularization of society, failure of today’s educational tactics, uncontrolled digitization, aggressive models of «new humanism» and transhumanism, ethical relativism. Lay and Catholic pedagogues agree that the efforts of the family, educational institutions, ecclesiastical parishes and law enforcement should aim not only to eradicate bullying, but also to channel youth aggression in a creative direction. It is also necessary to stimulate a positive microclimate in school communities. However, the Italian State and the Catholic Church have different approaches to solving the problem: the State will give preference to repressive methods of education, while the Church – to preventive pedagogy.
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Beglov, Alexey. "Italy, Vatican, Russia. Scientific Path of Evgenia Sergeevna Tokareva. To the 70th Anniversary of Her Birth". ISTORIYA 14, nr 12-1 (134) (2023): 0. http://dx.doi.org/10.18254/s207987840029283-0.
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The article is devoted to the review of the scientific path of the leading Russian researcher of the history of Italy and the Catholic Church E. S. Tokareva and is timed to her jubilee. The whole scientific biography of the jubilee relates to the Institute of the World History of the Russian Academy of Sciences, where E. S. Tokareva has been working for 45 years. She began her research activity with the study of the relations between the Catholic Church and the Italian state in the period of the fascist dictatorship (1922—1943). Then she paid attention to the problems of interaction between religious communities in Europe and political regimes of various types, and since the late 1990s she has been working on the relationship between the Vatican as the Centre of the Catholic world and Soviet Russia. Much attention in the article is paid to the review of scientific and organizational activities of the jubilee, who since 2004 headed the Centre for the History of Religion and Church at the Institute of the World History of the Russian Academy of Sciences, and also coordinated scientific relations of the Institute of the World History with church (both domestic and foreign) academic structures, such as the Pontifical Committee of Historical Sciences, Gregorian University, and the Church Scientific Centre “Orthodox Encyclopedia”.
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Yazkova, Veronika. "Coronavirus Crisis in Italy: «a Stress Test» for the Faith and Trust of the Church". Scientific and Analytical Herald of IE RAS 20, nr 2 (30.04.2021): 125–31. http://dx.doi.org/10.15211/vestnikieran22021125131.
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The article analyzes main mechanisms of the relationship between the Catholic Church and believers in Italy in the context of the coronavirus crisis. The author concludes that Italy has showed itself as a country in which, despite the processes of secularization, the religious feeling is still alive. Interest in the «message» of the Vatican testifies to the preservation of the trust of the Church among the majority of Italian Catholics, including those who were disappointed with her position at certain stages of the pandemic. This was facilitated by the fact that the Catholic Church avoided association with the authorities of order and sanitary authorities, accepting the necessary, but not allowed lary measures of supervision and restrictions. The program of pastoral and psychotherapeutic assistance offered by the Italian Episcopal Conference undoubtedly contributed to the strengthening of the authority of the Church in extraordinary circumstances. It also seems that the techniques of psychological rehabilitation for victims of covid – narrative and storytelling – will be developed as an effective way of communication between believers in post-covid Europe.
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Kiciński, Andrzej, i Vincenzo Annicchiarico. "The Cultural Dimension of Catholic Liturgical Rites in Catholic Religious Education in the Context of the Objectives of the Education System in Italy". Verbum Vitae 40, nr 4 (21.12.2022): 843–68. http://dx.doi.org/10.31743/vv.14193.
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This article aims to show the possibility of an academic approach to teaching the Catholic religion at school to the liturgical rites of the Catholic Church from a cultural perspective. Liturgical rites consist of numerous signs and symbols that refer to the human dimension, which seeks what is beautiful, true, and good. At all levels, one of the main objectives of Italian and European schools is to teach, educate, and raise responsible and upright citizens. Therefore, while contributing to the general formation of the human being at school, the teaching of Catholic religion also draws students closer, in cultural terms, to the great code, i.e., the liturgy of the Catholic Church. It is certainly a form of public and social communication. It is education in action. In this sense, for example, it could be a considerable and systematic cultural opportunity for Ukrainian students residing in Poland, a chance to learn the symbolic language of the Catholic liturgy in the perspective of reaching human maturity without fear of proselytism from the Catholic Church. This article in no way intends to diminish the intrinsic value of the liturgy in the life of the Church, understood as a celebration, proclamation, commemoration, promise, and moral call whose purpose is to transform or transfigure the person so that he/she is oriented toward the highest good, i.e., God, and able to live a life of mutual love
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Pibaev, Igor. "The principle of secularism of the state in the decisions of the Constitutional Court of Italy: all roads lead to Rome". Sravnitel noe konstitucionnoe obozrenie 29, nr 5 (2020): 56–73. http://dx.doi.org/10.21128/1812-7126-2020-5-56-73.
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The main characteristics of the European approach to the understanding of state secularism in many respects is based on the interpretations of Article 9 of the 1950 European Convention for the Protection of Human Rights and Fundamental Freedoms by the European Court of Human Rights are, on the one hand, private freedom of faith, civil and political equality of citizens regardless of their confession, and non-discrimination, and on the other, the autonomy of religious communities from the state and the non-interference of religious organizations in public governance. The article shows the special way these values were implemented in the Italian state from the moment of drafting and adoption of the Constitution in 1947 to the present time. We analyze the judgments of the Constitutional Court of Italy interpreting articles 2, 3, 7, 8, 17, 19 and 20 of the Constitution of Italy on freedom of faith and the relationship between the Roman Catholic Church and other religious communities of Italy with state authorities of the Republic of Italy. The author underlines the characteristic features of Italian secularism, including the principle of “bi-lateralization” providing for the possibility of combining the principle of separation of church and state with the bilateral agreement between the state and religious communities. In the article we try to answer to the questions of how, after the revision of the Lateran Concordat in 1984, the position changed of the Catholic religion, which previously was the state religion, and what role the Constitutional Court of Italy played in this change. Finally, the author concludes that the judgments of the Constitutional Court of Italy de jure promoted centrality and impartiality of all confessions to a great extent, but de facto the problem of realization of the principle of equality still exists, with the Roman Catholic Church preserving its dominant position in political life.
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Garofalo, Piero, i Giorgio Farabegoli. "Churches without bells in Fascist Italy". Modern Italy 24, nr 3 (31.01.2019): 245–64. http://dx.doi.org/10.1017/mit.2018.48.
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This article examines how Fascism’s economic autarky impacted on church construction in the late 1930s. The shortage of copper in Italy due to sanctions imposed by the League of Nations and the ensuing Italian policy of self-sufficiency led to the installation of loudspeakers instead of bells in newly erected churches. The amplified sound of recordings and of tubular bells could be heard from far greater distances than that of traditional bells. Although these technologies disregarded the Catholic Church’s directives on utilising modern technical equipment in liturgy, their use was tolerated because of the economic circumstances. Indeed, some clergy endorsed these sound systems as a means of modernising the Church and as an act of patriotism. The practice, however, risked conflating ecclesiastical and Fascist broadcasts since the use of loudspeakers for political propaganda was widespread. In one case, the Fascist anthemGiovinezzawas played regularly from a church belfry: after the war, furious citizens destroyed this audio system. The decision by dioceses as to whether to adopt technological alternatives to bells exposed the conflicting positions within the Church towards both modernity and the Regime.
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Kajinić, Josip. "Comparative analysis of the spatial organisation of the Catholic Church on the Croatian Adriatic coast. Changes after World War II and perspectives for its future reorganisation". Geoadria 21, nr 2 (2.01.2017): 183–209. http://dx.doi.org/10.15291/geoadria.15.
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This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.
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Kajinić, Josip. "Komparativna analiza prostorne organizacije Katoličke Crkve na hrvatskoj obali Jadrana. Promjene nakon Drugoga svjetskog rata te perspektive buduće reorganizacije". Geoadria 21, nr 2 (18.07.2016): 183. http://dx.doi.org/10.15291/geoadria.14.
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This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.
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Dawes, Helena. "The Catholic Church and the Woman Question: Catholic Feminism in Italy in the Early 1900s". Catholic Historical Review 97, nr 3 (2011): 484–526. http://dx.doi.org/10.1353/cat.2011.0089.
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Norget, Kristin. "Popular-Indigenous Catholicism in Southern Mexico". Religions 12, nr 7 (14.07.2021): 531. http://dx.doi.org/10.3390/rel12070531.
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This paper examines popular indigenous religiosity in the southern Mexican state of Oaxaca in the 1990s, in the context of a “progressive” pastoral program formed within the campaign of the New Evangelization, and attuned to the region’s large indigenous population. Based on ethnographic research in an urban Oaxacan context, I offer an account of the popular Catholic ritualization of death which highlights its independence, and sensuous, material, collective orientation. I approach popular Catholicism as a field of potential tension, hybridity, and indeterminacy, encompassing the discourses and teachings of the Catholic Church in continuous interaction with people’s own sacred imaginaries and domestic devotional practices.
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Janssen, Geert H. "Quo Vadis? Catholic Perceptions of Flight and the Revolt of the Low Countries, 1566–1609*". Renaissance Quarterly 64, nr 2 (2011): 472–99. http://dx.doi.org/10.1086/661797.
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AbstractThis article examines Catholic views of flight, exile, and displacement during the Dutch Revolt. It argues that the civil war in the sixteenth-century Low Countries generated a new imagery of exile among Catholics, a process that was to some extent similar to what had happened to Protestant refugees a few decades earlier. Yet the Dutch case also demonstrates that the contrasting outcomes of the revolts in the Northern and Southern Netherlands led to very different appreciations of exile in Catholic communities in both areas. Habsburg triumph and Tridentine militancy sparked a Counter-Reformation movement in the Southern Netherlands that glorified exile and presented refugees as exemplary forces of an international militant church. In the northern Dutch Republic the revolt created a more ambiguous Catholic identity, in which loyalty to an officially Protestant state could coincide with commitment to the Church of Rome.
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Avirovikj, Irena. "The Influence of the Catholic Church on the Family in Italy". Годишен зборник на Филозофскиот факултет/The Annual of the Faculty of Philosophy in Skopje 70 (2017): 447–64. http://dx.doi.org/10.37510/godzbo1770447a.
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Yazkova, Veronika. "Catholic Church in Italy in the Conditions of the Coronavirus Pandemic". Contemporary Europe 97, nr 4 (1.08.2020): 165–75. http://dx.doi.org/10.15211/soveurope42020165175.
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Mazzagatti, Roberto, Michael Belingheri, Maria Emilia Paladino, Nicolò Dell’Orto i Michele Augusto Riva. "Animal magnetism in Italy during the nineteenth century: the conflicting relationship with the Catholic Church". History of Psychiatry 33, nr 4 (19.11.2022): 459–66. http://dx.doi.org/10.1177/0957154x221117208.
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This article explores the relationship between the Catholic Church and animal magnetism. At the beginning of the nineteenth century, the Catholic Church had first tried to stem the rise of animal magnetism in a vague manner, but after a few decades, it eventually put a genuine veto in place. This measure was founded upon the dangers to morality and faith arising from the progressive polarization of the original doctrine in forms related to esotericism. Among the causes of the condemnation by the Congregation of the Holy Office, the primary ones were the naturalist interpretation of the miracles described in the Gospels and in the New Testament, and the possibility of falling under the control of a demonic spirit.
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ADAMSON, WALTER L. "Fascism and Political Religion in Italy: A Reassessment". Contemporary European History 23, nr 1 (6.01.2014): 43–73. http://dx.doi.org/10.1017/s0960777313000519.
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AbstractThis article challenges the currently dominant understanding of Italian Fascism as a ‘political religion’, arguing that this view depends upon an outdated model of secularisation and treats Fascism's sacralisation of politics in isolation from church–state relations, the Catholic Church itself and popular religious experience in Italy. Based upon an historiographical review and analysis of what we now know about secularisation and these other religious phenomena, the article suggests that only when we grasp Italian Fascist political religion in relation to secularisation properly understood, and treat it in the context of religious experience and its history as a whole can the nature of Italian Fascism be adequately grasped.
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Lombera, Juan Manuel. "The Church of the Poor and Civil Society in Southern Mexico: Oaxaca, 1960s–2010s". Journal of Contemporary History 54, nr 3 (28.08.2018): 640–65. http://dx.doi.org/10.1177/0022009418781740.
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The progressive movement of the Catholic Church that flourished after the Second Vatican Council (1962–5) continues to exert a strong influence on Latin American politics and society. Moreover, we can now observe this movement’s influence in new areas: no longer apparent only in a strictly ecclesiastical sphere, its influence can now be felt within the ambit of civil society. This article analyzes and explains the evolution of ‘the church of the poor’ in Oaxaca from its sponsorship by the Catholic hierarchy starting in the early 1960s through its transformation into civil society organizations beginning in the 1990s.
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Palmisano, Stefania. "Moving Forward in Catholicism". International Journal for the Study of New Religions 1, nr 2 (12.01.2011): 207–22. http://dx.doi.org/10.1558/ijsnr.v1i2.207.
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The aim of this article is to analyse the organizational innovations which monastic communities established after Vatican Council II (“new monastic communities”) introduced with the aim of renewing monastic life. The article will also consider the problems in the relationship between these communities and the Catholic Church, which arise as the result of such innovations. The first section reports the main results of empirical research carried out on new monastic communities in Italy, looking in particular at how such innovations were introduced. The second section begins with the question of canonical recognition of these new communities by the Catholic Church, and discusses the relationships between innovation, recognition and legitimation
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Stotsko, Rostyslav. "ARCHITECTURE OF ROMAN CATHOLIC EDUCATIONAL INSTITUTIONS IN MODERN UKRAINE". Vìsnik Nacìonalʹnogo unìversitetu "Lʹvìvsʹka polìtehnìka". Serìâ Arhìtektura 4, nr 1 (30.03.2022): 162–72. http://dx.doi.org/10.23939/sa2022.01.162.
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The article examines the architectural features of buildings and spaces in the largest Roman Catholic educational institutions on the terrains of modern Ukraine; highlights and analyzes the principles underlying the architecture formation of theological educational institution of the Roman Catholic Church; determines the conception of architectural and space-planning organization of separate sacred, academic, administrative, and household buildings, recreational, entertainment, and sports spaces on the campus territory of theological educational institutions of the Roman Catholic Church; outlines the practical recommendations for project designers. Roman Catholic educational institutions in Ukraine are represented by the range of buildings and complexes in Western, Central, and Southern Ukraine. The most accomplished from the view point of its architectural and space-planning decisions is the complex of Major Theological Seminary of Lviv Archdiocese and Theological Institute in Briukhovychi village near Lviv. Taking into account the architecture of the mentioned complex and the complex of Lviv Theological Seminary of the Ukrainian Greek Catholic Church, the article distinguishes the major principles and foregrounds the set of practical recommendations concerning project design of theological educational institution of the Roman Catholic Church in Ukraine. In particular, the architecture development of theological educational institution of the Roman Catholic Church is based on the following principles: confessionalism and ecumenism; multi-education; sacredness; secularism; inclusiveness; flexibility and mobility; traditionalism and modernism. Also, as per the outlined architectural and space-planning conception, theological multi-educational center as an architectural complex is the combination of theological and educational departments of all levels of theological education in Ukraine and forms the uniform architectural ensemble, the main ideological and visual object of which is a temple. The specified principles and conception will be useful for future project designers during the process of determining architectural and space-planning organization of such an ideologically and functionally difficult object as theological educational institution (or center) of the Roman Catholic Church in Ukraine, which will foster creation of new qualitative projects and construction of modern institutions of theological education of the Roman Catholic Church.
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Serapiglia, Daniele. "Fé e futebol. Muscular Catholicism between Italy and Portugal in the European context (1922-1958)". Lusotopie 18, nr 1 (12.03.2019): 66–94. http://dx.doi.org/10.1163/17683084-12341732.
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Abstract This article argues that Portugal was not immune to the experience of Muscular Catholicism, through which the Church tried to strengthen its own imagined community after 1945. This was an imagined community that the Church hoped that it would involve the whole continent starting from Italy, where the “Catholic sport” was trying to take the place of the “fascist” sport. Indeed, the Church overcame its distrust of football in this period, making it one of the symbols of its “banal internationalism”, and one of the means by which Pius XII tried to make the idea of a totalitarian Church a reality, as suggested by Pius XI.
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Riverso, Nicla. "Fighting Eve: Women on the Stage in Early Modern Italy". Quaderni d'italianistica 37, nr 2 (27.01.2018): 23–48. http://dx.doi.org/10.33137/q.i..v37i2.29227.
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The Catholic revival in the sixteenth century coincides with the opening of the commedia dell’arte stage to women, leading to progress for female performers. However, the presence of women in the commedia dell’arte immediately shows contradictions and disagreements with the teaching of the Catholic Church. At this time, women were depicted as an emblem of Catholic morality: they were supposed to be devoted mothers and wives and their life was confined within the domestic household. In my paper, I analyze how difficult it was for women to prevail against religious and cultural prejudices and gain respect and recognition as actresses. My aim is to point out how the presence of women on the stage brought about a revolution for women’s role in Western culture offering a freedom of expression against traditional moral patterns and giving female performers a chance to demonstrate cleverness and professionalism.
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Ziegler, William M., i Gary A. Goreham. "Formal Pastoral Counseling in Rural Northern Plains Churches". Journal of Pastoral Care 50, nr 4 (grudzień 1996): 393–404. http://dx.doi.org/10.1177/002234099605000408.
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Reports the findings of a survey of 491 United Church of Christ, Southern Baptist Convention, Evangelical Lutheran Church in America, and Roman Catholic rural clergy from seven Northern Plains states. Offers implications for seminary and post-seminary training, placement of clergy in churches, pastoral counseling in rural congregations, and contextualized theory and ministry.
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Panara, Carlo. "In the Name of God: State and Religion in Contemporary Italy". Religion & Human Rights 6, nr 1 (2011): 75–104. http://dx.doi.org/10.1163/187103211x543653.
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AbstractDuring the last few years the influence of the Catholic Church on law-making and government policies in Italy has dramatically increased. The Italian Episcopal Conference established a solid alliance with the Centre-Right led by the media tycoon Silvio Berlusconi. This political situation favoured the introduction of a number of hyper-conservative policies on ethical matters, from artificial insemination to abortion. In contrast, the influence of the Church was not significant in other key areas such as immigration policy. This article argues that the Church-inspired hyper-conservatism has led to the introduction of considerable restrictions to individual rights and freedoms. This situation is undermining the secular character of the Italian State and the original liberal-democratic inspiration of the Constitution.
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Giorgi, Lara De, Dora Francesca Barbolla, Ivan Ferrari, Francesco Giuri, Chiara Torre i Giovanni Leucci. "Geophysical Investigation at the Santa Chiara Church in Nardò (Southern Italy)". Heritage 6, nr 3 (12.03.2023): 2978–89. http://dx.doi.org/10.3390/heritage6030158.
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The church of Santa Chiara with its adjacent convent, whose foundations date back to the 13th century, is a monastic complex in the city of Nardò in the province of Lecce. The current church was built ex novo between the 17th and 18th centuries under the direction of Bishop Orazio Fortunato. Currently, there is no information about the presence of crypts or burials in the church and in the adjacent area. For this reason, a campaign of geophysical investigations was undertaken using electromagnetic, electrical resistivity and ground-penetrating radar methods. Geophysical investigations were carried out both inside and in the courtyard of the church. The results showed the presence of a series of anomalies, whose interpretation suggests important structures of probable archaeological interest.
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Vermeer, Paul, i Joris Kregting. "Religion and the Transmission of COVID-19 in The Netherlands". Religions 11, nr 8 (31.07.2020): 393. http://dx.doi.org/10.3390/rel11080393.
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The aim of this study was to find out if the typical spread of hospitalized patients with COVID-19 in The Netherlands, with significantly higher levels in the Dutch Bible belt and the southern, traditionally Catholic provinces, is related to the specific religious composition of the country. To do this, government statistics regarding the level of hospitalized patients with COVID-19 per municipality were combined with statistics regarding church attendance and church membership rates. Results showed that in the Dutch Bible belt the level of patients with COVID-19 was strongly related to church attendance, but in the southern, traditionally Catholic part of The Netherlands nominal church membership mattered more than church attendance. On the basis of these findings, the conclusion was drawn that religion probably facilitates the spread of the virus in both a direct and indirect way. It facilitates the spread of the virus directly through worship services but also indirectly by way of endorsing more general cultural festivities like carnival and maybe even by strengthening certain non-religious social bonds. Epidemiologists monitoring the spread of the virus are called upon to focus more on these possible indirect or latent effects of religion.
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Bethke, Andrew-John. "A Historical Survey of Southern African Liturgy: Liturgical Revision from 1908 to 2010". Journal of Anglican Studies 15, nr 1 (31.01.2017): 58–87. http://dx.doi.org/10.1017/s1740355316000280.
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AbstractThe article surveys liturgical developments in the Anglican Church of Southern Africa from 1908 to 2010. The author uses numerous source documents from several Anglican archives to analyse the experimental and fully authorized liturgies, detailing the theological and sociological shifts which underpinned any significant changes. The author includes several sources which, until this point, have not been considered; particularly in relation to the reception of newer liturgies. These include letters, interviews and newspaper articles. Influences from the Roman Catholic Church, the Church of South India, the Church of England, the Episcopal Church in the USA and the Church of New Zealand all contributed to the authorized rites in the local church. Furthermore, the article shows that local, traditionally disenfranchised voices are now beginning to be included with liturgical transformation.
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Avalli, Andrea. "The "aquiline race". The Etruscans between Fascist racism, Nazi racism and the Catholic Church". ITALIA CONTEMPORANEA, nr 299 (październik 2022): 37–64. http://dx.doi.org/10.3280/icyearbook2021-oa003.
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This article aims to demonstrate that the debate about the origin of the Etruscans can help identify the scientific and ideological inspiration behind Fascist racist theories and explain their relationship with the Catholic Church and Nazi forms of racism. In particular, I argue that the disagreements about the racial identity of the Etruscan people are exemplary of the distinction between "biological" racism and anti-Christian, non-biological racism. The article thus shows that Alfred Rosenberg's negative representation of the Etruscans - aimed at denying the racial legitimacy of the Catholic Church - was adopted, in Italy, by anti-Christian Fascist philosophers such as Julius Evola and Giulio Cogni; the "biological" racist group behind the journal La Difesa della Razza, instead, promoted Eugen Fischer's "Etruscologist" theory of the "aquiline race" to include the Etruscans in Italian racial history and avoid an ideological struggle with the Church.
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Fernández, Susana Aguilar. "Fighting against the Moral Agenda of Zapatero's Socialist Government (2004–2011): The Spanish Catholic Church as a Political Contender". Politics and Religion 5, nr 3 (grudzień 2012): 671–94. http://dx.doi.org/10.1017/s1755048312000351.
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AbstractEven though not all European churches can be ascribed a political profile, moral issues have unleashed the protest of some of them alongside Christian-inspired groups and advocacy coalitions. Mobilization against these issues is not surprising in democracy but the different role that churches might play is. Unlike other European churches, the Spanish Catholic Church has acted as a political contender under Zapatero's rule (2004–2011). The new Socialist agenda, with its emphasis on morally-liberal reforms, has triggered a protest in which the church has invested significant resources and helped mobilize the more Conservative quarters of the Catholic society. This adversarial role is distinctive but not unique: the Italian and Polish churches have also opted for confrontational strategies in the face of similar challenges. However, the Spanish case is most relevant because, unlike other predominantly Catholic societies (Italy, Portugal, Ireland, and Poland), it has experienced a most profound and fastest secularization process. Confrontation can then be explained by the supply (a well-endowed Church that enjoys a privileged relationship with a non-confessional state) and not by the demand.
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Yazkova, Veronika Evgen'evna. "Meritocracy in focus of scientific controversy: catholic church and italian intellectuals". Contemporary Europe, nr 2 (15.04.2023): 157–68. http://dx.doi.org/10.31857/s0201708323020122.
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The article deals with the analysis of the arguments used by Italian intellectuals, Church hierarchies, clergy representatives, professors of Catholic universities to explain their attitude to the idea of meritocracy, its prospects and restrictions. The fight against corruption and undeserved privileges is particularly relevant in today's Italy with its traditions of clientelism, nepotism and family ties. At the center of the scientific dispute there are two "sites": the Catholic University of Milan "Sacro Cuore" and the newspaper of the Italian episcopate "Avvenire." During the public discussions, views in defense and against the "merit society" were expressed and argued. Advocates of meritocracy believe that this model will make Italy more modern and competitive, will allow to build a fairer society. Opponents, on the contrary, consider this concept an ideological justification for inequality and a "direct antithesis of democracy." In the future, this situation can cause increased social tension, frustration and deep social pessimism. Catholic thinkers presented the theological examination of "meritocracy". They explained that the Church's moral teaching considers the principle of "retributive" or rewarding justice as unjust and dangerous. The author comes to the conclusion that the polarity of opinions is explained by the conflict of ideological, religious and worldview attitudes of Italian intellectuals, who are not ready to hear the arguments of the opposing side. The stance of the clergy on meritocracy can be explained in the light of the Church's magisterium on the common good, rights and dignity of the person.
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Gilley, Sheridan. "Catholic Revival in the Eighteenth Century". Studies in Church History. Subsidia 7 (1990): 99–108. http://dx.doi.org/10.1017/s0143045900001356.
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In his famous essay on von Ranke‘s history of the Popes, Thomas Babington Macaulay remarked that the ‘ignorant enthusiast whom the Anglican Church makes an enemy… the Catholic Church makes a champion’. ‘Place Ignatius Loyola at Oxford. He is certain to become the head of a formidable secession. Place John Wesley at Rome. He is certain to be the first General of a new Society devoted to the interests and honour of the Church.’ Macaulay’s general argument that Roman Catholicism ‘unites in herself all the strength of establishment, and all the strength of dissent’, depends for its force on his comparison of the Catholic Regular Orders with the popular preachers of Nonconformity. As the son of a leader of the Clapham Sect, his witness in the matter has its interest for scholars of the Evangelical Revival, and has been echoed by Ronald Knox in his parallel between Wesley and the seventeenth-century Jesuit, Paolo Segneri, who walked barefoot 800 miles a year to preach missions in the dioceses of northern Italy. More recently the comparison has been drawn again by Owen Chadwick, with the judgement that the ‘heirs of the Counter-Reformation sometimes astound by likeness of behaviour to that found in the heirs of the Reformation’, and Chadwick’s volume on the eighteenth-century Popes contains some fascinating material on the resemblances between the religion of the peoples of England and of Italy. An historian of Spanish Catholicism has compared the Moravians and the mission preachers of eighteenth-century Spain, not least in their rejection of modern commercialism, while an American scholar has traced some of the parallels between nineteenth-century Protestant and Catholic revivalism in the United States. Not that Wesleyan historians have been attracted to study the great movements of revival religion in the Catholic countries in Wesley’s lifetime—a neglect which is hardly surprising. One point of origin of the Evangelical revival was among refugees from Roman Catholic persecution, and for all the popular confusion, encouraged by men like Bishop Lavington, between Methodists and Papists, and for all Wesley’s belief in religious toleration and tenderness for certain Catholic saints and devotional classics, he was deeply hostile to the Roman Catholic Church, as David Hempton has recently shown. Yet there are many points of likeness as well as difference between the enthusiasts of Protestant and Catholic Europe, and both these need to be declared if Catholics and Protestants are ever to attempt to write an ecumenical history.
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FOOT, JOHN M. "‘WHITE BOLSHEVIKS’? THE CATHOLIC LEFT AND THE SOCIALISTS IN ITALY – 1919–1920". Historical Journal 40, nr 2 (czerwiec 1997): 415–33. http://dx.doi.org/10.1017/s0018246x9700722x.
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During Italy's ‘two red years’ (1919–20), left-wing catholics challenged the authority of the church and the landowners in large areas of northern Italy. Calling themselves the estremisti (the extremists), left catholic unions organized peasants and workers in land and farm occupations and encouraged a series of radical strikes. Left catholic leaders became national figures, in particular Guido Miglioli at Cremona and Romano Cocchi at Bergamo. This article examines these innovative struggles and their troubled relationship with the traditional socialist Italian left during this turbulent period. No alliances were formed between the estremisti and the ‘red’ unions until 1921–4, when fascism was already rampant and the revolutionary wave had already subsided. The article analyses why alliances were not built earlier, and why the socialists were so hostile towards the catholic left. Both the theory and the practice of the traditional left prevented any positive appraisal of the estremisti. In addition, there are detailed accounts of the extraordinary mass movements inspired by Cocchi and Miglioli in some of the richest and most staunchly catholic regions of northern Italy.
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Malone, Hannah. "Secularisation, anticlericalism and cremation within Italian cemeteries of the nineteenth century". Modern Italy 19, nr 4 (listopad 2014): 385–403. http://dx.doi.org/10.1080/13532944.2014.939165.
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This article examines the monumental cemeteries of nineteenth-century Italy with regard to their role as platforms for the tensions between Church and state. In that burial grounds were publically owned yet administered by the clergy, they represented a space where conflicts between secular and clerical powers might be played out – conflicts that reached a peak in the final decades of the Ottocento following the annexation of the Papal State to unified Italy. Particular attention is given to the adoption of cremation as a practice that was advocated by anticlerical, liberal and radical factions in opposition to the Catholic Church. That opposition was manifested in the design and layout of Italian burial grounds and in construction of new crematoria.
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Logan, Oliver. "ITALIAN IDENTITY: CATHOLIC RESPONSES TO SECULARIST DEFINITIONS, c.1910–48". Modern Italy 2 (sierpień 1997): 52–71. http://dx.doi.org/10.1080/13532949708454778.
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In united Italy, assertions by Catholic militants about their nation's true identity have been bound up with polemic against secularist forces and with claims about the position due to the Church in Italian society. They have insisted that Italy's authentic traditions are Catholic and that her true greatness resides in her being the heart of Christian civilization. Hostile or threatening ideologies, e.g. idealist philosophy and Communism, have been stigmatized as alien to Italian tradition. In the face of Fascism, with which the ‘Catholic world's’ relations were ambivalent, there was a major ideological campaign to assert a Catholic definition of the keyword romanità. The way in which Catholic theoreticians have defined the ‘nation’ in organicist terms have been linked to strategies of ideological defence against state forms, whether liberal or Fascist, perceived to be overweening.
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Žilys, Saulius. "Parishes Registers and Lists of Parishes Residents in the Wróblewski Library of the Lithuanian Academy of Sciences: Genesis and Confessional Singularity". Bibliotheca Lituana 2 (25.10.2012): 123–54. http://dx.doi.org/10.15388/bibllita.2012.2.15583.
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The article treats baptismal, matrimonial and death parish registers in 17th–20th centuries, also lists of confirmees and lists of converts to Roman Catholic Church or Orthodox Church, lists of parishes and parishes’ residents of territories in Lithuania, Belarus, Poland and East Prussia. Manuscript materials used in article belong to various Christian and non-Christian confessions: Roman Catholic, orthodox, uniate, evangelical reformers, evangelical Lutheran, Karaite, Jew/Hebrew, Tartar. The article treats origin of parishes’ registers chronology, how parishes’ registers were written, and which information was in them also defines confessional singularity. Focus on 17th–18th century parishes registers – mostly Roman Catholic.Church parishes registers at first were started to write in Italy (1396) and in Provence. The Council of Trent of Roman Catholic Church in 1563 obligated fill in baptismal and matrimonial parish registers, ordinary “Rituale romanorum” in 1614 obligated to fill in death registers and lists of parishes residents. Filling of parishes registers in Roman Catholic and Protestant churches became overall in 17th century, in Orthodox and Uniate churches – in 18th century. The first information about parishes’ registers in Lithuania was introduced in visiting-round of Samogitia bishop in 1579, but the oldest known parish register is baptismal register of Joniškis church and it begins in 1599.The article treats evolution of parishes’ registers in Lithuania. Noticeable that death registers were started to fill only in 17th century and involved only part of departed.