Gotowe bibliografie tematyczne / Catholic Church Life Surveys

Gotowa bibliografia na temat „Catholic Church Life Surveys”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 11 lutego 2022

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Artykuły w czasopismach na temat "Catholic Church Life Surveys"

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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Ford, David G. "Catholics and their Scriptures: Six Ways of Engaging with the Bible". Ecclesial Practices 6, nr 2 (26.11.2019): 198–216. http://dx.doi.org/10.1163/22144471-00602002.

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In recent years the Catholic Church has been encouraging its members to engage with the Bible and a variety of resources have been produced to facilitate this. However, national surveys in Britain show that Catholics are some of the Christians least likely to engage with the Bible outside of a church setting. A small focus group of ordinary Catholics spent a year using five different resources to ascertain what ways of engaging with the Scriptures they found most helpful. Six ways were identified: reading the Bible in community; drawing on secondary expertise; valuing the literal and spiritual sense of Scripture; focusing on the Old Testament and the Bible’s unity; using accessible formats; and using a variety of resources. These are presented and discussed in the context of the Church’s recent teaching and instruction on the role of the Bible in the life of the believer.

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Salvadore, Matteo, i James De Lorenzi. "An Ethiopian Scholar in Tridentine Rome: Täsfa Ṣeyon and the Birth of Orientalism". Itinerario 45, nr 1 (19.03.2021): 17–46. http://dx.doi.org/10.1017/s0165115320000157.

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AbstractThis article surveys the diasporic life and legacy of the Ethiopian ecclesiastic Täsfa Ṣeyon. After examining his origins in the Christian kingdom of Ethiopia and the circumstances of his arrival in mid-sixteenth-century Rome, the article outlines his contributions to the evolving Latin Catholic understanding of Ethiopia. Täsfa Ṣeyon was a librarian, copyist, teacher, translator, author, and community leader, as well as a prominent adviser to European humanist scholars and Church authorities concerned with orientalist philologia sacra as it pertained to Ethiopian Orthodox (täwaḥedo) Christianity. As such, he was a key extra-European agent in the Tridentine project of Ethiopianist and Eastern Christian knowledge production. The article also surveys the complex modern legacy of Täsfa Ṣeyon's career, documenting his posthumous influence in the fields of Ethiopianist Semitic studies and Ethiopian vernacular historiography.

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BRAAM, A. W., P. VAN DEN EEDEN, M. J. PRINCE, A. T. F. BEEKMAN, S. L. KIVELÄ, B. A. LAWLOR, A. BIRKHOFER i in. "Religion as a cross-cultural determinant of depression in elderly Europeans: results from the EURODEP collaboration". Psychological Medicine 31, nr 5 (lipiec 2001): 803–14. http://dx.doi.org/10.1017/s0033291701003956.

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Background. The protective effects of religion against late life depression may depend on the broader sociocultural environment. This paper examines whether the prevailing religious climate is related to cross-cultural differences of depression in elderly Europeans.Methods. Two approaches were employed, using data from the EURODEP collaboration. First, associations were studied between church-attendance, religious denomination and depression at the syndrome level for six EURODEP study centres (five countries, N = 8398). Secondly, ecological associations were computed by multi-level analysis between national estimates of religious climate, derived from the European Value Survey and depressive symptoms, for the pooled dataset of 13 EURODEP study centres (11 countries, N = 17739).Results. In the first study, depression rates were lower among regular church-attenders, most prominently among Roman Catholics. In the second study, fewer depressive symptoms were found among the female elderly in countries, generally Roman Catholic, with high rates of regular church-attendance. Higher levels of depressive symptoms were found among the male elderly in Protestant countries.Conclusions. Religious practice is associated with less depression in elderly Europeans, both on the individual and the national level. Religious practice, especially when it is embedded within a traditional value-orientation, may facilitate coping with adversity in later life.

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Hollenbach, David. "Welcoming Refugees and Migrants: Catholic Narratives and the Challenge of Inclusion". ANNALS of the American Academy of Political and Social Science 690, nr 1 (lipiec 2020): 153–67. http://dx.doi.org/10.1177/0002716220936608.

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Faith communities play important roles in welcoming migrants into their new home societies. This article examines the history of the Roman Catholic community’s role in integrating immigrants into U.S. society, showing how the Church has created a large network of parishes, schools, healthcare facilities, and social service agencies that have helped immigrants to integrate into U.S. social life. It presents the normative stance of Catholicism concerning refugees and migrants, which stresses that respect for the dignity of persons requires enabling them to participate in a community they can call home, thus facilitating the integration of refugees and migrants. Survey data highlight some contemporary challenges to the continuing Catholic role in immigrant integration, suggesting new ways to strengthen Catholic contributions to the integration of immigrants by recalling both the Catholic community’s memory of its immigrant past and the values of its normative tradition. The article sketches several areas where further research could help to strengthen the Catholic contribution.

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Jenks, Richard James. "A Comparison of Religiosity and Life Satisfaction among Seven Different Religious Groups". Advances in Social Science and Culture 2, nr 2 (31.05.2020): p1. http://dx.doi.org/10.22158/assc.v2n2p1.

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The purpose of this study is to see if six widely used indicators of religiosity (self-reporting as being religious; importance of their religion to them; church membership, attendance and belonging to church groups; and praying) are related to happiness and life satisfaction. Using an on-line survey (N = 1399) I found that all except the frequency of prayer indicator were positively associated with life satisfaction and happiness. The sample was then broken into seven groups: Protestant, Catholic, Jewish, Buddhist, Unitarian, Unity and no religion. Significant ANOVAs were found among the groups on each of my four questions: Life Satisfaction, Happiness, Not Feeling Lonely, and Group Satisfaction. Overall, Unity members scored high on these questions while the non-religious, Buddhists, and Unitarians scored low. The results for Unity, Unitarianism and Buddhism were discussed in terms of their doctrines accounting for these scores. Finally, recommendations were made for future research.

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Tan, Loe-Joo. "The Catholic theology of religions: a survey of pre-Vatican II and Conciliar attitudes towards other religions". Scottish Journal of Theology 67, nr 3 (26.06.2014): 285–303. http://dx.doi.org/10.1017/s003693061400012x.

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AbstractThis article analyses the Catholic view of religions by examining its beginnings as a theology of salvation for non-believers summarised by the aphorism extra ecclesiam nulla salus. It notes that Catholic attempts to examine the capacity of religions per se in attaining salvation for their followers took place in the period before and during Vatican II when the church began assessing the non-Christian person not just as an isolated individual but also by taking into account her wider affiliations to a religious community. This analysis has revealed there were hermeneutical tensions within the church about whether the Council signified greater continuity or discontinuity with tradition, and consequently, similarly contrasting views about the extent to which it was willing to see other religions as holding salvific function to any extent. The survey has concluded that ultimately the Council chose to leave this question of the salvific function of other faiths open for further investigation, even though it displayed an unprecedented positive appreciation of them, contra some observers who have argued the church recognised the possibility of salvation for non-Christians through their own faiths. Nevertheless, the Second Vatican Council did affirm the significance of other religions as a preparation for the Gospel, as well as showed a movement beyond the pre-Conciliar notion of extra ecclesiam by granting the possibility of salvation for non-Christians, particularly those who are invincibly ignorant and who had striven to live an upright life by observing natural law. This implies that the next theological question on the agenda could be on the role and functions of these religions; i.e. are those people who are reckoned to be saved, saved through or despite their religions, and how is this salvation related to the church or to the work of Christ or both? Thus, the analysis provided in this theological-historical survey will serve to provide the backdrop for further discussions on post Conciliar developments within the Catholic theology of religions. Finally, an understanding of Catholic views towards other religions will also be illuminative for Protestantism as it seeks to advance its own theological understanding of world religions.

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Van Caenegem, R. C. "Historical Reflections on Progress and Tradition". European Review 22, nr 1 (luty 2014): 170–78. http://dx.doi.org/10.1017/s1062798713000719.

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Reflecting on the tension between progressives and traditionalists in present-day Egypt, the author surveys comparable conflicts in the European past. In nineteenth-century Britain and Belgium the struggle between liberals and conservatives dominated public life. In eighteenth-century France the progressive forces of the Enlightenment were for a long time in bitter conflict with the traditional defenders of King and Church, until the latter were defeated in the French Revolution. In seventeenth-century England the Puritan Revolution overthrew Stuart absolutism, which was a democratic move, but Cromwell then established his own fundamentalist Republic, which was illiberal. In the sixteenth century Humanists and Protestants were progressive and broke with medieval modes of thought and papal domination, but were opposed by traditional forces around the House of Habsburg and the Counter-reformation, neither party claiming total victory. By the fifteenth century the progressive conciliar movement attempted to democratize the Catholic Church by putting the papal curia under the supreme authority of the general council, an assembly representing Christian people of all nations. This short-lived attempt was foiled by defenders of the traditional papal supremacy.

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CARTER, DAVID. "The Ecumenical Movement in its Early Years". Journal of Ecclesiastical History 49, nr 3 (lipiec 1998): 465–85. http://dx.doi.org/10.1017/s0022046997006271.

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The year 1998 sees the fiftieth anniversary of the formation of the World Council of Churches. Great, but subsequently largely disappointed hopes, greeted it. The movement that led directly to its formation had its genesis in the International Missionary Conference of 1910, an event often cited in popular surveys as marking the beginning of the Ecumenical Movement. This paper will, however, argue that modern ecumenism has a complex series of roots. Some of them predate that conference, significant though it was in leading to the ‘Faith and Order’ movement that was, in its turn, such an important contributor to the genesis of the World Council.Archbishop William Temple, who played a key role in both the ‘Faith and Order’ and ‘Life and Work’ movements, referred to the Ecumenical Movement as the ‘great fact of our times’. This was a gross exaggeration. It is true that the movement engaged, from about 1920 onwards, a very considerable amount of the energy of the most talented and forward-looking leaders and thinkers of the Churches in the Anglican and Protestant traditions. It remained, however, marginal in the life of the Roman Catholic Church until Vatican II, despite the pioneering commitment of some extremely able people amidst official disapproval. Some leaders of the Orthodox Church took a considerable interest in the movement. However, both the official ecclesiology and the popular stance of most Orthodox precluded any real rapprochement with other Churches on terms that bore any resemblance to practicality. Even in the Anglican and mainstream Protestant Churches, the movement remained largely one of a section of the leadership. It attained little genuine popularity, a fact that was frequently admitted even by its most ardent partisans. One could well say that the Ecumenical Movement had only one really solid achievement to celebrate in 1948. This was the formation, in the previous year, of the Church of South India, the first Church to represent a union across the episcopal–non-episcopal divide. This type of union has yet to be emulated outside the Indian sub-continent.One of the aims of this article will be to try to explain why success in India went unmatched elsewhere. The emphasis will be on the English dimension of the problem, though many of the factors that affected the English situation also obtained in other countries in the Anglo-Saxon cultural tradition. This assessment must be balanced, however, by an appreciation of the real progress made in terms of improved and even amicable church relationships.

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Radzimiński, Andrzej. "The Contribution of the Teutonic Order to the Evangelisation of Prussia". Lithuanian Historical Studies 11, nr 1 (30.11.2006): 67–88. http://dx.doi.org/10.30965/25386565-01101004.

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This article analyses archdiocesan and diocesan synod legislation in the four bishoprics of the Teutonic Ordensstaat in Prussia (Culm, Pomesania, Ermland and Samland) to reveal evangelisation processes in Prussia. Given the sparse nature of the sources available for studying local church history, synod legislation provides useful evidence of pastoral practice in the area. The author surveys methodological problems arising from this situation. On the basis of Rigan archdiocesan statutes and diocesan legislation from the fifteenth century for the most part the author examines the evangelisation process and the problems facing the Church in Prussia. The author examines obligations to attend Mass on Sundays and holy days. He deals with the teaching of basic prayers (the Lord’s Prayer, the Apostles’ and Nicene Creed) in Latin and the vernacular. Rules for making confession and the advice of penitentials by the parish clergy are studied. The author asks how far the requirements of synod legislation were transmitted to the laity. Bishops recommended statutes be published in the chancel of churches but it is hard to know how illiterate Prussian laymen could use them. The author asks what negative aspects of Prussian religious and social life were not eradicated during almost two centuries of Catholic instruction; how effective were the efforts of German bishops and priests at proselytising the Prussian laity? The statutes examined here suggest that even in the fifteenth century Prussians lacked proper understanding of the sacraments of baptism, marriage or the Mass. Even though ‘pagan’ practices survived in Prussia we must not underestimate the achievements of the local Church. There must be serious reconsideration of outdated scholarly claims that in the Late Middle Ages Prussia was Christian only in name and that evangelisation among the Prussian masses was out of the question.

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Rozprawy doktorskie na temat "Catholic Church Life Surveys"

Noseda, Mary, i res cand@acu edu au. "Belonging: the case of immigrants and the Australian Catholic Church". Australian Catholic University. School of Arts and Sciences, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp101.04092006.

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The aim of this thesis is to ascertain the extent and nature of belonging to the Australian Catholic Church as experienced by immigrants. This experience of belonging was ascertained through the quantitative study of the National Church Life Survey of 2001 and to a lesser extent the Catholic Church Life Survey of 1996. Both surveys were conducted with attenders at a particular Sunday Eucharist and hence measured the experiences only of Catholics who attend Church. This quantitative study was complemented with a qualitative study of a small group of Vietnamese Catholics who were members of a particular parish. The importance of belonging to a religious tradition is that it provides an aspect of an individual’s identity. Identity is many-faceted and formed and reformed in the context of belonging, whether that belonging is to people such as family or to groups of people such as fellow members of a religious tradition. In the process of migration and settlement, the set of primary groups to which an individual belongs is at best disrupted and at worst, lost. Belonging to a religious tradition may provide a constancy of belonging in the immigrant’s life when all other aspects of belonging are being renegotiated during settlement in the host country. In the case of the Catholic Church in Australia, there has been some debate about whether or not the Church has been welcoming of immigrants but little testing of immigrants’ experience of being welcomed and enabled to belong to the Church. The National Church Life Survey provided a unique opportunity to examine the extent and nature of belonging as experienced by immigrant Catholics. Since all respondents to the survey were asked their birthplace, comparisons could readily be made between the experiences of Australian-born Catholics and those Catholics who were born elsewhere. Since nearly 3,000 respondents completed surveys in Italian or Vietnamese, comparisons could also be made between these respondents and those who responded to the survey in English. Finally, comparisons were made between the small group of Vietnamese parishioners who engaged in the qualitative research, and other groups of Catholics. The comparisons were made between all the groups on the issue of belonging. In the survey there was a particular question that asked respondents about their experience of belonging, but there were other questions that indicated the nature of belonging of respondents, and these were used in the analysis. The results of the analyses show that on almost all measures, immigrants belong to the Church to a greater extent than Australian-born Catholics. Immigrants attend Sunday Eucharist in greater proportion than Australian born Catholics. Immigrant Catholics participated more in devotional activities, they reported a greater degree of satisfaction with their faith life and they hold more orthodox beliefs than Australian-born Catholics. However, they did participate less in parish roles and groups than did the Australian-born Catholics. Whilst it may be concluded that this participation is limited because of the barrier of language, the results of this research indicate that this is not the only barrier to participation. Even those immigrants who responded to the English language survey did not participate in parish roles and groups to the extent that Australian-born Catholics did. Further research may be able to ascertain whether cultural barriers outside the scope of this work determine the level of participation of immigrants. This research concludes that since the Second World War, Catholic immigrants have ‘done the work’ of belonging to the Australian Catholic Church. They have done this despite the ‘benign neglect’ of the Church itself and they represent in fact the Church’s ‘most Catholic’ members.

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Power, Georja Jane, i res cand@acu edu au. "Organizational, Professional and Personal Roles in an Era of Change: the Case of the Catholic clergy". Australian Catholic University. School of Psychology, 2003. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp39.29082005.

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The effects of transformations in the cultural context on the structures of the Catholic organization and consequently on the identity and role of priests is explored in this research. The way these transformations affect clergy relationships with the church, diocesan authorities and parishioners, and ultimately the psychological wellbeing of priests, are investigated in the light of recent research and literature. Quantitative and qualitative data from the Catholic Church Life Surveys (CCLS) of 1996 and 2001 is analyzed, together with qualitative data generated through semi-structured interviews. The theoretical underpinning for the interpretation of changing clerical identity and roles and the relationship dynamics is personality theory, including a neoanalytic model (Horney, 1950), and a psychodynamic approach using an iconic reading of Freud (Cozzens, 2000). Social identity theory (Haslam, 2001), and Fowler’s (1996) theory of faith development also contribute to the theoretical framework. The NEO-FFI personality factors (Costa & McCrae, 1992) are used as covariates throughout the analysis. Four major themes are addressed in this research. First, ambiguities in the identity and role of clergy brought about through structural changes in the organization following the Second Vatican Council. Second, cultural changes which challenged the institutional hierarchical structure of the church and some of its theological and ecclesiological positions. Third, the contribution to satisfaction with ministry and personal wellbeing made by priests’ relationships with the organization, diocesan authorities, and parishioners, as well as intimacy with colleagues and friends. Finally, the impact of psychodynamic factors on the spiritual and psychological dimensions of priestly life. It was found that although the sacramental role of priests remains largely intact, their identity as religious and spiritual leaders is under challenge through greater participation in parish life by educated and theologically trained lay people. It is argued that the competence to appropriately express leadership, preach meaningful homilies and promote spiritual growth in parishioners rests on the attainment of mature psychological development and continued faith and spiritual formation. Analysis of personality factors showed that sound organizational and structural supports are needed to assist priests in their personal and professional lives. Over half the priests in the present study were found to be vulnerable to emotional and psychological distress, while others had strong resources to cope with increased ambiguity and complexity in ministry. A review of literature suggests that cultural changes over the last 30 years compound the effects of Vatican II, particularly the patriarchal hierarchical structure of the organisation and teachings on sexual morality that are under pressure from changing attitudes by both clergy and laity. Quantitative and qualitative analyses showed that there is little support by priests for the obligation of celibacy, the successful attainment of which demands a high level of mature psychosexual development. It was argued that without a strong clerical commitment to celibacy, education and training programs currently being implemented in seminaries would be largely ineffectual. Key factors impacting on the relationships of priests with parishioners were found to be first, a decline in the authority of priests, second, the revelations of sexual abuse by priests, and third, the difficulty numbers of clergy have with establishing and maintaining close, intimate relationships. The NEO-FFI factors Neuroticism, Extraversion, and Agreeableness were found to be significant predictors in the quality of relationships between priests and parishioners, with 30% of clergy experiencing difficulty in these relationships. It was argued that maturity in spiritual, psychological, and psychosexual development was found to impact significantly on clergy personal wellbeing and professional competence, which in turn contributes to satisfaction with ministry.

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Cameron, John Michael. "Assessing safeguards and remedies against the termination of educational administrators during the life of contract or by non-renewal in the diocese of Lansing". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Truong, Huyen. "How to Bring Young Adults into the Life of the Church". Digital Commons at Loyola Marymount University and Loyola Law School, 2018. https://digitalcommons.lmu.edu/etd/333.

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We need young people, because without them the Catholic Church will have no future. Increases in disaffiliation are seen in different races, genders, generations and countries. Using the Pew Research Center and Forum data, and Richard Osmer’s four tasks of practical theology, this paper will study first who are the disaffiliates, nones, and deconverts and then why they left the church. The Christian Church is based on a community of faith and worship, with evangelization at its heart. Christians need to participate, and evangelize to fully live as Christians. We will review several solutions on how to attract people back into church life. In becoming ‘cultural missionaries’ we can connect with modern culture, and use contemporary approaches to make the voice of the Lord accessible and comprehensible to all people. Unless we truly welcome modern culture, the young, divorced and transgendered into all parts of the Church, we are doomed to become just an anachronistic cultural curiosity.

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Hayes, Eugene Joseph. "The rightful autonomy of institutes of consecrated life an investigation of canon 586 /". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Ugwokaegbe, Paul U. (Paul Ugochukwu). "Adlerian Life-Style, Social Interest, and Job Satisfaction Among Catholic Priests". Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc332752/.

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The purpose of this study was to seek an understanding of the problem of low morale among Catholic priests based on the principles of Individual Psychology. The relationship of Adlerian life-style and social interest to job satisfaction among 210 pastors randomly selected from 13 of the 14 Catholic dioceses in Texas was investigated. The Life-style Personality Inventory (LSPI) was used to measure the Adlerian life-style. The Social Interest Scale (SIS) was used to measure the Adlerian concept of social interest. The Job Descriptive Index (JDI) was used to measure job satisfaction.

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Tomas, Catherine. "The actively abjected : a hermeneutics of empowerment in Christian mysticism". Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:465e2a96-6c14-40be-882e-3d716854cc92.

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This thesis is concerned broadly with purported mystics and how the Roman Catholic Church conceives of them theologically, and treats them in practicality. In exploring the dynamics of power at work when an individual claims to have dialogue with God, I identify a very particular process that occurs, namely active abjection, and illustrate this using examples taken from the writings of various purported mystics. I argue that there is a collection of people - the actively abjected - who occupy a very specific role within the Roman Catholic Church, and that this role has not been recognized. I go on to suggest a way in which they can be understood and respected for the role they play. To do this, I draw upon particular philosophical models of understanding from Hannah Arendt and Julia Kristeva. I aspire to encourage a deeper and more complicated understanding of the nature of institutionalized oppression, and to offer a reconstructive model for how those who encounter potentially problematic individuals within communities might work and interact with them in a non-oppressive manner. This thesis is a work of Catholic theology in that it offers a theological and philosophical argument for the recognition of a particular role certain individuals play in maintaining the structure and definition of the Catholic Church. But it is also intended as a work of political philosophy. Both Arendt and Kristeva, whose writing I use as a lens to examine a particular phenomenon found in religious communities are theorists in the tradition of political philosophy and my intention is to expand the application of their models.

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Wayt, William K. "A Project to Discover to What Extent the Catholic Church Includes People WithDevelopmental Disabilities in The Life of the Church". Ashland Theological Seminary / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=atssem1604502149401935.

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Chino, Agoha Christopher. "The ecclesiastical character of the foundation and apostolate of the consecrated life : a comparative analysis of the CIC 1983 (CC. 573-605, 678-683) with the Apostolic exhortation "Vita consecrata" 1996 /". Hamburg : Kovač, 2009. http://www.verlagdrkovac.de/978-3-8300-3834-4.htm.

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Johnston, James Vann. "Fostering and preserving the common life of diocesan priests canon 280 /". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Książki na temat "Catholic Church Life Surveys"

Rovers, Martin W. Who's in the seminary?: Roman Catholic seminarians today. Ottawa, Ont: Novalis, 1996.

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Gleich, Johann Michael. Kirche und Hochschule: Zur Lage der Hochschulpastoral in den 90er Jahren. München: Don Bosco, 1996.

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Instituto Latinoamericano de Misionología (Universidad Católica Boliviana) i Conferencia Boliviana de Religiosas y Religiosos, red. La vida religiosa: ¿pasión o desencanto? : aproximaciones a la realidad. Cochabamba [Bolivia]: Itinerarios Editorial, 2009.

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Buchanan, Linda K. Single mothers and changing religiosity: A report on the effect of separation and divorce on religious attitudes toward the Roman Catholic Church and survey methodological problems for comparative religious studies. Toronto: Canadian Religious Conference, 1988.

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Thomas, O'Hagan. Essays on Catholic life. Baltimore: J. Murphy, 1996.

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Sacraments of life: Life of the sacraments. Washington, DC: Pastoral Press, 1987.

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Scandal: The Catholic Church and public life. Collegeville, Minn: Liturgical Press, 2012.

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Faith, Catholics United for the. Our life in the church. Wyd. 3. San Francisco: Ignatius Press, 2011.

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Connell, Desmond. Christ our life. Blackrock, Co. Dublin: Four Courts Press, 1995.

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Merton, Thomas. Life and holiness. New York: Doubleday, 1990.

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Części książek na temat "Catholic Church Life Surveys"

Ramet, Sabrina P. "Controversies in the Life of the Church". W The Catholic Church in Polish History, 227–60. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-40281-3_7.

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Mishtal, Joanna Z. "How the Church Became the State: The Catholic Regime and Reproductive Rights in State Socialist Poland". W Gender Politics and Everyday Life in State Socialist Eastern and Central Europe, 133–49. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230101579_9.

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Fichter, Stephen J., Thomas P. Gaunt, Catherine Hoegeman i Paul M. Perl. "The Bishops Speak". W Catholic Bishops in the United States, 130–55. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190920289.003.0008.

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This chapter discusses Catholic bishops speaking out on issues of the day. Catholic Church teaching and tradition yields “conservative” positions on issues such as abortion and physician-assisted suicide and “liberal” positions on issues such as immigration, capital punishment, and assistance to the poor. Survey data finds that bishops tend to write more frequently about the Church’s pro-life teachings than its “liberal” social teachings. Most bishops say they ask Catholics to consider Catholic teachings when voting for candidates. Most bishops agree that the clergy sexual abuse scandal has made it more difficult for them to present or defend Catholic teaching in their diocese. This is especially the case in dioceses where the scandal has received more media coverage. In general, bishops say that criticism in the media is a greater problem for them in more secularized areas of the country.

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Perkins, Harrison. "The Content of the Covenant of Works". W Catholicity and the Covenant of Works, 41–84. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197514184.003.0003.

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This chapter outlines definitional issues concerning Ussher’s doctrine of the covenant of works, showing the convergence of various strands of doctrinal thinking into one complex doctrine. This chapter surveys the components of Ussher’s covenant of works and indicates why, as an integration of foundational doctrines, it could ground other doctrines. Ussher built his doctrine of the covenant of works on the foundational premises of the natural law, God’s initial eschatological purposes for creation, and the centrality of Adam’s representative role, and these premises show how deeply catholic his formulation of this doctrine was. The natural law formed the terms of the covenant of works, and if Adam had met them, he would have been rewarded with eternal life. This chapter shows how Ussher shaped his doctrinal formulation specifically to refute the claims of the Roman Catholic Church in Ireland.

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Allen, John L. "The Life Of The Mind". W The Catholic Church. Oxford University Press, 2014. http://dx.doi.org/10.1093/wentk/9780199379804.003.0005.

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Despite stereotypes depicting religious folk as hostile to critical thought, most Catholics actually think a fair bit about their faith. Every day, future priests and lay people show up at seminaries and universities to study Catholic teaching, while countless others take part in small study...

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"AUGUSTINE AND A CATHOLIC CHURCH WITH SOUL?" W Life in the Spirit, 238–96. University of Notre Dame Press, 2015. http://dx.doi.org/10.2307/j.ctvpg846f.14.

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"5. The Catholic Church in Guatemala, 1524–1992". W To Save Her Life, 65–79. University of California Press, 2019. http://dx.doi.org/10.1525/9780520941113-008.

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"THE WAY OF LIFE OF THE CATHOLIC CHURCH". W The Catholic and Manichaean Ways of Life (The Fathers of the Church, Volume 56), 3–62. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b1g2.4.

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Swanson, Robert. "The church and religious life". W The Later Middle Ages, 79–107. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198731641.003.0004.

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Late medieval Europe identified itself as explicitly Christian and specifically catholic. Christianity provided moral and ethical guidelines for organizing and structuring human society; it also presented moral and ethical challenges to contemporary social structures and practices. It accordingly provoked constant debate on issues like the violence of warfare, the validity of lending money at interest, social differentiation, and relations with other religious traditions. These were also traumatic years in the western church’s institutional history, especially for the papacy. Preceding evolutions continued and were consolidated, but there was also reaction as obscured tensions and ambiguities became more apparent, revealing fissures and forces which threatened the church’s status and its claims to catholicity within Europe. The chapter deals with a broad range of issues: the papacy; ideas about the church, the pope, and conciliarism; the evolution of national and local churches, the lower clergy, and the religious orders; and, of course, spirituality, heresy, dissent.

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Nepstad, Sharon Erickson. "Earth Ethics and American Catholic Environmentalism". W Catholic Social Activism, 146–62. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479885480.003.0007.

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This chapter notes that American Catholics were initially quite reluctant to embrace environmentalism. It asks, after decades of political engagement with labor, poverty, peace, women’s rights, and immigration, why did US Catholics largely overlook the growing environmental problems in the twentieth century? And what caused this to change in the early twenty-first century? The chapter summarizes early Catholic efforts to promote environmentalism and describes the initial responses of the Catholic Church and its members, who often prioritized human needs over environmental matters. It also describes how the Catholic Church and Catholic laypeople started placing greater emphasis on the environment toward the end of the twentieth century. The chapter then surveys the main themes of various Catholic teachings and publications—from the US Catholic Bishops Conference’s Renewing the Earth (1991) to Pope Francis’s encyclical Laudato Si (2015)—that have given impetus to more Catholic environmental action. The chapter concludes with a description of the work of two activist groups: the National Religious Partnership for the Environment, an ecumenical organization, and Catholic Climate Change.

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Streszczenia konferencji na temat "Catholic Church Life Surveys"

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

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Petrović, Dragana. "TRANSPLANTACIJA ORGANA". W XVII majsko savetovanje. Pravni fakultet Univerziteta u Kragujevcu, 2021. http://dx.doi.org/10.46793/uvp21.587p.

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Even the mere mention of "transplantation of human body parts" is reason enough to deal with this topic for who knows how many times. Quite simply, we need to discuss the topics discussed from time to time !? Let's get down to explaining some of the "hot" life issues that arise in connection with them. To, perhaps, determine ourselves in a different way according to the existing solutions ... to understand what a strong dynamic has gripped the world we live in, colored our attitudes with a different color, influenced our thoughts about life, its values, altruism, selflessness, charities. the desire to give up something special without thinking that we will get something in return. Transplantation of human organs and tissues for therapeutic purposes has been practiced since the middle of the last century. She started (of course, in a very primitive way) even in ancient India (even today one method of transplantation is called the "Indian method"), over the 16th century (1551). when the first free transplantation of a part of the nose was performed in Italy, in order to develop it into an irreplaceable medical procedure in order to save and prolong human life. Thousands of pages of professional literature, notes, polemical discussions, atypical medical articles, notes on the margins of read journals or books from philosophy, sociology, criminal literature ... about events of this kind, the representatives of the church also took their position. Understanding our view on this complex and very complicated issue requires that more attention be paid to certain solutions on the international scene, especially where there are certain permeations (some agreement but also differences). It's always good to hear a second opinion, because it puts you to think. That is why, in the considerations that follow, we have tried (somewhat more broadly) to answer some of the many and varied questions in which these touch, but often diverge, both from the point of view of the right regulations and from the point of view of medical and judicial practice. times from the perspective of some EU member states (Germany, Poland, presenting the position of the Catholic Church) on the one hand, and in the perspective of other moral, spiritual, cultural and other values - India and Iraq, on the other.

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