Artykuły w czasopismach na temat „Catholic Church Life Surveys”
Kliknij ten link, aby zobaczyć inne rodzaje publikacji na ten temat: Catholic Church Life Surveys.
Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych
Sprawdź 50 najlepszych artykułów w czasopismach naukowych na temat „Catholic Church Life Surveys”.
Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.
Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.
Przeglądaj artykuły w czasopismach z różnych dziedzin i twórz odpowiednie bibliografie.
1
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.
Pełny tekst źródłaStreszczenie:
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.
2
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.
Pełny tekst źródłaStreszczenie:
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.
3
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.
Pełny tekst źródłaStreszczenie:
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.
4
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.
Pełny tekst źródłaStreszczenie:
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.
5
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.
Pełny tekst źródłaStreszczenie:
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.
6
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.
Pełny tekst źródłaStreszczenie:
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.
7
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.
Pełny tekst źródłaStreszczenie:
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.
8
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.
Pełny tekst źródłaStreszczenie:
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.
9
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.
Pełny tekst źródłaStreszczenie:
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.
10
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.
Pełny tekst źródłaStreszczenie:
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.
11
Ellison, Christopher G., Nicholas H. Wolfinger i Aida I. Ramos-Wada. "Attitudes Toward Marriage, Divorce, Cohabitation, and Casual Sex Among Working-Age Latinos". Journal of Family Issues 34, nr 3 (2.05.2012): 295–322. http://dx.doi.org/10.1177/0192513x12445458.
Pełny tekst źródłaStreszczenie:
The rapid growth of the Latino population in the United States has renewed interest in Latino family research. It has often been assumed that Catholicism is a key factor influencing Latinos’ attitudes toward the family, despite the fact that nearly one third of Latinos are not Catholic. This article uses data from the 2006 National Survey of Religion and Family Life, a survey of working-age adults (aged 18-59 years) in the lower 48 states, to explore the relationship between multiple dimensions of religiosity—denomination, church attendance, prayer, and beliefs about the Bible—and Latinos’ attitudes regarding marriage, divorce, cohabitation, and casual sex. Compared with Catholics, evangelical Protestants tend to hold more conservative attitudes on family-related issues. Latinos who attend services regularly and pray frequently also report more traditional views. Findings involving literalist views of the Bible are more equivocal. Taken together, religious variables are just as potent as socioeconomic and demographic factors in explaining individual-level variation in Latinos’ attitudes. Study limitations are noted, and several directions for future research are identified.
12
Dummons, Bruno. "Between Religion and Politics". Contemporary European History 8, nr 1 (marzec 1999): 141–47. http://dx.doi.org/10.1017/s096077739900017x.
Pełny tekst źródłaStreszczenie:
Jean-Marie Mayeur, La question laïque (XIXe–XXe siècle) (Paris: Fayard, 1997), 239 pp., 95 FF. IBSN 2–213–60013–9.Etienne Fouilloux, Les chrétiens français entre crise et libération (1937–1947) (Paris: Seuil, 1997), 293 pp, 130 FF. ISBN 2–020–28131–7.Stathis N. Kalyvas, The Rise of Christian Democracy in Europe (Ithaca and London: Cornell University Press, 1996), 300 pp., £15.95. ISBN 0–8014–8320–4.Emiel Lamberts, ed., Christian Democracy in the European Union (1945–1995) (Leuven: Leuven University Press, 1997), 511 pp. ISBN 9–061–86808–4.‘Christians and political life’ (taking the latter term in its widest sense) is a theme which continues to attract a great deal of interest among contemporary historians, in terms of both detailed research and broader surveys. René Rémond and Aline Coutrot demonstrated the interconnectedness of the two domains of religion and politics when they abandoned the restricted subject of relations between states and the Roman Catholic church and initiated the study of religion as an integral part of history, and the social sciences, as a whole. Approaches since 1966 have been greatly modified, as shown by the treatment of the material in the four works now to be reviewed.
13
Grochala, M., i W. Boratyński. "Knowledge of and opinion on organ transplantation among priests of selected Christian religion". Progress in Health Sciences 8, nr 2 (31.12.2018): 1–9. http://dx.doi.org/10.5604/01.3001.0012.8326.
Pełny tekst źródłaStreszczenie:
Introduction: As Polish society is in its majority Christian, the knowledge and attitudes presented by priests may have a tangible impact on Church mem-bers’ decisions concerning organ donation. Purpose: To evaluate the knowledge, attitudes, and decisions of priests of various Christian denomina-tions regarding organ transplants in Poland. Materials and methods: The paper presents the re-sults of a study carried out in the form of a question-naire survey of 86 priests. Survey participants in-cluded priests of 3 most common Christian denomi-nations in Poland: Catholic, Protestant and Eastern Orthodox. Results: Awareness of the current regulatory frame-work among the clergy is relatively low. Only a small percentage gave correct answers to questions about applicable laws regulating the matter of organ transplantation in Poland. Conclusions: Data gathered during the study implies a positive attitude among priests towards organ transplantation performed to save life and improve health. A vast majority of survey participants support the idea of transplantation. The problem is low awareness of existing documents and laws regulating organ transplantation.
14
Baron, Naomi S. "Redefining Reading: The Impact of Digital Communication Media". PMLA/Publications of the Modern Language Association of America 128, nr 1 (styczeń 2013): 193–200. http://dx.doi.org/10.1632/pmla.2013.128.1.193.
Pełny tekst źródłaStreszczenie:
It's not a book. It doesn't have a smell, you don't touch it …, you're plugged into the internet, you can't concentrate, it hurts your eyes, and you lose the beauty of the words behind this screen. Life itself is in hard copy. … Not this treacherous digitalism which has permeated our lives and our reality.—Respondent to survey comparing on-screen with hard-copy readingEach new technology may be janus-faced, potentially improving and degrading the human condition. The steam engine made industrial products cheaper and more diverse but contributed to the exploitation of child labor and proliferation of squalid urban living conditions. The automobile makes transportation more convenient but pollutes and leads to countless highway deaths. Calculators let anyone perform feats of math but have weakened basic arithmetic skills.A related conundrum holds true for technologies of the written word. The printing press helped spread literacy but shook the foundations of the Catholic Church. Word processing enabled the Japanese to generate text without producing each kanji stroke by stroke, but now many Japanese find themselves forgetting the stroke order. The spelling checkers in word-processing programs monitor typographical errors but dampen motivation to master spelling.Information and communication technologies have generated new platforms on which to read. The list includes desktop and laptop computers, e-readers (such as the Kindle and Nook), tablet computers (e.g., the iPad), and handheld devices (e.g., the iPod Touch, mobile phones). But does reading on these devices differ from reading in hard copy? If so, does our growing dependence on reading onscreen contribute to a redefinition of what it means to read?
15
Klenow, Daniel J., i Robert C. Bolin. "Belief in an Afterlife: A National Survey". OMEGA - Journal of Death and Dying 20, nr 1 (luty 1990): 63–74. http://dx.doi.org/10.2190/9w8f-1ndb-14mr-yyqf.
Pełny tekst źródłaStreszczenie:
This article presents an exploratory analysis of factors affecting belief in an afterlife. Data are taken from the 1978 subfile on the National Opinion Research Center's General Social Survey. With belief in life after death serving as the dependent variable, a number of variables are introduced in a tabular analysis. Among factors found to be statistically significant are sex, race, age, marital status, and several religious and residential variables. Controlling on frequency of church attendance and religious intensity, it is shown that Protestants have the highest incidence of belief in life after death, followed closely by Catholics, with Jews exhibiting the lowest level. A discriminant analysis was run in order to select a group of independent variables that were good predictors of belief in an afterlife. Race, religion, and church attendance were found to be significant discriminating variables of such belief.
16
Mayor, Stephen H. "The Nonconformist and the Roman Catholic Church". Recusant History 19, nr 2 (październik 1988): 183–97. http://dx.doi.org/10.1017/s0034193200020239.
Pełny tekst źródłaStreszczenie:
THIS article surveys the attitude of the Nonconformist, the best-known Free Church journal of the Victorian age, to the Roman Catholic Church. It was not necessarily representative of Dissenting opinion in general; indeed there is plenty of evidence that a good number of leading Nonconformists looked on it with disfavour; but clearly it represented one strand, and an important one, in the outlook of Victorian Nonconformity.
17
Madsen, Richard. "The Chinese Catholic Church". Review of Religion and Chinese Society 6, nr 1 (1.04.2019): 5–23. http://dx.doi.org/10.1163/22143955-00601002.
Pełny tekst źródłaStreszczenie:
Both the Chinese state and the Vatican have an interest in maintaining more regular control over local Catholic community life. Their interests partially converge in seeking a regularized process for selecting Catholic bishops in the officially recognized part of the Chinese Church. This overlapping of interests is the basis for the “provisional agreement” between the Vatican and China on the selection of bishops signed on September 22, 2018. The agreement fails to address the area where Sino-Vatican interests diverge, i.e., the status of the thirty-six “underground” bishops, recognized by the Vatican but not by the Chinese government. Meanwhile, grassroots Catholic communities in China are deeply embedded in local social structures and their leaders have long exercised a considerable degree of agency in managing local affairs and adapting Catholic practices to local culture. The interaction between local communities and the long-term development of the Chinese Catholic church will depend, on the one hand, on the complex cooperative and competitive arrangements between the Vatican and the Chinese state and, on the other hand, on the interaction between the agency of local communities and the forces of control from above.
18
Sawa, Przemysław. "Synodality, Discernment, Catholic Movements". Ecumeny and Law 7 (29.12.2019): 115–41. http://dx.doi.org/10.31261/eal.2019.07.06.
Pełny tekst źródłaStreszczenie:
One of the basic categories used to describe the nature of the Church is communion with its spiritual, structural, and legal dimensions. On the basis of their aptism, all the faithful should undertake common responsibility and real care for the life and particular areas of the Church. This also includes discernment within the Church. Synods and synodality are a special case which expresses the communal character of the Church. However, synodality and communal discernment cannot be understood similarl to a parliament where the majority decides. It is about recognising contemporary needs and searching for the place of the Church in the world while preserving the Revelation. In recognising the ways for the Church, her movements are important as they form Catholics who increasingly identify with the mission of the baptised. Deepening their meaning and determining the degree of their influence on discernment in the Church, both universal and local, remains a challenge.
19
Petryshyn, Neonila. "Dignity of human life in the concept of the Catholic Church". Ukrainian Religious Studies, nr 73 (13.01.2015): 240–44. http://dx.doi.org/10.32420/2015.73.529.
Pełny tekst źródłaStreszczenie:
This article analyzes the problem of the dignity of human life in the official documents of the Catholic Church, in the speeches of the Patriarchs of the Catholic Church, their understanding and transfering them to the realities of current events in Ukraine.
20
Curran, Charles E. "Being Catholic and Being American". Horizons 14, nr 1 (1987): 49–63. http://dx.doi.org/10.1017/s0360966900037063.
Pełny tekst źródłaStreszczenie:
The story of Catholicism in the United States can best be understood in light of the struggle to be both Catholic and American. This question of being both Catholic and American is currently raised with great urgency in these days because of recent tensions between the Vatican and the Catholic Church in the United States.History shows that Rome has always been suspicious and fearful that the American Catholic Church would become too American and in the process lose what is essential to its Roman Catholicism. Jay Dolan points out two historical periods in which attempts were made to incorporate more American approaches and understandings into the life of the church, but these attempts were ultimately unsuccessful.In the late eighteenth century, the young Catholic Church in the United States attempted to appropriate many American ideas into its life. Recall that at this time the Catholic Church was a very small minority church. Dolan refers to this movement as a Republican Catholicism and links this understanding with the leading figure in the early American church, John Carroll. Carroll, before he was elected by the clergy as the first bishop in the United States in 1789, had asked Rome to grant to the church in the United States that ecclesiastical liberty which the temper of the age and of the people requires.
21
Rubio, Julie Hanlon. "Book Review: Scandal: The Catholic Church and Public Life". Theological Studies 74, nr 2 (maj 2013): 510–12. http://dx.doi.org/10.1177/004056391307400230.
Pełny tekst źródła
22
Martinez, German. "Catholic Liturgical Reform". Theology Today 43, nr 1 (kwiecień 1986): 52–62. http://dx.doi.org/10.1177/004057368604300106.
Pełny tekst źródłaStreszczenie:
Since liturgical reform, through a controlled process of historical restoration, has failed to revitalize the communal life of the church, a new creative liturgical movement, christologically founded, is imperative in order to bridge the gap between worship and people's experience of faith in our present culture.
23
Latkovic, Mark S. "The Catholic Church in America, the Discipline of Bioethics, and the Culture of Life". Linacre Quarterly 78, nr 4 (listopad 2011): 415–36. http://dx.doi.org/10.1080/002436311803888221.
Pełny tekst źródłaStreszczenie:
In this paper, I will first briefly discuss why the Catholic Church has always had and continues to have such a great concern for bioethics or health-care ethics, while I also highlight the biblical roots of this concern. Secondly, I will describe some of the ways in which the Catholic Church in America has exercised a positive influence in the field of bioethics, or what was in the mid-twentieth century often called medical ethics. Thirdly, I will sketch how and why the Church has to a large extent lost this influence, tracing how secularization both inside and outside the Church contributed to the destruction of the so-called “Catholic ghetto” and to the assimilation of ideas from the culture that were often alien to the Gospel and sound moral reasoning. Finally, I will offer some general reflections on how the Church can regain her influence in this area—especially with the goal in mind of building a culture of life in American society—and how Catholic scholars in particular can contribute to this effort by following the lead of the late Pope John Paul II's 1995 encyclical on bioethics, Evangelium vitae, whose twentieth anniversary is fast approaching.
24
Vladychenko, Larysa, i Tetiana Valeriivna Koshushko. "Institution of Military Chaplaincy in Ukraine: Emphasis on Catholic Church Activities". Ukrainian Religious Studies, nr 91 (11.09.2020): 83–109. http://dx.doi.org/10.32420/2020.91.2103.
Pełny tekst źródłaStreszczenie:
The article deals with the problem of military chaplaincy service formation in the period of independence of Ukraine as one of the priority directions of relations between the state and religious organizations in Ukraine.
The current state of military pastoral care is analyzed directly in the context of Catholic churches activities in Ukraine in this aspect. In particular, the institutional component of the Catholic churches is clarified, statistics demonstrating the quantitative and percentage composition of the Catholic churches in the religious network of Ukraine are provided.
The results of sociological surveys of the religious situation in Ukraine and the identification of religiosity of the population in the context of Catholic churches are analyzed. The opinion of the population of Ukraine regarding the trust in religious organizations, religious leaders (including the leadership of the Catholic churches) and the military formations of Ukraine is examined. The opinion of the population on the expediency of establishing a military chaplaincy institute in Ukraine is also clarified (through the results of sociological surveys).
The organizational division of the internal structure of the Catholic churches in Ukraine is presented, and it is also clarified which structural units are responsible for coordination with the Ukrainian power structures and organization of pastoral work. Attention is drawn to the review of the cooperation of the Catholic churches in Ukraine with the military formations of Ukraine in the aspect of pastoral activity. Special attention is paid to the coverage of the various areas of pastoral work directly by the military chaplains of the Catholic churches and the coordination of this work by the relevant structural units of the Catholic churches. In particular, conferences, meetings, trainings, pilgrimages on the organization and implementation of pastoral work in the field of military chaplaincy.
Also, consideration is given to the activities of the advisory body on military chaplaincy at the Ministry of Defense of Ukraine (which includes, in particular, the Catholic churches in Ukraine) and its contribution to the establishment of the Institute of Military Chaplaincy in Ukraine. The inter-denominational cooperation of the churches in Ukraine, including the Catholic ones, was considered in establishing a military chaplaincy institution in independent Ukraine through the activities of interfaith associations.
It has been found that the issue of legislative securing of the Institute of Military Chaplaincy in the Armed Forces of Ukraine remains urgent. In this regard, the legislative work in this area and the involvement of Catholic churches in Ukraine are highlighted.
25
Asue, Daniel Ude. "A Catholic Inclusive Approach to Homosexuality in Nigeria". Theology Today 74, nr 4 (styczeń 2018): 396–408. http://dx.doi.org/10.1177/0040573617731710.
Pełny tekst źródłaStreszczenie:
This essay discusses Same-Sex Marriage Prohibition Bill in Nigeria, with a focus on the contribution of the Nigerian Catholic Church to the law. Though the Catholic Church in Nigeria did not actively contribute towards the public debates about homosexuality that resulted into the Same-Sex Marriage Prohibition Bill it nevertheless welcomed the bill. However, the official teachings of the Catholic Church and elucidations from the Catholic Bishops Conference of Nigeria could potentially contribute to creating an inclusive society. In what way can we potentially utilize the principles of Catholic Social Teaching to make room for an inclusion of homosexual persons in the life of the church and in society?
26
Beyga, Paweł. "John Henry Newman’s Selected Themes from the Theology of the Church". Teologia w Polsce 14, nr 2 (2.02.2021): 63–76. http://dx.doi.org/10.31743/twp.2020.14.2.04.
Pełny tekst źródłaStreszczenie:
John Henry Newman is one of the most famous person on the Catholic and Anglican Church. In his works he was writing on the both theological position. In the article author showed selected aspects of John Henry Newman’s theology of the Church, so-calledecclesiology. For understanding Newman’s theological position very important are his personal history in the Church of England, situation in the Catholic Church and two dogmas proclaimed during the life of this new Catholic saint. In the last part of the article theecclesiology of John Henry Newman is rereading in the light of modern problems in the Catholic and Anglican theology.
27
Quay, Paul M. "The Catholic Physician's Contribution to the Life of the Church". Linacre Quarterly 57, nr 1 (luty 1990): 16–29. http://dx.doi.org/10.1080/00243639.1990.11878040.
Pełny tekst źródła
28
Kelly-Zukowski, Mara. "Scandal: The Catholic Church and Public Life by Angela Senander". Journal of the Society of Christian Ethics 36, nr 1 (2016): 219–20. http://dx.doi.org/10.1353/sce.2016.0017.
Pełny tekst źródła
29
Martasudjita, Emanuel Pranawa Dhatu. "The Indonesian Catholic Church 50 years after Vatican II: seven models of church life". International journal for the Study of the Christian Church 15, nr 2 (3.04.2015): 123–38. http://dx.doi.org/10.1080/1474225x.2015.1043613.
Pełny tekst źródła
30
Kieniewicz, Stefan. "Polish Revolutionaries of the Nineteenth Century and the Catholic Church". Studies in Church History. Subsidia 6 (1990): 147–59. http://dx.doi.org/10.1017/s0143045900001241.
Pełny tekst źródłaStreszczenie:
The subject of my paper lies in a field of studies seldom pursued in Church historiography. Catholic historians in Poland are concerned principally with the study of the Church itself: its spiritual life, organization, political role, and contribution to national life. Much less attention is given to adversaries of the Church; so that, generally speaking, the study of non-Catholic (and non-Christian) trends or sectors in society is currently left to Marxist or liberal scholars. This is a pity.
31
Eugenius Ervan Sardono. "Abortion Based on Moral’s Catholic in the Light of Ensiklik Evangelium Vitae". EMBRIO 12, nr 2 (7.01.2021): 108–18. http://dx.doi.org/10.36456/embrio.v12i2.2749.
Pełny tekst źródłaStreszczenie:
The main focus of this article is to parse abortion in light of Catholic morals. The church authorities base their teachings in the encyclical, as one of these Catholic moral teachings is contained in the evangelium vitae. Abortion is a social phenomenon that has existed for a long time and is a hot topic of conversation. Abortion is divided into two, namely provocative and spontaneous abortion. In this study, the authors focused on the review of provocate abortion. The purpose of this article is (1) to elaborate on the reality of abortion in light of the Encyclical Evangelium Vitae, (2) How does the Encyclical Evangelium Vitae reinforce the concept of life and (3) What does the Catholic Church teach about abortion and its contribution to the world of health? This paper analyzes the abortion phenomenon with the text interpretation method, a phenomenological study of qualitative studies. Based on what is found, that the Catholic Church has a great concern with issues that violate the right to life. So, it can be concluded that, for whatever reason the Catholic Church still rejects abortion.
32
Porras Payea, September. "Selection from "Una Iglesia Desaparecida: The End of an Era for the Chilean Catholic Church"". Swarthmore Undergraduate History Journal 2, nr 2 (2021): 103–16. http://dx.doi.org/10.24968/2693-244x.2.1.8.
Pełny tekst źródłaStreszczenie:
This article aims to investigate the changing political alignment of the Chilean Catholic Church following the fall of the dictatorship in the early 1990’s. The author brings together a primary source collection of new articles, photographs, and interviews, as well as a secondary source collection of sociological surveys and historiography, to interrogate the process and outcome of this political transition. The article maintains that desires for hierarchical control and a rejection of past, progressive theology motivated Church leaders to transition the Church away from community based leadership, to clerical control.
33
Clague, Julie. "Christian Conscience, Catholic Teaching and Lay Participation in Public Life". International Journal of Public Theology 5, nr 3 (2011): 296–313. http://dx.doi.org/10.1163/156973211x581551.
Pełny tekst źródłaStreszczenie:
AbstractVatican II left Catholicism with some unresolved tensions: on the one hand between the authority of conscience and the teaching authority of the church and, on the other hand, concerning the proper relationship between the hierarchy and the laity. Such unfinished business continues to play itself out in public and political life. This article traces developments in the Catholic understanding of conscientious participation in public life, stretching from John F. Kennedy’s presidential candidature in 1960 up to the present writings of Pope Benedict XVI. In the post-Vatican II era, Popes John Paul II and Benedict XVI have emphasized the strong correspondence that should exist between church teaching and the Christian conscience.
34
Ganiel, Gladys. "A charismatic church in a post-Catholic Ireland: negotiating diversity at Abundant Life in Limerick City". Irish Journal of Sociology 24, nr 3 (1.01.2015): 293–314. http://dx.doi.org/10.7227/ijs.0010.
Pełny tekst źródłaStreszczenie:
This article analyses Abundant Life Christian Church in Limerick City, a multi-ethnic, Pentecostal/charismatic congregation in the Assemblies of God denomination. It provides insights about how religious groups are negotiating immigration and ethnic diversity and how charismatic expressions of Christianity are engaging in Ireland's post-Catholic public sphere. The study revealed remarkably harmonious relationships between native Irish and immigrants of diverse backgrounds, which were built in large part on a leadership model in which one ethnic group did not hold significantly more power than others. The study also found that people at Abundant Life seemed anxious to establish their legitimacy as a Christian church, a concern that was rooted in previous, and even current, experience of Ireland as a ‘Catholic country’. Congregants displayed varying degrees of openness towards Catholicism, but what was striking was how often they described their own faith in contrast to Catholicism. The institution that is the Catholic Church in Ireland cast a long shadow over Abundant Life congregants’ own experience of Christianity and continues to define Ireland's post-Catholic religious market.
35
Tanumihardja ; Yenny Gunawan, Maria Angelina. "PURPOSE A SACRED ROOM OF CHRUCHES BY PASTOR MANGUNWIJAYA CASE STUDY: CHURCH OF MARIA ASSUMPTA KLATEN, CHURCH OF THERESIA SALAM, AND CHURCH OF MARY". Riset Arsitektur (RISA) 2, nr 02 (4.06.2018): 165–81. http://dx.doi.org/10.26593/risa.v2i02.2928.165-181.
Pełny tekst źródłaStreszczenie:
Abstract - Sacred space is everywhere and has become the part of human’s life since thousand years ago. Onemanifestation of the sacred space is the Catholic Church. A sacred space in the Catholic Church should be ableto accommodate liturgical activities in accordance with the rules and the order of their activities so thecelebration of the Eucharistic liturgy can run well. This study will attempt to understand the concept and themanifestation of the sacred space found in Romo Mangunwijaya’s churches in accordance to the concept andthe manifestation of the Catholic Church’s sacred space.Research will be carried out based on a preliminary study conducted by studying the universal sacred spacetheory proposed by Eliade and the theory of the Catholic Church’s sacred space that refers to the principles ofthe liturgy space. Results of analysis of each object of the study will then be processed further through acomparison table so that it can be concluded the manifestation of a sacred space in Romo Mangunwijaya’schurches.From the results of research on the objects of the study, showed that the manifestation of the sacred space of theRomo Mangunwijaya’s Churches dominantly shown in terms of orientation, ornaments, and atmosphere. Inaddition, the case study that shows the most dominant manifestation of the sacred space is Theresia SalamChurch.The benefits of this research are: for general public, this research can improve the knowledge of the importanceof the sacred space within the Catholic Church and how to integrate local values and culture into the sacredspace concept established in the Catholic Church's rules. Meanwhile, for the architects and institutions of theCatholic Church, this research can improve the knowledge of the concept of sacred space in the CatholicChurch and how to manifest the concept of the sacred space into the architecture of the Catholic Church.Key Words : sacred space, church, Y.B. Mangunwijaya
36
MORRIS, J. N. "British High Churchmen, Continental Church Tourism and the Roman Connection in the Nineteenth Century". Journal of Ecclesiastical History 66, nr 4 (2.09.2015): 772–91. http://dx.doi.org/10.1017/s0022046915001578.
Pełny tekst źródłaStreszczenie:
This article examines accounts of continental church life to be found in the travel journals, letters and books of leading High Church Anglicans in the nineteenth century. It argues that these constitute a neglected source of evidence for understanding the interaction between continental church developments and the High Church revival in Anglicanism. It focuses particularly on accounts of travel in Catholic countries, and concludes that there are good reasons for assuming that experience of Catholic worship on the continent influenced High Church attitudes towards liturgical and ritual reform in Anglicanism.
37
Read, Gordon. "The Catholic Tribunal System in the British Isles". Ecclesiastical Law Journal 2, nr 9 (lipiec 1991): 213–21. http://dx.doi.org/10.1017/s0956618x00001216.
Pełny tekst źródłaStreszczenie:
“The claim to have succeeded in covering every side of Church life at the conclusion of the herculean labour of codification on this scale would indeed be a bold one, and one very uncongenial to the spirit of English law”, comments the report entitled ‘The Canon Law of the Church of England’. Despite the production of a Code of Canon Law for the Church of England, the provisions of law as applying to the Church of England are much more complex, involving not only the provisions of the Code, but also Common Law, Statute Law, judicial decisions and occasional survivals from Mediaeval Canon Law. For this reason although the ecclesiastical courts of the Church of England and of the Roman Catholic Church have common origins and features, there are also many differences, not only in structure, but in the material that comes before them.
38
Roter, Zdenko. "The Church and Contemporary Slovene History". Nationalities Papers 21, nr 1 (1993): 71–80. http://dx.doi.org/10.1080/00905999308408257.
Pełny tekst źródłaStreszczenie:
In the eyes of the European public, Slovenia is still considered a Catholic country. Since before the last World War, this has had a double meaning. First of all, the Roman Catholic Church has been the leading ecclesiastical institution since the Christianization of the territory settled by Slovenes, decisively influencing the constitution of the cultural and political life of the Slovene nation, as well as its character. In spite of changed social conditions and its fate in the period of “real-socialist” rule from 1945 to 1990, the Church has preserved this role to the present time, although in different forms.
39
Lehmberg, Stanford E., i Glyn Redworth. "In Defence of the Church Catholic: The Life of Stephen Gardiner." American Historical Review 97, nr 2 (kwiecień 1992): 549. http://dx.doi.org/10.2307/2165782.
Pełny tekst źródła
40
Kuzniewski, Anthony J., i Steven M. Avella. "This Confident Church: Catholic Leadership and Life in Chicago, 1940-1965." American Historical Review 99, nr 3 (czerwiec 1994): 993. http://dx.doi.org/10.2307/2167949.
Pełny tekst źródła
41
Gleason, Philip. "The Catholic Church in American Public Life in the Twentieth Century". Logos: A Journal of Catholic Thought and Culture 3, nr 4 (2000): 85–99. http://dx.doi.org/10.1353/log.2000.0003.
Pełny tekst źródła
42
McGreevy, John T., i Steven M. Avella. "This Confident Church: Catholic Leadership and Life in Chicago, 1940-1965." Journal of American History 83, nr 3 (grudzień 1996): 1061. http://dx.doi.org/10.2307/2945748.
Pełny tekst źródła
43
Walker, Greg. "In defence of the church catholic: The life of Stephen Gardiner". History of European Ideas 14, nr 4 (lipiec 1992): 575. http://dx.doi.org/10.1016/0191-6599(92)90188-i.
Pełny tekst źródła
44
Polak, Ryszard. "Kościół katolicki i neopogaństwo niemieckie w myśli Leona Halbana". Studia nad Autorytaryzmem i Totalitaryzmem 41, nr 3 (26.11.2019): 109–25. http://dx.doi.org/10.19195/2300-7249.41.3.7.
Pełny tekst źródłaStreszczenie:
THE CATHOLIC CHURCH AND GERMAN NEOPAGANISM IN LEON HALBAN’S THOUGHTThis article presents the views of Leon Halban referring to the problems of German religiosity. In the first part of the article, the family and the character and the academic achievements of this scholar were characterized. In the next part of the article, his views on the role of the Catholic Church in European culture were analyzed and his position in which he made a critical assessment of German religiosity was presented. Halban assumed that the Christianity practiced by Germans since the Middle Ages did not result from their authentic conversion. The Germans were often religiously indifferent and tended to fall into various heresies and deviations from faith. They also sought to achieve supremacy of the state over the Church in public life and law. Halban argued that a renewal of morality can only be achieved in the Catholic Church, whose ethical principles and doctrine should be propagated and applied in everyday life.
45
Nguyen, Loc Duc. "Religious and Social Life – the Dual Educational Foundation in the migrating Catholic communities (Case Study on migrating Catholic communities in Ho Nai - Dong Nai and Cai San – Can Tho)". Science and Technology Development Journal 16, nr 3 (30.09.2013): 43–53. http://dx.doi.org/10.32508/stdj.v16i3.1646.
Pełny tekst źródłaStreszczenie:
Religious, social life – the dual educational foundation in the migrating Catholic communities (Case Study on migrating Catholic communities in Ho Nai - Dong Nai and Cai San – Can Tho). In this paper, the author focuses on different educational backgrounds simultaneously perceived by each Vietnamese Catholic in their social life including the educational system of the Catholic Church (informal education) and the educational system of the State (formal education). In the current context, all challenges facing to each Vietnamese Catholic, from which they have to choose in their strategy of life are more or less rooted in this dual educational foundation.
46
Supple, Jennifer F. "The Role of the Catholic Laity in Yorkshire, 1850–1900". Recusant History 18, nr 3 (maj 1987): 304–17. http://dx.doi.org/10.1017/s0268419500020638.
Pełny tekst źródłaStreszczenie:
THE ROLE of the laity in the Church is a topic of great interest today. Since the second Vatican Council the part which the people could, and should, play in the Church has been discussed at length, and the shortage of priests has led to demands for the laity to become more actively involved in spiritual affairs. Some, however, still maintain that spiritual tasks must be left to the ordained, but would like to see the laity take a much more active role, as Catholics, in the secular sphere, representing and defending Catholic values in public life. In the light of the current debate, it is interesting to look at the role of the laity in the Catholic Church in Yorkshire during the last century. At that time, too, there was a shortage of priests, while the role of Catholics in public life did not always fulfil the desires of Church leaders.
47
Csatlós, Mária. "A „Katolikus Akció” néven társult szervezkedés Marosvásárhelyen és Ágotha Endre papi életútja". Studia Theologica Transsylvaniensia 24, nr 1 (15.06.2021): 155–76. http://dx.doi.org/10.52258/stthtr.2021.1.09.
Pełny tekst źródłaStreszczenie:
With the available archival resources and through exploring the life, work and political actions of Endre Ágotha, the dean and parish priest of Nyárádselye I trace the unfolding and failing of the schismatic catholic peace movement legitimated in Marosvásárhely in the period 1950-1956. The state backed “Catholic Action” did not succeed in severing the Catholic Church in Romania from Rome by settling the “pending cases” between the church and the state and only a small portion of the clergy joined the movement, yet it has made significant moral damages by dividing the believers and the clergy. The Holy See condemned the movement and it’s key figure Endre Ágotha has brought upon himself the harshest punishment of the Catholic Church: excommunicates vitandus. He received absolution only on his deathbed.
48
Edwards, Denis. "Synodality and primacy: Reflections from the Australian Lutheran/Roman Catholic Dialogue". Pacifica: Australasian Theological Studies 28, nr 2 (czerwiec 2015): 137–48. http://dx.doi.org/10.1177/1030570x16648972.
Pełny tekst źródłaStreszczenie:
A fundamental level of Receptive Ccumenism is that of the reception by a dialoguing church of an institutional charism of a partner church as a gift of the Spirit. It is proposed here that in the Lutheran/Roman Catholic Dialogue in Australia, this kind of receptivity has been evident in two ways. First, at least in part through this dialogue, the Lutheran Church of Australia has come to a new reception of episcopacy. Second, in and through this same dialogue, Roman Catholic participants have come to see that their church has much to receive from the Lutheran Church of Australia with regard to synodality, above all in fully involving the lay faithful in synodal structures of church life.
49
Neaman, Alexander, Pablo Díaz-Siefer, Elliot Burnham, Mónica Castro, Sarah Zabel, Elvira A. Dovletyarova, Claudia Navarro-Villarroel i Siegmar Otto. "Catholic religious identity, prosocial and pro-environmental behaviors, and connectedness to nature in Chile". GAIA - Ecological Perspectives for Science and Society 30, nr 1 (25.03.2021): 44–50. http://dx.doi.org/10.14512/gaia.30.1.9.
Pełny tekst źródłaStreszczenie:
Prosociality (caring for one another) has been identified as a correlate of pro-environmental behavior. While our study affirmed the role of the Catholic Church in teaching prosociality, it did not reveal any direct link between Catholic identity and pro-environmental behavior. By incorporating environmental education into its teaching, the Catholic Church might promote environmentalism and inspire followers to take a leap towards their “ecological conversion”.Catholic religious groups have historically been underrepresented in environ mental movements. On the other hand, researchers have sought for decades to understand the factors that determine pro-environmental behavior. In this paper, data were obtained from two studies capturing different sample populations in Chile. The objective of the first study was to explore the interconnection of the Catholic religious identity, prosocial and pro-environmental behaviors. The objective of the second study was to explore the interconnection of the Catholic religious identity, pro-environmental behavior and connectedness to nature. Participants were students at a Catholic university and members of the general public. The findings demonstrate that Catholic identity positively correlated with prosocial behavior, which in turn positively correlated with pro-environmental behavior. However, we found no direct link between Catholic identity and pro-environmental behavior. Likewise, self-reporting Catholic individuals scored significantly lower on the scale of connectedness to nature, in comparison with nonreligious persons. Finally, the surveys revealed that connectedness to nature positively correlated with pro-environmental behavior.
50
Horváth, Emőke. "La Iglesia Católica cubana y el Estado en 1959 según la circular Vida Nueva". Acta Hispanica 19 (1.01.2014): 27–37. http://dx.doi.org/10.14232/actahisp.2014.19.27-37.
Pełny tekst źródłaStreszczenie:
The paper analyzes the relationship between the Cuban government and the Catholic Church after the victory of the Cuban Revolution in 1959. The struggle of Fidel Castro and his fellow rebels against the Batista dictatorship was supported by a significant number of priests and catholic faithfuls. Three days after the victory of the Ejercito Rebelde, a pastoral letter with the title of Vida Nueva (New Life) was issued by Mons. Enrique Pérez Serantes, the primate of Cuba. This letter is a main source for the interpretation of the Church and State relations at the beginning of the political changes. The analysis of the letter helps to understand the attitude of the Catholic Church toward the new political system and it’s leader, Fidel Castro. After the victory of the revolution, despite the earlier promises, the new Cuban State vigorously opposed the Catholic Church. The new goverment began to weaken its institutional system, and aspired to the elimination of these institutions in some fields.