Artykuły w czasopismach: „Catholic clergy”

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Ebaugh, Helen Rose, i Joseph H. Fichter. "Wives of Catholic Clergy". Journal for the Scientific Study of Religion 32, nr 3 (wrzesień 1993): 304. http://dx.doi.org/10.2307/1386676.

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Sloyan, Gerard S. "Pedophilia among the Catholic Clergy". Theology Today 60, nr 2 (lipiec 2003): 154–69. http://dx.doi.org/10.1177/004057360306000202.

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This article summarizes major elements of the recent scandal of sexual misconduct by Roman Catholic priests and brothers: the phenomenon of child and adolescent abuse as engaged in by the Catholic clergy; whether the promise of lifetime celibacy is at the root of the problem; the adequacy of seminary education about sexuality and its exercise; and the vigilance of seminary faculties in identifying and dismissing unworthy candidates. The article also examines certain bishops' repeated assignments of offenders to parish duties (whether or not based on ignorance of the deep-seatedness of the pedophiliac tendency), their failure to respond properly to molestation charges by victims' families or victims themselves, lawsuits for adequate compensation brought by abused persons, and diocesan responses through legal counsel. Finally, it reports actions by the U.S. bishops and Roman See, new Catholic lay organizations offering administrative assistance to bishops, and other remedies apart from the alteration of church structures.

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Drozd, Roman. "Roman Catholic Church and Greek Catholic Clergy in Relations to the Orthodox Church in Poland between 1951 and 1970". Історико-політичні проблеми сучасного світу, nr 43 (15.06.2021): 232–42. http://dx.doi.org/10.31861/mhpi2021.43.232-242.

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After World War II, the Union of Soviet Socialist Republics sought to liquidate the Greek Catholic Church. In 1946, a non-constitutional synod was held in Lviv which liquidated the Greek Catholic Church and incorporated it into the Russian Orthodox Church. Similarly, Romanian communist authorities liquidated the Greek Catholic Church in 1948 and the same took place in the Czech Republic two years later. In the Polish People’s Republic, the authorities did not even try to make the liquidation bear the marks of legality. The communist authorities considered that resettlement of the hierarchs and most of the clergy as well as the Greek Catholic followers to the Soviet Ukraine and the rest of them to the west and north of Poland solved the problem. However, the priests and their followers made every effort to re-establish the Greek Catholic Church in Poland. Greek Catholic clergy tried to find their faithful in the place of settlement and, if possible, start their pastoral service in the native rite. This is how regular services in Chrzanów began. Taking advantage of the kindness of some Roman Catholic priests, Greek Catholic liturgies began to take place in Cyganek, Bytów and Kwasów. The faithful, who were deprived of priests, also began to organize their own religious life. They met in larger groups in private homes, where they prayed and sang religious songs. They tried to celebrate the holidays according to the Julian calendar and in accordance with the native tradition. Because of that, the communist authorities decided to make the Greek Catholics convert to the Orthodox Catholic Church. Therefore, Orthodox Catholic institutions were opened for the Greek Catholics on the basis of the Greek Catholic Church in Poland. Despite initial success, the initiative ended in failure. Most of the Orthodox Catholic institutions collapsed after Greek Catholic liturgy had been resumed as the faithful returned to their church.

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Erica Smith, Amy. "When Clergy are Threatened: Catholic and Protestant Leaders and Political Activism in Brazil". Politics and Religion 9, nr 3 (1.07.2016): 431–55. http://dx.doi.org/10.1017/s1755048316000018.

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AbstractIn the past three decades, observers have noted a steady rise in religious leaders’ engagement in Brazilian politics. What motivates this new activism? One prominent theory focuses on threat from religious competitors; other scholars point to church-state relations or theologically-driven political grievances. I argue that because of institutional and theological differences, Catholic and Protestant clergy are motivated into political action by different kinds of threat. I draw on two question order experiments embedded in a face-to-face survey of clergy prior to Brazil's 2014 election to examine how clergy react to threats from religious competition and from elected politicians. Threat from religious competition is associated with changes in topics of preaching among Catholics, who substitute social justice for personal morality messages. Protestant clergy instead react to ideological, policy-based threats, and secularization; these latter threats explain the much higher political engagement among Pentecostal and evangelical than Catholic clergy in 2014.

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Volik, N. "CAUSES OF THE CONFLICTS BETWEEN UKRAINIAN GREEK CATHOLIC IMMIGRANTS AND THE HIERARCHY OF THE ROMAN CATHOLIC CHURCH IN CANADA (1895-1914)". Bulletin of Taras Shevchenko National University of Kyiv. History, nr 149 (2021): 5–11. http://dx.doi.org/10.17721/1728-2640.2021.149.1.

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Ukrainian immigration has played a significant role in the economic development of Canada as well as in the formation of religious diversity in the country. Most Ukrainians who came to Canada during the first wave of immigration (1891-1914) belonged to the Greek Catholic Church in Galicia, and their interactions with the Roman Catholic clergy were not straightforward, primarily due to differences in their languages and rites. In the article the competition in the mission territories in Western Canada among the Roman Catholic Franco- and Anglo-Canadian clergy formed a phenomenon of rivalry between them and aggravated the religious situation has been ascertained. The issues of jurisdiction of the bishop of the Greek Catholic Church in Galicia over immigrants, the presence of married clergy, and the ownership of acquired church property became decisive in the religious life of Ukrainian immigrants during the first wave has been proved. The unwillingness of the Roman Catholic hierarchy to understand the needs of Greek Catholics led to their transition to other denominations. The article shows that in order to stop the conversion of Greek Catholics to other denominations, the Commission of Oriental Rites in 1909 recognized the expediency of appointing a Ukrainian bishop to Canada. The establishment of the Ruthenian Ordinariate in Canada in 1912 and the granting of full jurisdiction to Bishop N. Budka in the management of communities hastened their unification into a single ecclesiastical institution and helped resolve conflicts at the first stage of the religious life of Ukrainian Greek Catholics in Canada. The peculiarity of the relationship between Ukrainian Greek Catholics and the hierarchy of the Roman Catholic Church was: 1) the Roman Catholic Church was superconservative and in making decisions guided by the rules of law, not the requirements of the time; 2) Ukrainian Greek Catholic immigrants grew from a “small problem” to a “big opportunity” for Roman Catholic Church in the renewal of religious life as opposed to Protestants; 3) the experience of this relationship contributed to the further establishment of the Ukrainian Catholic Church in other countries.

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Streikus, Arūnas. "Lithuanian Catholic clergy and the KGB". Religion, State and Society 34, nr 1 (marzec 2006): 63–70. http://dx.doi.org/10.1080/09637490500460006.

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Voltmer, Rita. "Debating the Devil’s Clergy. Demonology and the Media in Dialogue with Trials (14th to 17th Century)". Religions 10, nr 12 (26.11.2019): 648. http://dx.doi.org/10.3390/rel10120648.

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In comparison with the estimated number of about 60,000 executed so-called witches (women and men), the number of executed and punished witch-priests seems to be rather irrelevant. This statement, however, overlooks the fact that it was only during medieval and early modern times that the crime of heresy and witchcraft cost the life of friars, monks, and ordained priests at the stake. Clerics were the largest group of men accused of practicing magic, necromancy, and witchcraft. Demonology and the media (in constant dialogue with trials) reveal the omnipresence of the devil’s cleric with his figure possessing the quality of a ‘super-witch’, labelled as patronus sagarum. In Western Europe, the persecution of Catholic priests played at least two significant roles. First, in confessional debates, it proved to Catholics that Satan was assaulting post-Tridentine Catholicism, the only remaining bulwark of Christianity; for Protestants on the other hand, the news about the devil’s clergy proved that Satan ruled popedom. Second, in the Old Reich and from the start of the 17th century, the prosecution of clerics as the devil’s minions fueled the general debates about the legitimacy of witchcraft trials. In sketching these over-lapping discourses, we meet the devil’s clergy in Catholic political demonology, in the media and in confessional debates, including polemics about Jesuits being witches and sorcerers. Friedrich Spee used the narratives about executed Catholic priests as vital argument to end trials and torture. Inter alia, battling the devil’s clergy played a vital role in campaigns of internal Catholic church reform and clerical infighting. Studying the debates about the devil’s clergy thus provides a better understanding of how the dynamics of the Reformation, counter-Reformation, Catholic Reform, and confessionalization had an impact on European witchcraft trials.

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Opria, Ihor. "Orthodox-Catholic relations in right-bank Ukraine in the second half of the XIX – early XX century in modern Ukrainian historiography". Scientific Papers of the Kamianets-Podilskyi National Ivan Ohiienko University. History 33 (7.10.2021): 42–51. http://dx.doi.org/10.32626/2309-2254.2021-33.42-51.

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The work aims to identify the main achievements of historical science and prospects for further scientific research in the field of Orthodox-Catholic relations in the Right Bank Ukraine in the second half of the XIX – early XX centuries. The research methodology is based on the principles of historicism, objectivity, integrity, and systematics. The methods of analysis and synthesis, generalization, comparison are used in the work. The scientific novelty is that the main achievements of modern Ukrainian historical science and prospects for further scientific research in the field of Orthodox-Catholic relations in the Right Bank Ukraine in the second half of the nineteenth – the early twentieth century were determined. Conclusions. In the second half of the XIX – early XX century two opposite missionary processes occurred in Right-Bank Ukraine. On the one hand, the Russian authorities and Orthodox missionaries tried weakening the position of the Roman Catholic Church and persuade as many Catholics as possible to convert to Orthodoxy, and on the other hand, Catholic priests resisted these attempts and converted Orthodox people to the Latin faith. These processes are partially investigated in modern Ukrainian historiography, but some important aspects of this topic require further research. It is necessary: 1) to analyze the relations between the Orthodox and Catholic clergy in this period; 2) to study the activities of mixed Orthodox-Catholic church fraternities; 3) to investigate the relations of the Catholic clergy of Volhynia with the Czech Catholics who expressed a desire to convert to the Orthodox religion; 4) to conduct a comparative analysis of Orthodox and Catholic education, moral behavior of the Orthodox and Catholic clergy in the region; 5) to compile tables of conversions from Orthodoxy to Catholicism and vice versa and identify their reasons. This will make it possible to recreate a holistic picture of Orthodox-Catholic relations and determine their specificity in each of the three provinces of Right-Bank Ukraine.

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Montana, Stephen, Gary Thompson, Peter Ellsworth, Hugh Lagan, Leslie Helmus i Colin J. Rhoades. "Predicting Relapse for Catholic Clergy Sex Offenders". Sexual Abuse: A Journal of Research and Treatment 24, nr 6 (15.05.2012): 575–90. http://dx.doi.org/10.1177/1079063212445570.

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Edward Ruff, M. "Hitler's Priests: Catholic Clergy and National Socialism". German History 29, nr 3 (8.03.2011): 529–30. http://dx.doi.org/10.1093/gerhis/ghq137.

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Fitzgibbons, Richard, i Dale O'Leary. "Sexual Abuse of Minors by Catholic Clergy". Linacre Quarterly 78, nr 3 (sierpień 2011): 252–73. http://dx.doi.org/10.1179/002436311803888276.

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Heilbronner, Oded. ":Hitler's Priests: Catholic Clergy and National Socialism". American Historical Review 114, nr 1 (luty 2009): 229–30. http://dx.doi.org/10.1086/ahr.114.1.229.

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Mason, Karen, Esther Kim i W. Blake Martin. "Clergy Use of Suicide Prevention Competencies". OMEGA - Journal of Death and Dying 81, nr 3 (9.06.2018): 404–23. http://dx.doi.org/10.1177/0030222818777373.

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This study examined clergy’s use of 15 suicide prevention competencies. Four hundred ninety-eight U.S. Catholic, Jewish, and Protestant clergy responded to an online survey regarding their use of these competencies. Analysis of variance, backward stepwise regression, and principal components analysis were used to determine clergy group differences, predictors of use of competencies, and a parsimonious summary of competencies. Some respondents reported infrequent opportunities to develop these competencies. Respondents reported using general pastoral competencies more than suicide-specific competencies. Protestant clergy reported that their congregants watch over each other significantly more than Jewish clergy. Catholic and Jewish clergy reported significantly more competence in conducting suicide funerals than Protestant clergy. Contacts by suicidal people and number of hours of suicide-specific training predicted the use of more competencies. Competency components included postvention following a suicide, nonjudgmental attitudes, talking with a suicidal person, and pastoral care. Findings suggest that clergy may benefit from consultation and suicide-specific training.

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Oleg, Kazak. "Ideological and National Aspects of the Catholic Clergy Activities in Grodno and Minsk Provinces of the Russian Empire in the Late 19th and Early 20th Centuries (on the Basis of Archival Documents)". Almanac “Essays on Conservatism” 2 (27.05.2022): 78–85. http://dx.doi.org/10.24030/24092517-2022-0-2-78-85.

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The article analyzes various aspects of the relationship between the confessional groups in Grodno and Minsk provinces of the Russian Empire (Orthodox Christians, Catholics) in the end of the 19th and early 20th centuries in the context of the implementation of models of self-identification «friend or foe». The article reconstructs the main stereotypes of the Catholic clergy's perception of interfaith relations through the prism of the national factor. Particular attention is paid to the specific features of the activity of Catholic clergy and their sympathetic fanatical parishioners to incite interfaith hostility. The author The basis of the source base of the article was made up of documents from the National Historical gives factual proof of the Catholic clergy propaganda activities for Polish national benefit and analyzes the authorities’ reaction to such propaganda. The research presented in the article is based on the documents of the National Archive of Belarus and the National Historical Archive of Belarus in Grodno (reports of district police officers to the Grodno governor, correspondence of the Grodno governor with the Governor-General of Vilno, Kovno and Grodno, etc.).

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Kane, Paula M. "‘The Willing Captive of Home?’: The English Catholic Women's League, 1906–1920". Church History 60, nr 3 (wrzesień 1991): 331–55. http://dx.doi.org/10.2307/3167471.

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Henry Cardinal Manning wrote in 1863 that he wanted English Catholics to be “downright, masculine, and decided Catholics—more Roman than Rome, and more ultramontane than the Pope himself.” Given this uncompromising call for militant, masculine Roman Catholicism in Protestant Victorian England, frequently cited by scholars, it may seem surprising that a laywomen's movement would have emerged in Great Britain. In 1906, however, a national Catholic Women's League (CWL), linked closely to Rome, to the English clergy, and to lay social action, emerged in step with the aggressive Catholicism outlined by Manning 40 years earlier. The Catholic Women's League was led by a coterie of noblewomen, middle-class professionals, and clergy, many of them former Anglicans. The founder, Margaret Fletcher (1862–1943), and the league's foremost members were converts; the spiritual advisor, Rev. Bernard Vaughan, was the son of a convert. A short list of the clergy affiliated with the CWL reveals an impressive Who's Who in the Catholic hierarchy and in social work in the early twentieth century: Francis Cardinal Bourne (Archbishop of Westminster from 1903 to 1935), Monsignor Robert Hugh Benson (a convert and well-known author), and influential Jesuits Bernard Vaughan, Charles Plater, Cyril Martindale, Joseph Keating, Leo O'Hea and Joseph Rickaby. The CWL was born from a joining of convert zeal and episcopal-clerical support to a tradition of lay initiative among English Catholics.

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Ridgedell, Thomas. "The Archpriest Controversy: The conservative Appellants against the progressive Jesuits". British Catholic History 33, nr 4 (6.09.2017): 561–82. http://dx.doi.org/10.1017/bch.2017.25.

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The Archpriest Controversy, a dispute that took place from 1598 to 1602 over the necessity for an archpriest to enforce moral discipline among the English Catholic clergy, has been traditionally seen either as a struggle for hierarchical order within the Catholic Church or a serious ideological breach between the Jesuit faction and the Appellants. In contrast to recent historiography, this paper argues that the Appellants, secular clergy that opposed the archpriest, represented views of conservative English Catholics who believed they could reconcile their political loyalty to their monarch with their Catholicism. The Archpriest Controversy should be reconsidered as a critical moment in a chain of important events from the English Mission of 1580–81 to the Gunpowder Plot of 1605 that reaffirmed the inherently traditionalist nature of the Catholic community in England.

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Village, Andrew, i Leslie J. Francis. "Have Anglo-Catholics Lost their Vision for Mission Agencies? An Empirical Enquiry among Newly Ordained Clergy in Britain". Journal of Anglican Studies 10, nr 1 (24.05.2011): 52–67. http://dx.doi.org/10.1017/s174035531100009x.

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AbstractAttitude toward Christian mission agencies was investigated in a sample of 827 Anglican clergy ordained in the UK from 2002 to 2006. The Scale of Attitude Toward Mission Agencies (SATMA) consisted of six items related to the work that agencies do, and whether clergy wished to engage with this work. It had a high internal consistency reliability (Cronbach's alpha = 0.80). After controlling for theological liberalism or conservatism, attitudes were most positive among evangelicals and least positive among Anglo-Catholics. Both liberal and conservative Anglo-Catholic clergy showed less positive attitudes toward mission agencies than did other clergy.

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Dmitriy S., Lavrinovich. "Representatives of the Orthodox and Catholic Churches from the Belarusian-Lithuanian Provinces in the State Duma of the Russian Empire". Almanac “Essays on Conservatism” 4 (30.10.2022): 49–61. http://dx.doi.org/10.24030/24092517-2022-0-4-49-61.

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Representatives of the Orthodox and Catholic Churches from the Belarusian-Lithuanian provinces in the State Duma of the first and fourth convocations took an active part in political and legislative activities, influenced the development of the socio-political and socio-economic situation, both in the territory of the region and the Russian Empire in general. Due to the support of the deputies and the Orthodox clergy, measures were taken to inhance the situation of the Orthodox Church, to develop school affairs, and draft laws were developed to improve the situation of the peasant population. The deputies representing the Catholic Church mostly supported the rights of the church and the Catholics. For the majority of deputies, as well as the Orthodox and Catholic clergy, the period of Duma activity was the peak of their socio-political career.

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Dankasa, Jacob. "Mapping the everyday life information needs of Catholic clergy". Journal of Documentation 72, nr 3 (9.05.2016): 549–68. http://dx.doi.org/10.1108/jd-08-2015-0097.

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Purpose – The purpose of this paper is to describe the pattern of everyday life information needs of a group of people in an area with limited access to information, and to investigate how the major dimensions of the everyday life information seeking (ELIS) model apply to information needs in the contexts of the Catholic clergy. Design/methodology/approach – The study applied the concurrent triangulation strategy of mixed-methods research. Data from 15 episodic interviews and surveys of 109 Catholic clergy in Northern Nigeria were collected and analyzed. Findings – A map of the everyday life information needs was developed. Three types of everyday life information needs were identified: essential needs; circumstantial needs; and occasional needs. The information needs of these clergy did not fit into the two major dimensions of Savolainen’s ELIS model. Research limitations/implications – The study was conducted only with Catholic clergy serving in the Northern Catholic dioceses of Nigeria. Originality/value – Although the ELIS model has been applied in several studies, not much attention has been given to comparing how the major dimensions of the model apply to information needs of a group of people in a variety of contexts. This study contributes to the ELIS model by pointing to other contextual situations where seeking orienting and practical information may not be sufficient to account for the everyday life information needs of some types of users.

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Csatlós, Mária. "„Megalkuvók a papi palástban”: Ágotha Endre békemozgalmi munkássága". Studia Theologica Transsylvaniensia 24, nr 2 (20.12.2021): 311–29. http://dx.doi.org/10.52258/stthtr.2021.2.07.

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My paper introduces the Roman Catholic Church’s opposition and action routed in their political insights against the intentions of the romanian state aimed to detach the Catholic Church in Romania from Rome and organise a people’s Catholic Church. Endre Ágotha dean and parish priest of Nyárádselye has played an important role in the preparation of the schism, whom the Holy See excommunicated by excommunicatus vitandus for his work in the peace movement called Actio Catholica or „Catholic Action”. Through examining the life and work of Endre Ágotha I’m aiming to uncover the circumstances and motives of the creation of peace movement and it’s participating priests despite the explicit measures taken by the catholic clergy at Alba Iulia.

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Village, Andrew. "Liberalism and Conservatism in Relation to Psychological Type among Church of England Clergy". Journal of Empirical Theology 32, nr 1 (15.07.2019): 138–54. http://dx.doi.org/10.1163/15709256-12341384.

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Abstract Liberalism and conservatism have been important stances that have shaped doctrinal, moral and ecclesial beliefs and practices in Christianity. In the Church of England, Anglo-catholics are generally more liberal, and evangelicals more conservative, than those from broad-church congregations. This paper tests the idea that psychological preference may also partly explain liberalism or conservatism in the Church of England. Data from 1,389 clergy, collected as part of the 2013 Church Growth Research Programme, were used to categorise individuals by church tradition (Anglo-catholic, broad church or evangelical), whether or not they had an Epimethean psychological temperament, and whether or not they preferred thinking over feeling in their psychological judging process. Epimetheans and those who preferred thinking were more likely to rate themselves as conservative rather than liberal. Conservatism was associated with being Epimethean among those who were Anglo-catholic or broad-church, but with preference for thinking over feeling among evangelicals.

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McGowan, Mark G. "The De-Greening of the Irish : Toronto’s Irish‑Catholic Press, Imperialism, and the Forging of a New Identity, 1887-1914". Historical Papers 24, nr 1 (26.04.2006): 118–45. http://dx.doi.org/10.7202/030999ar.

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Abstract Traditionally Canadian and American historians have assumed thai Irish Catholics in urban centres constituted highly resistant subcultures in the face of a dominantProtestant majority. In Canada, scholars have stated that these Irish-Catholic subcultures kept themselves isolated, socially and religiously, from the Anglo- Protestant society around them. Between 1890 and 1918, however, the Irish Catholics of Toronto underwent significant social, ideological, and economic changes that hastened their integration into Toronto society. By World War One, Irish Catholics were dispersed in all of Toronto's neighbourhoods; they permeated the city's occupational structure at all levels; and they intermarried with Protestants at an unprecedented rate. These changes were greatly influenced by Canadian-born generations of Irish-Catholic clergy and laity. This paper argues that these social, ideological, and emotional realignments were confirmed and articulated most clearly in the city's Catholic press. Editors drew up new lines of loyally for Catholics and embraced the notion of an autonomous Canadian nation within the British Empire. What developed was a sense of English-speaking Catholic Canadian identity which included a love of the British Crown, allegiance to the Empire, and a duty to participate in Canadian nation-building. In the process, a sense of Irish identity declined as new generations of Catholics chose to contextualize their Catholicism in a Canadian cultural milieu. The press expressed a variant of the imperial-nationalist theme, which blended devout Catholicism with a theory of imperial “interdependence.” This maturation of a new identity facilitated Catholic participation in the First World War and underscored an English-speaking Catholic effort to evangelize and anglicize “new” Catholic Canadians. By the end of the war, Toronto's Irish Catholics were imbued with zealous Canadian patriotism, complemented, in part, by their greater social integration into the city's mainstream.

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Januszewski, Bartosz. "Martyrdom of Roman Catholic clergy in Lager Soldau". Masuro-⁠Warmian Bulletin 313, nr 3 (5.11.2021): 444–58. http://dx.doi.org/10.51974/kmw-141823.

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W latach 1939–1945 przez obóz w Działdowie (Soldau) przeszło co najmniej 256 duchownych, głównie z diecezji płockiej, a w mniejszym stopniu – łomżyńskiej, warszawskiej, włocławskiej i chełmińskiej. Współczynnik śmiertelności wśród tej grupy więźniów był w lager Soldau bardzo wysoki i ustępował jedynie obozom Dachau i Auschwitz. Ponad jedną trzecią z nich zamordowano lub zamęczono na miejscu. Dla pozostałych Durchgangslager Soldau był punktem tranzytowym na drodze do obozów koncentracyjnych Stutthof, Dachau, Sachsenhausen, Mauthausen. Zdecydowana większość spośród tych, którzy przeszli przez obóz działdowski i doczekali końca wojny, ocalała tylko dzięki wywózce do innego lagru, gdzie mimo ciężkich warunków były większe szanse na przeżycie niż w działdowskim ośrodku zagłady. Żaden z księży, którzy pozostali w Soldau – poza nielicznymi przypadkami zwolnień – nie wyszedł stamtąd żywy.

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Mason, Karen, Monica Geist, Richard Kuo, Day Marshall i James D. Wines. "Clergy as Suicide Prevention Gatekeepers". Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 75, nr 2 (czerwiec 2021): 84–91. http://dx.doi.org/10.1177/1542305020974997.

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801 U.S. Catholic, Jewish and Protestant clergy reported on their suicide gatekeeping activities. Using vignettes, they identified suicide risk and selected interventions for three risk levels. Two-thirds of the sample who provide counseling reported at least one contact from a suicidal person per year. Clergy were significantly more concurrent with experts in identifying risk and selecting interventions with high risk but deviated more from the experts with low and medium risk. Most reported needing more training.

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Usuanlele, Uyilawa. "The 1951–52 Benin City Catholic Church Crisis: Irish Catholic Clergy versus African Nationalism". Journal of Religion in Africa 49, nr 2 (11.03.2021): 181–216. http://dx.doi.org/10.1163/15700666-12340165.

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Abstract This paper draws attention to the neglected episode of a crisis that engulfed the Benin City Roman Catholic Station from 1951 to 1952. It examines how a disagreement between an Irish priest and an African catechist degenerated into a crisis that pitted the majority of the African laity against the Irish clergy. This crisis was not only reported in national newspapers and taken up by nationalist agitators, but also attracted the concern of Roman Catholics outside the diocese as well as the Vatican. This paper contends that the disagreement became a crisis because of the Irish clergy’s upholding of their policy of gradual incorporation of the African laity into participation in the administration of the diocese, and the African laity’s determination to pursue their aspirations of full and unhindered participation in the administration on their own terms. The crisis was also fueled by African nationalist ferment of the period, which prolonged the issue. The argument is supported with archival sources, newspaper reports and oral interviews with participants and members of the diocese.

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Vincentnathan, Lynn, S. Georg Vincentnathan i Nicholas Smith. "Catholics and Climate Change Skepticism". Worldviews 20, nr 2 (2016): 125–49. http://dx.doi.org/10.1163/15685357-02002005.

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Despite Church teachings on climate change and most Catholics accepting the science and being concerned, a large minority of Catholic laity and clergy deny it. This multi-sited, qualitative study, which includes supporting quantitative data, focuses on how skepticism is articulated by Catholic climate change skeptics, and transmitted and transmuted through Catholic networks. While Catholic climate change skeptics echo other skeptics, they also bring Catholic perspectives, often mingled with conservative religious and political views. Some express concern common among other Christian skeptics that believing in climate change leads to neopaganism and promotes anti-human sentiments. The focus is on Catholic climate change skeptics and their ideas, not Catholicism per se, and various cultural, social, and psychological factors, including their understanding of Catholicism, that impact their climate change skepticism. This contributes to the growing scholarship on climate change skepticism.

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McGrath, Michael. "The narrow road: Harry Midgley and Catholic schools in Northern Ireland". Irish Historical Studies 30, nr 119 (maj 1997): 429–51. http://dx.doi.org/10.1017/s0021121400013249.

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The Ministry of Education was, and remains, the most important government department for the Catholic church in Northern Ireland. As Cormack, Gallagher and Osborne note, The Department of Education in Northern Ireland occupies a distinctive place in terms of the general relationships between the government and the Catholic community. Throughout the period since the creation of Northern Ireland, the most significant social institution over which the Catholic community has exercised control, principally through the Catholic church, has been the Catholic education system.The devolved government appeared to recognise Catholic educational interests by usually appointing as Minister of Education one of the more liberal figures within the Ulster Unionist Party such as Lord Londonderry, Lord Charlemont and Samuel Hall-Thompson. However, in the first week of 1950 Sir Basil Brooke ‘surprised everyone, and appalled Catholics’ by appointing Harry Midgley, an avowed opponent of the Catholic clergy and autonomous Catholic schools, as Northern Ireland’s sixth Minister of Education.

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Weaver, Andrew J., David B. Larson, Kevin J. Flannelly, Carolyn L. Stapleton i Harold G. Koenig. "Mental Health Issues among Clergy and Other Religious Professionals: A Review of Research". Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 56, nr 4 (grudzień 2002): 393–403. http://dx.doi.org/10.1177/154230500205600408.

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The authors reviewed the literature on mental health issues among clergy and other religious professionals, using electronic searches of databases of medical (Medline), nursing (CINAHL), psychology (PsycINFO), religious (ATLA), and sociological research (Sociofile). The existing research indicates the Protestant clergy report higher levels of occupational stress than Catholic priests, brothers, or sisters. Catholic sisters repeatedly reported the lowest work-related stress, whereas women rabbis reported the highest stress levels in various studies. Occupational stress appears to be a source of family stress among Protestant clergy—a factor which clergy and their spouses believe the denominational leadership should address. High levels of stress also have been found to be associated with sexual misconduct among clergy. The authors make several recommendations based on these and other findings they report in their review.

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Beste, Jennifer. "Envisioning a Just Response to the Catholic Clergy Sexual Abuse Crisis". Theological Studies 82, nr 1 (marzec 2021): 29–54. http://dx.doi.org/10.1177/0040563921996044.

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In this article, I argue that the only way Catholics will experience the conversion of heart necessary to engage in authentic Christian discipleship and respond justly to the clergy sexual abuse crisis is to enter empathetically into the traumatic reality of the crisis. Recognition of the degree to which clergy abuse harms victim-survivors and subverts the church’s purpose to be the body of Christ leads to the moral obligation to prioritize urgent action on two objectives: (1) solidarity with clergy sexual abuse survivors and (2) effective prevention of clergy sexual abuse globally.

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Noden, Shelagh. "The Revival of Music in the Post-Reformation Catholic Church in Scotland". Recusant History 31, nr 2 (październik 2012): 239–60. http://dx.doi.org/10.1017/s0034193200013595.

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This article presents a narrative description of the state of music in the Scottish Catholic Church from the Reformation up to the publication of George Gordon’s collection of church music c.1830. For the first two hundred years after the Reformation, Scottish Catholics worshipped in virtual silence owing to the oppressive penal laws then in force. In the late eighteenth century religious toleration increased and several members of the clergy and other interested parties attempted to reintroduce singing into the worship of the Scottish Catholic Church. In this they were thwarted by the ultra-cautious attitude of the Vicar-Apostolic for the Lowland District, Bishop George Hay, who refused to allow any music in Catholic churches in case it should inflame Protestant opinion. Only after his retirement could the reintroduction take place, and the speed at which it was achieved bears witness to the enthusiasm and commitment of Scottish clergy and laity for church music. Research in this area is long overdue, and it is hoped that this article will form a basis for further investigations.

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d’Ambrières, René, i Éamon Ó. Ciosáin. "Irish bishops and clergy in exile in mid-seventeenth-century France". Irish Historical Studies 36, nr 141 (maj 2008): 16–37. http://dx.doi.org/10.1017/s002112140000746x.

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After the Cromwellian conquest of Ireland, hundreds of Catholic priests and religious were forced into exile on the Continent, with many seeking refuge in France, Spain and the Spanish Low Countries. For some, refuge was temporary while awaiting political developments and toleration in the home country; for others, it was permanent. The sheer numbers involved – in the hundreds (see below) – mark this as a new phenomenon in the migration of Irish Catholics to France. Although large numbers of Irish soldiers arrived there in the late 1630s and again from 1651 onwards, as Ireland was cleared of regiments connected with the Confederation of Kilkenny, the volume of priests and seminarians migrating to France had hitherto been on a much smaller scale than that of the military.

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Alisauskiene, Milda, i Apolonijus Zilys. "Who Criticizes the Clergy in Contemporary Lithuania? A Sociohistorical Analysis of Anticlericalism". Religions 13, nr 1 (21.12.2021): 4. http://dx.doi.org/10.3390/rel13010004.

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This paper analyzes the phenomenon of anticlericalism in contemporary Lithuania, applying a sociohistorical approach. It starts with a discussion on the problem of criticism of religion and anticlericalism in contemporary societies, and particularly Lithuania. The empirical part of the paper provides a statistical data analysis of two surveys, conducted in 2012 and 2018. The secondary data analysis showed that age and place of residence of Roman Catholics in Lithuania were statistically meaningful factors for the formation of anticlerical stances. Younger respondents expressed more critical stances towards the clergy, while respondents living in large cities of the country had more relaxed stances towards clergy than those living in small towns and rural areas. Living in a proximity to a Roman Catholic church in rural areas determined the prevalent anticlerical attitudes among the Lithuanian population.

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Єгрешій, Олег. "THE REPRESSIVE POLICY OF THE POLISH AUTHORITIES AGAINST THE GREEK CATHOLIC CLERGY 1919–1921". Науковий і культурно-просвітній краєзнавчий часопис "Галичина", nr 32 (27.12.2019): 67–73. http://dx.doi.org/10.15330/gal.32.67-73.

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In the scientific article, the author reveals the attitude of Polish government structures to the Ukrainian Greek Catholic clergy in Galicia in 1919–1921. The author defines the nature of repressions against priests in this region. On June 22, 1919 many Greek Catholic priests from different parts of Galicia: Anatol Dolyńskii, Ivan Halibei, Mykola Nyklych and others were taken to Lviv prison “Bridgits” without any guilt. Some of the priests founded themselves in a camp for prisoners at Stshalkovo near Poznan. The higher clergy also suffered persecution. In November 1918, in connection with the “separation in political life”, a search was carried out at the premises of the Przemysl bishop Josaphat Kotsylovsky. The polish officer, Karminski, behaved unce- remoniously with the Ukrainian lord Yo. Kotsylovskyi. The scientific article also notes that the Greek Catholic clergy showed marked activity during the census of the population in September 1921. The general population census of 1921 turned into a peculiar anti- occupational plebiscite.

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Dzomic, Velibor. "Rights of the roman catholic religious minority in the Principality of Serbia". Zbornik Matice srpske za drustvene nauke, nr 142 (2013): 63–73. http://dx.doi.org/10.2298/zmsdn1342069d.

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Due to the sparse Roman Catholic population in the Principality of Serbia, Roman Catholics fell under the category of a religious minority. Through different constitutional and other legal provisions Serbian state authorities guaranteed Roman Catholics freedom of religion and also granted the legal status to the Roman Catholic Church in Serbia. Austria and Russia had a substantial influence on the resolution to this issue, and these relations became even more dynamic after the Congress of Berlin. Decades-long process of regulating the exercise of religious freedom for Roman Catholics was overburdened with specific social and political circumstances and the overt inclination of Roman Catholic clergy to proselytism, which was not the case with other religious minorities in Serbia. Although several legal regulations concerning this issue were enacted in the Principality of Serbia, it was only with the Concordat between the Kingdom of Serbia and the Holy See (1914) that the issue was resolved amicably for both agreement parties.

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Sullins, D. Paul. "Is Sexual Abuse by Catholic Clergy Related to Homosexuality?" National Catholic Bioethics Quarterly 18, nr 4 (2018): 671–97. http://dx.doi.org/10.5840/ncbq201818469.

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Sexual abuse of minors by Catholic priests has been a persistent and widespread problem in the Church. Although more than 80 percent of victims have been boys, prior studies have rejected the idea that the abuse is related to homosexuality among priests. Available data show, however, that the proportion of homosexual men in the priesthood is correlated almost perfectly with the percentage of male victims and with the overall incidence of abuse. Data also show that while the incidence of abuse is lower today than it was three decades ago, it has not declined as much as is commonly believed, and has recently begun to rise amid signs of episcopal complacency about procedures for the protection of children.

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Supple, Jennifer F. "The Catholic Clergy of Yorkshire, 1850–1900: A Profile". Northern History 21, nr 1 (styczeń 1985): 212–35. http://dx.doi.org/10.1179/007817285790176192.

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Perl, Paul. "Are Former Catholic Women Over-Represented among Protestant Clergy?" Sociology of Religion 66, nr 4 (2005): 359. http://dx.doi.org/10.2307/3712386.

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Knox, Sarah, Stephen G. Virginia i Jacquelyn Smith. "Pilot Study of Psychopathology Among Roman Catholic Secular Clergy". Pastoral Psychology 55, nr 3 (8.12.2006): 297–306. http://dx.doi.org/10.1007/s11089-006-0050-1.

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White, Allan. "Christine Johnson (ed.), Scottish Catholic Secular Clergy, 1879–1989". Northern Scotland 13 (First Serie, nr 1 (maj 1993): 152–53. http://dx.doi.org/10.3366/nor.1993.0018.

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Schoenherr, Richard A., i Lawrence A. Young. "Quitting the Clergy: Resignations in the Roman Catholic Priesthood". Journal for the Scientific Study of Religion 29, nr 4 (grudzień 1990): 463. http://dx.doi.org/10.2307/1387312.

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Mong, Ambrose. "Catholic missions in China: failure to form native clergy". International Journal for the Study of the Christian Church 19, nr 1 (2.01.2019): 30–43. http://dx.doi.org/10.1080/1474225x.2019.1586168.

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Plante, Thomas G., i Marcus T. Boccaccini. "Personality expectations and perceptions of Roman Catholic clergy members". Pastoral Psychology 45, nr 4 (marzec 1997): 301–15. http://dx.doi.org/10.1007/bf02282658.

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Mac Cuarta, Brian. "Select document: Catholic ownership of tithes: a County Wexford widow’s dispensation, 1595". Irish Historical Studies 42, nr 162 (listopad 2018): 336–44. http://dx.doi.org/10.1017/ihs.2018.36.

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AbstractDown to the mid-nineteenth century, the rural population in Ireland was obliged by law to contribute to the upkeep of the Church of Ireland clergy by means of tithes, a measure denoting a proportion of annual agricultural produce. The document illustrates what was happening in the late sixteenth century, as separate ecclesial structures were emerging, and Catholics were beginning to determine how to support their own clergy. Control of ecclesiastical resources was a major issue for the Catholic community in the century after the introduction of the Reformation. However, for want of documentation the use of tithes to support Catholic priests, much less the impact of this issue on relationships within that community, between ecclesiastics and propertied laity, has been little noted. This text – a dispensation to hold parish revenues, signed by a papally-appointed bishop ministering in the south-east – illustrates how the recusant community in an anglicised part of Ireland addressed some issues posed by Catholic ownership of tithes in the 1590s. It exemplifies the confusion, competing claims, and anxiety of conscience among some who benefited from the secularisation of the church’s medieval patrimony; it also preserves the official response of the relevant Catholic ecclesiastical authority to an individual situation.

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MOLNAR, Fedir. "THE PROGRAMMES OF THE GREEK CATHOLIC CLERGY OF NORTHEASTERN HUNGARY (1860–1867)". Ukraine: Cultural Heritage, National Identity, Statehood 36 (2022): 37–49. http://dx.doi.org/10.33402/ukr.2022-36-37-49.

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The article addresses the problem of religious and political activity of the Greek Catholic clergy of Northeastern Hungary between 1860 and 1867. Considerable attention is paid to analyze the role of the local Rusyn leaders. Among the nationalities of the Hungarian Kingdom in the ХІХ century, the Rusyns were considered to be the poorest people, both materially and culturally. Their society was truncated, in other words, incompletely structured, consisting of the vast majority of peasants. The author highlights that in the absence of nobility and citizenry, their Greek Catholic clergy served as elites. Their ecclesiastical organization provided an appropriate framework and base for the development of their national culture and literature. The most significant ecclesiastical structure of the Rusyns in Northeastern Hungary was the Greek Catholic Eparchy of Mukachevo, which had jurisdiction over seven Hungarian counties (Zemplén, Ung, Bereg, Ugocsa, Máramaros, Szabolcs and Szatmár). The current bishop of the diocese resided in Uzhhorod was the number one leader of the Rusyns. It is alleged that the so-called October Diploma, enacted by Austrian Emperor Franz Joseph on October 20, 1860, proclaimed a return to constitutional principles. On the basis of analysis of the various programmes of the Greek Catholic priests of the Eparchy of Mukachevo, it is established that the October Diploma had a great impact on the Rusyns of Hungary. This time, Adolf Dobriansky, a councillor of Hungary’s Lieutenancy Council claims the federal transformation of Hungary, the establishment of an independent Rusyn congress and a Greek Catholic archbishopric. As noted, his ideas also influenced many Rusyn priests. The traditionally pro-Hungarian Bishop of Mukachevo, Vasyl Popovych and his followers rejected Dobriansky’s ideas because of their «radical» nature. Instead, the Consistory of Uzhhorod wanted to accept nationality demands exclusively in cooperation with the Hungarian Parliament. The author comes to the conclusion that after the Austro-Hungarian Compromise of 1867, the pro-Hungarian Greek Catholic clergy of the Eparchy of Mukachevo was satisfied with the rights enshrined in the Nationalities Law of 1868. In the end it is revealed that the clergy believed: the state subsidies of the Diocese of Mukachevo would have been at risk by claiming nationality rights. The article summarizes the new material on the topic under study, introduces it into scientific circulation.

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Dixon, J. M. "A Survey of Covid-19 Deaths Among American Clergy". Socio-Historical Examination of Religion and Ministry 3, nr 2 (10.12.2021): 238–51. http://dx.doi.org/10.33929/sherm.2021.vol3.no2.03.

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This research aims to discover the number of clergy deaths in the United States that resulted from complications associated with coronavirus disease 2019 (Covid-19). The FaithX Project, in association with researchers from the Global Center for Religious Research (GCRR), conducted a survey of sixteen major Christian denominations in the United States. The methodology for this study was to contact leaders in these denominations (via email and phone) who oversaw specific church judicatories. The research took place from January to June of 2021. There was an average response rate of 23.12% across the sixteen Christian denominations contacted. 169 judicatories responded to the survey and a total of 118 clergy deaths were reported, with the Catholic Church recording the most: 43 deaths. The average overall death rate for these denominations was 0.23%, with the highest rate being the Catholic Church at 0.73%. Utilizing this information, it can be estimated that somewhere between 1,008 and 1,099 total clergy in the United States died from Covid-19.

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McGreevy, John T. "Racial Justice and the People of God: The Second Vatican Council, the Civil Rights Movement, and American Catholics". Religion and American Culture: A Journal of Interpretation 4, nr 2 (1994): 221–54. http://dx.doi.org/10.1525/rac.1994.4.2.03a00040.

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Catholic participation in the southern civil rights movement culminated at Selma in March 1965. As was customary in much of the South, Selma's Catholic churches were strictly segregated, with the priests in charge of the African American “mission” parish ignored by the city's other clergy. (One attempt at integration of the city's “white” parish by a group of African American Catholic teenagers met with fierce resistance.) In addition, the bishop of Montgomery, Thomas Toolen, attempted to prevent northern Catholics from responding to the pleas of civil rights activists for assistance, maintaining that outsiders were “out of place in these demonstrations—their place is at home doing God's work… .” Regardless, priests from fifty different dioceses, lay people, and nuns flocked to Alabama to join in the marches.

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Leitmeir, Christian Thomas. "CATHOLIC MUSIC IN THE DIOCESE OF AUGSBURG c.1600: A RECONSTRUCTED TRICINIUM ANTHOLOGY AND ITS CONFESSIONAL IMPLICATIONS". Early Music History 21 (4.09.2002): 117–73. http://dx.doi.org/10.1017/s0261127902002048.

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After decades of suffering and agony, Catholicism in Augsburg entered a phase of gradual recovery around 1550. The first half of the sixteenth century was characterised by the rapid expansion of the Reformation and the marginalisation of the Catholics in the town. At the zenith of Protestant predominance, the Lutherans even managed to force the entire Catholic clergy into exile from 1537 to 1547 and for a few months in 1552. The episcopate of Cardinal Otto Truchsess von Waldburg (1543-73), however, marked a turning point for Catholics in Augsburg. The Peace of Augsburg (1555) conceded political parity to the Catholic minority in town. Due to Otto von Waldburg's zealous activities, his severely decimated flock even managed to grow again slowly over the years.

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Milewski, Ireneusz. "Zsyłki biskupów katolickich w afrykańskim państwie Wandalów w relacji Wiktora z Wity". Vox Patrum 56 (15.12.2011): 517–25. http://dx.doi.org/10.31743/vp.4241.

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The above article discusses one of the aspects of the Vandals’ religious policy in Africa, that is, deportations of Catholic bishops ordered by the Vandal kings. Of course, the Vandal kings were Arians and the fact itself defined their attitude towards Catholic clergy in North Africa, which they occupied. Describing the background of these deportations, their course and other repression which befell Catholic clergy (and the faithful) in Africa in the middle of the fifth century, we can only rely on the sources of Catholic authors, who had a negative attitude to the Vandals and their leaders. They portrayed them as crude and bloodthirsty tyrants, or even as psychopaths. Discussing the deportations of bishops in the reign of Genseric and Huneric, the background of the events was also presented. It was deduced that the underlying reason for the persecution of Catholics was the Vandals’ urge to consolidate their power in Africa. The bishops deprived of their seats were deported by the Vandal kings to Numidia (to the grounds controlled by the Moors) or to the islands of the Mediterranean Sea (Corsica, Sardegna) which belonged to the Vandals’ state. There they were forced to hard physical work (work on the land, cutting down trees used to build ships). Many of them, however, did not reach the assigned places of exile – they died on the way from physical exhaustion.

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Scott, Amanda L. "Bullfighting, the Basque Clergy, and Tridentine Reform". Renaissance Quarterly 73, nr 2 (2020): 489–526. http://dx.doi.org/10.1017/rqx.2020.3.

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The post–Council of Trent court records for the diocese of Pamplona (northern Iberia) record numerous and ongoing incidents of clergy accused of running with and fighting bulls. Placed within the context of efforts to implement Tridentine and Catholic reform in the diocese, contemporaneous lay legal actions, and conflicting ideas of appropriate gendered behavior and professionalism of the clergy, these episodes illuminate how parishioners effectively used the court system and crafted accusations to promote local interests and punish unpopular priests.

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ISSEL, WILLIAM. ""Still Potentially Dangerous in Some Quarters"". Pacific Historical Review 75, nr 2 (1.05.2006): 231–70. http://dx.doi.org/10.1525/phr.2006.75.2.231.

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The charges that led Gen. John L. DeWitt to deport Sylvester Andriano from the Western Defense Region in 1942 were bogus, the product of an anti-Catholic campaign by Communist Party activists, Masonic anti-Catholics in the Italian community, and recent Italian anti-Fascist exiles (fuorusciti). This wartime abuse of civil rights in the name of national security grew from a discourse of demonizing the religious, not solely the racial and ethnic, Other. The article makes several arguments about ethnicity and religion on the Pacific Coast: Faith-based political activism played a significant role in the region's urban political culture, as did cultural politics between Catholics and anti-Catholics. Irish American Catholic clergy welcomed, rather than excluded, Italian American laymen into the Church's highest councils in San Francisco,where the Irish had long dominated civic life. However, Italian Americans were bitterly divided between devout Catholics and disaffected anti-clericals.

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