Gotowe bibliografie tematyczne / Catholic Religious Congregation

Gotowa bibliografia na temat „Catholic Religious Congregation”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 10 lutego 2022

Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych

Wybierz rodzaj źródła:

Spis treści

Zobacz listy aktualnych artykułów, książek, rozpraw, streszczeń i innych źródeł naukowych na temat „Catholic Religious Congregation”.

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.

Artykuły w czasopismach na temat "Catholic Religious Congregation"

1

Champ, Judith F. "The Demographic Impact of Irish Immigration on Birmingham Catholicism 1800-1850". Studies in Church History 25 (1989): 233–42. http://dx.doi.org/10.1017/s0424208400008718.

Pełny tekst źródła
Streszczenie:
The Birmingham congregation suggests what Manchester Catholicism might have looked like if Irish immigration had been a fraction of what it was.’ This remark of John Bossy points in the direction of a different view of the impact of Irish migration on urban Catholic congregations in England from that which has become familiar. The relationship between Irish and English Catholic population growth in Birmingham before 1850 was not straightforward and led consequently to an interesting pattern of social and religious interaction. What Birmingham illustrates in the period up to 1850 is the effect of relatively modest Irish immigration into an English Catholic congregation already well advanced in prosperity and organization. In the first half of the nineteenth century, Birmingham Catholicism was not over whelmingly Irish, but the reception of the Irish had significant demographic and social effects on the congregation. These can be used to highlight and illustrate urban Catholic population structure, industrial enterprise, and quasi-parochial organization.
Style APA, Harvard, Vancouver, ISO itp.
2

Moulds, John D., i Marita P. McCabe. "Self-Acceptance in a Catholic Male Religious Congregation". Australian Psychologist 26, nr 3 (listopad 1991): 197–202. http://dx.doi.org/10.1080/00050069108257250.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
3

Miławicki, Marek. "Źródła do dziejów Kościoła ormiańskokatolickiego w Galicji w zbiorach wiedeńskich". Lehahayer 6 (31.12.2019): 125–47. http://dx.doi.org/10.12797/lh.06.2019.06.04.

Pełny tekst źródła
Streszczenie:
Sources for the History of the Armenian Catholic Church in Galicia in the Viennese Collections The article is a report from a query that took place in March 2019. The author discusses sources that relate to the history of the Armenian Catholic Church in Galicia (i.e. the Archdiocese of Lwów, Lemberg) found in the Austrian State Archives (Österreichisches Staatsarchiv) and in the Library of the Mechitharist Congregation (Bibliothek des Mechitharistenklosters) in Vienna. The collections contain a wealth of sources on the history of the Church and the Armenians living in Poland on the territories acquired in 1772 by the Austrian Empire, and until now only some of them have been used in the scientific literature. They present the relations of the central offices of the Habsburg monarchy with the Galician Armenians (who, in the overwhelming majority, were Catholics), and the role of this minority in the provincial administration. The sources also denote the importance of the religious congregation of Mechitarists in the life of the Armenian Catholic Archdiocese of Lwów. Many future priests learnt the Armenian language and Armenian liturgy at the Viennese religious secondary school (gymnasium) led by Mechitarists, and later a number of them joined the congregation. The book of religious professions, the letters and personal files, which mention a great number of Galician names, not only of Armenian descent (like archbishop Samuel Cyryl Stefanowicz or Rev. Dominik Barącz), but also of Polish origin serve as evidence of the aforementioned bond.
Style APA, Harvard, Vancouver, ISO itp.
4

Amaral, Ana Rita. "Exhibiting Faith against an Imperial Background: Angola and the Spiritans at the Vatican Missionary Exhibition (1925)". Journal of Religion in Africa 50, nr 1-2 (10.08.2021): 79–108. http://dx.doi.org/10.1163/15700666-12340179.

Pełny tekst źródła
Streszczenie:
Abstract In 1925 the Vatican Missionary Exhibition took place, presenting thousands of objects sent by Catholic missions around the world. Resulting from substantial efforts by the Church, the exhibition had a significant public impact, with an estimated one million visitors. It marked a critical moment in the international affirmation of the Church, as well as the reformulation and expansion of its missionary policy in the aftermath of the Great War. Catholic missions and congregations in the Portuguese colonial empire participated in the exhibition. This article focuses on the Angolan case, where the Congregation of the Holy Spirit was the main protagonist of Catholic missionisation. I examine the organisation process, the circulation of norms and objects across imperial borders, and their exhibition at the Vatican. I discuss the tensions between the pontifical message and Portuguese missionary politics, as well as the intermediary position that the Spiritans occupied.
Style APA, Harvard, Vancouver, ISO itp.
5

Fredericks, James. "The Catholic Church and the Other Religious Paths: Rejecting Nothing that is True and Holy". Theological Studies 64, nr 2 (maj 2003): 225–54. http://dx.doi.org/10.1177/004056390306400201.

Pełny tekst źródła
Streszczenie:
[Catholic thinking about other religious traditions has continued to develop rapidly since the Second Vatican Council. The author discusses the impact of conciliar texts, the thought of John Paul II, the “pluralist” and “regnocentric” theologies of religion, and the practice of interreligious dialogue on Catholic views of other religious paths. The multiple issues selected for discussion reflect the controversy surrounding the declaration Dominus Iesus of the Congregation for the Doctrine of the Faith.]
Style APA, Harvard, Vancouver, ISO itp.
6

Hahn, Judith. "Invalid Baptismal Formulas: A Critical View on a Current Catholic Concern". Ecclesiastical Law Journal 23, nr 1 (styczeń 2021): 19–33. http://dx.doi.org/10.1017/s0956618x20000630.

Pełny tekst źródła
Streszczenie:
In 2008 and 2020, the Congregation for the Doctrine of the Faith published two responses to questions posed regarding the validity of modified baptismal formulas. When administering baptism, some Catholic ministers had altered the prescribed formula with regard to the naming of the Trinity and with regard to the declarative introduction of the formula (ie ‘We baptise you …’ instead of ‘I baptise you …’). The Congregation dismissed all of these formulas as invalidating baptism and demanded that individuals baptised with these formulas be baptised again. In explaining its 2020 response the Congregation referred to Thomas Aquinas, who addressed these and similar issues in his sacramental theology. This reference is evidently due to Aquinas’ pioneering thoughts on the issue. However, in studying Aquinas’ work on the subject it is surprising to find that they reveal a far less literalist approach than the Congregation suggests. In fact, his considerations point at an alternative reading, namely that sacramental formulas should be understood as acts of communication which, based on the ministers’ intention of doing what the Church does, aim at communicating God's grace to the receivers in an understandable way.
Style APA, Harvard, Vancouver, ISO itp.
7

Scholl, Sarah. "Freedom in the Congregation? Culture Wars, Individual Rights, and National Churches in Switzerland (1848–1907)". Church History 89, nr 2 (czerwiec 2020): 333–49. http://dx.doi.org/10.1017/s0009640720001286.

Pełny tekst źródła
Streszczenie:
AbstractThis paper aims to examine political, ecclesiastic, and theological changes in Switzerland during the time of the nineteenth-century culture wars. It analyzes the reforms of the churches undertaken during that period in correlation with the evolution of various social and cultural elements, in particular the ever-greater confessional diversity within the territory and the demand for religious freedom. After an initial general accounting of the history of Swiss institutions (state, Catholic, and Protestant national churches), the article explores an example of a liberal church reform that took place in Geneva in 1873: the creation of a Catholic Church defined simultaneously as Christian, national, liberal, and related to the German Old Catholic movement. It fashioned a new community in keeping with the idea that freedom of conscience should be implemented within the church, thereby meeting strong resistance from Roman Catholics. The article closes with a return to the broader Swiss context, arguing that freedom of belief and of worship was finally enshrined in the 1874 Swiss constitution as a result of the growing divisions among Christians over the compatibility of liberal values with Christian theology and the subsequent rise of a new confessionalism.
Style APA, Harvard, Vancouver, ISO itp.
8

Steinhoff, Anthony J. "A Feminized Church? The Campaign for Women's Suffrage in Alsace-Lorraine's Protestant Churches, 1907–1914". Central European History 38, nr 2 (czerwiec 2005): 218–49. http://dx.doi.org/10.1163/156916105775563698.

Pełny tekst źródła
Streszczenie:
By 1850, a major shift in how Europeans participated in the Christian religion was well underway. On Sundays, most members of a church's or chapel's congregation were women. Women received communion more assiduously than their male counterparts. Catholic religious congregations for women were founded and joined at rates well above those for men. In Protestant lands, women became deaconesses. From Italy to Scotland, women contributed greatly to churches' social and charitable missions through their active involvement in voluntary associations and parish committees. Moreover, mothers now had the primary obligation to nourish religious sentiments in the home. Even the representation of angels had changed, the powerful, free masculine figure replaced by one who was restrained, domesticated, and feminine.
Style APA, Harvard, Vancouver, ISO itp.
9

Pasura, Dominic. "Religious Transnationalism: The case of Zimbabwean Catholics in Britain". Journal of Religion in Africa 42, nr 1 (2012): 26–53. http://dx.doi.org/10.1163/157006612x629069.

Pełny tekst źródła
Streszczenie:
AbstractThis article examines the ways in which mainstream churches engender migrants’ maintenance of transnational ties and improve their integration into British society. It uses the Zimbabwean Catholic congregation in Birmingham as a case study. The central thrust of this article is that African diaspora congregations have emerged as public spaces to construct transnational identities and provide alternative forms of belonging, and have reinvented themselves as agents of re-evangelization to the host society. In contrast to other transnational ties such as remittances and hometown associations whose activities are orientated toward the homeland, reverse evangelization embodies the giving out of something to the host society. It is the awareness and ability to influence and shape the face of Christianity in Britain that gives African Christian migrants the agency to participate in other aspects of British society, providing an alternative path to integration. As the article argues, religious identities among Zimbabwean migrants should be seen not just as a religious phenomenon but also as markers of cultural difference from the host society, which constructs them as ‘other’.
Style APA, Harvard, Vancouver, ISO itp.
10

Mohr, Adam. "Out of Zion Into Philadelphia and West Africa: Faith Tabernacle Congregation, 1897-1925". Pneuma 32, nr 1 (2010): 56–79. http://dx.doi.org/10.1163/027209610x12628362887631.

Pełny tekst źródła
Streszczenie:
AbstractIn May 1897 Faith Tabernacle Congregation was formally established in North Philadelphia, emerging from an independent mission that shortly thereafter became the Philadelphia branch of John Alexander Dowie’s Christian Catholic Church. Faith Tabernacle probably abstained from merging with Dowie’s organization because, unlike the Christian Catholic Church, it rigorously followed the faith principle for managing church finances. Like the Christian Catholic Church, Faith Tabernacle established many similar institutions, such as a church periodical (called Sword of the Spirit), a faith home, and a missions department. After Assistant Pastor Ambrose Clark became the second presiding elder in 1917, many of these institutions began flourishing in connection with a marked increase in membership, particularly in the American Mid-Atlantic as well as in Nigeria and Ghana. Unfortunately, a schism occurred in late 1925 that resulted in Clark’s leaving Faith Tabernacle to found the First Century Gospel Church. This event halted much of Faith Tabernacle’s growth both domestically and in West Africa. Subsequently, many of the former Faith Tabernacle followers in Nigeria and Ghana founded the oldest and largest Pentecostal churches in both countries.
Style APA, Harvard, Vancouver, ISO itp.
Więcej źródeł

Rozprawy doktorskie na temat "Catholic Religious Congregation"

1

Jasinski, Mary Jolene. "Associate program of the Congregation of the Sisters of Saint Felix of Cantalice". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
2

Dowling, Peter, i res cand@acu edu au. "How Is Power Used In The Catholic Church? A case study of a group of male religious in the Archdiocese of Melbourne". Australian Catholic University. School of Social Science, 2002. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp15.25072005.

Pełny tekst źródła
Streszczenie:
Aim. While there is much talk of an emerging interest in spirituality in Australia, there is evidence of a declining affiliation with the established Churches. The impact of mainstream Christianity in these circumstances would appear to be waning. The continued attention given to the Church in the wake of these realities and that of the Church's dealing with situations of sexual abuse has often focussed around the way in which the Church has used its power and influence. While undoubtedly there is much evidence of the Church's service and care for its members and those most in need, more questions are being asked about the accountability of those who minister within the boundaries of Catholic Church structures, and the healthiness of those very structures for helping the Church to live out its mission with integrity. Further questioning has often been around the perceived intent of Church authorities, as seen by many, to return the Church to times prior to the Second Vatican Council when clerical authority was unquestioned. There are divergent viewpoints as to whether the call of the Council for wider involvement of lay people in Church decision-making and structures is in the process of being reversed. The researcher, coming from his experience as a member of a Catholic Religious Congregation of Men, is interested in looking broadly at the issue of how power is used in the Catholic Church, with a particular focus on a case study of one Group of Male Religious in the Archdiocese of Melbourne. The aim of the study is to provide further insight into use of power in the Catholic Church, and to offer some recommendations for future use of that power in a healthy and constructive way for the benefit of the Church and, ultimately, all of society. Scope. A Literature Review was carried out to investigate the broader issues of how power may be defined. A multitude of answers emerged, resulting in a rich understanding of power and some specific related factors: gender, hegemony, patriarchy, authority, leadership, empowerment and networks. Following these explorations around how use of power may be understood, examination of issues relating to abuse of power took place. Given this background, attention was then given to issues of power in relation to Church structures. With these learnings, the researcher conducted five focus groups of people who had relevant knowledge of the male Religious Congregation in Melbourne, which was the specific case study for this research. The groups included current members of the Congregation, former members, staff members in schools run by the Congregation, former students and a women's group. The study was restricted to one specific Congregation, the 'Brothers of St Charles' [fictitious name], in Melbourne, in order to provide a particular and manageable focus. While limited in scope, the study provides an analysis of the focus groups and a linking between this analysis and the Literature Review. Conclusions. The study finishes with some reflections by the researcher on the learnings of the study and recommendations arising from the study. Central place is given to the quality of relationships of those engaged in ministry on behalf of the Catholic Church. An interplay of personal and Church/Congregational factors is proposed in order to provide some qualitative assessment of the effectiveness of such relationships. In order for ministers to take up and use their power in an enriching way for themselves and particularly for those to whom they are called in service, recommendations are made around the need for learning about use of power as part of formation for Church personnel, around encouraging ongoing personal growth in those in Church ministry, around the importance of engaging in processes of healing where people have been hurt by past inappropriate use of power, and around the need to continually critique and challenge existing Church structures where there is injustice through lack of inclusivity.
Style APA, Harvard, Vancouver, ISO itp.
3

Smith, Pauline. "Selected canonical issues involved in establishing the Sisters of Mercy in Papua New Guinea as a separate congregation". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
4

McCrery, Susan. "That all may be one reconfiguration as a contemporary expression of the charism of the Congregation of St. Joseph /". Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0833.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
5

Aldrich, Julia Catherine. "Reimagining the Framework: The Legacies of Three Generations of Catholic Women and the Implications for Modern Day Catholics of the United States". University of Dayton / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1544556971953954.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
6

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

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
7

Barnett, Jan, i res cand@acu edu au. "Between Towns: Religious Life and Leadership during a Time of Critical Change". Australian Catholic University. School of Educational Leadership, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp92.29052006.

Pełny tekst źródła
Streszczenie:
The purpose of this study was to explore and delineate leadership practices, which could facilitate the transition of Catholic religious institutes into the world of the third millennium, within groups facing the diminishment, and even death, of current forms of religious life. Hermeneutical phenomenology, particularly as developed by Ricoeur, provided the philosophical base for an analysis of the multiple hermeneutical dimensions of culture, human sciences, spirituality and religion. Elements of postmodernism and feminism were also found to be useful starting points. Qualitative research provided the mechanisms out of which meaningful data was elicited and text and context explored. An extensive literature review and individual interviews with thirty women and men in leadership positions in religious institutes formed the basis of the research. Initial findings were tested against the insights of a focus group of religious involved and interested in the future of religious life and its leadership. Additionally, the responses of the leaders of religious congregations in NSW at their annual conference provided a valuable sounding board for the research findings. Core to the study, respondents believed, was a changing concept of God, described in the interviews as ‘the larger God’, and named as the foundation of contemporary religious commitment. A second fundamental call was pinpointed as that of radical commitment to ‘the other’. ‘Commitment to, and relationship with, the other’ was seen as a critical focus for religious organisations in an increasingly divided and polarised world. For women and men currently in the midst of religious life transition, identity, mission and community were identified as specific orientations from which unfamiliar and emerging forms of ‘the larger God’ and ‘relationship with the other’ were examined. Authenticating leadership was used to describe the form of leadership believed to be necessary during this time of transition to endorse and authenticate the tentative sparks of new life. This leadership was depicted as stimulated by a sense of spiritual dynamism and an outward focus, activating the motivation of the congregation towards ‘the larger God’ and ‘the other’. Energising, empowering and challenging the group were described as intrinsic to these orientations. Demonstrating authenticity, embracing diversity, accepting suffering as the inevitable price of effective contemporary leadership, and ‘holding leadership lightly’, were also highlighted as essential elements for a leadership aimed at authenticating diverse expressions of new forms of religious life. Two clear leadership practices were named as essential for effective transition during this period of decisive transformation. Consciously managing the disintegration and death of current expressions of religious life, while simultaneously mobilising the energies of small emergent groups to explore and attempt new and diverse forms, were seen as the most difficult, but probably the most critical, challenges for leadership at this time.
Style APA, Harvard, Vancouver, ISO itp.
8

Kinell, Niclas. "Christianity in Banaras : A mapping of Christian congregations and case study on two Catholic churches". Thesis, Karlstads universitet, Institutionen för samhälls- och kulturvetenskap, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-47826.

Pełny tekst źródła
Streszczenie:
Christians are a small minority group in India. There are previous studies on the group, but mainly focused on regions where Christianity is well represented, like for example Tamil Nadu in South India. This study will focus on an uncharted Christian area. The city of Banaras in the Indian state Uttar Pradesh is one of the most prominent holy cities of Hinduism. But there are also Christian congregations. Some are more established, some are less. This study is an attempt to map the Christian population in Banaras and present material that could be used for future research. The material is analysed with theories of space, which reveals several spaces that are claimed by Christianity. The Christian community in Banaras is composed of many different congregations, showing different features of local particularities worthy of further studies. In the city, Protestant congregations are scattered in smaller fractions while the Catholic parish shows a more well-established organization. Looking closer at two Catholic churches, a case-study focus on ground-level local particularities of the Catholic Church in the city. Together with theories on Theology of religions and Indian religious practice the case study provides a glimpse of the local expression of Catholic church interior and practice. The results describe a church shaped by the general, Catholic organization, the history of Christianity and Catholicism in India, together with the local context, shapes a well-established parish in a predominantly Hindu city. Together with the wider overview on Christianity, the results provide an image of Christianity in Banaras that shows several interesting characteristics in spatial claims and establishment. This could be an addition to future research to an understanding of interreligious relations and minority religions on a local level in a world shaped by globalization.
Style APA, Harvard, Vancouver, ISO itp.
9

Rody, Christine. "Three associate member groups of congregations of women religious as associations of the Christian faithful". Theological Research Exchange Network (TREN) Access this title online, 1994. http://www.tren.com/search.cfm?p029-0324.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
10

West, Sarah M. ""Serviam": A Historical Case Study of Leadership in Transition in Urban Catholic Schools in Northeast Ohio". Cleveland State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=csu1494525976695738.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
Więcej źródeł

Książki na temat "Catholic Religious Congregation"

1

The evangelization of slaves and Catholic origins in eastern Africa. Maryknoll, NY: Orbis Books, 2005.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
2

Kollman, Paul V. The evangelization of slaves and Catholic origins in eastern Africa. Maryknoll, N.Y: Orbis Books, 2005.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
3

Mary, Vincent, Namirembe Thereza Francis i Daughters of Mary Bannabikira Sisters Bwanda, red. Bannabiikira Sisters celebrate a hundred years of service in religious life: A history of the congregation, 1910-2010. [Bwanda, Uganda]: Bannabiikira Sisters, 2010.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
4

Pitaud, Bernard. Pierre Monnereau: Pretre et fondateur de la Congregation des Sacres-Coeurs de Jesus et de Marie. La Roche-sur-Yon: Siloe, 2005.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
5

The church of women: Gendered encounters between Maasai and missionaries. Bloomington: Indiana University Press, 2005.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
6

Monsieur Mermier, 1790-1862: Founder of two religious congregations. Bangalore: S.F.S. Publications, 1985.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
7

A guide to religious ministries for Catholic men and women. Wyd. 3. New Rochelle, N.Y: Catholic News Pub. Co., 2009.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
8

Comte, Madeleine. Sauvetages et baptêmes: Les religieuses de Notre-Dame de Sion face à la persécution des juifs en Fran ce. Paris: L'Harmattan, 2001.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
9

Sauvetages et baptêmes: Les religieuses de Notre-Dame de Sion face à la persécution des Juifs en France, 1940-1944. Paris: L'Harmattan, 2001.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
10

From Inquisition to freedom: Seven prominent Catholics and their struggle with the Vatican. East Roseville, N.S.W: Simon & Schuster, 2001.

Znajdź pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
Więcej źródeł

Części książek na temat "Catholic Religious Congregation"

1

Gregorini, Giovanni. "Church, Religious Orders and Congregations, Catholic Movement". W Leading the Economic Risorgimento, 318–33. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781351058711-19.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
2

Smith, Paige A., i Fr Ronald J. Nuzzi. "Beyond Religious Congregations: Responding To New Challenges In Catholic Education". W International Handbooks of Religion and Education, 103–24. Dordrecht: Springer Netherlands, 2007. http://dx.doi.org/10.1007/978-1-4020-5776-2_6.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
3

Helgen, Erika. "To Be a “Good Priest”". W Religious Conflict in Brazil, 89–119. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300243352.003.0004.

Pełny tekst źródła
Streszczenie:
This chapter looks at how northeastern Catholics responded to the Protestant “invasion” of its territory. It focuses on the actions of local Catholic clergymen who were tasked with leading the charge against the Protestant invasion of their parishes. It shows how anti-Protestantism became an essential part of what it meant to be a “good priest,” as Catholic leaders throughout the Northeast promoted distinct sets of rituals and discourses that both fueled and legitimized the use of force against Protestants. The chapter also mentions Padre João Verberck, the leader of the anti-Protestant crusade that fought the Protestants of Nísia Floresta by founding a Marian Congregation with the explicit intent of creating a group of laypersons that are ready to enter into battle as true soldiers of the Catholic Religion. It highlights Padre Verberck's determination to not allow the land of Christian Brazil to be invaded by the Protestant religion.
Style APA, Harvard, Vancouver, ISO itp.
4

Hart, D. G. "Liberal Catholics, American Conservatives". W American Catholic, 88–111. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501700576.003.0005.

Pełny tekst źródła
Streszczenie:
This chapter refers to Garry Wills who expressed that the Second Vatican Council was less about religious freedom than liturgical anarchy. It discusses the reform of the Mass, by which the council launched Roman Catholicism into the agony of lost symbols and debased associations. It also conveys a theology of the sacrament that the council destroyed by introducing vernacular languages, turning the priest around to face the congregation, and placing the communion wafer in the hands of recipients. The chapter discusses liturgical reforms that liberated the priests from the years of theology learned in Latin by rote. It explains the council's reset of the church's outlook on social pluralism and secular politics as a feature that was already evident in American Roman Catholicism.
Style APA, Harvard, Vancouver, ISO itp.
5

Clydesdale, Tim, i Kathleen Garces-Foley. "Meet the Twentysomethings". W The Twentysomething Soul, 1–19. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190931353.003.0001.

Pełny tekst źródła
Streszczenie:
Four young adults with thoughtful religious, spiritual, and secular views are profiled. Maria, a devout Catholic Latina who is a graduate student in speech pathology; Jeremy, an enthusiastic Mainline Protestant whose gay and biracial identity left him wary of religion; Lee, an Evangelical convert who switched from a Chinese to a multiracial congregation; and Abby, who rejected the White middle-class Evangelicalism of her childhood for atheism and then adopted an eclectic spirituality. Emerging adulthood is then described, as is the book’s qualitative and survey methodology and its focus on 91% of American twentysomethings who identify as Catholic, Mainline Protestant, Evangelical, or religiously unaffiliated (i.e., Nones). The book’s seven scholarly contributions are stated and the next six chapters are introduced.
Style APA, Harvard, Vancouver, ISO itp.
6

Newman, Mark. "An Overview: Catholics in the South and Desegregation, 1971–1992". W Desegregating Dixie, 237–68. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496818867.003.0010.

Pełny tekst źródła
Streszczenie:
The early 1970s saw growing disillusionment among southern African American Catholics with diocesan desegregation policies that had produced little desegregation, ignored blacks in the decision-making process and deprived black communities of valued institutions, leaving their members often feeling unwelcome in formerly white schools and churches. In response, the vast majority of prelates continued, and some, occasionally, built new, de facto black churches, no longer viewing them as unacceptable signs of segregation but as a vital part of the Church’s outreach to the African American community. In 1989, George A. Stallings Jr. broke with the Catholic Church by forming Imani Temple and inaugurating the independent African-American Catholic Congregation. Most African American Catholics did not follow him out of the church, although many sympathized with his criticism of racism within it. Blacks in the South and nation remained underrepresented among Catholic clergy and religious and on the staff of diocesan agencies.
Style APA, Harvard, Vancouver, ISO itp.
7

Ferraro, Thomas J. "Of Lascivious Mysticism and Other Hibernian Matters". W Transgression and Redemption in American Fiction, 45–69. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198863052.003.0003.

Pełny tekst źródła
Streszczenie:
Harold Frederic’s The Damnation of Theron Ware recasts The Scarlet Letter as a Methodist minister’s romance with Catholics and fin-de-siècle intellectual Catholicism. The Reverend Theron Ware is a liberal progressive Dimmesdale update, happily married at the novel’s outset, who is assigned to a fundamentalist, anti-Catholic congregation yet comes increasingly under the spell of a trio of erudite, somewhat unorthodox Catholic leaders—one of whom, Celia Madden, the Hester Prynne update, is a single woman, seemingly independent yet Church-integrated, whose mastery of the organ and articulation of Continental aesthetics are all too provocative to be ignored. The resultant interplay between Theron’s late-century Protestant dissipation and the edgy Catholicism of Celia and her erudite comrades (one priest, one scientist) is lit in knowing commentary—religious anthropology cum wicked irony—that hangs in the air long after Theron’s hurtful sexploration comes to its merciful—mercy-filled, Angel-conducted—end. In The Damnation of Theron Ware, the Catholic-inspired, Catholic-tutored mythopoetics of Protestant self-consciousness take a mighty leap forward, in seeming lock-step with Henry Adams and in anticipation of such contemporary thinkers as Richard Rodriguez, Camille Paglia, and James T. Fisher. Religious wanderlust is seen to drive forbidden love at least as much as the original way around. And the narrative staging of Protestant wonderment and wanderlust, dramatized in terms of the Protestant-side tangle between its persisting Calvinism and emergent liberal pragmatism, takes a nasty 180-degree turn against itself, courtesy of its Catholic protagonists—though, really, of its Protestant author.
Style APA, Harvard, Vancouver, ISO itp.
8

Roberts, Keith Daniel. "The Rise of Sectarianism". W Liverpool Sectarianism. Liverpool University Press, 2017. http://dx.doi.org/10.5949/liverpool/9781786940100.003.0002.

Pełny tekst źródła
Streszczenie:
The chapter demonstrates how the arrival of the famine Irish changed (or reinforced) attitudes in the port in a decidedly anti-Irish/Catholic direction. It portrays how the presence of the famine Irish and their ‘strange’ customs resulted in their scapegoating as scroungers and alien economic competitors. The concentration of the Irish population in ethno-religious ghettoes and its effects on the city are also analysed as well as the protagonists and consequences of Irish immigration. It outlines the growth of the Roman Catholic Church in Liverpool, in response to the arrival the famine Irish and demonstrates how Catholic influence grew in line with its congregation, as did the strength of the Orange Order, in response to this influx. Both organisations, the chapter suggests, would become key players in the sectarian dynamics of the city. Attention then turns to the city’s sectarian orators and the violence that characterised the port in the nineteenth and early twentieth century.
Style APA, Harvard, Vancouver, ISO itp.
9

Clydesdale, Tim, i Kathleen Garces-Foley. "Catholics". W The Twentysomething Soul, 51–79. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190931353.003.0003.

Pełny tekst źródła
Streszczenie:
Two out of 5 Catholic twentysomethings, or 3.2 million American young adults, attend worship a couple of times monthly or more. If all 3.2 million were to gather in the same place, they would become America’s third-largest city. This chapter focuses on these religiously Active Catholics, drawing from ethnographies of a multigenerational mega-parish, a Catholic student center at a non-Catholic university, and two diocesan young adult ministries. This chapter describes how religiously active twentysomethings find these congregations and ministries, and what participation means to these young adult Catholics. This chapter also describes what characteristics these congregations and ministries have that most engages young adults, and how these engagements differ between college and post-college twentysomethings. The chapter closes with results from its National Study of American Twentysomethings, applying an active, nominal, and estranged typology to understand Catholic young adults, and offering a prediction about Catholic affiliation in the United States.
Style APA, Harvard, Vancouver, ISO itp.
10

Morey, Melanie M., i John J. Piderit. "Cultural Collapse and Religious Congregations of Women". W Catholic Higher Education, 245–74. Oxford University Press, 2006. http://dx.doi.org/10.1093/0195305515.003.0009.

Pełny tekst źródła
Style APA, Harvard, Vancouver, ISO itp.
Możesz być także zainteresowany rozszerzonymi bibliografiami na temat „Catholic Religious Congregation” dla poszczególnych typów źródeł:
Artykuły w czasopismach Rozprawy doktorskie Książki
Oferujemy zniżki na wszystkie plany premium dla autorów, których prace zostały uwzględnione w tematycznych zestawieniach literatury. Skontaktuj się z nami, aby uzyskać unikalny kod promocyjny!

Do bibliografii