Gotowe bibliografie tematyczne / Catholicism

Gotowa bibliografia na temat „Catholicism”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 30 lipca 2024

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Artykuły w czasopismach na temat "Catholicism"

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Baigent, Avril. "Who is right? A Lived Catholicism Study of the Mass-Going of Catholic Teenagers". Ecclesial Practices 9, nr 1 (4.07.2022): 28–46. http://dx.doi.org/10.1163/22144471-bja10035.

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Abstract Lived Catholicism proposes a new way to study being Catholic. Through a focus on individual experiences and practices, it seeks to unpack ‘what sorts of people those who are baptised Catholic are becoming through their ordinary practices’.1 Although many studies of Catholicism tell us what Catholics practice and believe, far fewer tell us why. This study of the Lived Catholicism of teenagers in the UK will explore what motivates them to go to Mass, how the Mass going relates to their wider Catholicity, and the surprising gaps that emerge. Connecting these experiences to those of previous generations shows how the methods of Lived Catholicism can begin to answer questions not previously asked.
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Dekert, Tomasz. "Catholicism or Post-Catholicisms?" Religion and Theology 29, nr 3-4 (22.12.2022): 229–69. http://dx.doi.org/10.1163/15743012-bja10041.

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Abstract From an anthropological and religious studies point of view, the Catholic liturgical reform in the wake of Vatican II is a highly intriguing event and/or process. The type of change to the ritual represented by this reform raises the question of its impact on Catholicism. This article proposes to look at this problem from the perspective of Roy A. Rappaport’s theory of ritual, primarily in terms of the ritual stabilisation of meaning. The breakdown in terms of the semiotics of immutability that resulted from the reform, and the far-reaching shift towards verbal communication that this brought about in the post-conciliar liturgy, seem to have been the main factors responsible for destabilizing the Catholic universe of meaning as regards its relationship to “truth.” As a result, instead of just one Catholicism, today we can speak of many “post-Catholicisms.”
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Guazon, Hector T. "Malleability of Roman Catholicism: The Creation of the Filipino Chaplaincy in Brussels, Belgium". Philippine Social Science Journal 5, nr 4 (19.12.2022): 44–54. http://dx.doi.org/10.52006/main.v5i4.616.

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Building on research that problematizes how Filipinos embrace in varying degrees Roman Catholicism, my study probes how differentiated Filipino migrants intimately explore and experience Roman Catholicism's malleability as they create Filipino Chaplaincy in Brussels, Belgium. Using data gathered from the archives, interviews, and participant observation, this ethnographic study demonstrates that "standing for the marginalized" among the Roman Catholic principles, socio-political circumstances in Belgium, and the interpersonal relations within the Filipino community as potent forces for religious authorities as well as Filipino Catholic leaders' desire and project. While my study argues, these areas unveil the Filipino Catholics' strategic moves to create Filipino chaplaincy in Brussels. They also take their share in objectifying Roman Catholicism's very structuring mechanisms. By looking at this distinctive and religious form, we can inform critiques of the mainstream account of anthropology and, by extension, social science to the study of Catholicism.
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QUESTIER, MICHAEL. "Catholicism, Kinship and the Public Memory of Sir Thomas More". Journal of Ecclesiastical History 53, nr 3 (lipiec 2002): 476–509. http://dx.doi.org/10.1017/s0022046901001488.

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Historians are now particularly aware that kinship had political and social resonances in the early modern period. Historians of English Catholicism in this same period have always stressed that a web of family networks helped to sustain the English Catholic community within its harsh post-Reformation environment. But how exactly did this happen, particularly when Catholicism in England was so diverse, and when Catholics were often deeply divided over key political and religious issues? In this essay I examine how these relationships worked for one significant kinship group, a set of people descended from or related to the Henrician Lord Chancellor, Sir Thomas More, and thus how they affected Catholicism's political and ecclesial expressions of itself. I argue that in doing this, we can begin not only to reveal how far religious continuity depended on or was influenced by kinship, but also to describe some of the ways in which post-Reformation Catholicism was defined and perceived.
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Nabhan-Warren, Kristy, i James S. Bielo. "Imagining Catholicism and Catholics". Exchange 48, nr 3 (19.07.2019): 195–203. http://dx.doi.org/10.1163/1572543x-12341524.

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Chambon (陈立邦), Michel. "Remaking the Church Catholic in Post-Maoist China". Mission Studies 39, nr 3 (5.12.2022): 376–99. http://dx.doi.org/10.1163/15733831-12341864.

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Abstract After the political reforms that followed the death of Mao Zedong, Chinese Catholics were gradually allowed to reestablish their churches and resume public gatherings. Yet this opened serious challenges. After decades of persecution and isolation, which reshaped the ways Chinese Catholics worshipped and perceived themselves, they needed to redefine Chinese Catholicism. Is performing specific rituals in both Latin and a local dialect, at home and in secret, enough to be Catholic? Who holds the religious authority to effectively administer the sacraments? To what extent is a formal relationship with the Pope necessary to remain Catholic? This article explores how Chinese Catholics have searched for support from outside their family circles and the People’s Republic of China to answer their questions. This paper argues that in a rapidly changing politico-economic context marked by strict administrative control, Chinese Catholics have reestablished contacts with Global Catholicism through networking with missionary societies. More specifically, I look at collaborations which Chinese Catholics have established with the Paris Foreign Missions (MEP) to reassess the missiology of Chinese Catholicism. Discussing the evolving nature of these relationships after 1978, I show that the reconstruction of Catholicism in China has been a multilateral enterprise in which local Catholics have had to navigate political adversity, socio-cultural changes, and the Post-Vatican II reformation of worldwide Catholicism. In so doing, Chinese Catholics gradually moved outside of the intimacy of kinship groups and pre-defined rituals to engage actively with modernizing Chinese society and transforming world Catholicism.
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Gaytán Alcalá, Felipe. "PRAISE OF THE CONVERT: BELIEVE AND BELONG FROM THE CATHOLICITY OF LATIN AMERICA". POLITICS AND RELIGION JOURNAL 12, nr 2 (13.02.2019): 327–39. http://dx.doi.org/10.54561/prj1202327a.

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Latin America was considered for many years the main bastion of Catholicism in the world by the number of parishioners and the influence of the church in the social and political life of the región, but in recent times there has been a decrease in the catholicity index. This paper explores three variables that have modified the identity of Catholicism in Latin American countries. The first one refers to the conversion processes that have expanded the presence of Christian denominations, by analyzing the reasons that revolve around the sense of belonging that these communities offer and that prop up their expansion and growth. The second variable accounts for those Catholics who still belong to the Catholic Church but who in their practices and beliefs have incorporated other magical or esoteric scheme in the form of religious syncretisms, modifying their sense of being Catholics in the world. The third factor has a political reference and has to do with the concept of laicism, a concept that sets its objective, not only in the separation of the State from the Church, but for historical reasons in catholicity restraint in the public space which has led to the confinement of the Catholic to the private, leaving other religious groups to occupy that space.
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Tate, Adam L. "Forgotten Nineteenth-Century American Literature of Religious Conversion". Catholic Social Science Review 24 (2019): 107–18. http://dx.doi.org/10.5840/cssr20192432.

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The article examines the vision of Catholicism in the fiction of J. V. Huntington, an Episcopal clergyman who converted to Catholicism in 1849 through the influence of the Oxford Movement. Huntington wrote several Catholic novels during the 1850s that won him contemporary recognition. His view of Catholicism was very different than either the republican Catholicism that emerged from the Maryland Tradition or the ethnic Catholicism of nineteenth-century urban ghettos, an indication that the views of converts, like other Catholics sitting outside of the mainstream of modern scholarly models, complicate significantly the story of American Catholicism.
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Trang, Lam To. "Law on Marriage of Catholics and non-Catholics in Vietnam". International Journal of Religion 5, nr 3 (23.03.2024): 512–18. http://dx.doi.org/10.61707/azr20q18.

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The Vietnamese State has recognized a lot of organizations of many different religions such as Buddhism, Catholicism, Protestantism, Cao Dai, Hoa Hao Buddhism, Islam..., of which Buddhism accounts for the largest number, next is Catholicism. The conceptions of marriage between the various religions are different. Unlike Buddhism, where the monks worship the celibacy, the love between husband and wife in Catholicism has profound meaning because it originates from the love of God and follows the model of love between Christ and Jesus. Within the scope of this article, the author will clarify the differences and the similarities between the marriages of Catholics and non-Catholics in Vietnam and then analyze the current Vietnamese legal regulations about the marriages between Catholics and non-Catholics. Thus, it can be seen that Vietnamese law does not distinguish between marriages of Catholics and non-Catholics.
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Kehoe, S. Karly. "Unionism, Nationalism and the Scottish Catholic Periphery, 1850–1930". Britain and the World 4, nr 1 (marzec 2011): 65–83. http://dx.doi.org/10.3366/brw.2011.0005.

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This article investigates the relationship between nationalism, unionism and Catholicism between 1850 and 1930 and proposes that ideas about the Scottish nation and national identity had a strong connection with the re-emergence and development of Catholicism. The presence of a large Irish-born and Irish-descended Catholic population meant that although there was a peripheral sensitivity to Ireland and an intellectual curiosity with Home Rule, indigenous Catholics remained deeply committed to the Scottish nation within the British state. A majority of Catholics in Scotland saw themselves as loyal British subjects, as nation builders and as the ambassadors of an imperial ideal. Understanding how Catholic identity was defined and how far this influenced, or was influenced by, the construction of a national identity is critical for achieving an understanding of the complexities of nationalism in Scotland. The parallels that exist between Catholicism's position on the periphery of Scottish society and Scotland's status within Britain is an overarching theme in this article that focuses on a period of intense national self-reflection and identity construction.
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Rozprawy doktorskie na temat "Catholicism"

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Eslick, Mark Andrew. "Charles Dickens : anti-Catholicism and Catholicism". Thesis, University of York, 2011. http://etheses.whiterose.ac.uk/2243/.

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This thesis explores the role of anti-Catholicism and Catholicism in the life and work of Charles Dickens. A critical consensus has emerged that Dickens was vehemently anti-Catholic. Yet a 'curious dream' he had of his beloved dead sister-in-law, Mary Hogarth, in which her spirit appears to him in the guise of the Madonna, suggests that his overt anti-Catholicism masks a profoundly complex relationship to the 'Church of Rome'. 'Dickens: Anti-Catholicism and Catholicism' therefore re-evaluates the anti-Catholic sentiments in the author's novels, journalism and letters by contextualizing them in relation to key events of the nineteenth-century Catholic revival such as the 1850 Papal Aggression. I argue that Dickens often employs anti-Catholicism not simply as a religious prejudice, but as a mode of discourse through which he disrupts, displaces or reinforces a range of secular anxieties. 'Dickens: Anti-Catholicism and Catholicism' also uncovers and explores the often cryptic moments in Dickens's writing when Catholic motifs are invoked that suggest a strange 'attraction of repulsion' to Roman Catholicism. Catholicism seems to offer him a rich source of imaginative and narrative possibilities. Reading Dickens's fiction through the lens of Catholicism can therefore reveal a much more ambivalent relationship to the religion than his apparent beliefs as well as unearthing new ways of thinking about his work.
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Daw, Joan Margaret, i res cand@acu edu au. "The Relationship Between “The Religious” and “The Secular”: The case of Australian Catholics". Australian Catholic University. School of Arts and Sciences, 2008. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp228.20012010.

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This thesis seeks to examine the relationship between the religious and the secular as it pertains to Australian Catholics. The main line of enquiry takes the form of investigating the proposition that sociological approaches to religion that are based on the assumption of secular-religious dualism cannot adequately account for the way practising Australian Catholics live and hold their faith. The central theoretical concern of the thesis relates to the sociological construction of the religious and the secular as derived from a “this world-other world” dichotomy. The classical sociological argument that rationalism underpins the binary distinction between “this world” and the “other world” is challenged in terms of its applicability to Catholicism. Any assumption that a religious sensibility precludes rationality is also challenged. The thesis adopts the perspective of symbolic rationality which is regarded as inclusive of instrumental rationality. From this perspective, there is exploration of the extent to which the Catholic incarnational symbol system can accommodate both this-worldly and other-worldly tendencies. More specifically, there is examination of the proposition that a sacramental sensibility can be associated with the co-existence of apparent opposites – faith / reason, grace / nature, transcendence / immanence. The thesis propositions are tested by analysis of data from the 1996 Catholic Church Life Survey and the 2001 National Church Life Survey. The findings indicate that, for Australian Catholics, orthodoxy of belief is compatible with a sense of paradox and contextuality. Australian Catholics are found to have a tendency to engage humanity in both its “grace” and its “sin”. There is no evidence to support any hypothesis of mutual exclusiveness between Catholic religious commitment and openness to the wider “secular” society. Indeed, it is found that Catholic openness to the “secular” appears to be associated with openness to the “Other” – a central element of the “Catholic ethic”. Catholicism is presented as an organic religion that has the capacity to engage the multiplicities of the socio-cultural environment. Moreover, it is argued that the organic nature of Catholic engagement in secular society can be inclusive of engagement at the structural level of society. Overall, it is argued that many practising Australian Catholics have the ability to hold apparent opposites together and that the classical sociological construction of the religious and the secular in terms of dichotomy does not fit the reality of their lived faith. The thesis concludes that, in the case of Australian Catholics, there is an overarching organic relationship between the religious and the secular that can be inclusive of instrumental relationships on the institutional level.
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Rygiel, Mary Ann Hitchcock Bert. "Representations of Catholicism in American literature, 1820-1920". Auburn, Ala, 2009. http://hdl.handle.net/10415/1690.

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Walls, Kate. "Muriel Spark and Catholicism". Thesis, Queen's University Belfast, 2014. https://pure.qub.ac.uk/portal/en/theses/muriel-spark-and-catholicism(2d16b200-588b-4866-a1d6-dea6396b68cb).html.

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My PhD thesis analyses Catholic themes in the novel,s of Scottish born writer Muriel Spark. Spark's career spanned five decades, and much of her work was influenced by her conversion to Catholicism. She is a sophisticated and enigmatic writer whose work defies categorisation. Part of this difficulty stems from her position as "other" within Catholicism· -a result of her conversion and her refusal to adhere to traditional Catholic gender roles. What does become clear upon examining Spark's fiction is that she uses subversive and paradoxical rhetoric to highlight the problems inherent in being unable to fully comprehend God's mystery. Spark appears to be obsessed with several religious concepts that appear constantly in her fiction. In the case of the Catholic convert and the Book of Job, these threads appear repeatedly and build to a climax-once Spark comprehensively addresses them in her fiction, the threads disappears from her work entirely. In exploring these Catholic themes, it becomes clear that, despite Spark's work being abundant with references to religion, there is very little narrative space devoted to the character's internal thoughts regarding God and religious thought. I argue that in Spark's fiction, creativity is a proxy for religious faith. Spark draws parallels to the personal and individual nature of both, but devotes more narrative space to explaining a sense of faith in the creative process. She also appears to grant narrative endorsement to characters who believe in and ate guided by their creativity, even when they clearly traverse the boundaries of acceptable "moral" behaviour.
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NIESE, BRENT EDWARD. "CATHOLICISM COMPLETED THROUGH PERSONAL REFLECTION". University of Cincinnati / OhioLINK, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1053538955.

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Dillon, Michele 1960. "American Catholics: Persisting and Changing: Afternoon Session. Are Hispanics Changing the Character of American Catholicism?" The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103720.

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Davis, Andrew Dean. "Protestants Reading Catholicism: Crashaw's Reformed Readership". Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/english_theses/69.

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This thesis seeks to realign Richard Crashaw’s aesthetic orientation with a broadly conceptualized genre of seventeenth-century devotional, or meditative, poetry. This realignment clarifies Crashaw’s worth as a poet within the Renaissance canon and helps to dismantle historicist and New Historicist readings that characterize him as a literary anomaly. The methodology consists of an expanded definition of meditative poetry, based primarily on Louis Martz’s original interpretation, followed by a series of close readings executed to show continuity between Crashaw and his contemporaries, not discordance. The thesis concludes by expanding the genre of seventeenth-century devotional poetry to include Edward Taylor, who despite his Puritanism, also exemplifies many of the same generic attributes as Crashaw.
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Shell, Alison. "English Catholicism and drama, 1578-1688". Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334998.

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Lynch, Michael Richard, i res cand@acu edu au. "Catholicism, History and Culture: A Dawsonian synthesis". Australian Catholic University. Arts & Sciences (QLD), 2008. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp176.07102008.

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At present the Church is confronted by two major problems, specifically, its marginalization within Western society, and the difficulty of transmitting the faith to the young. This confusion has had a particularly severe impact on Catholics within English-speaking countries such as Australia, where a dominant secularized Protestant culture has repudiated its Catholic roots. Catholics have had limited opportunities to appreciate the depth and richness of their heritage or to understand the forms and substance of a flourishing Catholic culture. There have been two major responses to the dilemma of the Church’s interaction with modern culture. The first, which predominated before 1960, drew largely upon neo-scholastic philosophy, a major proponent of which was the prominent French Catholic intellectual, Jacques Maritain (1882-1973). However, a sole reliance on this approach has proved unsatisfactory in countries such as Australia, where the Catholic cultural and historical understandings remained underdeveloped. The second major response, which has dominated the period since the Second Vatican Council (1962-65), has interpreted the term aggiornamento to mean accommodation by the Church to the modern world. This response has been particularly problematic for Catholics in Australia, which has experienced substantial social and cultural changes in the last forty years. Consequently, major declines in religious practice and the marginalization of Christian understandings and beliefs within the broader society are indicative of a need for new ways to respond to modern culture and the challenge of secularization. Since the early 1970s, Communio scholars have explored the relationship between theology and culture. Their perspectives have also led to a renewed awareness of the importance of tradition, memory and history in understanding culture. This thesis will build on this renewed awareness, to argue that the confusion about the rôle of culture has resulted from a failure to recognize the challenge posed by modernity’s breach with the Christian past, and the accompanying distortion of the historical narrative. A solution to these difficulties draws upon the historical and cultural understandings of the English Catholic historian, Christopher Dawson (1889-1970). He sought to emphasize the essential quality of the spiritual dimension in culture and history. In particular, Dawson’s understanding that religion forms culture gave him a unique insight into the importance of memory and tradition in the survival of a culture. Thus, his work addressed such themes as the rôle of Christianity in forming the West, and the need to analyse the forms and substance of a Christian culture. During the 1950s, Dawson became increasingly convinced of the importance of education in transmitting the spiritual and cultural heritage of society. He advocated the idea of a Christian culture course that would teach students about their Christian past and help them to understand that religion provides the most vital aspect of society. In particular, this thesis will propose that Dawson’s historical and educational framework is an important way to respond to the amnesia of modern culture and to transmit the faith to the next generation. Specifically, this thesis will use the Dawsonian perspective as well as the cultural analysis of the Communio school, as a means to focus on the importance of culture, history, the European heritage and education, in order to argue for new catechetical and educational directions. A focus on Europe would benefit Australia not only because it has a European heritage, but because it would allow a greater knowledge of a culture that was formed by Christianity, and of the challenge that arises from a secularization of the Christian ethos. The Dawsonian proposal for a Christian culture course provides an alternative to historical and cultural perspectives that are based on secular and Whig versions of history. Instead of focusing on the three-fold division of history into Ancient, Medieval and Modern eras, Dawson’s course developed an understanding of the impact of Christianity by developing a knowledge of six stages of Christian culture: The Apostolic Age; the Patristic Age; the Formation of Western Christendom; the High Middle Ages; Divided Christendom, after the Reformation; and finally, Secularized Christendom. Thus, the Dawsonian course with its emphasis on the formative rôle of Christian culture within Western society is an important means to address the problems of the marginalization of the Church, and the urgent need to find more effective ways to transmit the faith to the next generation.
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Parkinson, Anne Cecilia. "Catholicism in Cumberland and Westmorland 1558-1829". Thesis, Lancaster University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.418862.

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Książki na temat "Catholicism"

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Nardo, Don. Catholicism. San Diego, Calif: Lucent Books, 2005.

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McBrien, Richard P. Catholicism. [San Francisco, CA]: HarperSanFrancisco, 1994.

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Baker, Don, i Franklin Rausch. Catholics and Anti-Catholicism in Chosŏn Korea. Redaktor Christopher Bae. Philadelphia: University of Pennsylvania Press, 2017. http://dx.doi.org/10.9783/9780824866297.

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Tippett-Spirtou, Sandy. French Catholicism. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230599703.

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De Donno, Fabrizio, i Simon Gilson, red. Beyond Catholicism. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137342034.

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Deedy, John. American Catholicism. Boston, MA: Springer US, 1987. http://dx.doi.org/10.1007/978-1-4899-3438-3.

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Bokenkotter, Thomas S. Essential Catholicism. Garden City, N.Y: Image Books, 1986.

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Roussel, Alfred. Liberalism & Catholicism. Kansas City, Mo: Angelus Press, 1998.

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Graham, Aelred. Zen catholicism. New York, N.Y: Crossroad, 1994.

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J, Hayes Edward. Catholicism & life. Libertyville, IL: Prow Books/ Franciscan Marytown Press, 1988.

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Części książek na temat "Catholicism"

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Magill, Gerard. "Catholicism". W Handbook of Global Bioethics, 357–73. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-2512-6_89.

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Barnett, Christopher B., i Peter Šajda. "Catholicism". W A Companion to Kierkegaard, 237–49. Oxford, UK: Blackwell Publishing Ltd, 2015. http://dx.doi.org/10.1002/9781118783795.ch16.

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Höpfl, Heather. "Catholicism". W Belief and Organization, 106–21. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137263100_7.

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Altizer, Thomas J. J. "Catholicism". W The Palgrave Handbook of Radical Theology, 535–47. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96595-6_34.

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Bridgers, Lynn. "Roman Catholicism". W The Wiley-Blackwell Companion to Practical Theology, 567–76. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444345742.ch54.

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Lamb, Rebekah. "Anglo-Catholicism". W The Palgrave Encyclopedia of Victorian Women's Writing, 1–9. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-02721-6_208-1.

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Weintraub, David A. "Roman Catholicism". W Religions and Extraterrestrial Life, 91–109. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-05056-0_8.

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Murray, Brian H., i Hannah Schofield. "Roman Catholicism". W The Palgrave Encyclopedia of Victorian Women’s Writing, 1354–60. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-78318-1_106.

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Lamb, Rebekah. "Anglo-Catholicism". W The Palgrave Encyclopedia of Victorian Women’s Writing, 47–55. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-78318-1_208.

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Edwards, Mark Thomas. "“Evangelical Catholicism”". W The Right of the Protestant Left, 55–69. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137019905_4.

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Streszczenia konferencji na temat "Catholicism"

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Mithans, Gašper. "Conversions in interwar Slovenia and the question of (dis)loyalty". W International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_01.

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Conversions, particularly those deemed as apostasies, were scrutinized by the dominant majority religions and often characterized as “aberrant” phenomena posing threats to national unity. This discourse had also spread to politics and manifested itself in oppressive measures, particularly against proselytization by religious minorities, and fuelled mistrust of converts within religious communities. However, the rhetoric of national/ethnic loyalty was also exploited by the propaganda of liberal politicians who favoured conversions from Catholicism to Serbian Orthodoxy as a means of adopting an imagined Yugoslav national identity. Similarly, some Slovenian Catholics from the border region of Venezia Giulia (slo. Julijska Krajina), annexed by Italy in 1920, turned to Orthodoxy to protest against the Holy See’s perceived indifference to the fascist policy of forced assimilation, which culminated in the forced resignation of bishops who sympathized with the Slovenian and Croatian minorities. The main ideologue of Slovenian political Catholicism, Anton Mahnič, claimed in the late 19th century that “only a convinced Catholic can be a true Slovenian”, thus marginalizing followers of non-Catholic religions, liberals and non-religious alike. Conversely, the Lutherans of the German minority on Slovenian territory contended that “to be a German means to be a Lutheran” and actively recruited German Catholics to strengthen their ranks and consolidate themselves as a singular national and religious entity. Another facet of the perceived foreignness of faiths other than Roman Catholicism among Slovenians is reflected in reconversions to Catholicism. While Catholic critics viewed “apostates” who left Catholicism as unsatisfactory adherents who would not necessarily become exemplary members of their newly adopted religion, Orthodox priests claimed that many Slovenian converts were not truly dedicated to the cause, only reluctantly embracing Orthodox customs and remaining Catholics “at heart”. This entrenched view emphasizes the inhospitable environment surrounding the exercise of a religious choice. In addition, compounded by pragmatic conversions of Catholics to Serbian Orthodoxy and Islam, which often lacked sincere commitment or integration into the newfound faith.
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Chilkina, Ksenia, i Natalia Dorodonova. "European Social Policy and Catholicism: A Historical Overview". W XIV European-Asian Congress "The value of law" (EAC-LAW 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201205.013.

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Mankovskaya, N. "POST-RECEPTIVE HERMENEUTICAL METHOD IN THE AESTHETICS OF FRENCH SYMBOLISM". W Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2540.978-5-317-06726-7/32-35.

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The report discusses the features of the post-receptive hermeneutical method in the philosophy of art of P. Claudel,representing the Catholic line in the aesthetics of French symbolism,and J. Péladan,critic of official Catholicism,interpreting art in the mystical and esoteric way. The author reveals the symbolic essence of Claudel's reflections on Dutch, Spanish and French painting and contemporary art. The author reveals the character of J. Péladan's interpretation of Dante's “Divine Comedy”,which he read as an esoteric,rather than a love story,mystical revelation.
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Shao, Di, i Tongxue Tan. "The localization of Catholicism and a personal God-human relation in Chenwu, a Hakka village in South China". W 2013 International Conference on Advances in Social Science, Humanities, and Management. Paris, France: Atlantis Press, 2013. http://dx.doi.org/10.2991/asshm-13.2013.13.

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Dimitrakopoulou, Georgia. "WILLIAM BLAKE AND JACOB BOEHME. AN INTRIGUING APPROACH TO CHRISTIANITY". W 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.20.

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In this paper, William Blake�s religious system, the relationship between Natural Religion (Deism) and Art will be discussed. Blake rejected Natural Religion because Deism, which he considered Atheism and the tree of mystery, that is the dichotomy of good and evil, is false religion. �Natural religion�s impossible absurdity� urged him to allege The Marriage of Heaven and Hell. Catholicism and Orthodoxy, which proclaim that nature is God�s creation, follow Urizen�s cruel practices. Deism, Druidism is responsible for human slavery, war, and spiritual backwardness. Blake�s Protestant Jesus, that is imagination incarnated is spirituality and productivity. This does not mean that Catholicism and Orthodoxy are consisted by false religious beliefs. The basic idea of the differentiation between religions is not the division of the spirit in good and evil but the ground on which this division is based. Although �Man must and will have some Religion,� religion is a �web� and a �direful wheel.� Jesus is not a religion, in the sense that religion is a system of justice which is based on single standards that regulate human ethics and conduct. Understanding Jesus is a process of self - knowing. Man should not strive to express himself through religion but through his creative imagination and the humanitarian values of annihilation of the selfhood, universal brotherhood, and mutual forgiveness of sins. In a false religious system these values are ignored and forgotten. In order to form these ideas Blake received various influences from Boehme�s assertions, for example about the single root of the God of the holy world, and the God of the dark world. Also, God is the Fire and Jesus is the Light; Boehme saw the incarnation of Jesus not as a sacrificial offering to redeem humans from sins but as an offering of love to all humanity. In addition, Blake�s ideas about Virgin Mary are significant to compare and contrast to Boehme�s. The latter�s Marian views helped Blake to construct his own view on divine birth and Jesus�s human side.
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Денисова, А. Д. "The Problem of Exploring the Religious Identity of the English Catholic Community in the Second Half of the XVIth Century". W Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2023. http://dx.doi.org/10.55000/semconf.2023.3.3.007.

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В статье рассматривается религиозная идентичность членов английского католического сообщества как исследовательская проблема, включающая в себя множество аспектов. Актуальность исследования обусловлена необходимостью определения основных противоречий, образовавшихся внутри католического сообщества, через призму религиозной идентичности для наиболее глубокого понимания процесса уверенного сохранения католицизма на территории Англии, повлиявшего на внешнюю и внутреннюю политику королевства и на занимаемое им место в политической системе Европы. Анализируются такие виды социальной идентичности, как гендерная, политическая и этническая во взаимосвязи с религиозной. Обращается внимание на тесное переплетение идентичностей, которое привело к образованию внутренних разногласий у католиков. Это позволило сделать вывод о трудностях, с которыми вынужден столкнуться ученый при исследовании религиозной идентичности в историческом контексте (определение понятия «религиозная идентичность, установление круга исторических источников, учет культурно-исторических реалий прошедшей эпохи). Автор отмечает, что возникший конфликт идентичностей занимает видное место в перечне поставленных исследовательских проблем, связанных с изучением религиозной идентичности. Конфликт идентичностей сыграл как позитивную, так и негативную роль в процессе сохранения католического сообщества. Он затормозил реакцию католиков на происходившие изменения, в редких случаях провоцировал на открытые столкновения католиков и королевскую власть, но в то же время способствовал возникновению принципа «двойной лояльности», пересмотру роли женщины в сохранении католических традиций, созданию устойчивых механизмов защиты через эмиграцию. Автор заключает, что использование междисциплинарного подхода позволяет раскрыть многие аспекты поставленной проблемы с позиции разных социальных и гуманитарных наук. This article examines the religious identity of members of the English Catholic community as a multi-faceted research problem. The relevance of the research stems from the need to identify the main contradictions formed within the Catholic community through the prism of religious identity in order to better understand the process of the confident persistence of Catholicism in England, which influenced the foreign and domestic policies of the kingdom and its place in the political system of Europe. Social identities such as gender, political and ethnic in relation to religious identity are analysed. Attention is drawn to the close intertwining of identities which has led to internal divisions among Catholics. This leads to conclusion about the number of difficulties that scholars have to face when studying religious identity in a historical context (defining the concept of religious identity, establishing the range of historical sources, taking into account the cultural and historical realities of the past era). The author notes that the emerged conflict of identities occupies a prominent place in the list of posed research problems associated with the study of religious identity. Identity conflict has played both a positive and a negative role in the process of preserving the Catholic community. It has inhibited the reactions of Catholics to the changes taking place, on rare occasions provoking open clashes between Catholics and royalty, but it has also contributed to the emergence of the principle of "dual loyalties", the redefinition of the role of women in the maintenance of Catholic traditions and the creation of sustainable protection mechanisms through emigration. The author concludes that the use of an interdisciplinary approach allows many aspects of the problem posed to be revealed from the perspective of different social and humanities disciplines.
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Chung, Yu-Jyun, i Fang-Suey Lin. "Localization of Catholicism through the Study of Religious Images — A Case Study of the Our Lady Queen of China Cathedral Tainan Diocese, Taiwan". W 3rd IEEE International Conference on Knowledge Innovation and Invention 2020 (IEEE ICKII 2020). WORLD SCIENTIFIC, 2021. http://dx.doi.org/10.1142/9789811238727_0051.

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Chung, Yu-Jyun, i Fang-Suey Lin. "Localization of Catholicism through the Study of Religious Images — A Case Study of the Our Lady Queen of China Cathedral Tainan Diocese, Taiwan". W 3rd IEEE International Conference on Knowledge Innovation and Invention 2020 (IEEE ICKII 2020). WORLD SCIENTIFIC, 2021. http://dx.doi.org/10.1142/9789811238727_0051.

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Schwartz, Shalom. "Causes of Culture: National Differences in Cultural Embeddedness". W International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2009. http://dx.doi.org/10.4087/wxsh9817.

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What causes national differences in culture? Past attempts to answer this question take insufficient account of how slowly culture changes or of the fact that culture itself influences the social structural, political, and demographic variables identified as causes. Convincing causes of cultural differences must meet three criteria: They should reflect the formative historical experiences of societies, they should not be influenced reciprocally by culture, and theoretically plausible process should explain their impact on culture. I propose and explain causes of national differences in cultural embeddedness, a value orientation that calls upon people to find meaning in life through identifying with their in-group, participating in its shared way of life, and striving toward its shared goals. Analyses of data from 77 cultural groups (74 countries) demonstrate that cultural embeddedness is greater in ethnically heterogeneous societies, with a relatively short history of viable state institutions, whose historically dominant religion was Islam rather than Protestantism or Roman Catholicism. These causal findings are not due to diffusion of culture to nearby countries or colonies. They hold up even when predicting differences in cultural embeddedness among eight world regions or within Eastern and within Western Europe. This research can be a model for investigating causes of various cultural differences among nations and other groups.
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Kyle, Jennifer. "Spirituality as a Predictor of Reduced Suicide Risk in a Religiously and Ethnically Diverse Youth Sample". W International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2014. http://dx.doi.org/10.4087/rrgn8796.

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Cross-cultural suicide research on spiritual faith as a protective factor in youth is limited. The aim of this study is to examine spiritual faith as a predictor of passive suicidal ideation in a racially and religiously diverse sample of college-aged youth. Participants (N = 243) completed self-report instruments to assess suicidality, social support, reasons for living as well as existential and religious well-being. Over 50% of the sample reported identifying with a racial group including Asian, Hispanic and Black. Approximately 81% of participants reported they had spiritual beliefs (N = 196) representing a variety of religions, including Catholicism, Judaism and Islam. Analyses of variance were used to assess any mean group differences for race, gender and having a religious affiliation using each of the predictor variables. Although racial group differences were not found significant, the analysis yielded significant results for gender, where females reported more reasons for living than males. And for those with religious affiliation, participants reported higher levels of social support, religious well-being and reasons for living. In the final regression model, over and above the influence of gender and religious affiliation, positive faith-based beliefs along with social support was associated to lower levels of passive ideation. Implications of findings and future research are also discussed.
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Raporty organizacyjne na temat "Catholicism"

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Siebert, Rudolf J., i Michael R. Ott. Catholicism and the Frankfurt School. Association Inter-University Centre Dubrovnik, grudzień 2020. http://dx.doi.org/10.53099/ntkd4301.

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The paper traces the development from the medieval, traditional union, through the modern disunion, toward a possible post-modern reunion of the sacred and the profane. It concentrates on the modern disunion and conflict between the religious and the secular, revelation and enlightenment, faith and autonomous reason in the Western world and beyond. It deals specifically with Christianity and the modern age, particularly liberalism, socialism and fascism of the 2Oth and the 21st centuries. The problematic inclination of Western Catholicism toward fascism, motivated by the fear of and hate against socialism and communism in the 20th century, and toward exclusive, authoritarian, and totalitarian populism and identitarianism in the 21st. century, is analyzed, compared and critiqued. Solutions to the problem are suggested on the basis of the Critical Theory of Religion and Society, derived from the Critical Theory of Society of the Frankfurt School. The critical theory and praxis should help to reconcile the culture wars which are continually produced by the modern antagonism between the religious and the secular, and to prepare the way toward post-modern, alternative Future III - the freedom of All on the basis of the collective appropriation of collective surplus value. Distribution and recognition problems are equally taken seriously.
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Collins, Lindsey. Post-Revolutionary Mexican Education in Durango and Jalisco: Regional Differences, Cultures of Violence, Teaching, and Folk Catholicism. Portland State University Library, styczeń 2000. http://dx.doi.org/10.15760/etd.2718.

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Roselló Soberón, Estela. Working paper PUEAA No. 18. Women in resistance: avatars of Afghan and Mexican women in their daily fights against contemporary violence. Universidad Nacional Autónoma de México, Programa Universitario de Estudios sobre Asia y África, 2023. http://dx.doi.org/10.22201/pueaa.003r.2023.

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The next reflection has the purpose of analyzing the resilience strategies of Afghan women and girls throughout the 21st century to compare them with those other strategies that many Mexican women and girls from rural and urban communities have to use on a daily life to survive in the midst of different types of conditions of marginalization, discrimination and violence. The communication compares the representation and construction of negative female stereotypes originated in the most traditional visions of islam and catholicism to analyze the response that contemporary, resilient, and combative women have offered to fight against these cultural assumptions in search of greater freedoms, rights, and opportunities to live with dignity. This cultural comparison has the purpose of looking at women as active subjects, capable of responding and acting in situations of oppression, discrimination, and daily mistreatment in patriarchal societies where violence against women is one of the social, political, economic and cultures of most urgent attention.
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Melnyk, Andriy. «Ареопагітика» Джона Мілтона і теорія вільного ринку ідей. Ivan Franko National University of Lviv, marzec 2023. http://dx.doi.org/10.30970/vjo.2023.52-53.11732.

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The article is dedicated to one of the most famous rationales for the right to free expression of views and opinions, the marketplace of ideas theory, as well as John Milton’s pamphlet “Areopagitica” which is considered the first example of systematic protection of freedom of speech and the primary source for the theory. The combination of the author of the 17th century and the thinking that was finally formed in the 20th century should not be surprising, because Milton is considered the forerunner of marketplace arguments. Given the fact that freedom of speech is threatened today by authoritarianism amplified by modern technologies, as well as identity politics and political correctness, the actualization of arguments in its favor seems more relevant than ever. When covering the main topics of “Areopagitica”, emphasis is placed on the historical conditioning of Milton’s arguments. His position on freedom is based on ancient Greek models and seems rather elitist today, and his perception of heresy is pagan rather than Christian. It’s also worth remembering that Milton opposed pre-publication censorship but did not object to the persecution of dangerous ideas and books after publication, and also definitely excluded Roman Catholicism from the free circulation of ideas. Today, this kind of restriction is considered unacceptable. A fundamentalist interpretation of the free market of ideas which excludes any regulation is obviously not conducive to such a discussion. Utopian ideas about absolute freedom of speech rather harm it, give rise to inflated expectations and, as a result, disappointment in its capabilities or demonization. In this context, reading John Milton’s “Areopagitica” can be extremely instructive today. Key words: freedom of speech; marketplace of ideas; “Areopagitica”; censorship; identity politics; political correctness.
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Berman, Eli, Laurence Iannaccone i Giuseppe Ragusa. From Empty Pews to Empty Cradles: Fertility Decline Among European Catholics. Cambridge, MA: National Bureau of Economic Research, sierpień 2012. http://dx.doi.org/10.3386/w18350.

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Kirkpatrick, Cletus. Differences in the attitudes of church-attending Catholics toward changes in religious beliefs and practices correlated with age and education. Portland State University Library, styczeń 2000. http://dx.doi.org/10.15760/etd.1427.

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