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Добірка наукової літератури з теми "Catholic Church"

Автор: Grafiati
Опубліковано: 4 червня 2021
Оновлено: 2 листопада 2024

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Статті в журналах з теми "Catholic Church"

1

Yohanes Widodo. "The Use of the Internet and Digital Media by Indonesian Catholic Church: The Cases of Hierarchies Social Media Account and Lay Catholics Social Media Account." Proceedings Of International Conference On Communication Science 2, no. 1 (November 10, 2022): 275–83. http://dx.doi.org/10.29303/iccsproceeding.v2i1.125.

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The Internet is connecting people and organizations around the world in new ways, changing the way we relate to one another, find resources, share information, and form communities. These changes also have implications for church institutions and Catholics in Indonesia. This article provides an overview of the use of the Internet, social media, and digital media in the Catholic church. The study identifies (1) characteristics of social media accounts managed by the official hierarchy of the Catholic Church versus social accounts managed lay Catholics groups, (2) and the role of the Internet and social media in the Catholic church in Indonesia. This study concludes that Catholic Church accepts and has positive hopes for the presence of the Internet because it offers potential or opportunities for proclaiming the Catholic faith. The Covid-19 pandemic has brought fresh air to change the Indonesian Catholic Church to go digital. If before the Covid-19 pandemic, the catechesis was mostly carried out by hierarchies, the presence of the Internet and digital media allows ordinary people or Catholic laymen to actualize and implement the Catholic faith in the digital world. This study found that there were differences in the characteristics or approaches of the use of social media accounts managed by the official hierarchy of the Catholic Church and accounts managed by lay Catholic groups.
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2

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, no. 43 (June 15, 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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3

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, no. 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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Xiong, Wei. "Food Culture, Religious Belief and Community Relations: An Ethnographic Study of the Overseas Chinese Catholic." Religions 14, no. 2 (February 3, 2023): 207. http://dx.doi.org/10.3390/rel14020207.

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Religion and food culture are two closely related topics in the Christian discourse and have been the subject of extensive anthropological research. This paper takes the Boston Chinese Catholics as a case study, and it adopts an ethnographic research methodology to explore the ways in which the sense of belonging develops in the Church community, based on the analysis of food culture in this context. Chinese Catholics in Boston are mainly Fujian and Hong Kong immigrants, and the class, status, and economic differences between these two communities are well apparent. The Boston Chinese Catholic Church divides food into sacred and secular. During religious rituals, all Catholics share the sacred food, the Holy Body and the Holy Blood, which symbolize the unity of the Catholic Church. In everyday life, Fujian Catholic and Hong Kong Catholic community members follow the dietary habits of their community to maintain a division between each community’s traditions. Over the years, the Boston Chinese Catholic Church has developed a flexible strategy—externally consistent and internally differentiated—to maintain the unity of the Church while embracing the cultural differences of its members. This flexible strategy has also influenced the way in which the Boston Chinese Catholic Church operates. This study indicates that we need to place more emphasis on the diversity and complexity of the members of the overseas Chinese Catholic Church and the specificities of the Catholic religion’s discourse so that we can better understand the overall practices and methods of overseas Chinese Catholicism. This study is a catalyst for the study of overseas Chinese Catholicism, as well as the study of food culture, religion, community, and identity in that context.
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5

CORANIČ, JAROSLAV. "The Liquidation of the Greek Catholic Church in Communist Czechoslovakia, 1948–50." Journal of Ecclesiastical History 72, no. 3 (February 9, 2021): 590–610. http://dx.doi.org/10.1017/s0022046920001487.

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This article examines the liquidation of the Greek Catholic Church in Czechoslovakia following the Communist takeover in February 1948. The Greek Catholic Church was to be separated from the mother Catholic Church and incorporated into the Orthodox Church. The process culminated at the irregular Sobor (synod) of Prešov held on 28 April 1950. The synod was orchestrated and headed by the ruling Communist party, which enforced its conclusions. Greek Catholics were either outlawed or compelled to become Orthodox, although their situation slightly brightened during the Prague Spring of 1968 when their Church became legal again.
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6

Kaucha, Krzysztof. "Joseph Ratzinger’s Very Critical Diagnosis and Apology of the Catholic Church." Verbum Vitae 41, no. 1 (March 20, 2023): 141–60. http://dx.doi.org/10.31743/vv.14705.

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Many devoted and well-educated Catholics begin to doubt the need for the Church. Flooded by the plethora of publications about the Church’s dark pages and scandals in the past and today they feel pain and are ashamed. On the other hand, they realize that the Church can be neither a mistake nor a lie. Undoubtedly, Catholics and Catholic theology need today an honest and serious apology of the Catholic Church that will not conceal any of her true weaknesses. This paper seeks to prove that such an apology is offered by Joseph Ratzinger (1927–2022). It is an attempt to recreate it on the basis of his entire intellectual output. His diagnosis of the Catholic Church is bitterly critical, he indicates many ecclesial problems that seem to be carried over from one generation to the next. At the same time, he provides an original apology of the Catholic Church that can surely be helpful in accepting the bipolar truth about her: God’s real presence has been so many times mediated by the disappointing Church. This article’s final part attempts to critically evaluate the effectiveness of Ratzinger’s apology from the contemporary perspective of ardent Catholics.
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7

Wawrzyńczak, Ks Szymon Krzysztof. "Sukcesja urzędu biskupiego w nauczaniu Kościoła Rzymskokatolickiego i Kościoła Polskokatolickiego w RP z uwzględnieniem problemu biskupów wędrownych (episcopi vagantes)." Łódzkie Studia Teologiczne 31, no. 4 (December 30, 2022): 57–70. http://dx.doi.org/10.52097/lst.2022.4.57-70.

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The issue of apostolic succession is one of the subjects of ecumenical dialogue between the Roman Catholic Church and the Polish-Catholic Church in the Republic of Poland. Thanks to studies conducted in this area, it is possible to ascertain the preservation in the Polish-Catholic Church of the historical succession, originating through the Churches of the Union of Utrecht from the Roman Catholic Church. A difference, howewer, is the approach of the two communities to the succession of the episcopal ministry outside the community of the Church. The Old Catholic Churches, and hence the polish-catholics, do not recognise the validity of episcopal ordinations conferred outside the ecclesial community and without a specific mandate to confer them, even if the proper rite of conferral has been observed. The Roman Catholic Church, while regarding the conferral and reception of episcopal orders without papal nomination as giving rise to excommunication, nevertheless recognises their sacramental effect if the substance, form and proper intention of the conferral have been preserved.
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8

Karim, Maral, Maral Karim, and Kifah Rashid. "The emergence of Christianity and its difference." Islamic Sciences Journal 14, no. 1 (February 16, 2023): 287–303. http://dx.doi.org/10.25130/jis.23.14.1.2.14.

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The study of religions reveals to the Muslim many secrets and hidden facts, and inspires the Muslim to use his tongue with thanks and praise to Allah Almighty for sending us a noble prophet (may Allah bless him and grant him peace) who explained to us the ways of peace, as it becomes clear to the Muslim what a great blessing he is. The Christians disperse There are several churches belonging to several denominations that follow different rites, and the most prominent of them are: the Chaldean Catholic Church, the Syriac Orthodox Church, the Syriac Catholic Church, the Armenian Catholic Church, the Armenian Orthodox Church, the ancient Church of the East, the Assyrian Church of the East or the Assyrian Church, the Roman Catholics, and the Roman Orthodox, National Evangelical Protestant denomination, Assyrian Evangelical Protestant Church, Adventist or Seventh-day Adventist denomination, Light Catholic denomination, Coptic Orthodox
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9

Chascarino, Heribertus Richard. "PELAKSANAAN PERCERAIAN DITINJAU DARI UNDANG-UNDANG NOMOR 1 TAHUN 1974 TENTANG PERKAWINAN DAN MENURUT HUKUM KANONIK." LEGALITAS 7, no. 1 (August 26, 2022): 14. http://dx.doi.org/10.31293/lg.v7i1.6510.

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The purpose of this study is to find out how divorce is viewed from the point of view of the positive law of the Republic of Indonesia and the canonical law of the catholic church, and how the process is carried out. This study uses a normative juridical method by analyzing the articles in the legislation related to the problem being studied.The results of the study reveal that there are contradictory contradictions, where the positive law in our country expressly allows and regulates the issue of divorce between husband and wife, but this is actually inversely proportional to the law of the Catholic church which is embraced by all Catholics in the world, where the catholic church absolutely forbids divorce between catholic husband and wife. The Catholic Church does not recognize the existence of divorce, but in the teaching of the Catholic Church what is known is the annulment of marriage.
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10

J. Hunt, Stephen. "BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS." POLITICS AND RELIGION JOURNAL 2, no. 2 (December 1, 2008): 27–51. http://dx.doi.org/10.54561/prj0202027h.

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This paper has argued that over some four decades the Catholic charismatics have been pulled in different directions regarding their political views and allegiances and that this is a result of contrasting dynamics and competing loyalties which renders conclusions as to their political orientations difficult to reach. To some degree such dynamics and competing loyalties result from the relationship of the charismatics in the Roman Church and the juxtaposition of the Church within USA politico-religious culture. In the early days of the Charismatic Renewal movement in the Roman Catholic Church the ‘spirit-filled’ Catholics appeared to show an indifference to secular political issues. Concern with spiritually renewing the Church, ecumenism and deep involvement with a variety of ecstatic Christianity drove this apolitical stance. If anything, as the academic works showed, the Catholic charismatics seemed in some respects more liberal than their non-charismatic counterparts in the Church. To some extent this reflected their middle-class and more educated demographic features. More broadly they adopted mainstream cultural changes while remaining largely politically inactive. As they grew closer to their Protestant brethren in the Renewal movement Catholic neo-Pentecostals tended to express more conservative views that were then part of the embryonic New Christian Right - the broad Charismatic movement becoming more overtly politicised in the 1980s. Somewhat later the Catholics were being pulled towards the traditional core Catholicism at a time the Renewal movement found itself well beyond its peak and influence in the mainstream denominations including the Roman Church. The Catholic charismatics were ‘returning to the fold’. During this period too the New Christian Right increased its attempt to marshal a broad coalition of conservative minded Protestants and Catholics. Throughout the 1980s and 1990s this proved to be largely ineffectual. The 2004 American Presidential election saw the initiation of the second office of George Bush. It seems clear that without the support of the New Christian Right - fundamentalist, Evangelicals, Pentecostals, charismatics - the victory would not have been secured. Based on research in South Carolina, however, suggests that the CR continues to be inwardly split and quarrels with other wings of the Republican Stephen J. Hunt: BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS • (pp. 27-51) THE CONTEMPORARY ROMAN CATHOLIC CHURCH AND POLITICS 49 Party, particularly business interests are evident.59 It is also apparent that into the twenty-first century there has proved to be an uneasy alliance in the New Christian Right, threatening to split along lines already observable in the 1970s and 1980s. For one thing the some of the political and social, if not moral teachings of the Catholic Church are at variant with such organizations as the Christian Coalition. The re-invention of the New Christian Right has not fully incorporated conservative Catholics nor Catholic charismatics. A further dynamic is that lay Catholics, charismatics or otherwise, have increasingly adopted a ‘pick and choose’ Catholicism in which there is a tendency to exercise personal views over a range of political issues irrespective of the formal teachings of the Church. To conclude, we might take a broader sweep in our understanding of the role of Catholicism in USA politics, in which the Catholic charismatics are merely one constituency. Recent scholarly work has pointed to the often under-estimated political influence of Roman Catholics in the USA. Genovese et al.60 show how today, as well as historically, Catholics and the Catholic Church has played a remarkably complex and diverse role in US politics. Dismissing notions of a cohesive ‘Catholic vote,’ Genovese et al. show how Catholics, Catholic institutions, and Catholic ideas permeate nearly every facet of contemporary American politics. Swelling with the influx of Latino, Asian, and African immigrants, and with former waves of European ethnics now fully assimilated in education and wealth, Catholics have never enjoyed such an influence in American political life. However, this Catholic political identity and engagement defy categorization, being evident in both left-wing and right-wing causes. It is fragmented and complex identity, a complexity to which the charismatics within the ranks of the Catholic Church continue to contribute.
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Дисертації з теми "Catholic Church"

1

McClain, Lisa Renee. "As one in faith : the reconstruction of Catholic communities in Protestant England, 1559-1642 /." Digital version accessible at:, 2000. http://wwwlib.umi.com/cr/utexas/main.

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2

Luniw, Paul. "The reception of Orthodox into the Catholic Church and reception of Catholics into the Orthodox Church." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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3

Huckle, Kiku E. "Which Catholic voters are "good" Catholics? a foundational comparison of voters' issue position and prioritization with Catholic social justice teaching /." Click here for download, 2010. http://proquest.umi.com.ps2.villanova.edu/pqdweb?did=2013968851&sid=1&Fmt=2&clientId=3260&RQT=309&VName=PQD.

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4

Noseda, Mary. "Belonging: the case of immigrants and the Australian Catholic Church." Thesis, Australian Catholic University, 2006. https://acuresearchbank.acu.edu.au/download/d59c8aca7776a7e0d40f2d1a935901436988e14d987040a35b11a993cf1cd52c/1028963/65033_Noseda_2006_Belonging_the_case_of_immigrants_1_.pdf.

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The aim of this thesis is to ascertain the extent and nature of belonging to the Australian Catholic Church as experienced by immigrants. This experience of belonging was ascertained through the quantitative study of the National Church Life Survey of 2001 and to a lesser extent the Catholic Church Life Survey of 1996. Both surveys were conducted with attenders at a particular Sunday Eucharist and hence measured the experiences only of Catholics who attend Church. This quantitative study was complemented with a qualitative study of a small group of Vietnamese Catholics who were members of a particular parish. The importance of belonging to a religious tradition is that it provides an aspect of an individual's identity. Identity is many-faceted and formed and reformed in the context of belonging, whether that belonging is to people such as family or to groups of people such as fellow members of a religious tradition. In the process of migration and settlement, the set of primary groups to which an individual belongs is at best disrupted and at worst, lost. Belonging to a religious tradition may provide a constancy of belonging in the immigrant's life when all other aspects of belonging are being renegotiated during settlement in the host country. In the case of the Catholic Church in Australia, there has been some debate about whether or not the Church has been welcoming of immigrants but little testing of immigrants' experience of being welcomed and enabled to belong to the Church. The National Church Life Survey provided a unique opportunity to examine the extent and nature of belonging as experienced by immigrant Catholics. Since all respondents to the survey were asked their birthplace, comparisons could readily be made between the experiences of Australian-born Catholics and those Catholics who were born elsewhere.;Since nearly 3,000 respondents completed surveys in Italian or Vietnamese, comparisons could also be made between these respondents and those who responded to the survey in English. Finally, comparisons were made between the small group of Vietnamese parishioners who engaged in the qualitative research, and other groups of Catholics. The comparisons were made between all the groups on the issue of belonging. In the survey there was a particular question that asked respondents about their experience of belonging, but there were other questions that indicated the nature of belonging of respondents, and these were used in the analysis. The results of the analyses show that on almost all measures, immigrants belong to the Church to a greater extent than Australian-born Catholics. Immigrants attend Sunday Eucharist in greater proportion than Australian born Catholics. Immigrant Catholics participated more in devotional activities, they reported a greater degree of satisfaction with their faith life and they hold more orthodox beliefs than Australian-born Catholics. However, they did participate less in parish roles and groups than did the Australian-born Catholics. Whilst it may be concluded that this participation is limited because of the barrier of language, the results of this research indicate that this is not the only barrier to participation. Even those immigrants who responded to the English language survey did not participate in parish roles and groups to the extent that Australian-born Catholics did. Further research may be able to ascertain whether cultural barriers outside the scope of this work determine the level of participation of immigrants. This research concludes that since the Second World War, Catholic immigrants have 'done the work' of belonging to the Australian Catholic Church. They have done this despite the 'benign neglect' of the Church itself and they represent in fact the Church's 'most Catholic' members.
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5

Tse, Wing-chiu Edmund. "Catholicism in post-Mao China perceptions of the Hong Kong Catholic community since the 1980s /." Click to view the E-thesis via HKUTO, 2005. http://sunzi.lib.hku.hk/hkuto/record/B35313043.

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Burroughs, Valerie. "Protestant views of Roman Catholics since Vatican II." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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7

To, Tai-fai Peter. "An urban "Catholic" space." Hong Kong : University of Hong Kong, 1998. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25956401.

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8

Pandolfo, Nadia. "Truth and Conflict in the Catholic Church: Catholic Jewish Dialogue." Digital Commons at Loyola Marymount University and Loyola Law School, 2014. https://digitalcommons.lmu.edu/etd/143.

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A dispute between Cardinal Joseph Ratzinger and Walter Kasper beginning in the 1960s reveals two competing worldviews within the contemporary Roman Catholic Church with regard to Catholic-Jewish relations: An ontological approach, represented by Ratzinger, which understands the truth to be eternal, unchanging and handed down from above, and a historicalphenomenological approach, represented by Kasper, which understands human experience as dynamically shaping conceptions of the truth. These competing worldviews hold further theological implications (anthropological, Christological, soteriological, ecclesiological, and missiological) in terms of how Catholics approach and understand their relationship with Judaism. This thesis will argue that because Kasper’s worldview is more open to the experience of the religious other, it has proved more beneficial to the Catholic-Jewish dialogue process and, therefore, represents a better articulation of the directives of Vatican II, which mandates all Catholics to renounce hatred and anti-Semitism and to engage in friendly dialogue and theological enquiry with Jews in order to “further mutual understanding and appreciation.” The thesis will further argue that the Catholic Church, on the whole, is trending toward the historicalphenomenological worldview and away from the ontological worldview, most noticeably in its relation with the Jews. The election of Pope Francis in 2013 is the best example of this trend as his magisterial teachings and publications thus far indicate that his worldview is more in line with Kasper’s historical-phenomenological approach than with Ratzinger’s ontological approach.
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Rowland, Charles H. "The responsibility of a diocese for the actions of its priests' sexual misconduct canonical implications /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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10

Gomori, Marcus. "An extended reflection on the history of the Eastern Catholic Church in the United States and the challenges facing its mission and possible future in the twenty-first century (Ruthenian jurisdiction)." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Книги з теми "Catholic Church"

1

Straus, Barrie Ruth. The Catholic Church. Newton Abbot: David & Charles, 1987.

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2

Berlatsky, Noah. The Catholic Church. Detroit: Greenhaven Press, 2011.

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3

Longenecker, Dwight. Challenging Catholics: A Catholic-Evangelical dialogue. Carlisle, Cumbria: Paternoster Press, 2001.

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4

Hartley, Edmund. The Roman Catholic Church. London: Kuperard, 2009.

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5

James, Hogan, ed. The Catholic Church story. Notre Dame, Ind: Ave Maria Press, 1991.

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6

1952-, Gautier Mary, and Center for Applied Research in the Apostolate (U.S.), eds. The Catholic Church today. Maryknoll, N.Y: Orbis Books, 2000.

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7

Hartley, Edmund. The Roman Catholic Church. London: Kuperard, 2009.

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8

Hartley, Edmund. The Roman Catholic Church. London: Kuperard, 2009.

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9

Pospishil, Victor J. Eastern Catholic Church law. 2nd ed. Staten Island, N.Y: Saint Maron Publications, 1996.

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Chediath, Geevarghese. The Malankara Catholic Church. Kottayam: Bethany Sisters' Generalate Publication, 2003.

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Частини книг з теми "Catholic Church"

1

Caldwell, Lesley. "The Catholic Church." In Italian Family Matters, 7–27. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21525-6_2.

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2

Germano, Luca. "The Catholic Church." In The Palgrave Encyclopedia of Interest Groups, Lobbying and Public Affairs, 1–10. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-13895-0_64-1.

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3

Teter, Magda. "The Catholic Church." In Key Concepts in the Study of Antisemitism, 65–77. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-51658-1_6.

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Germano, Luca. "Catholic Church, The." In The Palgrave Encyclopedia of Interest Groups, Lobbying and Public Affairs, 105–14. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-44556-0_64.

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Orchard, W. E. "The Catholic Church." In Foundations of Faith Volume 3, 33–48. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003545675-3.

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Green, Jennifer, and Michael Green. "The Roman Catholic Church." In Dealing with Death, 155–58. Boston, MA: Springer US, 1991. http://dx.doi.org/10.1007/978-1-4899-7216-3_18.

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de Macedo, Michelle Reis. "Brazilian Catholic Apostolic Church." In Encyclopedia of Latin American Religions, 1–6. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-08956-0_545-1.

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de Macedo, Michelle Reis. "Brazilian Catholic Apostolic Church." In Encyclopedia of Latin American Religions, 211–16. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_545.

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Kozhamthadam SJ, Job. "Catholic Church and Science." In Encyclopedia of Sciences and Religions, 309–17. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1111.

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Quin, Malcolm. "In The Catholic Church." In Memoirs of a Positivist, 205–23. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003451792-14.

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Тези доповідей конференцій з теми "Catholic Church"

1

Kruk, MiroslawKruk. "STS CONSTANTINE CYRIL AND METHODIUS AS PATRONS OF THE KINGDOM OF POLAND." In THE PATH OF CYRIL AND METHODIUS – SPATIAL AND CULTURAL HISTORICAL DIMENSIONS. Cyrillo-Methodian Research Centre – Bulgarian Academy of Sciences, 2023. http://dx.doi.org/10.59076/2815-3855.2023.33.06.

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In 1436 Zbigniew Oleśnicki (1423–1455), Bishop of Kraków, mentioned that Saint Cyril and Saint Methodius, were the patrons of the Polish kingdom. This event remains highly mysterious, as because the bishop was rather famous for his activities in the field of strengthening the role of the Roman Catholic Church, and nothing is known of his other manifestations of sympathy for the Orthodox Church, its patrons and saints. 108 Intriguing in this context are the plans for the introduction of ecclesiastical union which were supposedly presented by Gregory Tsamblak, an envoy of Władysław Jagiełło, King of Poland, at the Council of Constance in 1418, as well as a number of his foundations of orthodox frescoes in the Catholic churches of Lesser Poland. A separate issue is the memory of the “Solun Brothers” in nineteenth-century Krakow, evidenced by a painting by Jan Matejko in 1885 and his contribution to the painting decoration of the Greek Orthodox Church in the former Catholic Church of St. Norbert in Krakow.
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2

Bostenaru Dan, Maria. "Carol Cortobius Architecture." In World Lumen Congress 2021, May 26-30, 2021, Iasi, Romania. LUMEN Publishing House, 2022. http://dx.doi.org/10.18662/wlc2021/08.

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Carol Cortobius was an architect trained in Germany, with an initial practice at Otto Wagner in Vienna, who worked for the Hungarian community in Bucharest building churches. An introduction on the catholic Hungarian community in Bucharest will be given. Dănuț Doboș in a monograph of one catholic church in Bucharest offers an overview of all his works. For the three catholic churches on which he intervened (two built, one restored, but altered now) there are monographs showing archive images not available for the general public. Apart of the catholic churches (two of the Hungarian community) he also built the baptist seminar. Particularly the first built church, Saint Elena, is interesting as an early example of Art Deco and will be analysed in the context of the Secession in Vienna and Budapest, which will be introduced. With help of historic maps the places of the works were identified. Many of them do not exist today anymore because of demolitions either to build new streets or those of the Ceaușescu period (ex. the opereta theatre, a former pharmacy). Images of these were looked for in groups dedicated to he disappeared Uranus neighbourhood The paper will show where these were located. Some of the common buildings have an interesting history, such as the first chocolate factory. Another interesting early Art deco building is the pelican house. There are common details between this and the restored church. The research will be continued with archive research in public archives when the sanitary situation will permit.
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3

Nugroho, Vincentius Paskalis, Rita Milyartini, and Yudi Sukmayadi. "Iman, Intimacy, and Identity - Inculturation of Indonesian Catholic Church." In 4th International Conference on Arts and Design Education (ICADE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220601.066.

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Valera-Azañero, Nathalie, Rocío del Pilar Pretel-Justiniano, and Gaby Mónica Felipe-Bravo. "The Catholic Church as a company: A marketing plan." In 20th LACCEI International Multi-Conference for Engineering, Education and Technology: “Education, Research and Leadership in Post-pandemic Engineering: Resilient, Inclusive and Sustainable Actions”. Latin American and Caribbean Consortium of Engineering Institutions, 2022. http://dx.doi.org/10.18687/laccei2022.1.1.259.

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Nicoară, George Marius. "Origin of the names of bishops from the metropolitan see of Blaj: an etymological perspective." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/18.

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This article identifies the etymology of the names of bishops from the metropolitan see of Blaj, from the origin of the Romanian Church United with Rome (Greek-Catholic Church) until nowadays, while considering the onomastic influence of Latin on the bishops’ names. The analysis starts from an etymological study (Hebrew, Greek and Latin names) which is interwoven with aspects concerning the structure of the Romanian language, the interaction with Catholic tradition and other onomastic influences on the names in question.
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Ozola, Silvija. "SPATIAL AND ARTISTIC DEVELOPMENT OF THE HANSEATIC CITIES ON THE BALTIC SEACOAST IN THE 13TH AND 14TH CENTURIES." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs09.14.

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The Roman Catholic Church had a special influence. During the economic and cultural upswing, an abbey built in Cluny became a sample in the church building during the 9th�11th century. Various trends in the cathedral building existed in different regions of Western Europe. On the Baltic Sea coast, the Pope of Rome and the Holy Roman Emperor started to spread the Catholic faith by the mid-12th century. In cities, cathedrals took the leading position and replaced monastery churches in the 13th century. The commercial importance of the trading centre of Lubeck increased when it joined with Hamburg in 1241 to form the nucleus of the Hanseatic League. Churches for citizenship Catholic parishes became architectural dominates in Hanseatic cities. An important trade city of Riga became the main economic base of the Teutonic Order and the Riga Archbishopric Centre, where urban space developed. Research object: urban space of the 13th and 14th centuries in Hanseatic cities. Research problem: sacral buildings changed urban aesthetics and the development of cities� planning; the spatial and artistic quality of Hanseatic cities had been sufficiently studied to preserve their identity during the development of the contemporary urban environment. Novelty: analysis of common and distinctive artistic features in European and Latvian Hanseatic cities in the 13th and 14th centuries. Research goal: analyse the impact of churches on the development of cities in the 13th and 14th centuries. Methods: analysis of archive documents, cartographic materials, studies of published literature, an inspection of churches in nature, photo fixation.
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Li, Hankun, Lejing Liu, and Wei Wan. "Understanding and Deconstruct Systematic Catholic Church Sexual Abuse and Trauma." In 2022 3rd International Conference on Mental Health, Education and Human Development (MHEHD 2022). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220704.243.

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Henke, Robert. "Histrionic Blasphemy: Dario Fo’s Mistero Buffo and the Catholic Church." In Théâtre et scandale (I). Fabula, 2019. http://dx.doi.org/10.58282/colloques.5848.

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9

Ramšak, Jure. "Depoliticisation of religious interest? The league of communists of Slovenia and the ambiguities of its religious policy during the final decades of Yugoslavia." In 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_04.

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The fact that progressive theologians and Marxist-humanist sociologists of religion had publicly displayed a significant level of mutual understanding and reached notably similar conclusions regarding Church-state relations by the early 1990s cannot obfuscate the controversies within the sphere of societal life in Yugoslavia that remained least affected by the principles of socialist self-management democracy. On the surface, the relationship between the Catholic Church and the state authorities in Slovenia, the northernmost and predominantly Catholic republic of Yugoslavia, appeared fairly peaceful and cooperative throughout the late socialist period. Furthermore, as this paper illustrates, Slovenian religious policy was proposed as a sophisticated model for the inclusive life of believers in a modern socialist society and presented to Vatican diplomats, international experts, and foreign journalists. Nonetheless, during that period, the more independent intellectuals, Catholic and Marxist alike, who warned that the Slovenian Catholic Church was departing from the course of the Second Vatican Council and that the Communist Party should abandon its orthodox Marxist-Leninist understanding of religion to foster genuine dialogue, were marginalised. Instead, there were lengthy debates focusing on whether certain social activities of the Catholic Church encroached on the domain designated for initiatives of the League of Communists and the Socialist Alliance of Working People. With a mounting crisis and increasing public pressure, some public religious manifestations were allowed in the second half of the 1980s, but the fundamental problems remained unaddressed. Although the liberalization of public discourse in Yugoslavia’s final years brought to the fore issues such as freedom of religion and freedom from religion ‒ both of which were integral to the contested programme of the ruling Communist Party and the type of socialist secular society the Slovenian reformed Communists sought to establish ‒, there was not enough time to rework the entrenched religious policy that had alienated many religious citizens.
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Dorodonova, Natalia V. "Catholic Church Participation In European Social Policy In The 20Th Century." In International Scientific and Practical Conference «State and Law in the Context of Modern Challenges. European Publisher, 2022. http://dx.doi.org/10.15405/epsbs.2022.01.28.

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Звіти організацій з теми "Catholic Church"

1

Stine, Anthony. Catholic Social Teaching and Sustainable Development: What the Church Provides for Specialists. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.7476.

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2

Editors, Intersections. Confronting Sexual Abuse in Sacred Spaces. Intersections, Social Science Research Council, January 2024. http://dx.doi.org/10.35650/int.4019.d.2024.

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Peisakhin, Leonid, and Didac Queralt. The legacy of church–state conflict: Evidence from Nazi repression of Catholic priests. UNU-WIDER, December 2022. http://dx.doi.org/10.35188/unu-wider/2022/290-4.

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Cancelo Sanmartín, ;ercedes, María Antonieta Rebeil Corella, and María Auxiliadora Gabino Campos. La comunicación institucional de la Iglesia Católica a través de las redes sociales / Corporate communication of the Catholic Church through social networks. Revista Internacional de Relaciones Públicas, May 2015. http://dx.doi.org/10.5783/rirp-9-2015-07-111-130.

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Kerwin, Donald. The Catholic Church’s Commitment to Immigrants and Refugees at the Dawn of the Trump Era. Center for Migration Studies, January 2017. http://dx.doi.org/10.14240/cmsesy011717.

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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, January 2000. http://dx.doi.org/10.15760/etd.1427.

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Canizales, Stephanie L. Support and Setback: Catholic Churches and the Adaptation of Unaccompanied Guatemalan Maya Youth in Los Angeles. Center for Migration Studies, November 2016. http://dx.doi.org/10.14240/cmsesy110316.

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Kerwin, Donald, and Daniela Alulema. The CRISIS Survey: The Catholic Church’s Work with Immigrants in the United States in a Period of Crisis. Center for Migration Studies of New York, July 2021. http://dx.doi.org/10.14240/cmsrpt0721.

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Baker, Kimball. Justice Junction in the Heartland: A Labor Day Reflection on the Catholic Church’s Commitment to Immigrant Justice, Then and Now. Center for Migration Studies, September 2017. http://dx.doi.org/10.14240/cmsesy090217.

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Health hazard evaluation report: HETA-93-1119-2374, Saint Joseph's Catholic Church Saint Leon, Indiana. U.S. Department of Health and Human Services, Public Health Service, Centers for Disease Control and Prevention, National Institute for Occupational Safety and Health, January 1994. http://dx.doi.org/10.26616/nioshheta9311192374.

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