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1
Pitman, Julia. "Feminist Public Theology in the Uniting Church in Australia." International Journal of Public Theology 5, no. 2 (2011): 143–64. http://dx.doi.org/10.1163/156973211x562741.
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AbstractThis article considers the expression of Protestant feminist public theology by the first women to gain access to leading positions in the Uniting Church in Australia, which was inaugurated in 1977. Roman Catholic and Protestant feminist theologians have started to provide theories of feminist public theology. The case studies of Lilian Wells, first Moderator of the Synod of New South Wales, and Jill Tabart, first woman President of the Assembly of the Uniting Church, provide evidence for the revision of these theories. The article argues that both the desire for and the expression by women of feminist public theology has a history that is longer than might be assumed. It also argues that such history confirms but also challenges aspects of received theories of feminist public theology, and that the two cases outlined below provide insight into the constraints inherent in the expression of feminist public theology in Protestant denominations such as the Uniting Church in Australia.
2
Koepping, Elizabeth. "Spousal Violence among Christians: Taiwan, South Australia and Ghana." Studies in World Christianity 19, no. 3 (December 2013): 252–70. http://dx.doi.org/10.3366/swc.2013.0060.
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Local, often unconscious, understanding of male and female informs people's views irrespective of the religious ideology of (for Christians) the imago dei. This affects church teaching about and dealings with spousal violence, usually against wives, and can be an indicator of the failure of contextualising, from Edinburgh to Tonga and Seoul to Accra, actually to challenge context and ‘speak the Word of God’ rather than of elite-defined culture. In examining five denominations (Assembly of God, Methodist, Lutheran, Roman Catholic, True Jesus Church) in Ghana, South Australia and Taiwan, ecclesial attitudes to divorce are shown to have a crucial effect on an abused woman's decision regarding the marriage, especially where stated clerical practice differs from precept. Adding that to the effects of church teaching, the side-lining of pressure and support groups and the common failure of churches to censure spousal violence of pastors, leads the writer to suggest that any prophetic voice is strangled by shameful culture-bound collusion.
3
SCHUMANN, RUTH. "The Catholic Priesthood of South Australia, 1844-1915." Journal of Religious History 16, no. 1 (June 1990): 51–73. http://dx.doi.org/10.1111/j.1467-9809.1990.tb00649.x.
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4
Pizzoni, Giada. "The English Catholic Church and the Age of Mercantilism: Bishop Richard Challoner and the South Sea Company." Journal of Early Modern History 24, no. 2 (April 27, 2020): 111–35. http://dx.doi.org/10.1163/15700658-12342654.
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Abstract This article argues that the commercial economy contributed to sustain the English Catholic Church during the eighteenth century. In particular, it analyzes the financial dealings of Bishop Richard Challoner, Vicar Apostolic of the London Mission (1758-1781). By investing in the stock market, Challoner funded charitable institutions and addressed the needs of his church. He used the profits yielded by the Sea Companies for a variety of purposes: from basic needs such as buying candles, to long-term projects such as funding female schools. Bishop Challoner contributes to a new narrative on Catholicism in England and enriches the literature on the Mercantilist Age. The new Atlantic economy offered an opening and Catholics seized it. By answering the needs of the new fiscal-state, the Catholic Church ensured its survival, secured economic integration, and eventually achieved political inclusion.
5
Prunier, Gérard. "The Catholic Church and the Kivu Conflict." Journal of Religion in Africa 31, no. 2 (2001): 139–62. http://dx.doi.org/10.1163/157006601x00103.
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AbstractThis paper examines the role of the Catholic Church in the armed conflict that has engulfed the Democratic Republic of Congo (DRC) since 1993. The conflict itself has two dimensions. Since 1996 the DRC has been at the centre of a major war that has spilled well beyond its borders, embroiling neighbouring states and others further afield. Less well known is the local struggle, in the eastern part of the country in the two provinces of North and South Kivu, which began three years earlier. While having a dynamic of its own, Kivu's fate has become entwined in the wider international conflict. Given its large constituency and immense wealth and infrastructure, the Catholic Church has come to wield enormous influence in the DRC, particularly in the context of a declining state. It was a key player in the movement for democratisation in the early 1990s and more recently it has sought to offer moral guidance on the conflict. But its attempts to adopt a superior moral outlook have been severely tested by the fact that its clergy are now thoroughly zairianised, and have come to embody the ethnic and political prejudices of their respective communities.
6
Bate, Stuart C. "Foreign Funding of Catholic Mission in South Africa: a Case Study." Mission Studies 18, no. 1 (2001): 50–84. http://dx.doi.org/10.1163/157338301x00199.
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AbstractThis article forms part of an ongoing study of money as a cultural signifier in western missionary praxis. The focus here is foreign funding of Catholic mission in Africa. It presents a case study of a particular donor agency, given the pseudonym, "funding the mission," and its role in financing Catholic mission projects in South Africa between 1979 and 1997. This period was one of tremendous social change in South Africa during which the Catholic Church spent a large amount of time and effort in reviewing its own praxis culminating in the launch of a pastoral plan in 1989. The article begins by reviewing "funding the mission's" own vision of its missionary role emphasizing its funding criteria. Then there is an analytical presentation of the funding data. This looks at the amounts donated, the categories of projects funded and the identity of the applicants. Identity is first considered in terms of Catholic criteria: dioceses, religious congregations, lay people and ecumenical groups and then as social criteria: foreign, South African and racial identity. The article then proceeds to a missiological reflection in terms of the meaning of money in ecclesial praxis and then its cultural role in society and the church. In this section the missiological category of inculturation provides the hermeneutic key both from the cultural perspective of the donors and that of the recipients. Finally there is a reflection on the notion of sharing within the church and whether sharing from the richer nations is helping or hindering the process of inculturation within African local churches. It includes some suggestions for a more effective response.
7
D. Poché, Justin. "A History of the Catholic Church in the American South, 1513–1900." Journal of Contemporary Religion 28, no. 2 (May 2013): 343–44. http://dx.doi.org/10.1080/13537903.2013.783332.
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8
Pasquier, M. "A History of the Catholic Church in the American South, 1513-1900." Journal of American History 99, no. 1 (May 22, 2012): 289–90. http://dx.doi.org/10.1093/jahist/jas047.
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9
Shelley, T. J. "A History of the Catholic Church in the American South, 1513-1900." Journal of Church and State 54, no. 2 (April 18, 2012): 1–3. http://dx.doi.org/10.1093/jcs/css040.
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10
Murray, Peter C. "Desegregating Dixie: The Catholic Church in the South and Desegregation, 1945–1992." Journal of American History 107, no. 1 (June 1, 2020): 265–66. http://dx.doi.org/10.1093/jahist/jaaa153.
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11
Lynch, Andrew P. "Negotiating Social Inclusion: The Catholic Church in Australia and the Public Sphere." Social Inclusion 4, no. 2 (April 19, 2016): 107–16. http://dx.doi.org/10.17645/si.v4i2.500.
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This paper argues that for religion, social inclusion is not certain once gained, but needs to be constantly renegotiated in response to continued challenges, even for mainstream religious organisations such as the Catholic Church. The paper will analyse the Catholic Church’s involvement in the Australian public sphere, and after a brief overview of the history of Catholicism’s struggle for equal status in Australia, will consider its response to recent challenges to maintain its position of inclusion and relevance in Australian society. This will include an examination of its handling of sexual abuse allegations brought forward by the Royal Commission into Institutional Responses to Child Sexual Abuse, and its attempts to promote its vision of ethics and morals in the face of calls for marriage equality and other social issues in a society of greater religious diversity.
12
O'Donoghue, Tom, and Teresa O'Doherty. "Quietly Contesting the Hegemony of the Catholic Clergy in Secondary Schooling in Ireland: The Case of the Catholic Lay Secondary Schools from Independence in 1922 to the early 1970s." Espacio, Tiempo y Educación 8, no. 1 (June 10, 2021): 297–308. http://dx.doi.org/10.14516/ete.336.
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From the time of Irish independence in 1922 until the mid-1960s, a cohort of small, lay-run Catholic secondary schools operated in Ireland. They functioned to fill a gap that had existed in the network of Catholic clergy- and religious order-run secondary schools and catered for the minority of the population attending the majority of the secondary schools in the country. The (Catholic) Church authorities, who monopolised secondary school education and resented the intrusion of other parties into what they considered to be their sacred domain in this regard, only tolerated the establishment of lay-run schools in districts where it was not anxious to provide schools itself. This indicated the preference of the Church for educating the better-off in Irish society as the districts in question were mostly very deprived economically. The paper details the origins, growth and development of the lay-owned Catholic secondary schools. The attitude of the Church to their existence is then considered. The third part of the paper focuses on a particular set of lay schools established amongst what had been, for a long time, one of the most neglected areas in Ireland in terms of secondary school provision by the Catholic Church, namely, the Irish-speaking districts in the remote and impoverished areas in the north-west, west, south-west and south of the country, which were officially called the Gaeltacht districts.
13
Thomas, Norman E., Garth Abraham, Frank England, and Torquil Paterson. "The Catholic Church and Apartheid: The Response of the Catholic Church in South Africa to the First Decade of Nationalist Rule, 1948-1957." Journal of Religion in Africa 24, no. 3 (August 1994): 273. http://dx.doi.org/10.2307/1581305.
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14
Maiden, John. "The Emergence of Catholic Charismatic Renewal ‘in a Country’: Australia and Transnational Catholic Charismatic Renewal." Studies in World Christianity 25, no. 3 (December 2019): 274–96. http://dx.doi.org/10.3366/swc.2019.0268.
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Global Catholic Charismatic Renewal (CCR) has been the subject of few scholarly historical studies. Outside the United States, Australia was one of the main early contexts for its emergence and expansion. This article assesses the historical origins and early development of CCR in Australia from a transnational perspective, exploring the relationships and flows between this country and the American upper Midwest ‘cockpit’ of early CCR – the university cities of South Bend, Indiana, and Ann Arbor, Michigan. These global linkages may be understood as part of a broader ‘drift’ towards US Christianity in Australia after 1945. Such connections were formative for much of Australian CCR in terms of the development of leadership structures and patterns of practice – in particular, the construction of charismatic communities, such as the Emmanuel Covenant Community, Brisbane, Queensland. The dynamics of these transnational relationships, however, also shaped the emergence of a national movement with a distinctively Australian identity and global sensibility. Increasingly during the 1970s Australians themselves became leading actors in CCR worldwide.
15
Nguyen, Thao. "Resistance, Negotiation and Development: The Roman Catholic Church in Vietnam, 1954–2010." Studies in World Christianity 25, no. 3 (December 2019): 297–323. http://dx.doi.org/10.3366/swc.2019.0269.
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This article discusses the efforts of the Roman Catholic Church in Vietnam to negotiate with the socialist government from 1954 to 2010. It analyses the different dynamics and approaches employed by the Church in the north and south of Vietnam to respond to political pressure. Viewed within a larger context, Rome during these decades played a significant role in shaping the political views of the Vietnamese hierarchy as well as inspiring them to make important choices in the midst of tension and conflict. The article argues that though caught in a complex social and political situation, the Church in Vietnam has continued to thrive and managed gradually to exert its place in Vietnamese society.
16
Wojda, Jacek. "PRZEŚLADOWANIA KOŚCIOŁA KATOLICKIEGO NA ZIEMIACH POLSKICH W DOBIE POWSTANIA STYCZNIOWEGO W ŚWIETLE RAPORTU KONSULATU FRANCJI W WARSZAWIE Z 1869 ROKU." Civitas et Lex 12, no. 4 (December 29, 2016): 67–88. http://dx.doi.org/10.31648/cetl.2343.
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Seventieth of XIX century were very hard time for Catholic Church in Polish Kingdom. Mainreason was aim for independency in Poles’ hearts. Deeply connected with polish nation, Churchsuffered because of Tsar’ political repression. Although different stages of its history are not closelyconnected with post uprising’s repressions.Report of French General Consulate in Warsaw bearing a date 1869 stress accent on samekind of the Catholic Church persecutions, which were undertaken against bishops and dioceseadministrators, and some of them were died during deportation on Siberia, north or south Russia.Hierarchy was put in a difficult position. They had to choose or to subordinate so called Rome CatholicSpiritual Council in Petersburg or stay by the Apostolic See side. Bishop Konstanty Łubieński isacknowledged as the first Victim of that repressions.Outlook upon history of persecutions, which is presented, shows not only Church but pointsout harmful consequences Russia’s politics in the Church and society of the Polish Kingdom. Citedarchival source lets us know way of looking and analysing history during 1861−1869 by Frenchdiplomats.
17
Hayes, John. "Mark Newman. Desegregating Dixie: The Catholic Church in the South and Desegregation, 1945–1992." American Historical Review 125, no. 2 (April 1, 2020): 674–75. http://dx.doi.org/10.1093/ahr/rhz586.
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18
Lippy, Charles H. "Chastized by Scorpions: Christianity and Culture in Colonial South Carolina, 1669–1740." Church History 79, no. 2 (May 18, 2010): 253–70. http://dx.doi.org/10.1017/s000964071000003x.
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Early in 1740, actor-turned-revivalist George Whitefield journeyed to Savannah after a preaching tour that had taken him to Philadelphia and New York before heading south to Charleston, where he arrived in January that year. At the time, Charleston was experiencing communal angst. A few months before, in September 1739, an uprising occurred in this colony where African slaves were a majority—perhaps even two-thirds of the population. Around two dozen whites lost their lives, and several plantations were burned. Popular belief held that a Catholic priest inspired the revolt since apparently many involved in the uprising were Catholic Kongo people who hoped to escape to St. Augustine where Spanish Catholic authorities had promised them freedom. The assault came on a Sunday early in September. Later that month new colonial legislation that required white men to be armed at all times—even while attending Sunday worship—would become law. Whites assumed that the timing was intended to assure that the revolt occurred before that provision took effect, since most did not ordinarily carry firearms to church on Sunday.
19
Remillard, A. "JAMES M. WOODS. A History of the Catholic Church in the American South, 1513-1900." American Historical Review 117, no. 5 (December 1, 2012): 1584–85. http://dx.doi.org/10.1093/ahr/117.5.1584.
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20
Nolan, Charles E. "A History of the Catholic Church in the American South, 1513–1900 (review)." Catholic Historical Review 98, no. 3 (2012): 604–6. http://dx.doi.org/10.1353/cat.2012.0211.
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21
Tate, Adam. "James M. Woods, A History of the Catholic Church in the American South, 1513–1900." Catholic Social Science Review 17 (2012): 307–10. http://dx.doi.org/10.5840/cssr20121727.
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22
McNally, Michael J. "A History of the Catholic Church in the American South, 1513–1900 (review)." American Catholic Studies 123, no. 2 (2012): 100–101. http://dx.doi.org/10.1353/acs.2012.0019.
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23
Hilliard, David. "The Ties That Used to Bind: A Fresh Look at the History of Australian Anglicanism." Pacifica: Australasian Theological Studies 11, no. 3 (October 1998): 265–80. http://dx.doi.org/10.1177/1030570x9801100303.
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This article questions the widely accepted idea that the history of Anglicanism in Australia has been dominated by warfare between three church parties: Anglo-Catholic (high), evangelical (low) and liberal (broad). In fact, among lay Anglicans and at the parish level party strife was much less important than is often assumed. Until recently Australian Anglicans shared a number of common institutions, attitudes and social characteristics, and there was a large body of “moderate” Anglicans — exemplified in this article by the Rev R. P. Hewgill of Adelaide — who did not identify with any particular party.
24
O'Neill, Kevin Lewis. "The Unmaking of a Pedophilic Priest: Transnational Clerical Sexual Abuse in Guatemala." Comparative Studies in Society and History 62, no. 4 (September 29, 2020): 745–69. http://dx.doi.org/10.1017/s0010417520000274.
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AbstractThroughout the second half of the twentieth century, Latin America became something of a dumping ground for U.S. priests suspected of sexual abuse, with north-to-south clerical transfers sending predatory priests to countries where pedophilia did not exist in any kind of ontological sense. This article, in response, engages the case of Father David Roney of the Archdiocese of Saint Paul and Minneapolis, Minnesota. After a career of accusations and payouts, with Roney entering and exiting Church-mandated therapy programs, Bishop Raymond Lucker retired this notoriously predatory priest to rural Guatemala in 1994. By placing Roney beyond the reach of psychiatrists, psychologists, and spiritual directors, the Roman Catholic Church leveraged a psychological and juridical difference between two geographical settings in order to render the pedophilia of this priest effectively non-existent, thereby insulating itself from further reputational damage and additional litigation. Given that the Roman Catholic Church has long been an empirical point of reference for studies of subject formation—from pastoralism and mysticism to ritual and the confession—this article adds that the Church also provides ample evidence of an opposite process: of unmaking people.
25
Gorokhov, S. A., and R. V. Dmitriev. "HISTORICAL GEOGRAPHY OF CATHOLICISM IN CHINA IN THE 14TH – FIRST HALF OF THE 20TH CENTURIES." Вестник Пермского университета. История, no. 2 (2022): 143–53. http://dx.doi.org/10.17072/2219-3111-2022-2-143-153.
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The article is devoted to the development of Catholicism in China. The broad chronological framework (the 14th – first half of the 20th centuries) makes it possible to determine the nature of its spatial expansion. The attention is paid to the geographical logic of the Roman Catholic Church progress within China. The territorial and organizational structure of Catholicism in the country included the main core located in Northern China and covering the historical Zhili province with the center in Beijing and the adjacent regions of Inner Mongolia, Shandong and Shanxi. It was distinguished by the highest number and density of the Catholic population, as well as the greatest concentration of administrative-territorial institutions (units) of the Roman Catholic Church, clergy and religious infrastructure. The four cores of the second order, which had a smaller number and density of the Catholic population, were: the Jiangsu province with the main centers in Shanghai and Nanjing in the east, Hubei in the center, Guangdong with the greatest concentration of Catholics in the Pearl River Delta in the south, and Sichuan in the west. Considering both the population and the political side of the network of the Roman Catholic Church institutions in China, the authors conclude that the structure was in need of institutional consolidation from the Holy See, which could give the status of dioceses to its temporary administrative units in China – apostolic vicariates, uniting them into ecclesiastical provinces – metropolises. Until this happened, the unity of the space of Catholicism in China could not be ensured, since each apostolic vicariate was directly subordinate to the institution of the Roman Curia, the Congregation for the Propaganda of the Faith, responsible for missionary activities.
26
Knorn, S.J., Bernhard. "Johann Baptist Franzelin (1816–86): A Jesuit Cardinal Shaping the Official Teaching of the Church at the Time of the First Vatican Council." Journal of Jesuit Studies 7, no. 4 (July 3, 2020): 592–615. http://dx.doi.org/10.1163/22141332-00704005.
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Johann Baptist Franzelin (1816–86), a Jesuit from South Tyrol, was an important systematic theologian at the Collegio Romano. Against emerging neo-Scholasticism, he supported the growing awareness of the need for historical context and to see theological doctrines in their development over time. He was an influential theologian at the First Vatican Council. Created cardinal by Pope Pius ix in 1876, he engaged in the work of the Roman Curia, for example against the German Kulturkampf and for the Third Plenary Council of the Catholic Church in the usa (Baltimore, 1884). This article provides an overview of Franzelin’s biography and analyzes his contributions to theology and church politics.
27
Ciciliot, Valentina. "The Origins of the Catholic Charismatic Renewal in the United States: Early Developments in Indiana and Michigan and the Reactions of the Ecclesiastical Authorities." Studies in World Christianity 25, no. 3 (December 2019): 250–73. http://dx.doi.org/10.3366/swc.2019.0267.
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The origins of the Catholic Charismatic Renewal (hereafter, CCR) can be traced to Duquesne University (Pittsburgh, PA), in 1967, when two Catholics were baptised in the Holy Spirit. The movement soon spread to the University of Notre Dame (South Bend, IN), Michigan State University (East Lansing, MI) and the University of Michigan (Ann Arbor, MI), all of which became centres of the expanding renewal. Here were the first organisational forms of the movement, such as the Catholic Charismatic Renewal Service Committee (CCRSC, later NSC), and several other organised attempts at outreach, such as the Notre Dame Conferences. This article analyses the initial Catholic charismatic experiences in Indiana and Michigan, the formation of the first charismatic communities and the immediate reaction of the ecclesiastical authorities. While the Catholic hierarchy initially distanced itself, this approach was later superseded by the legitimisation of the movement, which was achieved due to the work of a number of theologians who located the movement's religious practices within the tradition of the Church, to Cardinal Léon Joseph Suenens's work of mediation between the CCR and the Vatican and to Pope Paul VI's welcome offered to Catholic charismatics at the Grottaferrata Conference (Italy) in 1973.
28
Buržinskas, Žygimantas. "Uniate Sacral Architecture in the Grand Duchy of Lithuania: A Synthesis of Confessional Architecture." Art History & Criticism 17, no. 1 (November 15, 2021): 43–58. http://dx.doi.org/10.2478/mik-2021-0004.
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Summary The architectural legacy of the Unitarians in the former Grand Duchy of Lithuania has received little attention from researchers to this day. This article presents an architectural synthesis of the Uniate and Order of Basilians that reflected the old succession of Orthodox architectural heritage, but at the same time was increasingly influenced by the architectural traditions formed in Catholic churches. This article presents the tendencies of the development of Uniate architecture, paying attention to the brick and wooden sacral buildings belonging to the Uniate and Order of Basilians in the territory of the Grand Duchy of Lithuania. The early Uniate sacral examples reflected the still striking features of the synthesis, which were particularly marked in the formation of the Greek cross plan and apses in the different axes of the building. All this marked the architectural influences of Ukraine, Moldova and other areas of Central and South-Eastern Europe, which were also clearly visible in Orthodox architecture. Wooden Uniate architecture, as in the case of masonry buildings, had distinctly inherited features of Orthodox architecture, and in the late period, as early as the 18th century, there was a tendency to adopt the principles of Catholic church architecture, which resulted in complete convergence of most Uniate buildings with examples of Catholic church buildings. Vilnius Baroque School, formed in the late Baroque era, formed general tendencies in the construction of Uniate and Catholic sacral buildings, among which the clearer divisions of the larger structural and artistic principles are no longer noticeable in the second half of 18th century. The article also presents the image of baroque St. Nicholas Church, the only Uniate parish church in Vilnius city, which was lost after the reconstruction in the second half of the 19th century.
29
Steidl, Jason. "Desegregating Dixie: The Catholic Church in the South and Desegregation, 1945-1992. By Mark Newman." Journal of Church and State 62, no. 4 (2020): 766–68. http://dx.doi.org/10.1093/jcs/csaa078.
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30
Vink, Markus P. M. "Church and State in Seventeenth-Century Colonial Asia: Dutch-Parava Relations in Southeast India in a Comparative Perspective." Journal of Early Modern History 4, no. 1 (2000): 1–43. http://dx.doi.org/10.1163/157006500x00123.
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AbstractThis article is a comparative study of the relationship between church and state in seventeenth-century colonial Asia in general and South India in particular. In an era when political and religious loyalties were deemed interchangeable, the division of temporal and spiritual authority over the Parava community along the Madurai coast between the Dutch and the Portuguese, respectively, stands out as a unique arrangement. By the end of the seventeenth century, an informal understanding was reached according to which Portuguese Jesuits would exercise religious authority even in areas under immediate Dutch jurisdiction, while the Calvinist Dutch would claim wordly authority over the Roman Catholic Paravas. The arrangement on the Madurai Coast is compared with Dutch policy vis-à-vis similar Indo-Portuguese Catholic communities in other Asian "conquests" where they exercised territorial jurisdiction, such as Maluku (the Moluccas), Batavia (Jakarta), and Melaka (Malacca). The Luso-Dutch accommodation in southeast India is also examined in light of English religious policy at Fort St. George, Madras (Chennai), towards local Indo-Portuguese groups. The understanding between the Protestant English and French Capuchins differed markedly from the working arrangement between the Dutch and the Portuguese Jesuits. This dual comparative framework merely serves to emphasize the singularity of the "Madurai solution."
31
Edwards, William H. "The Church and Indigenous Land Rights: Pitjantjatjara Land Rights in Australia." Missiology: An International Review 14, no. 4 (October 1986): 473–86. http://dx.doi.org/10.1177/009182968601400406.
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In this article the author, whose experience in cross-cultural communication as a missionary was used by a group of Australian Aboriginal people among whom he had worked to interpret their demand for title to their traditional land, outlines aspects of the traditional life of the Pitjantjatjara people and their conception of their relation to the land. Edwards traces the history of the dispossession of the land following European settlement, and the history of negotiations which led to the recognition of their title to the land under South Australian legislation. He comments on the role of the churches in these events and reflects on a Christian approach to indigenous land rights, noting that churches in other lands, in their mission work, are also involved with indigenous peoples in struggles to achieve just recognition to title for their land.
32
Cabrita, Joel. "Revisiting ‘Translatability’ and African Christianity: The Case of the Christian Catholic Apostolic Church in Zion." Studies in Church History 53 (May 26, 2017): 448–75. http://dx.doi.org/10.1017/stc.2016.27.
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Focusing on the ‘translatability’ of Christianity in Africa is now commonplace. This approach stresses that African Christian practice is thoroughly inculturated and relevant to local cultural concerns. However, in exclusively emphasizing Christianity's indigeneity, an opportunity is lost to understand how Africans entered into complex relationships with North Americans to shape a common field of religious practice. To better illuminate the transnational, open-faced nature of Christianity in Africa, this article discusses the history of a twentieth-century Christian faith healing movement called Zionism, a large black Protestant group in South Africa. Eschewing usual portrayals of Zionism as an indigenous Southern African movement, the article situates its origins in nineteenth-century industrializing, immigrant Chicago, and describes how Zionism was subsequently reimagined in a South African context of territorial dispossession and racial segregation. It moves away from isolated regional histories of Christianity to focus on how African Protestantism emerged as the product of lively transatlantic exchanges in the late modern period.
33
Babynskyi, Anatolii. "The Idea of Patriarchate of the UGCC in the Ukrainian Diaspora on the Eve of the Second Vatican Council." Ukrainian Religious Studies, no. 90 (March 31, 2020): 71–87. http://dx.doi.org/10.32420/2020.90.2087.
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The article covers the development of the idea of patriarchal status in 1945-1962 within the Ukrainian Greek Catholic Church in the diaspora, focusing mainly on the third wave of Ukrainian emigration. After the Second World War, about 250,000 Ukrainian refugees found themselves in Western Europe (DP camps), from where in 1947-1955, they moved to the countries of North and South America, Western Europe and Australia. The growing role of the Church, which continued to play a significant role in their lives after their resettlement to the countries mentioned above, marked the experience of their stay in the DP camps. The DP camps became a place of a closer rapprochement between Ukrainian Greek Catholics and Orthodox Christians, one consequence of which was the appeals of a Ukrainian Greek Catholic bishops with a proposal to create a joint patriarchate with Ukrainian Orthodox, which would be in unity with Rome. On the other hand, the expansion of the geography of the presence of the UGCC and the founding of new metropolises in Canada and the United States brought to the fore the question of the unity of all structural units of this Church at the global level, which, as some believed, could have been secured by the patriarchal institution. Finally, the patriarchate was considered by the post-war Ukrainian emigration as a means of preserving the unity of the diaspora in the face of assimilation and disintegration. Furthermore, in the future, as an institution that could effectively help the Church revive at home after independence. The last aspect of the patriarchal idea had a significant impact on the emergence of the Ukrainian patriarchal movement, and its closeness to the goals set by the third wave of Ukrainian emigration provided that movement with a high level of massiveness and passionate vigorousness for the movement.
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RADEMAKER, LAURA. "Going Native: Converting Narratives in Tiwi Histories of Twentieth-Century Missions." Journal of Ecclesiastical History 70, no. 1 (December 17, 2018): 98–118. http://dx.doi.org/10.1017/s0022046918000647.
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Historians and anthropologists have increasingly argued that the conversion of Indigenous peoples to Christianity occurred as they wove the new faith into their traditions. Yet this finding risks overshadowing how Indigenous peoples themselves understood the history of Christianity in their societies. This article, a case study of the Tiwi of North Australia, is illustrative in that it uses Tiwi oral histories of the ‘conversion’ of a priest in order to invert assumptions about inculturation and conversion. They insist that they did not accommodate the new faith but that the Catholic Church itself converted in embracing them. Their history suggests that conversion can occur as communities change in the act of incorporating new peoples.
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BARAN, Yelyzaveta, and Adalbert BARAN. "ISTVÁN UDVARI’S CONTRIBUTION TO THE REHABILITATION OF ANTONY HODINKA’S SCIENTIFIC HERITAGE." Ukraine: Cultural Heritage, National Identity, Statehood 33 (2020): 364–78. http://dx.doi.org/10.33402/ukr.2020-33-364-378.
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The merit of István Udvari is enormous in the field of investigation of Ukrainian language history, the Ukrainian and Rusyn historical dialectology, the language of the Bachka-Srem Rusyns, the Ukrainian and Ruthenian Studies in Hungary, the Ukrainian-Hungarian and the Rusyn-Hungarian interlingual contacts, the identification, study and publication of the ancient Eastern and South Slavic written monuments; it was he who brought back to the science the forgotten linguists, historians, and other cultural figures. A significant contribution to the «rehabilitation» of the scientific activity of the scientist Antony (Antal) Hodinka belongs to Professor Udvari. A. Hodinka (1864–1946) is a famous historian, philologist, folklorist, publicist, and educator. He made a significant contribution to the development of Transcarpathia and Hungary's history and culture, particularly the history of the Greek Catholic Church, Hungarian-Slavic and Hungarian-Eastern Slavic historical and interlingual contacts. With the accession of Transcarpathia to the Soviet Union, with the ban on the functioning of the Greek Catholic Church, the activity of A. Hodinka was forgotten for many decades. The article aims to investigate and properly evaluate the scientific heritage of A. Hodinka through István Udvari's scientific research. Keywords: István Udvari, University of Nyíregyháza, history of Transcarpathia, prominent figures of Transcarpathia, Antony Hodinka.
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Odem, Mary E. "Our Lady of Guadalupe in the New South: Latino Immigrants and the Politics of Integration in the Catholic Church." Journal of American Ethnic History 24, no. 1 (October 1, 2004): 26–57. http://dx.doi.org/10.2307/27501530.
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Fernandez Vega, Jose. "THE LEGITIMACY OF THE PAPACY." RELIGION AND POLITICS IN LATIN AMERICA 9, no. 1 (June 1, 2015): 85–108. http://dx.doi.org/10.54561/prj0901085v.
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Since he became pope, Jorge Mario Bergoglio seems to have started a new era in the Vatican. As is usually said, he is the first Jesuit and the first South American in history to govern the Catholic Church. Francis, as it will be argued here, raises many interesting questions to political theory. His figure is now globally accepted in a world where politicians lack of popularity or loose it very soon. ¿Will he solve the deep legitimation crisis of the Church he received? Besides, his critics from within and fro outside the Church, accused him of being a populist. They say he comes from a country with a deep inclination to populism. ¿How much has Argentine political culture, and recent history, influenced Francis’s political strategy? Francis has also changed the bulk of the Church discourse towards society, insisting in subjects like social inequality, motivating priests to go with joy where the people are an denouncing the tragedies of migrants as well as the sadness and solitude of those living in contemporary world, even if they are not poor. This article will address those topics and offer an answer to the theoretical questions they pose.
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Manow, Philip. "WORKERS, FARMERS, AND CATHOLICISM: A HISTORY OF POLITICAL CLASS COALITIONS AND THE SOUTH-EUROPEAN WELFARE STATE REGIME." Revista Direito das Relações Sociais e Trabalhistas 3, no. 1 (October 9, 2019): 8–36. http://dx.doi.org/10.26843/mestradodireito.v3i1.99.
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The explanatory model behind Esping-Andersen’s ‘three regime’-typology points to the variance in ‘political coalition building in the transition from a rural economy to a middle-class society’, particularly to whether or not farmers and workers were able to form coalitions during this transition. The article reconsiders the relation between party systems and welfare state regimes. It highlights the systematic variation among European party systems with respect to the electoral success of communist parties. The electoral strength of communist parties is argued to be related to the intensity of past conflicts between the nation state and the Catholic Church in the mono-denominational countries of Europe’s South. These conflicts rendered a coalition between pious farmers and the anticlerical worker’s movement unthinkable and furthered the radicalization of the left. The article argues that the split on the left explains much of what is distinctive about southern Europe’s postwar Political Economies.
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Gray, Madeleine. "POST-MEDIEVAL CROSS SLABS IN SOUTH-EAST WALES: CLOSET CATHOLICS OR STUBBORN TRADITIONALISTS?" Antiquaries Journal 96 (April 29, 2016): 207–40. http://dx.doi.org/10.1017/s0003581516000202.
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In England, crosses on commemorative carvings are unusual in the two centuries after the Reformation. In south-east Wales, however, there are numerous examples, in a range of styles, suggesting the work of several groups of stonemasons. A number have the IHS trigram, in the square capitals format popularised by Ignatius Loyola as the emblem of the Jesuits. Some of these memorials commemorate known recusants, but most seem to exemplify the characteristic Welsh combination of traditionalism and loyalism. There is plenty of other evidence for Welsh communities in the early modern period continuing with traditional ‘Catholic’ practices (pilgrimage, veneration of relics and wells) while still regarding themselves as members of the Established Church. Some similar stones are found over the border into Herefordshire, but there are very few in north and west Wales, suggesting that this was a purely local fashion.
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Hegyi, Ádám. "The Idol Moloch in the Church. The Interconnection of Calvinist Identity and the Memory of Reformation in the South-Eastern Part of the Hungarian Kingdom in the 18th Century." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 67, no. 2 (December 30, 2022): 138–62. http://dx.doi.org/10.24193/subbtref.67.2.06.
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"In Vadász, Arad County, in the second third of the 18th century, the statue of Moloch in the village church caused a conflict, as the local Reformed minister had had it destroyed around 1769. At first glance, the situation seems simple since it is not customary in Reformed churches to have the decoration typical of Catholic churches, so it is not surprising that the minister removed it. Yet the situation is not clear-cut because we do not know why it had not bothered anyone in the two hundred years since the Reformation began. In our study, we describe – through the example of the statue destruction in Vadász – what Reformed identity was like in the Kingdom of Hungary in the 18th century. In our analysis, we find that the development of Reformed conscience was delayed compared to the western half of Europe. The same is demonstrated in the 18th-century Reformed Church history writings, as the events of the Reformation had not been put on paper in most congregations up until then. Most congregational histories are based on oral traditions, with little historical literature being used to support them. Keywords: collective memory, Reformed church, oral tradition, historiography, Calvinist identity, history of reading, idol demolition, history of Reformation, Hungarian Kingdom "
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Lephakga, T. "THE HISTORY OF THE CONQUERING OF THE BEING OF AFRICANS THROUGH LAND DISPOSSESSION, EPISTEMICIDE AND PROSELYTISATION." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 145–63. http://dx.doi.org/10.25159/2412-4265/300.
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This paper examines the role of colonisation in the conquering of the Being of Africans. It is pointed out that the colonisation of Africa became possible only because the church − particularly the Catholic Church and the Protestants − gave backing to it. Colonialism and Christianity are often associated because Catholicism and Protestanism were the religions of the colonial powers. Thus Christianity gave moral and ethical foundation to the enslavement of Africans. Colonisation is a concept which involves the idea of organising and arranging, which etymologically means to cultivate or to design. Therefore, it is the contention of this paper that this organising and arranging of colonies had a dire impact on the Being of the African people. Colonisation manifests itself through land dispossession (which in South Africa was given theological backing by the Dutch Reformed Church), epistemicide and proselytisation. Colonisation was informed by the idea of the scramble for Africa, which was blessed and commissioned particularly by the Catholic Church; and the notion of geopolitics of space, according to which the world has been divided by Europeans into two − namely the centre (occupied by the Europeans) and the periphery (occupied by non-Europeans). This division was informed by the articulation that ‘I conquer; therefore I am the sovereign’. Therefore, following the ego conquiro (i.e. I conquer), which was followed by the Cartesian ego Cogito (i.e. I think) then those who possess both the ego conquiro and ego cogito felt justified to colonise those who lacked these. This was felt in Africa through land dispossession, and Africans were forced to go through a violent process which alienated them from their ancestral land. Land is ancestral in the Being of the African people, and therefore any disturbance to the relation between the land and the Africans will result in them losing their Being (or self) − becoming pariahs in their ancestral land. This made them a conquered people and empty shells that accepted everything coming their way. It is against this background that the paper will explore the role of colonisation in the conquering of the Being of Africans through land dispossession, epistemicide and proselytisation.
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Soetaert, Alexander. "Catholic refuge and the printing press: Catholic exiles from England, France and the Low Countries in the ecclesiastical province of Cambrai." British Catholic History 34, no. 04 (October 2019): 532–61. http://dx.doi.org/10.1017/bch.2019.24.
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The Ecclesiastical Province of Cambrai may sound unfamiliar to modern readers. The bishopric of Cambrai dates to the sixth century but only became an archdiocese and, consequently, the centre of a church province in the sixteenth century. The elevation of the see resulted from the heavily contested reorganization of the diocesan map of the Low Countries by King Philip II in 1559. The new province included the medieval sees of Arras, Cambrai and Tournai, as well as the newly created bishoprics of Saint-Omer and Namur. Its borders were established to encompass the French-speaking Walloon provinces in the south of the Low Countries, territories that are now divided between France and Belgium.1 In the early modern period, this area was already a border and transit zone between France, the Low Countries, the Holy Roman Empire and the British Isles. The province’s history in the sixteenth and seventeenth centuries was deeply marked by recurrent and devastating warfare between the kings of Spain and France, eventually resulting in the transfer of significant territory to France.2 However, the Province of Cambrai was also the scene of frequent cross-border mobility, and a safe haven for Catholic exiles originating from the British Isles, France and other parts of the Low Countries.
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Cabrita, Joel. "People of Adam: Divine Healing and Racial Cosmopolitanism in the Early Twentieth-Century Transvaal, South Africa." Comparative Studies in Society and History 57, no. 2 (March 20, 2015): 557–92. http://dx.doi.org/10.1017/s0010417515000134.
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AbstractThis article analyses the intersection between cosmopolitanism and racist ideologies in the faith healing practices of the Christian Catholic Apostolic Church in Zion. Originally from Illinois, USA, this organization was the period's most influential divine healing group. Black and white members, under the leadership of the charismatic John Alexander Dowie, eschewed medical assistance and proclaimed God's power to heal physical affliction. In affirming the deity's capacity to remake human bodies, church members also insisted that God could refashion biological race into a capacious spiritual ethnicity: a global human race they referred to as the “Adamic” race. Zionist universalist teachings were adopted by dispossessed and newly urbanized Boer ex-farmers in Johannesburg, Transvaal, before spreading to the soldiers of the British regiments recently arrived to fight the Boer states in the war of 1899–1902. Zionism equipped these estranged white “races” with a vocabulary to articulate political reconciliation and a precarious unity. But divine healing was most enthusiastically received among the Transvaal's rural Africans. Amidst the period's hardening segregation, Africans seized upon divine healing's innovative racial teachings, but both Boers and Africans found disappointment amid Zion's cosmopolitan promises. Boers were marginalized within the new racial regimes of the Edwardian empire in South Africa, and white South Africans had always been ambivalent about divine healing's incorporations of black Africans into a unitary race. This early history of Zionism in the Transvaal reveals the constriction of cosmopolitan aspirations amidst fast-narrowing horizons of race, nation, and empire in early twentieth-century South Africa.
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KRYZHANOVSKY, F. A. "THE HISTORY OF CATHOLICISM IN BASHKORTOSTAN: A BRIEF HISTORIOGRAPHIC OVERVIEW." Izvestia Ufimskogo Nauchnogo Tsentra RAN, no. 4 (December 11, 2020): 89–95. http://dx.doi.org/10.31040/2222-8349-2020-0-4-89-95.
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The article examines the main publications covering the centuries-old history of the Catholic Church in the lands of modern Bashkortostan, as well as partly affecting the interaction of local Catholic communities with coreligionists from other cities located in the South Urals, as well as in the Middle Volga region. Unfortunately, there are quite a few special studies on the history of this Christian denomination in our republic. Many works, in one way or another related to this issue, are of a general nature and contain a schematic listing of factual information, or are more devoted to the history of national communities, for which this religion is, to a certain extent, one of the most important elements of traditional ethnic culture. Here it is necessary to note, first of all, publications on the history of the Polish and German diaspora, which provide information about the participation of representatives of these communities in the creation of Catholic parishes and public associations associated with charity and education. At the same time, the significance of the confessional aspect is to a much lesser extent revealed in works on the history of Latvian immigrants from Latgale, Belarusians and Ukrainians from Volyn and Eastern Galicia, who, due to various circumstances, left their homes during the First World War, as well as other Catholic emigrants from Central and Western Europe, located in the Ufa province at the beginning of the XX century. In some articles on demography and striking features of social stratification, one can find indirect references to the presence of Catholics, but this information only It is noteworthy that most publications indicate the middle of the 17th century as the earliest dating of the appearance of believing Catholics in the South Urals, and evidence of missionary trips to the Eastern Hungarians during the 13th-15th centuries allows us to make hypothetical assumptions about their role in the life of the local religious community. It can be noted that the presence of a certain part of Catholics on the territory of Bashkiria during the 16th20th centuries. was associated with forced migration due to the fact that, as a result of military clashes, some of them were captured, as well as due to participation in activities that conflicted with the interests of the Russian leadership are considered, with a few exceptions, only in the context of the problem of the origin of the Bashkir people, most likely due to the modest results of the preaching.
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St Leon, Mark Valentine. "Presence, Prestige and Patronage: Circus Proprietors and Country Pastors in Australia, 1847–1942." Alternative Spirituality and Religion Review 12, no. 1 (2021): 39–73. http://dx.doi.org/10.5840/asrr2021122179.
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Christianity and circus entered the Australian landscape within a few decades of each other. Christianity arrived with the First Fleet in 1788. Five years later, Australia’s first church was opened. In 1832, the first display of the circus arts was given by a ropewalker on the stage of Sydney’s Theatre Royal. Fifteen years later, Australia’s first circus was opened in Launceston. Nevertheless, Australia’s historians have tended to overlook both the nation’s religious history and its annals of popular entertainment. In their new antipodean setting, what did Christianity and circus offer each other? To what extent did each accommodate the other in terms of thought and behaviour? In raising these questions, this article suggests the need to remove the margins between the mainstreams of Australian religious and social histories. For the argument of this article: 1) the term “religion” will refer to Christianity, specifically its Roman Catholic and principal Protestant manifestations introduced in Australia, Anglican, Presbyterian and Methodist; and 2) the term “circus” will refer to the form of popular entertainment, a major branch of the performing arts and a sub-branch of theatre, as devised by Astley in London from 1768, and first displayed in the Australia in 1847.
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Arrieta-López, Milton. "Freemasonry in Colombia (18th-19th centuries): French or continental origin, leading Freemasons, the Catholic Church, political parties and revolutionary elements in South America." Perseitas 9 (November 5, 2020): 1. http://dx.doi.org/10.21501/23461780.3777.
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The history of Colombian Freemasonry can be divided into three clearly identifiable stages, this work focused on the first historical stage characterized by the influence of continental European Freemasonry. This article analyzed the essence of French freemasonry on the origin of the Colombian nation-state. The impact of operative or patriotic lodges in South America was reviewed in general, as well as the relations between the Catholic Church and the 19th-century leading freemasons. The methodology used is documentary review, bibliographic and critical analysis when consulting, reviewing and analyzing reference sources. The article attempts to gauge the scope of the masonic influence on the process of independence from Spain, and it arrives at the conclusion that without the intervention of masonic elements the revolutionary goals would not have materialized in the way they did.
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Kotsa, Ruslana. "An evolution of the book tradition in Transcarpathia." Ukrainska mova, no. 4 (2021): 93–108. http://dx.doi.org/10.15407/ukrmova2021.04.093.
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The evolution of language is determined by social, historical, and cultural factors. Over the 14th—15th centuries Transcarpathia was a part of the Kingdom of Hungary with the official Latin language being actively used by the Catholic Church. At that time Orthodox Church dominated in the region, and Mukachevo and Hrushovo monasteries served as the most important cultural and educational centers. Monks copied and distributed religious texts in Church Slavonic within the community. This paper discusses religious and secular written records extant from Transcarpathia, e.g., Uzhhorod Half-Uncial (the late 14th and early 15th century), Mukachevo Psalter (the 15th century), Korolevo Gospel (1401), and the 1401 and 1404 charters. The author looks into the feature of the language used in the aforementioned documents and argues that religious texts are marked with Ukrainian Church Slavonic properties and nonreligious texts with Middle Ukrainian properties. The second South Slavic influence as reflected in spelling alongside vernacular Ukrainian allows to speak not only about the Middle Ukrainian language foundation of the Transcarpathian written records but also about some Transcarpathian dialect features. A lack of secular records, i.e., official documents, reflecting predominately vernacular elements, except for the copy of the 1404 charter, gives, however, a vague idea of Middle Ukrainian language of administration and complicates the study of the history of the Transcarpathian dialect. Keywords: Middle Ukrainian, Ukrainian Church Slavonic, the 14—15th century written Transcarpathian records, Transcarpathian dialect
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Ryazhev, Andrey S. "Католические миссионеры на южных российских окраинах в первой половине XVIII в. (по документам Архива внешней политики Российской империи)". Oriental Studies 14, № 3 (6 жовтня 2021): 449–58. http://dx.doi.org/10.22162/2619-0990-2021-55-3-449-458.
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Introduction. The article concentrates on the religious policy of the Russian Empire in the Early Modern Time. For the first time in historiography, a study was carried out concerning the place of Catholic missionaries who settled on the southern outskirts of Russia, in the religious policy of Russian secular and spiritual authorities. Materials and methods. The base of the study was the correspondence of the Collegium of Foreign Affairs with the Holy Synod, as well as other institutions and officials, characterizing the scale of the presence and direction of activity of Catholic orders on the territory of Russia. The methodology of the study has been determined by the structural and functional approach to the system of state bodies of Russia. In combination with this approach, a historical-genetic method was used, which is optimal for understanding the evolution of the structure of power in the Russian Empire from the time of Peter the Greatto the middle of the reign of Empress Elizaveta Petrovna. The results of the research are presented in the section “Catholic missionaries in the south of Russia by the middle of the 18th century: political and diplomatic aspects”. In it, the Capuchin Order is designated as the most active force of Catholic missionary work in the Russian south, which managed to prevail over others Catholic orders in dispute for influencing on the ethno-confessional groups of the studied region. It has been determined that the Capuchins in Russia gained constant diplomatic support from the Austrian monarchy. The activity of missionaries in Astrakhan and Nizhyn was traced, the place of the Armenian communities in the missionary plans of the Capuchins on the territory of Russia is shown. The influence on the position of the Capuchins of Russian-Austrian relations is emphasized, in particular of the “Austrian system” — the orientation of Russian diplomacy towards the Austrian court. The idea is carried out that the attitude of the Russian authorities in the capital and in the localities towards the Capuchins in such conditions was indifferent or patronizing, while in fact the Russian secular authorities did not take into account the violation of the prerogatives of the ruling Orthodox (Greek-Russian) church. In order of discussion (part “Missionaries in the Russian Borderlands: source study andhistoriographical observations” of the abovementioned section of the article), the main interpretations of Catholic missionaryism, found in the literature on Catholicism in Russia, have been identified. Conclusion. The author states that the reasons for the interest of Catholic missionaries to the southern Russian outskirts and their population were objective. The reaction of the Russian secular authorities to such an interest was little, and their awareness of the legal necessity of appropriate regulatory measures developed slowly.
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Peltzer, Karl, Dorothy W. Malaka, and Nancy Phaswana. "Sociodemographic Factors, Religiosity, Academic Performance, and Substance Use among First-Year University Students in South Africa." Psychological Reports 91, no. 1 (August 2002): 105–13. http://dx.doi.org/10.2466/pr0.2002.91.1.105.
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The purpose of this study was to identify the relationships among sociodemographic variables, family background, religiosity, course of study, academic performance, and substance use. The sample included 799 first-year students in the age range of 16 to 49 years ( M age 20.1 yr., SD = 3.2) chosen at random from the University of the North in South Africa A Model Core Questionnaire from the WHO on substance use was administered Analysis indicated that women smoked tobacco or cannabis and drank less than men, while women took more stimulants and other opiate type drugs than men. Low scores on religiosity was a predictor for past-month tobacco use, alcohol use, binge drinking, cannabis use, and having a drinking or drug problem now. Being a member of a Protestant denominational church or a Roman Catholic was a predictor for past-month tobacco and alcohol use. A family history of drinking or drug problems and being a social science or humanities student were predictive for a current alcohol or drug problem. Economic status, education of parents, living arrangement, and rural-urban differences were not associated with substance use. Findings have implications for prevention programmes.
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Jodziewicz, Thomas W. "Woods, James M. A History of the Catholic Church in the American South, 1513–1900. Gainesville: University Press of Florida, 2011. xv+498 pp. $69.95 (cloth)." Journal of Religion 94, no. 3 (July 2014): 411–12. http://dx.doi.org/10.1086/677716.
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