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Catholics
Terms modified by Catholics Selected AbstractsFROM HERMES TO BENEDICT XVI: FAITH AND REASON IN MODERN CATHOLIC THOUGHT by Aidan Nichols OPNEW BLACKFRIARS, Issue 1035 2010PHILIP KENNEDY OP No abstract is available for this article. [source] THE MIND THAT IS CATHOLIC: PHILOSOPHICAL AND POLITICAL ESSAYS by James V. SchallNEW BLACKFRIARS, Issue 1028 2009DAVID EDWARD ROCKS OP No abstract is available for this article. [source] THE CHURCH AND THE WORLD: ESSAYS CATHOLIC AND CONTEMPORARY by John HaldaneNEW BLACKFRIARS, Issue 1025 2009MARGARET ATKINS No abstract is available for this article. [source] SENSE OF THE FAITHFUL: HOW AMERICAN CATHOLICS LIVE THEIR FAITH by Jerome P. BaggettJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 1 2010ANTHONY J. POGORELC No abstract is available for this article. [source] The culture of judgement: art and anti-Catholicism in England, c.1660,c.1760*HISTORICAL RESEARCH, Issue 202 2005Clare Haynes Art produced in Italy and France was highly prized in England during the long eighteenth century even though much of it was Catholic in subject matter. A number of strategies of mediation were developed to manage this problem that allowed the prestige of this culture to accrue to the English élite. At the same time, the role of visual culture in the Church of England was being contested between those who were confident that the Reformation had been effected and those who believed it to be still incomplete. Central to both these phenomena was the idea that popish pictures and art in churches could be acceptable if, and only if, the spectator could be trusted to look ,properly'. [source] Education of the Laity and Advocacy of Violence in Print during the French Wars of ReligionHISTORY, Issue 318 2010LUC RACAUT At the turn of the seventeenth century King Henri IV of France sought to reconcile his Catholic and Protestant subjects by blaming the violent excesses of the French Wars of Religion on religious radicalism. In particular, Catholic preachers and pamphleteers were accused retrospectively of having poured oil on the fire of religious violence through vitriolic sermons and pamphlets. Historians have tended to reproduce this charge while at the same time emphasizing the ,modernity' of Protestantism, particularly in view of religious education. A review of books printed in the sixteenth century enables historians to test empirically the extent to which violence was fuelled by religious polemic. From the beginning of the Reformation the Catholic Church had been torn between educating the laity in correct doctrine on one hand and denouncing heresy on the other. A closer look at the book trade reveals that these concerns were reflected in the kinds of books that were published in the vernacular in the second half of the sixteenth century. While the clergy increasingly saw the merits of educating the laity, it had to compete with the public's taste for polemic that printers were keen to cater for. [source] Religious Ideology and Cultural Fantasy: Catholic and Anti-Catholic Discourses in Early Modern England By Arthur F. MarottiHISTORY, Issue 303 2006ANNE DILLON No abstract is available for this article. [source] The Christian Religion in Modern European and World History: A Review of The Cambridge History of Christianity, 1815,2000HISTORY COMPASS (ELECTRONIC), Issue 6 2008David Lindenfeld Volumes 8 and 9 of the Cambridge History, representing the work of 72 scholars, reflect two major recent historiographical trends: 1) the increased attention paid to religion in modern European history, and 2) the increasing importance of Christianity in as a topic in world history. While these volumes serve to summarize the work already done in the first field, with articles on a wide variety of European countries, they should significantly move the second field forward by bringing together the work of specialists on many different parts of the world in a single place. Volume 8 summarizes scholarship on the Western religious revivals of the nineteenth century, both Catholic and Protestant. By integrating religion and politics, it also presents a more complex picture of the formation of European national identities than Benedict Anderson's Imagined Communities suggests. One third of the volume is devoted to the spread of Christianity to the non-Western world. In Volume 9, the European and world history perspectives are more evenly interspersed. Major themes include the papacy, ecumenism, colonialism, Pentecostalism, and the independent churches of Africa and Asia. The 1960s emerge as a turning point, if for different reasons in different parts of the world. This was the decisive period of secularization in Europe, and the final section documents the social and cultural impact of that shift, particularly on the arts. Although there are inevitable gaps in coverage, these volumes will serve as an invaluable research tool for years to come. [source] Catholic, Calvinist, and Lutheran Doctrines of Eucharistic Presence: A Brief Note towards a RapprochementINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 3 2002Richard Cross This article explores Schlatter's doctrine of the Trinity in the light of the contemporary debate, focusing on the relation of the economic and the ontological Trinity. It is shown that Schlatter relates God's triune being and God's trinitarian action through the notion of love , where God's love ad extra as well as ad intra is oriented toward the particular in such a way as to enable true otherness. It will be argued, moreover, that Schlatter's contribution to the contemporary trinitarian debate lies in propounding an applied trinitarian theology which is faithful to its object. When God in himself and in relation to creation is oriented toward and actively seeks the other, then theology cannot talk about God's being apart from the actuality of his actions in this world. [source] Catholic Schooling, Protestant Schooling, and Religious Commitment in Young AdulthoodJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 2 2009Jeremy E. Uecker If and how Catholic and Protestant schools influence the religious lives of their students once they have graduated is unclear. Methodological limitations and inconsistencies in previous studies have resulted in confusing and often contradictory findings. Using data from two waves of the National Longitudinal Study of Adolescent Health (N,= 11,212), I compare the religious lives of young adults who attended Catholic, Protestant, and secular schools as adolescents. The results suggest that Protestant schoolers are far more religious as young adults than those who attended a secular school, a difference that is at least partially explained by the schools' religious environment. But young adults who attended Catholic schools report levels of religiosity that are similar to those educated in a secular school, and are actually lower for some outcomes. Studies of religious schoolers that ignore the religious tradition of the school overlook these differing effects and forfeit statistical explanatory power. [source] Catholic and Non-Catholic Theologies of Liberation: Poverty, Self-Improvement, and Ethics Among Small-Scale Entrepreneurs in Guatemala CityJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 1 2002Henri Gooren In the late 1960s and early 1970s, Catholic liberation theology seemed poised to become a mass movement in Latin America, whereas evangelical Protestantism did not seem likely to ever receive broad popular appeal. This paper will explore possible reasons why most of the poor in Latin America preferred to join non-Catholic churches, instead of the so-called Christian Base Communities (CEBs) or other grassroot groups connected with liberation theology. It does so by a review of scientific literature and by presenting empirical data from field research in Guatemala City. Using a neo-Weberian approach, I will argue that various non-Catholic churches foster elements of asceticism and self-improvement, which provide an important asset for the poor in Guatemala in their quest to better their lives both economically and spiritually. [source] The Elusiveness of Protestantism: The Last Expatriations for "Apostasy" from the Church of Sweden (1858) in a European Perspective*JOURNAL OF RELIGIOUS HISTORY, Issue 3 2007ERIK SIDENVALL By studying the responses to the last expulsion for "apostasy" from the Swedish National Church in 1858, this article examines how an international Protestant identity was constructed in mid-nineteenth-century Europe. It is the argument of this study that a comprehensive identity , including both evangelicals and theological progressives , could be built around the notion of religious liberty. The advocacy of religious freedom became a line of demarcation that separated this group from the Roman Catholic Church, as well as from those Protestants that were firmly attached to an exclusivist position. In order to manufacture this unity, strategies that had been used to fortify the Catholic,Protestant divide were now also used to establish distinctions between different forms of Protestant belief. It is the argument of this article that this unity definitely broke with the theological disputes of the 1860s. [source] The Reformation of the Eyes: Apparitions and Optics in Sixteenth- and Seventeenth-Century EuropeJOURNAL OF RELIGIOUS HISTORY, Issue 2 2003Stuart Clark Apparitions were the subject of fierce theological and philosophical debate in the period after the Reformation. But these controversies also raised issues fundamental to the nature and organization of human vision. They crossed and recrossed the boundaries between religion and the science and psychology of optics. Apparitions, after all, are things that appear, and spectres are things that are seen. Before they could mean anything to anyone they had to be correctly identified as phenomena. Their religious role, whether Protestant or Catholic, presupposed a perceptual judgement , essentially visual in character , about just what they were. During the early modern period this judgement , this visual identification , became vastly more complex and contentious than ever before, certainly much more so than in the case of medieval ghosts. The sceptics, natural magicians, and atheists turned apparitions into optical tricks played by nature or human artifice; the religious controversialists and demonologists thought that demons might also be responsible. This essay argues that the debate that ensued, irrespective of the confessional allegiances of the protagonists, was the occasion for some of the most sustained and sophisticated of the early modern arguments about truth and illusion in the visual world. [source] A Death in the Family: Bishop Archibald Campbell Tait, the Rights of Parents, and Anglican Sisterhoods in the Diocese of LondonJOURNAL OF RELIGIOUS HISTORY, Issue 2 2003Rene KollarArticle first published online: 30 MAY 200 Anglican sisterhoods gained popularity in nineteenth-century England because of the numerous opportunities they offered to women, but some bishops feared that these sisterhoods might become Roman Catholic in letter and spirit. Episcopal control might counteract this tendency. As Bishop of London from 1856 to 1868, Archibald Tait acknowledged the value of Anglican sisterhoods, but he also recognized the necessity for ecclesiastical supervision over these convents. Bishop Tait, as the episcopal Visitor of several London convents, insisted upon parental permission before a woman entered a sisterhood. Tait's belief in the importance of the family emanated in part from the tragic deaths of five daughters in 1856. By demanding the consent of the parents before a daughter entered a religious community, Tait wanted to preserve the unity of the family and to save the parents from the same anguish he had experienced through the loss of his children. [source] Ordained Ministry in Maori Christianity, 1853,1900JOURNAL OF RELIGIOUS HISTORY, Issue 1 2003Raeburn Lange From 1853 an ordained clergy emerged in the Protestant (but not the Catholic) churches founded by missionary organisations in New Zealand in the first half of the nineteenth century. Ordained indigenous ministers succeeded and largely superseded an earlier large force of lay "teachers." Although the Maori churches might in other circumstances have been seen as progressing towards self,reliance and autonomy, the colonial context of the second half of the nineteenth century confined them and their clergy to a restricted place in the ecclesiastical life of New Zealand. The transition from "teachers" to "ministers" in the Church Missionary Society (Anglican) and Wesleyan missions is examined, and a study is made of the place of indigenous ministers in the Maori Anglican and Wesleyan churches, the Mormon church, and the Maori religious movements such as Ringatu. [source] The Whole Universe Is My Cathedral: A Contemporary Navajo Spiritual SynthesisMEDICAL ANTHROPOLOGY QUARTERLY, Issue 4 2000David H. Begay This article discusses the three major spiritual healing ways used by Navajo Indians today: Traditional healing practices that have been used for generations and still have a dynamic existence relevant to everyday Navajo life; Christian healing traditions, ranging from Catholic Charismatic to Protestant Pentecostal; and practices of the Native American Church (NAC). The complex relationship among these healing traditions on the Navajo reservation is examined through a case study of a Navajo woman whose personal spirituality includes all three. Faced with serious medical problems, this devout Catholic turned to Navajo Traditional and Native American Church spiritual diagnosis and treatment. This analysis is the occasion for a reflection on the contemporary relevance of the kind of spiritual synthesis characterized in this woman's experience. [Navajo, religion, healing, life history] [source] Mozart Among the TheologiansMODERN THEOLOGY, Issue 4 2000David J. Gouwens The essay compares and contrasts the philosophical, theological, and aesthetic approaches to Mozart in the writings of Sřren Kierkegaard's aesthete A (Either/Or, I), Karl Barth (primarily Wolfgang Amadeus Mozart), and Hans Küng (Mozart: Traces of Transcendence). Whereas Kierkegaard's A outlines a non-religious ,daemonic Mozart', Barth and Küng depict two contrasting theological understandings of Mozart's music. Barth's Mozart reflects a Reformed aesthetic, with Mozart as a ,parable' of gospel, whereas Küng's Mozart reflects a Roman Catholic ,sacramental' vision of music and religious faith. The essay explores how these different visions of Mozart are shaped by both their theological and aesthetic commitments. [source] Henri de Lubac: Reading Corpus Mysticum,NEW BLACKFRIARS, Issue 1029 2009Laurence Paul Hemming Henri de Lubac's Corpus Mysticum, published during and immediately after the conditions of wartime France, had a profound influence on the theology and actual practice of not only Catholic, but also much Protestant liturgy in the course of the unfolding liturgical movement. The interpretative keys of the text were established primarily by Michel de Certeau and Hans Urs von Balthasar, and have emphasised a historical shift from understanding in the connections between a threefold hermeneutic of Christ's ,mystical body'. The ,mystical body' is variously understood as the Eucharist itself, the extant body of the Church, and the actual body of Christ. The conventional reading of this text is to claim that de Lubac traces a shift, occurring in the High Middle Ages that points away from the body of the Church to an objectification of the eucharistic species, resulting in the highly individualistic piety that manifested itself in the Catholicism of the nineteenth century. This paper challenges that hermeneutic key as an oversimplification of a much more subtle reading suggested by de Lubac himself and intrinsic to the text of Corpus Mysticum, and suggests that de Lubac understood the real shift to be the triumph of a certain kind of rationalism, exemplified by Berengar's thought, emerging to assert itself as the basis and ground of theological thinking, eclipsing the grounding character of the liturgy as the source of meaning in theology. It examines de Lubac's late claim that Corpus Mysticum was ,a naďve text' and asks what kinds of naďvety are indicated in this statement. [source] The National Socialist Sisterhood: an instrument of National Socialist health policyNURSING INQUIRY, Issue 2 2009Christoph Schweikardt When Adolf Hitler (1889,1945) came to power in 1933, the new Nazi government focused the German health system on their priorities such as the creation of a racially homogeneous society and the preparation of war. One of the measures to bring nursing under their control was the foundation of a new sisterhood. In 1934, Erich Hilgenfeldt (1897,1945), the ambitious head of the National Socialist People's Welfare Association (Nationalsozialistische Volkswohlfahrt), founded the National Socialist (NS) Sisterhood (Nationalsozialistische Schwesternschaft) to create an elite group that would work for the goals of the National Socialist German Workers' Party (Nationalsozialistische Deutsche Arbeiterpartei, NSDAP). Hilgenfeldt proclaimed community nursing as a priority for NS Sisterhood nurses. Catholic and Protestant sisters, who were traditionally dedicated to community nursing, were to be gradually replaced. However, other competing priorities, such as hospital service for the training of junior nurses and work in conquered regions, as well as the lack of NS nursing personnel, hampered the expansion of community nursing. The paper also addresses areas for future research: everyday activities of NS nurses, the service of NS Sisterhood nurses for NSDAP organisations such as the elite racist paramilitary force SS (Schutzstaffel, Protective Squadron), and involvement in their crimes have hardly been investigated as yet. [source] The Self and the Other: On James Joyce's ,A Painful Case' and ,The Dead'ORBIS LITERARUM, Issue 5 2007Benjamin Boysen Throughout the majority of the short stories Dubliners (1916), the phenomenon of love is severely distorted and bitterly debased due to the socio-ideological circumstances in this modern metropolis; but even though love should be able to steer round the lethal traps set up by the Catholic and capitalistic order of society, it is nevertheless far from certain that things will turn out well. In addition to the external difficulties, love must overcome the narcissistic temptation consisting in the rejection or the reduction of the otherness of the other. This is the case when the subject, spellbound by the sorcery of narcissism, is incapable of perceiving the other as anything but a means instead of a goal in itself, as is clearly illustrated in ,A Painful Case' and ,The Dead'. In opposition to ,A Painful Case', which reveals the deadly and tragic consequences of the narcissistic lure, ,The Dead' is the only one of the short stories in Dubliners to offer the outlines for an ethics of love formulated by the fundamental alienation towards the other, who manages to defy the subject's egalitarian attempts for mastery. In the latter, the other designates the very heterogeneity and unconsciousness of the subject that forms the premise for any possible subjectivity and identity of the ego; the other is, in other words, the otherness or unconsciousness of the subject, but also the very presupposition for identity and subjectivity, which is generously bestowed upon it. [source] Speculating on mysteries: religion and politics in King LearRENAISSANCE STUDIES, Issue 2 2002Frankie Rubinstein In a play about a pagan king and a mismanaged kingdom, where immorality, betrayal, civil strife and expectation of foreign intervention were omnipresent and the political landscape was beset by intrigue and domestic and foreign spies, Shakespeare created a surrogate for sixteenth and seventeenth century England. King Lear deals with theological ,mysteries' and doctrinal disputes and their political implications. Shakespeare exploits the fused religious and sexual language that was a tool in the deadly disputes, daringly conflating the sacrilegious and the religious: cannibalism is shorthand for the mystery of the Eucharist, and astrology, for divine influence. The pivotal speech of Act V, sc. iii, 9,20, alludes metaphorically to the profound religious and political issues of the Catholic,Protestant controversy; for example, King Lear takes upon himself ,the mystery of things' in his role as one of ,God's spies', in which we hear, also, ,God's (s)pies' or magpies, whose black and white plumage led to their being a frequent contemporary mockery of bishops in their black and white garb. Such crucial phrases and the punning changes Shakespeare rings on them lead to the core of the play and the divine denouement to come. Man's , and woman's , passing judgement on their fellows, presumptuous playing at God, and pretensions to the mantle of Christ are treated with a religious irony and irreverent levity in proportion to the moral falseness and religious and political bigotry of the times. [source] Syncretic Persons: Sociality, Agency and Personhood in Recent Charismatic Ritual Practices among North Mekeo (PNG)THE AUSTRALIAN JOURNAL OF ANTHROPOLOGY, Issue 3 2001Mark Mosko This paper explores the syncretic accommodations made by North Mekeo (PNG) villagers arising from recent historical encounters with Catholic (Sacred Heart) missionaries over issues of ritual authenticity and effectiveness, personhood, and agency in a wider field of Christian evangelism and globalisation. Through a careful examination and comparison of pre-existing ritual notions and practices (e.g., sorcery techniques, mortuary ritual performance, gender rituals) and the recent trends of commodification and enthusiastic Catholic charismatic performance, what might appear to be incongruous religious beliefs and practices are shown to possess numerous remarkably compatible similarities at the level of explicit cultural categorisation and ritual enactment. In accord with long-standing anthropological arguments, recent North Mekeo syncretism thus consists of an integrated, albeit transformed rather than ,confused', mixing of indigenous and exogenous religious elements. Further, in this analysis of recent Melanesian religious change syncretism implies a novel conceptual convergence between syncretic processes and the dynamics of personhood, sociality and agency as construed in the framework of the ,new Melanesian ethnography'. [source] Analysing patterns of religious participation in post-communist Eastern Europe1THE BRITISH JOURNAL OF SOCIOLOGY, Issue 2 2001Ariana Need ABSTRACT It is generally thought that processes of modernization generic to industrialized societies have resulted in a process of secularization with respect to conventional religious participation and observance in most Western countries. It is not at all clear, however, whether the post-communist societies of Eastern Europe have followed this pattern. In this we paper we examine whether levels of religiosity in ten post-communist societies , five generally Catholic in orientation and five Orthodox , are consistent with secularization theory, or whether instead they display, as some have suggested, the impact of seven decades of atheistic communism followed by a recent resurgence among the young. For this purpose we examine denominational membership and church attendance using descriptive and multivariate analysis of large-scale national sample surveys conducted in the mid-1990s. We find that age and educational differences in participation rates follow patterns expected on the basis of secularization theory with no evidence of resurgence among younger groups. Also, however, Catholic participation rates are significantly higher than Orthodox ones, indicating the importance of denomination in understanding patterns of religiosity in the post-communist context. [source] Measure for Measure and the Executions of Catholics in 1604ENGLISH LITERARY RENAISSANCE, Issue 1 2003JAMES ELLISON First page of article [source] Equality in Higher Education in Northern IrelandHIGHER EDUCATION QUARTERLY, Issue 2 2005R.D. Osborne The higher education sector in Northern Ireland has been fully involved in the public policies designed to enhance equality. Starting with measures designed to secure greater employment between Catholics and Protestants, known as fair employment, the policies are now designed to promote equality of opportunity across nine designated groups together with the promotion of ,good relations' on the grounds of religion and race. The paper examines the implementation of this new policy framework in the universities and suggests that progress to date has been fairly limited. [source] Henry Neville and the toleration of Catholics during the Exclusion CrisisHISTORICAL RESEARCH, Issue 222 2010Gaby Mahlberg While the Popish Plot of the later seventeenth century is commonly seen as a fabrication by the political opposition employed to root out Catholicism and secure a Protestant succession in England, this article shows that there were also voices within the opposition that exposed the scapegoating of Catholics as a political ploy, backed the succession of the duke of York and even argued for a toleration of Catholics. Using the example of the republican Henry Neville, his political writings and correspondence with Cosimo III, this article calls for a reassessment of the political and religious divisions of the so-called Exclusion Crisis. [source] Kin, cash, Catholics and Cavaliers: the role of kinship in the financial management of Major-General John LambertHISTORICAL RESEARCH, Issue 183 2001David Farr This article considers Lambert's financial activities in respect of Catholics and royalists amongst his kin during the Interregnum. It argues that his assistance to them was based on kinship links established prior to 1642, and demonstrates how Lambert's aid was reciprocated by his royalist kin during his long post-Restoration imprisonment. It also illustrates how the image of Lambert's affluent lifestyle contributed to the erosion of the new model army's unity prior to the Restoration. Finally, the article sheds light on the limits of the revolution during these years, as well as highlighting the complexity of Lambert's political and religious outlook. [source] Catholics and the ,Protestant Nation': Religious Politics and Identity in Early Modern England Edited by Ethan H. ShaganHISTORY, Issue 303 2006ANNE DILLON No abstract is available for this article. [source] Allegiance and Illusion: Queen Victoria's Irish Visit of 1849HISTORY, Issue 288 2002James Loughlin This article examines Queen Victoria's first visit to Ireland in 1849. Taking place in the wake of the Great Famine, the occasion was, nevertheless, a great popular success and raised enduring expectations about inculcating loyalty to the Union among Irish Catholics. Through empirical analysis informed by insights drawn from studies of the social function of public ritual, this article will attempt to assess the visit's significance, especially the extent to which it evidenced authentic loyalty, and whether it deserved to be regarded as the potential harbinger of a loyal and Unionist Ireland. [source] Richard Baxter, ,Popery' and the Origins of the English Civil WarHISTORY, Issue 287 2002William Lamont Richard Baxter (1615,91) was a puritan who reflected over a lifetime why he, and his fellow puritans, had opted for parliament in the Civil War. He made in 1681 an important distinction between fundamentum (the causes of the Civil War), which he discussed in his memoirs, and finis (the reasons why he had fought), which he explained in chapter 13 of his A Holy Commonwealth. The explanations are different, because fundamentum and finis are not the same. The Irish Catholic rebellion of October 1641 gave him his finis. This article shows that the belief (shared with many fellow puritans), that Charles I had secretly commissioned the Earl of Antrim and other Irish Catholics in their rebellion, was the justification, on Protestant imperial lines, for puritans to take up their arms against the king in 1642 , and for the same reasons again in 1688. 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