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Roman Catholic Church (roman + catholic_church)

Distribution by Scientific Domains
Humanities and Social Sciences100%

Selected Abstracts

AUTHORITY IN THE ROMAN CATHOLIC CHURCH: Theory and Practice

NEW BLACKFRIARS, Issue 996 2004
Philip Egan
[source]

Organizational Revival From Within: Explaining Revivalismand Reform in the Roman Catholic Church

JOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 2 2000
Roger Finke
The most enduring theoretical model for explaining the rise and fall of religious movements has been some form of the church-sect theory. Yet this model offers little explanation for the continued vitality of the Roman Catholic Church. We argue that a key to this institutional success is the Church 's ability to retain sect-like revival movements within its boundaries. We demonstrate that religious orders, like Protestant sects, stimulate organizational growth, develop innovations for adapting the church to a new culture or era, and provide institutional support for a high tension faith. Unlike Protestant sects, however, they do so within the institutional church. This source of internal reform and revival helps to explain the long term vitality of the Roman Catholic Church and its ability to operaate effectively as a religiou monopoly. [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 2007
ERIK 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 Pastoral Role of the Roman Catholic Church in Pre-Famine Ireland, 1750,1850 , By Emmet Larkin

THE HISTORIAN, Issue 4 2007
Janet Nolan
No abstract is available for this article. [source]

Reckoning with Daniel J. Goldhagen's Views on the Roman Catholic Church, the Holocaust, and Pope Pius XII

THE JOURNAL OF THE HISTORICAL SOCIETY, Issue 3-4 2003
Vincent A. LapomardaArticle first published online: 1 DEC 200
[source]

The Red Flag and the Ring: The Dances Surrounding Sino-Vatican Ties

ASIAN POLITICS AND POLICY, Issue 3 2009
Laura M. Luehrmann
This article examines the possibilities of re-established diplomatic relations between the People's Republic of China and the Vatican, or the Holy See. It presents this diplomatic dance in historical context and discusses the potential benefits and trade-offs as seen from both sides. The complex relations between multiple Catholic communities within China, especially the "registered" and the "unregistered" church communities, as well as the contentious positions of clerical leadership in China, Hong Kong, and Taiwan, are discussed. Special attention is given to recent events during the pontificate of Benedict XVI, including the Papal Letter to Chinese Catholics of 2007. Both major actors, the Roman Catholic Church and the People's Republic of China, are treated as dominantly political players attempting to strengthen their hand in a rapidly changing political, social, and economic climate. [source]

Architecture as a public voice for women in sixteenth-century Rome

RENAISSANCE STUDIES, Issue 3 2001
C Valone
Women in Renaissance Rome used architectural patronage to achieve a public voice; they spoke about radical religious reform and the family, and often their discourse differed from that of Renaissance men. Unhampered by the demands of civic humanism, wealthy women such as Caterina Cibo, Vittoria Colonna, and Giovanna d'Aragona were willing to support the radical rhetoric of poverty proposed by the Capuchins, providing chiese povere, small, unadorned churches , for the newly founded order. Other women chose to talk about family as a bilinear construction as opposed to the patrilinear, patriarchal structure recommended by humanists and the Roman Catholic church. In the Gesł, four related women became patrons of the two large chapels surrounding the high altar in order to talk about reform and the affective relationships between women in the family in terms which were not defined by their husbands or fathers, or by the Jesuits. [source]