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Relevant bibliographies by topics / Canadian Conference of Catholic Bishops

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Academic literature on the topic 'Canadian Conference of Catholic Bishops'

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Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Canadian Conference of Catholic Bishops"

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Callaghan, Tonya D. "Law and Disorder: Ontario Catholic Bishops’ Opposition to Gay-Straight Alliances." Sexual and Gender Diversity in Schools 22, no. 1 (September 14, 2020): 28–37. http://dx.doi.org/10.7202/1071463ar.

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Originating in the United States, a Gay/Straight Alliance (GSA) is an in-school student club whose focus is on making the school a safe space for lesbian, gay, bisexual, transgender and queer students and their straight allies by raising awareness about, and hopefully reducing, school-based homophobia. The ongoing struggle for GSAs in Canadian Catholic schools is one example of how clashes continue to be played out between Catholic canonical law and Canadian common law regarding sexual minorities. This paper draws upon Foucault’s Discipline and Punish: The Birth of the Prison, and The History of Sexuality Vol. 1: An Introduction to analyze one particularly influential curricular and policy document entitled Pastoral Guidelines to Assist Students of Same-Sex Orientation from the Ontario Conference of Catholic Bishops. This paper posits that Catholic doctrine about non-heterosexuality functions as a Foucaultian Panopticon enabling Catholic education leaders to observe and correct the behaviour of non-heterosexual teachers and students that they deem runs counter to the values of the Vatican. This paper argues that successful resistance to the powerful disciplining regime of the Catholic school is possible.

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McSorley, Harry. "The Catholic Priesthood: A Liturgically Based Theology of the Presbyteral Office Mary M. Schaefer and J. Frank Henderson Ottawa, ON: Canadian Conference of Catholic Bishops, National Liturgical Office, 1990. 111 p." Studies in Religion/Sciences Religieuses 21, no. 1 (March 1992): 120–21. http://dx.doi.org/10.1177/000842989202100136.

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Hehir, J. Bryan. "There's No Deterring the Catholic Bishops." Ethics & International Affairs 3 (March 1989): 277–96. http://dx.doi.org/10.1111/j.1747-7093.1989.tb00223.x.

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This article uses two episcopal texts published by the National Conference of Catholic Bishops during the 1980s as a case study of the role of ethics in the foreign policy process. No longer a topic for theologians, philosophers, and lawyers alone, as in past decades, the morality of foreign affairs is now a matter of public discourse and political strategy. The size and social diversity of the Catholic church, the convergence of its stands on anti-communism and anti-nuclear weaponry, and the cosmic nature of the nuclear threat allowed the bishops to make transnational references reaching into all corners of the globe. The church-state exchange introduced the ethics of consequences and promoted moral debate about strategic foreign policy and deterrence.

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Flipper, Joseph J. "White Ecclesiology: The Identity of the Church in the Statements on Racism by United States Catholic Bishops." Theological Studies 82, no. 3 (September 2021): 418–39. http://dx.doi.org/10.1177/00405639211036477.

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The latest United States Conference of Catholic Bishops’ document on racism, Open Wide Our Hearts, prompted numerous criticisms. This article argues that US Catholic bishops’ statements on racism from 1958 to 2018 all too often present an image of the church in which Black, Latinx, Asian, and American Indian identities are spatially and socially the exterior, thereby constructing a white ecclesiology.

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Meyer Resende, Madalena, and Anja Hennig. "Polish Catholic Bishops, Nationalism and Liberal Democracy." Religions 12, no. 2 (January 30, 2021): 94. http://dx.doi.org/10.3390/rel12020094.

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The alliance of the Polish Catholic Church with the Law and Justice (PiS) government has been widely reported and resulted in significant benefits for the Church. However, beginning in mid-2016, the top church leadership, including the Episcopal Conference, has distanced itself from the government and condemned its use of National Catholicism as legitimation rhetoric for the government’s malpractices in the fields of human rights and democracy. How to account for this behavior? The article proposes two explanations. The first is that the alliance of the PiS with the nationalist wing of the Church, while legitimating its illiberal refugee policy and attacks on democratic institutions of the government, further radicalized the National Catholic faction of the Polish Church and motivated a reaction of the liberal and mainstream conservative prelates. The leaders of the Episcopate, facing an empowered and radical National Catholic faction, pushed back with a doctrinal clarification of Catholic orthodoxy. The second explanatory path considers the transnational influence of Catholicism, in particular of Pope Francis’ intervention in favor of refugee rights as prompting the mainstream bishops to reestablish the Catholic orthodoxy. The article starts by tracing the opposition of the Bishops Conference and liberal prelates to the government’s refugee and autocratizing policies. Second, it describes the dynamics of the Church’s internal polarization during the PiS government. Third, it traces and contextualizes the intervention of Pope Francis during the asylum political crisis (2015–2016). Fourth, it portrays their respective impact: while the Pope’s intervention triggered the bishops’ response, the deepening rifts between liberal and nationalist factions of Polish Catholicism are the ground cause for the reaction.

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McBrady, Jared. "The Challenge of Peace: Ronald Reagan, John Paul II, and the American Bishops." Journal of Cold War Studies 17, no. 1 (January 2015): 129–52. http://dx.doi.org/10.1162/jcws_a_00533.

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In 1983, the American Catholic bishops’ conference released The Challenge of Peace, a pastoral letter on nuclear weapons policy. This article examines the drafting process of that pastoral letter, revealing a complex relationship between President Ronald Reagan, Pope John Paul II, and the U.S. bishops. At the same time Reagan was strengthening the relationship between Washington and the Vatican, the American bishops were becoming increasingly critical of the president and his policies in a way not previously seen from the Catholic hierarchy—a tension that colored the drafting of The Challenge of Peace. The pastoral represents a watershed moment in the transformation of the American Catholic Church into a major voice in the American public sphere.

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Murphy, William Francis. "The Social Initiatives of the United States Conference of Catholic Bishops." Catholic Social Science Review 18 (2013): 45–61. http://dx.doi.org/10.5840/cssr2013185.

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Heft, James L., and Leo J. O'Donovan. "A University that Evangelizes? Ex corde ecclesiae Six Years Afterwards." Horizons 23, no. 1 (1996): 103–12. http://dx.doi.org/10.1017/s036096690002987x.

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After years of consultation, on August 15, 1990, Pope John Paul II published an Apostolic Constitution, Ex corde ecclesiae. Familiar as the document is to many readers, especially in Catholic higher education, in the sixth anniversary year of its appearance it continues to merit careful review. The document is divided into two parts, with the first section describing the identity and mission of a Catholic university and its mission of service while the second proposes seven General Norms for implementation. In early 1991, the National Conference of Catholic Bishops established a committee of seven bishops and eleven consultants, eight of whom were college or university presidents, to oversee the implementation of the Constitution. Later, in August 1994, a Project Director, the Reverend Terrence Toland, S.J., was appointed.

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Hegy, Pierre. "A critical note on Aparecida and the future of the Catholic Church of Latin America." Social Compass 59, no. 4 (December 2012): 539–51. http://dx.doi.org/10.1177/0037768612462512.

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The conclusions of the Fifth Conference of Bishops of Latin America meeting in Aparecida in 2007 are entitled ‘Disciples and Missionaries of Jesus Christ.’ When analyzed in the light of the Catechism of the Catholic Church, the traditional doctrines of soteriology, the sacraments, ecclesiology, and authority in the Church are missing; they are also missing in the conclusions of the previous conferences of Latin American bishops and in the Second African Synod. The conference of Medellin of 1968 had inaugurated the see-judge-act methodology, but it is missing in Aparecida. Also missing is a strong emphasis on social justice and structural sin, which are central to liberation theology. However, missionary discipleship is not just an ideal in Latin America; it is practiced through the Holy Popular Mission of Brazil and small communities in Guatemala. Hence the Catholic Church of Latin America is heading in a new direction. In this way, it is an example of a Church-type structure with some features of the sect type.

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Bottoni, Rossella. "Challenges to the Catholic Notion of Family and the Responses of the Catholic Church in Italy." Journal of Law, Religion and State 6, no. 2-3 (May 18, 2018): 274–309. http://dx.doi.org/10.1163/22124810-00602006.

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This article aims to examine the tensions between religion and the rule of law, focusing on the defense of the Catholic notion of the family in Italy, under Ruini’s and Bagnasco’s chairmanships of the Episcopal Conference of Italy (ECI). The first part offers some remarks on the institution of the conference of bishops and the development of its role in Italy, as well as on the Catholic notion of family and the challenges it has faced in the course of the Italian process of secularization. The second part examines the responses of the ECI to three state measures: Law no. 40/2004 on medically assisted reproduction; the legislation proposed in 2007 and never enacted on the rights and duties of cohabiting couples; and Law no. 76/2016 on civil unions between homosexual persons and on the legal recognition of cohabitation.

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Dissertations / Theses on the topic "Canadian Conference of Catholic Bishops"

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Lon, John Servatius. "Indonesian bishops' conference and priestly formation." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Lindenfelser, Timothy M. "The diocesan bishop and the episcopal conference." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Duckwitz, Mary Jo Lopez. "Sacred and the secular in Catholic activism an analysis of the "Justice for Immigrants" campaign by the U.S. Catholic Conference of Bishops /." Fairfax, VA : George Mason University, 2009. http://hdl.handle.net/1920/4542.

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Thesis (M.A.)--George Mason University, 2009.
Vita: p. 61. Thesis director: John B. Burns. Submitted in partial fulfillment of the requirements for the degree of Master of Arts in Interdisciplinary Studies. Title from PDF t.p. (viewed June 10, 2009). Includes bibliographical references (p. 56-60). Also issued in print.

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Padilla, Rafael. "The application of the universal law on migrants in documents of the United States Conference of Catholic Bishops." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0656.

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Reynolds, John R. "Implementation of canon 1297 of the 1983 code of canon law by the National Conference of Catholic Bishops." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Nigeria, The Catholic Bishops of. "Plenary Meeting of the Catholic Bishops' Conference of Nigeria Held at Enugu on September 12-16, 1994: Communique." Bulletin of Ecumenical Theology, 1994. http://digital.library.duq.edu/u?/bet,1799.

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Touchebœuf, Bénédicte. "Décider dans l’Église : le service national de la catéchèse (1958-1973)." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5052.

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Qui décide dans l’Eglise ? La réponse semble facile : ce sont les évêques, investis de l’ « autoritas » et de la « potestas » par la succession apostolique. Or, parce que l’Eglise est une institution complexe, ce travail tente d’aller plus loin et d’appréhender une institution ecclésiale dans sa dynamique et de rendre compte du jeu des influences et des interactions dans la prise de décision. Au sein du service national de la catéchèse, structurée en trois organismes (Commission épiscopale, commission nationale et centre national de l’enseignement religieux), le processus de prise de décision est dans les mains des fonctionnaires. Instituée progressivement entre 1941 et 1951, « arme » du mouvement catéchétique pour imposer son désir d’adapter la pédagogie du catéchisme, cette administration de la catéchèse à l’échelle nationale prépare la décision, construit le consensus et s’assure de la bonne réception d’une décision, certes toujours adoptée en Assemblée plénière de l'épiscopat. Bien que par nature l’Eglise catholique ne soit pas démocratique, il semble que le processus de décision implique une participation de tous les acteurs et un relatif partage du pouvoir. Durant les années 1958-1973, ce service d’Eglise est aux prises avec la « crise catholique ». Il lui faut adapter son message aux évolutions d’une société qui s’enrichit et s’individualise, alors que l’autorité est contestée et les institutions remises en cause, dans le contexte d’une désaffection silencieuse mais néanmoins massive des Français. Et l’étude d’une administration de l’Eglise de France témoigne de la diffusion par capillarité de cette crise tant chez les fidèles que chez des clercs en proie à un questionnement existentiel
Who is in charge of decision-making in the Catholic Church ? The answer seems obvious: the bishops are, for they are entrusted with the « autoritas » and the « potestas », according to apostolic authority. But because the Catholic Church is a complex institution, this study wants to further examine and analyse an ecclesiastical organization in its dynamics so as to account for the role played by influence and interaction in the decision-making process. Within the National Office for Catechesis, itself composed of three structured bodies (the Episcopal Commission, the National Commission and the National Center for Religious Education), the process of taking decisions lies primarily in the hands of administrative officials. Between 1941 and 1951, this administration for catechesis was progressively set up by the catechetical movement as a weapon to enforce its wish to adapt the way catechism is taught. On a national scale, this administration aims at preparing the decisions, building up agreement around them and making sure they will be widely accepted. These decisions are then adopted by the General Assembly of the Conference of Catholic Bishops. In a Catholic Church which by definition is non democratic, this decision-making process allows participation from all actors as well as some degree of power-sharing. Between 1958 and 1973, this Church office had to cope with the crisis of the French Catholic Church. At a time when authority was disputed and institutions challenged, with the French silently but massively withdrawing from religious practice, it had to adapt its message to a changing society, wealthier but also more individualistic. The study of a French Church administration shows the diffusion of this crisis, not only among the catholic faithful but also among the clergy, whose members appear to be under growing existential questioning

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Myler, John T. "Mary, the U.S. Bishops and the decade of silence: the 1973 pastoral letter "Behold Your Mother Woman of Faith"." IMRI - Marian Library / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1509977485444077.

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Rice, Robert. "Revising the vision : a critique of how evangelization was articulated in the United States Conference of Catholic Bishops' framework for Catholic youth ministry (renewing the vision, 1997) in light of related magisterial documents and the history of youth and Catholic youth ministry in the United States." Thesis, Liverpool Hope University, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.722166.

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Malonga, Diawara-Doré Charlemagne Didace. "Canonicité de la Conférence des évêques." Thesis, Paris 11, 2012. http://www.theses.fr/2012PA111006.

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Comme son titre l’indique, la présente thèse porte sur la canonicité de la Conférence des évêques. Elle vise à réfléchir au degré d’autorité decette nouvelle institution spécifiquement latine. La Conférence des évêques est devenue un organe permanent, alors que le Synode desévêques né en 1965 sous le pontificat de Paul VI n’a pas reçu cette caractéristique. La Conférence des évêques est-elle une expression de lacollégialité épiscopale ? Le Concile Vatican II (1962-1965) l’a admise comme l’une des composantes de cette collégialité. Vatican II l’aconsacrée et institutionnalisée (Constitution Lumen Gentium et Décret Christus Dominus), mais sans parvenir à lever toutes les questionsliées à son autorité et à sa juridiction. Le Synode des évêques de 1969, dont le thème annoncé était précisément la collégialité vécue, a aussiabordé la question des Conférences épiscopales. À cette Assemblée synodale, le débat a concerné principalement les moyens à mettre enoeuvre pour réaliser une coopération réelle et efficace entre Rome et les Conférences épiscopales et pour garantir une meilleure autonomie àces Conférences, sans pour autant entraver la liberté du Pape, ni porter atteinte à l’autorité de l’évêque diocésain. Il s’en est suivi une plusgrande détermination des principes qui régissent d’une part les relations entre les Conférences épiscopales et Siège apostolique, et d’autrepart les liens des Conférences épiscopales entre elles.Mais ce débat n’a toujours pas été tout à fait dirimé, surtout quant à l’autorité magistérielle de la Conférence des évêques. La qualificationjuridique en 1983 par les soins de la codification latine semble n’avoir pas suffi. Témoigne de ce malaise persistant le Synode des évêques de1985. Celui-ci a formellement demandé une réévaluation de l’institution de la Conférence des évêques : « Puisque les Conférencesépiscopales sont particulièrement utiles, voire nécessaires dans le travail pastoral actuel de l’Église, on souhaite l’étude de leur « status »théologique pour qu’en particulier la question de leur autorité doctrinale soit plus clairement et plus profondément explicitée, compte tenude ce qui est écrit dans le décret conciliaire Christus Dominus n° 38 et dans le Code de droit canonique, can. 447 et 753 ». Cela aoccasionné deux efforts institutionnels, l’un consultatif (L’Instrumentum laboris de 1987 de la Congrégation pour les évêques), l’autre décisionnel (le Motu proprio Apostolos suos de 1998). Dans cette dernière norme de requalification théologique et juridique, le Pape Jean-Paul II réaffirme de manière plus décisive la spécificité de la Conférence des évêques. Ce vaste dossier peut sembler redondant et lancinant. Les chercheurs peuvent constater que le problème de l’autorité de la Conférence des évêques s’avère encore difficile à trancher. En effet, les principaux paramètres de l’édifice ecclésial ne sont-ils pas profondément interrogés ?
As it is suggested within the title, the present thesis focuses on the canonicity of the Conference of bishops. It aims to reflect the degree ofauthority of this new specifically Latin Institution. The bishops Conference has become a permanent body, while the Synod of bishops whichwas born in 1965, under Pope Paul VI did not receive this feature. Is the Conference of bishops an expression of episcopal collegiality? TheSecond Vatican Council (1962-1965) was admitted as a component of this collegiality. Vatican II was consecrated and institutionalized(Constitution Lumen Gentium and Decree Christus Dominus), but failed to raise any issue relating to its authority and jurisdiction. The 1969Synod of bishops, whose theme was announced, more precisely lived collegiality, also addressed the question of episcopal conferences. Atthe Synod Assembly, the debate has mainly concerned the means to implement in order to achieve a real and effective cooperation betweenRome and the bishops' conferences, and to ensure greater autonomy to these conferences, without impeding the freedom of the Pope, orundermining the authority of the diocesan bishop. There ensued a greater commitment to the principles which govern, on the one hand, therelationship between the Episcopal Conferences and the Apostolic See, and on the other hand, the links between the different episcopalConferences.But that debate has still not been completely invalidated, especially as it refers to the teaching authority of the Conference of bishops. Thejuridical qualification, in 1983, through the efforts of the latin codification seems to have been insufficient.The Synod of Bishops, in 1985, demonstrates this persistent discomfort. It has formally requested a reassessment of the institution of theConference of bishops: « Since the Episcopal Conferences are particularly useful, even necessary in the current pastoral work of theChurch, we want to study their theological " status " so that in particular the issue of their doctrinal authority would be more clearly anddeeply explained, taking into account what is written in the conciliar Decree Christus Dominus, item N° 38 and in the Code of Canon Law,can. 447 and 753 ». This situation derived to two institutional efforts: an advisory one (The Instrumentum laboris of 1987 of theCongregation for bishops), then another one, a decision (the Motu proprio Apostolos suos 1998). In this last theological standard and juridicalrequalification, Pope John Paul II reaffirms, more decisively, the specificity of the Conference of bishops. This extensive file may seem to beredundant and haunting. Researchers can notice that the problem of authority of the Conference of bishops remains difficult to determine. Infact, are the main parameters of the ecclesial structure not deeply questioned ?

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Books on the topic "Canadian Conference of Catholic Bishops"

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Daly, Bernard M. Remembering for tomorrow: A history of the Canadian Conference of Catholic Bishops, 1943-1993. Ottawa, Ont: Canadian Conference of Catholic Bishops, 1995.

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Gunn, Joe. Calling out the prophetic tradition: A jubilee of social teaching from the Canadian Conference of Catholic Bishops. Ottawa: Canadian Conference of Catholic Bishops, 1999.

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Catholic Church. Canadian Conference of Catholic Bishops. Episcopal Commission for Theology. The Challenge of moral living: Pastoral reflections by the Canadian Conference of Catholic Bishops for the use of priests, catechists and other pastoral workers. Ottawa: Canadian Conference of Catholic Bishops, 1986.

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Madathikandam, George. The Catholic Bishops' Conference of India: An interecclesial assembly. Kottayam: Oriental Institute of Religious Studies India Publications, 1995.

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A flock of shepherds: The National Conference of Catholic Bishops. Kansas City, MO: Sheed & Ward, 1992.

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Catholic Church. National Conference of Catholic Bishops. Bishops' Committee on Priestly Life and Ministry. Retreats for diocesan priests / Bishops' Committee on Priestly Life and Ministry, National Conference of Catholic Bishops. Washington, D.C: U.S. Catholic Conference, 1990.

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Changing witness: Catholic bishops and public policy, 1917-1994. Washington, D.C: Ethics and Public Policy Center, 1995.

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Diocesan Development Program for Natural Family Planning. National Conference of Catholic Bishops' standards for diocesan natural family planning ministry. Washington, D.C: United States Catholic Conference, 2000.

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Rasmussen, Douglas B. The Catholic bishops and the economy: A debate. [Bowling Green, Ohio]: Social Philosophy & Policy Center, 1987.

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Carter, A. J. Alex Carter: A Canadian bishop's memoirs. North Bay, Ont: Tomiko Publications, 1994.

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Book chapters on the topic "Canadian Conference of Catholic Bishops"

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Moreno, Antonio F. "Engaged Citizenship: The Catholic Bishops’ Conference of the Philippines (CBCP) in the Post-Authoritarian Philippines." In Development, Civil Society and Faith-Based Organizations, 117–44. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230371262_6.

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Manyonganise, Molly. "Together for Development? The Zimbabwe Council of Churches, The Zimbabwe Catholic Bishops Conference and the Evangelical Fellowship of Zimbabwe." In The Zimbabwe Council of Churches and Development in Zimbabwe, 37–50. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-41603-4_3.

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Bean, Lydia. "Comparing Evangelicals in the United States and Canada." In The Politics of Evangelical Identity. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691161303.003.0002.

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This chapter introduces two Baptist churches and two Pentecostal churches, matched on either side of the U.S.–Canada border. It conducts participant observation in two evangelical churches located in Buffalo, New York—one Baptist and one Pentecostal. Since 2004, it has become increasingly obvious to American observers that the Christian Right is in a struggle with alternative evangelical voices. As a loose coalition, conservative Protestants have never had a centralized religious authority who could speak for the religious tradition, as the U.S. Conference of Catholic Bishops speaks for Catholics. Christian Right leaders like Charles McVety represent themselves as the political arm of evangelicalism, characterizing this group's values and policy priorities in the public sphere.

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BRANSFIELD, MONSIGNOR J. BRIAN. "United States Conference of Catholic Bishops." In A Service Beyond All Recompense, 11–12. Catholic University of America Press, 2019. http://dx.doi.org/10.2307/j.ctvsf1pp4.6.

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McFadden, William. "Catholic Theology since Vatican II." In The History of Scottish Theology, Volume III, 303–16. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0022.

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This chapter discusses the ways in which the documents decreed by the Second Vatican Council stimulated theological writing in Scotland and created a climate for their implementation in the Catholic Church up to the first decade of this millennium. It looks at the theological impact of academic Scottish Catholic theologians and at the theological documents of the Bishops’ Conference of Scotland, including the statement on the morality of nuclear arms and the two teaching documents produced in collaboration with the Bishops’ Conferences of England and Wales and of Ireland—One Bread, One Body, and The Gift of Scripture. It also shows how the theology of the Council documents has influenced the areas of religious education, lay ministry, and collaborative leadership, and has led to closer cooperation with other churches and academic institutions. Finally, it laments that there is no longer a locus for seminary education in Scotland.

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Buckley, David T. "Introduction." In Faithful to Secularism, 1–8. Columbia University Press, 2017. http://dx.doi.org/10.7312/columbia/9780231180061.003.0001.

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On September 30, 2010, a prayer service at Manila Cathedral broke with formal rites. With the mayor of Manila and Catholic bishops present, local tour guide and activist Carlos Celdran interrupted an ecumenical service to denounce the role of the Catholic Bishops’ Conference of the Philippines in debates on a reproductive health bill. Celdran won himself a place on the news and a spot in jail for violation of Philippine laws protecting religious worship....

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Dube, Edmore. "Enhancing human flourishing: Reflections on the Zimbabwe Catholic Bishops’ Conference as an enduring prophetic voice (1957–2017)." In Law, Religion and Human Flourishing in Africa, 187–204. AFRICAN SUN MeDIA, 2019. http://dx.doi.org/10.18820/9781928314592/12.

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Alexander, Scott C. "Anti-Catholicism, Islamophobia, and White Supremacy in the United States." In Overcoming Orientalism, 245–92. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190054151.003.0010.

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This essay applies an intersectional approach to the analysis of the history of anti-Catholicism and Islamophobia in the United States as manifestations of White supremacy. It offers a comparative analysis of these two phenomena in an attempt to suggest that a certain intersection exists between each and the social construction of Whiteness and the maintenance of White power and privilege in US American history. It concludes with observations on progress in the development of Catholic–Muslim relations through concerted efforts by the US Conference of Catholic Bishops and various US Muslim organizations, noting that the majority of Catholics in the United States have benefited from White privilege.

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Aguilar, Mario I. "Liberation Theology." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0021.

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This chapter identifies theologies of sacraments in the context of liberation theology, rooted primarily in work among poor Christians in 1960s Latin America. In doing so it addresses the “first step” (“the experience of God through the poor and the marginalized”) and the “second step” (“the historical and theological developments that led to the beginnings of liberation theology as a reflection on Christian experience”). The seminal work in liberation theology developed by Gustavo Gutiérrez and Juan Luis Segundo is described, as is the impact of the 1968 Latin American Bishops Conference in Medellin. In addition, the work of Ernesto Cardenal, a Nicaraguan Catholic priest, poet, and politician, in viewing the Eucharist in connection to the prophetic work of Jesus Christ among the poor is examined—specifically in the context of celebrating Eucharist in the Nicaraguan peasant communities of the archipelago of Solentiname.

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