To see the other types of publications on this topic, follow the link: Canadian Conference of Catholic Bishops.
Journal articles on the topic 'Canadian Conference of Catholic Bishops'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Canadian Conference of Catholic Bishops.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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.
2
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.
Full text
3
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.
Full textAbstract:
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.
4
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.
Full textAbstract:
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.
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full text
8
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.
Full textAbstract:
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.
9
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.
Full textAbstract:
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.
10
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.
Full textAbstract:
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.
11
Asue, Daniel Ude. "A Catholic Inclusive Approach to Homosexuality in Nigeria." Theology Today 74, no. 4 (January 2018): 396–408. http://dx.doi.org/10.1177/0040573617731710.
Full textAbstract:
This essay discusses Same-Sex Marriage Prohibition Bill in Nigeria, with a focus on the contribution of the Nigerian Catholic Church to the law. Though the Catholic Church in Nigeria did not actively contribute towards the public debates about homosexuality that resulted into the Same-Sex Marriage Prohibition Bill it nevertheless welcomed the bill. However, the official teachings of the Catholic Church and elucidations from the Catholic Bishops Conference of Nigeria could potentially contribute to creating an inclusive society. In what way can we potentially utilize the principles of Catholic Social Teaching to make room for an inclusion of homosexual persons in the life of the church and in society?
12
Baric-Parker, Jean, and Emily E. Anderson. "Patient Data-Sharing for AI: Ethical Challenges, Catholic Solutions." Linacre Quarterly 87, no. 4 (May 15, 2020): 471–81. http://dx.doi.org/10.1177/0024363920922690.
Full textAbstract:
Recent news of Catholic and secular healthcare systems sharing electronic health record (EHR) data with technology companies for the purposes of developing artificial intelligence (AI) applications has drawn attention to the ethical and social challenges of such collaborations, including threats to patient privacy and confidentiality, undermining of patient consent, and lack of corporate transparency. Although the United States Catholic Conference of Bishops’ Ethical and Religious Directives for Health Care Services ( ERDs) address collaborations between US Catholic healthcare providers and other entities, the ERDs do not adequately address the novel concerns seen in EHR data-sharing for AI development. Neither does the Health Insurance Portability and Accountability Act (HIPAA) privacy rule. This article describes ethical and social problems observed in recent patient data-sharing collaborations with AI companies and analyzes them in light of the guiding principles of the ERDs as well as the 2020 Rome Call to AI Ethics ( RCAIE) document recently released by the Vatican. While both the ERDs and RCAIE guiding principles can inform future collaborations, we suggest that the next revision of the ERDs should consider addressing data-sharing and AI more directly. Summary: Electronic health record data-sharing with artificial intelligence developers presents unique ethical and social challenges that can be addressed with updated United States Catholic Conference of Bishops’ Ethical and Religious Directives and guidance from the Vatican’s 2020 Rome Call to AI Ethics.
13
McNAMARA, PATRICK H. "American Catholicism in the Mid-Eighties: Pluralism and Conflict in a Changing Church." ANNALS of the American Academy of Political and Social Science 480, no. 1 (July 1985): 63–74. http://dx.doi.org/10.1177/0002716285480001006.
Full textAbstract:
The decade of the 1970s saw continuing changes in American Catholicism as Catholics' religious beliefs and practices persisted in a decline that began in the mid-1960s. In the 1980s, issues of personal morality are salient among indicators of declining belief, particularly such issues as birth control, divorce with remarriage, and premarital sex. Yet there are signs of vitality in other respects: Catholic schools have grown in enrollment, charismatic and pentecostal groups have increased, and lay participation in liturgical functions is now a familiar feature of Catholic worship. The institutional church, as represented by the National Conference of Catholic Bishops, has adopted a critical stance toward American nuclear war strategy and recently toward the American economy for its neglect of the poor and unemployed. These stances occasion conflict both within the church, as Catholic groups organize to oppose them, and between the church, as represented by the bishops, and policies at the national level. A pluralistic model of the church in the 1980s would predict continuing individualism in religious beliefs and practice, and conflict on the institutional level, with considerable cost to the authority of the Catholic hierarchy.
14
De Jong, Ursula, and Flavia Marcello. "Stewardship and renewal of catholic places of worship in Australia." Actas de Arquitectura Religiosa Contemporánea 6 (April 3, 2020): 156–71. http://dx.doi.org/10.17979/aarc.2019.6.0.6236.
Full textAbstract:
The National Liturgical Architecture and Art Council (NLAAC) is an advisory body to the Bishops’ Commission for Liturgy of the Australian Catholic Bishops Conference, mandated to provide advice in the areas of liturgical architecture, art and heritage. The Council has prepared guidelines for use throughout the Catholic Church in Australia. The most recent of these documents, Fit for Sacred Use: Stewardship and Renewal of Places of Worship (2018) focusses on existing church buildings with particular reference to cultural heritage, and is the subject of this paper. Vatican II sought the full and active liturgical participation of all the people and so existing churches were reordered to foster inclusion. It is timely to consider questions around what constitutes our heritage and how it is valued. Fit for Sacred Use sets out the liturgical and heritage principles which are fundamental to conserving, renovating and reordering a church building. Its holistic approach considers how we renew our churches while honouring our heritage.
15
Sroka, Piotr. "Ks. Andrzej Dziełak „Gdyby nie kardynał kominek, nie byłoby Jana Pawła II”. Wspomnienie o Bolesławie Kominku i Orędziu biskupów Polskich do biskupów niemieckich." Wrocławski Rocznik Historii Mówionej 1 (October 30, 2011): 195–212. http://dx.doi.org/10.26774/wrhm.17.
Full textAbstract:
An account given by Rev. Andrzej Dziełak is one of over a dozen such narratives written down for a scientific conference “Cardinal Kominek – a forerunner of the Polish-German reconciliation” which was organized by The Memory and Future Institute (Wrocław, 4th December 2008). These conference documents give us insight into circumstances and consequences of the Polish bishops addressing the German bishops. In some parts, these documents are focused in the narrative of Rev. Andrzej Dziełak, who in 1965 was a clerical student in the Higher Seminary in Wrocław. For contemporary clerics Cardinal Kominek was an indisputable authority, both moral and intellectual. Every Saturday during a seminary meeting he would share with them his observations on the situation of the Catholic Church in those days in Poland and abroad, and on complex relations with the communist state. Still, the Pastoral Letter of the Polish bishops to the German bishops turned out to be a huge surprise to the Catholic clergy of Wrocław, especially since at the beginning they did not have the text of the document at their disposal. Rev. Dziełak admits that at the beginning the message conveyed in the Letter was received with reluctance by a great part of the congregation. This was due to the recent war and a successful propaganda of the communist government. However, right from the beginning, clerics had no doubts as to the identity of the author of the groundbreaking document – they knew that it was prepared by a bishop of Wrocław who was the most knowledgeable person in the Episcopate regarding German issues.
16
Slawson, Douglas J. "The National Catholic Welfare Conference and the Church-State Conflict in Mexico, 1925-1929." Americas 47, no. 1 (July 1990): 55–93. http://dx.doi.org/10.2307/1006724.
Full textAbstract:
Established in 1919 to be the Catholic voice of America, to look after church interests, and to offset the political influence of the Protestant Federal Council of Churches, the National Catholic Welfare Conference (NCWC) was a voluntary association of the American hierarchy meeting annually in convention. It implemented decisions through an administrative committee of seven bishops which operated a secretariat, also known as the NCWC, located in Washington, D.C. This headquarters had five departments (Education, Lay Activities, Legislation, Press, and Social Action) each with a director and all under the supervision of Reverend John J. Burke, C.S.P., the general secretary of the administrative committee and its representative at the capital.
17
Schepers, Maurice. "Dialogue and Conversion." Horizons 25, no. 1 (1998): 72–83. http://dx.doi.org/10.1017/s0360966900030747.
Full textAbstract:
On August 12, 1996, Cardinal Joseph Bernardin, Archbishop of Chicago († November 14, 1996), released a statement entitled “Called to Be Catholic Church in a Time of Peril,” which concretized an initiative called the Catholic Common Ground Project. This project is to be staffed by the thirteen-year-old, New York-based, National Pastoral Life Center, which was originally established under the auspices of the Administrative Committee of the U.S. Bishops' Conference. The peril which is the project's concern is the polarization that has developed in the Catholic Church in the United States in the course of the thirtyodd years elapsed since the close of the Second Vatican Council.
18
Tenorio, Addison S. "On Performing Reinfibulation in Catholic Hospitals." National Catholic Bioethics Quarterly 20, no. 1 (2020): 75–92. http://dx.doi.org/10.5840/ncbq20202018.
Full textAbstract:
Female genital mutilation/cutting is a multifaceted, culturally entrenched issue. In response to the United States Conference of Catholic Bishops’ resources dealing with the issue of FGM/C, this paper explores what resources sexual ethics can provide Catholic hospitals facing this issue, specifically with regards to the request for reinfibulation (the restoration of infibulation, also called FGM Type III). FGM/C ought not to be treated as a univocal medical practice; rather, in natural law evaluations of the act, the practice of reinfibulation ought to be separately acknowledged. Reinfibulation cannot be properly considered a mutilation in the same way that other types of FGM/C are. Thus reinfibulation should be performed in Catholic hospitals for those women who request it, as part of delivering culturally competent care, justifiable through the principle of material cooperation.
19
United States Conference of Catholi. "United States Conference of Catholic Bishops: Complementary Legislation to the Code of Canon Law." Jurist: Studies in Church Law and Ministry 73, no. 1 (2013): 271–97. http://dx.doi.org/10.1353/jur.2013.0003.
Full text
20
Summerlin, T. L. "Pastoral Letters of the United States Catholic Bishops, 1792-1983. 4 vols. Edited by Hugh J. Nolan. Washington, D.C.: Office of Publishing Services, National Conference of Catholic Bishops, United States Catholic Conference, 1984. 4 vols., 1,886 pp. n.p." Journal of Church and State 28, no. 1 (January 1, 1986): 133–35. http://dx.doi.org/10.1093/jcs/28.1.133.
Full text
21
Robbers, Gerhard. "Recent Legal Developments in Germany: Infant Circumcision and Church Tax." Ecclesiastical Law Journal 15, no. 1 (December 13, 2012): 69–71. http://dx.doi.org/10.1017/s0956618x12000804.
Full textAbstract:
During the course of 2012 two significant developments occurred in Germany that are of wider interest for those who study law and religion internationally. This brief note draws attention to a decision from Cologne that was probably wrongly decided, the effect of which will be reversed by amended legislation, and to a directive from the Catholic Bishops' Conference concerning the excommunication of those Catholics who decline to pay their church tax.
22
Coleman, John A., and S.J. "American Catholicism, Catholic Charities U.S.A., and Welfare Reform." Journal of Policy History 13, no. 1 (January 2001): 73–108. http://dx.doi.org/10.1353/jph.2001.0021.
Full textAbstract:
In this article I want to give at least a thumbnail sense of the background assumptions, policy contours, and vehicles for American Catholicism in engaging in public policy discussions. To do so, I will eventually concentrate on one major recent public policy discussion in the United States: the debates on welfare reform that led up to, and continue vigorously even after, the passage of the Personal Responsibility and Work Opportunity Reconciliation Act of 1996. I do so because American Catholic institutions, including the United States Catholic Conference and Catholic Charities U.S.A., played a crucial and continuous role in these debates about welfare reform. Indeed, New York's Senator Daniel P. Moynihan, a vigorous opponent of the proposed welfare reform bill, in excoriating his fellow liberals for signing on to the bill, could lift up the example of the Catholic bishops' lobbying and exclaim: “The bishops admittedly have an easier time with matters of this sort. When principles are at stake, they simply look them up. Too many liberals, alas, make them up!” This particular debate (which is not, by any means, over) also helps to show some of the unique assumptions behind proposals found in Catholic interventions in the policy sector. In what follows, I will develop, briefly, four sections or subthemes to the paper:1. Catholilc Social Thought: Five Background Assumptions for Policy: Human Dignity; The Common Good; Solidarity; Subsidiarity; Justice2. The Move from Background Assumptions to Policy3. Catholic Policy Proposals: Their Style and Instrumentalities4. Catholicism and Welfare Policy
23
Donovan, Mary Ann. "Women's Issues: An Agenda for the Church?" Horizons 14, no. 2 (1987): 283–95. http://dx.doi.org/10.1017/s0360966900037804.
Full textAbstract:
AbstractWhat does church membership mean for women? Texts like Galatians 3:27-28 imply equality; experience contradicts this. Underlying the controversy are assumptions about women's nature as women. Baptismal practice suggests women's equality but experience denies it. Part I examines experience: in lay ministry, in marriage, and as economically marginalized. Turning from experience to theoretical analysis, there are two answers to the question of women's nature: women are inferior, or women are equal. Part II studies the two models at work in the dialogue held between representatives of the Women's Ordination Conference and the U.S. National Conference of Catholic Bishops as participants addressed the question: “What is woman?” Finally the two models are operative in the testimony given in the national hearings for the bishops' pastoral on women. Part III analyzes the reports of the national hearings, uncovering the correlation between model, methodology, and whether a group's feminism leads it to social or issue critique.
24
Johnson, María Cecilia. "Assisted Reproductive Techniques and Catholicism(s) in the US." Religion and Gender 9, no. 2 (December 10, 2019): 147–69. http://dx.doi.org/10.1163/18785417-00902001.
Full textAbstract:
Abstract Assisted Reproductive Techniques (ART s) have proposed a new way of understanding notions of sexuality, reproduction, gestation, and family, and these transformations have arguably been a challenge in the religious field. This study aims to analyze the stances taken within the Catholic spectrum in the United States on ART s. Catholicism in the United States is an internally heterogeneous space, and different agents have taken diverse stances on ART s, with an impact on health care regulations, Catholic facilities administrations, and Catholics’ and non-Catholics’ reproductive rights. Drawing from a qualitative, interpretive, and documentary analysis of three organizations (the US Conference of catholic bishops, the Catholic Health Organization, and Catholics for Choice), this article proposes some guidelines to analyze and understand the arguments and strategies of various Catholics actors in the United States regarding reproductive healthcare and ART s in the United States.
25
Muoki, Stephen Joshua. "AIDS PROPHETS IN A WOUNDED COUNTRY: A MEMOIR OF TWO CATHOLIC CLERICS INVOLVED IN RESPONDING TO AIDS IN SOUTH AFRICA (1984–1990)." Oral History Journal of South Africa 1, no. 1 (September 23, 2016): 58–73. http://dx.doi.org/10.25159/2309-5792/1595.
Full textAbstract:
The alliance between faith and health in responding to a looming AIDS crisis in South Africa was exemplified in the collaborative work of two Catholic clerics and three nurses. Whereas their work was often eclipsed by the struggle for independence, Archbishop Denis Hurley and Father Ted Rogers envisioned a looming AIDS catastrophe and started warning, training and supporting societies with relevant strategies to minimise its impact as early as 1984. This article analyses their response to the AIDS crisis as witnessed by these nurses and two other contemporary clerics. Archival materials such as the Southern Cross magazine, plenary minutes of the South African Catholic Bishops Conference (SACBC), and correspondence letters shed more light on their difficult operating context.
26
Duncan, Graham A., and Anthony Egan. "The Ecumenical Struggle in South Africa: The Role of Ecumenical Movements and Organisations in Liberation Movements to 1965." Ecclesiastical Law Journal 17, no. 3 (September 2015): 269–82. http://dx.doi.org/10.1017/s0956618x15000423.
Full textAbstract:
When we contemplate ecumenism in South Africa in the twentieth century, we often automatically think of the outstanding work of the South African Council of Churches during the years of apartheid. However, it had two precursors in the General Missionary Conference of South Africa (1904–36) and the Christian Council of South Africa (1936–68). Parallel yet integral to these developments we note the significant contribution of the South African Catholic Bishops’ Conference. These did not originate or exist in a vacuum but responded to the needs and currents in society and were active in the midst of para-movements such as the Christian Institute.
27
Scharlieb, Mary. "1920 Problems of marriage and sexual morality: the Lambeth Conference." Theology 123, no. 4 (July 2020): 248–53. http://dx.doi.org/10.1177/0040571x20934022.
Full textAbstract:
This article by Dame Mary Scharlieb (1845–1930) addresses issues on marriage and sexuality raised at the 1920 Lambeth Conference of Anglican Bishops. It is likely that she had a strong influence on the Bishop of London on medical issues, and, through him, on the resolutions on marriage and sexuality at this Conference. Her article, published in Theology in November 1920, is clearly a piece of its time and reflects a fascinating mixture of pro-women and conservative ethical views, tempered by her understanding of medical science as it was then: for example, she and the bishops at the Conference strongly opposed the use of contraception even within marriage (ten years later the Lambeth Conference dropped this opposition). Mary Scharlieb was a pioneer female gynaecologist. Raised as an Evangelical, she became an Anglo-Catholic after her marriage to a British lawyer who was employed in Madras. Her medical training, prompted by the lack of medical help for Indian women, began at the Madras Christian College but was completed at Mrs Garrett Anderson’s London School of Medicine for Women, leading to her appointment at the Royal Free Hospital in 1902. Her husband stayed working in India until his death, while she worked as a gynaecologist in London. She was created a Dame two years before her death. Editor.
28
Tilley, Maureen A. "Dilatory Donatists or Procrastinating Catholics: The Trial at the Conference of Carthage." Church History 60, no. 1 (March 1991): 7–19. http://dx.doi.org/10.2307/3168519.
Full textAbstract:
In the year 411 the bishops of Christian North Africa, Augustine among them, assembled in Carthage to debate whether Catholics or Donatists should be recognized as the true Christian church in North Africa. Although most biographies of Augustine and histories of Christianity in North Africa mention this conference, they spend little time on the substance of the discussion which took place between the two parties. Accusations by fourthcentury Catholics, especially Augustine, and remarks by modern commentators often charge the Donatists with delaying the debate on the real issues of the Conference by interventions and procedural motions which served no useful purpose. Even W. H. C. Frend in The Donatist Church, and Peter Brown in his biography of Augustine take Catholic propaganda on this issue at face value.
29
Podmore, Colin. "Two Streams Mingling: The American Episcopal Church in the Anglican Communion." Journal of Anglican Studies 9, no. 1 (September 14, 2010): 12–37. http://dx.doi.org/10.1017/s1740355310000045.
Full textAbstract:
AbstractThis article identifies and compares two ecclesiological ‘streams’ that coalesced when the Anglican Communion was definitively formed in 1867: the traditional western catholic ecclesiology of England and Ireland and the more democratic, egalitarian ecclesiology of the American Episcopal Church. These streams had already mingled in George Augustus Selwyn’s constitution for the New Zealand Church. Incorporation of laypeople into the Church of England’s synods represented further convergence. Nonetheless, different understandings of the role of bishops in church government are still reflected in attitudes to the respective roles in the Communion’s affairs of bishops and primates on the one hand and the more recent Anglican Consultative Council on the other. Differences between the two streams were noticeable at the 1867 Lambeth Conference. The efforts of Archbishops Davidson and Fisher, rooted in the work of Selwyn, to hold together what Selwyn called ‘the two branches of our beloved Church’ are praised.
30
Crahan, Margaret E. "Cuba: Religion and Revolutionary Institutionalization." Journal of Latin American Studies 17, no. 2 (November 1985): 319–40. http://dx.doi.org/10.1017/s0022216x00007914.
Full textAbstract:
Both before and after the 1959 revolution, the Catholic Church in Cuba deviated from the norm in Latin America. This is in large measure due to the unique historical and social experience of Cuba, as well as to the fact that the church remained until the early 1960s largely a missionary outpost of Spain. When the revolution occurred, the Catholic Church was frozen in a pre-Vatican II mold which was reinforced by an exodus of clergy, religious and laity. The economic and diplomatic embargo of Cuba further isolated the church from progressive trends within the international church. Thus, the ferment unleashed by Vatican II (1962–5) and the Latin American Bishops Conference at Medellín, Colombia (1968) had less impact than changes resulting from the Cuban Revolution. As a consequence, the Catholic Church in Cuba entered the 1970s with limited theological and pastoral resources to meet the challenge of a consolidated Marxist/Leninist revolution. As an institution, the Catholic Church in Cuba is, as it was in 1959, the weakest in all of Latin America.
31
Burton-Christie, Douglas. "The Spirit of Place: The Columbia River Watershed Letter and the Meaning of Community." Horizons 30, no. 1 (2003): 7–24. http://dx.doi.org/10.1017/s0360966900000025.
Full textAbstract:
ABSTRACTThis article examines the theological and ecological significance of the International Pastoral Letter on the Columbia River Watershed issued by the U.S. and Canadian Bishops in 2001. It argues that through its inclusive, participatory process, its emphasis on the watershed as a significant locus for theological reflection, and its strong moral, spiritual vision regarding what a watershed is and can be, the Letter makes a significant contribution to Catholic teaching on the environment. However, the article also claims that due to its generalizing rhetorical style, its weak vision of spirituality and its lack of a critical, prophetic edge, the Letter fails to realize its full potential. The article poses questions about the central meaning and purpose of such pastoral letters and about what the Roman Catholic community can learn from the present Letter that might strengthen future attempts to address environmental or other pressing concerns.
32
Twiner, Joseph. "Sacred Voters and Secular Elections:." Lumen et Vita 10, no. 2 (July 14, 2020): 11–25. http://dx.doi.org/10.6017/lv.v10i2.12495.
Full textAbstract:
As another major national election approaches, American Catholics need a better understanding of the political conscience. The United States Conference of Catholic Bishops’ document Forming Consciences for Faithful Citizenship (FCFC) attempts to provide guidance. However, the document has been roundly criticized by Catholics from various political persuasions. In attempting to understand political conscience today, it is helpful to return to the great thinkers of tradition, and in particular Thomas Aquinas. This paper aims at recovery of Thomas’ understanding of conscience, rooted in the act of synderesis and oriented towards the common good, as a fitting and critical interlocutor for FCFC.
33
Kane, Michael N. "Investigating attitudes of Catholic priests toward the media and the US Conference of Catholic Bishops Response to the Sexual Abuse Scandals of 2002." Mental Health, Religion & Culture 11, no. 6 (September 2008): 579–95. http://dx.doi.org/10.1080/13674670701746933.
Full text
34
Donnelly, Elizabeth A. "Making the Case for Jubilee: The Catholic Church and the Poor-Country Debt Movement." Ethics & International Affairs 21, no. 1 (March 2007): 107–33. http://dx.doi.org/10.1111/j.1747-7093.2007.00063.x.
Full textAbstract:
Since the late 1970s, an increasingly global coalition of churches and nongovernmental organizations has pressed for reduction if not outright cancellation of the foreign debt of highly indebted poor countries, because of its deleterious impact on poor people. The movement achieved limited yet substantial success in the Jubilee 2000 campaign. In it, the movement invoked a biblical prescription of periodic debt relief to urge the international community to mark the millennium by recognizing a period of “jubilee” for heavily indebted poor countries, in which government debts would be cancelled and freed up resources used to alleviate poverty. The Catholic Church made a crucial contribution to the movement, through the involvement of its personnel, justice and peace offices, social service agencies, academic and research institutions, national bishops’ conferences, Vatican agencies, and Pope John Paul II. The essay traces the moral arguments the church made for debt relief, with a particular focus on two influential statements: those of the Vatican's Pontifical Justice and Peace Commission in 1987, and the U.S. Catholic bishops’ conference in 1989. By stimulating discussion of the ethics of debt among senior policymakers, the church's efforts strengthened the legitimacy of the claim that excessive debt servicing was unjust. Zambia is offered as a case study of church and coalition efforts to press not only for debt cancellation, but also for measures to ensure that freed-up resources be used effectively for poverty reduction, and that debtor governments contract new debt in a transparent manner.
35
Leśniczak, Rafał. "Did Polish Bishops Support Andrzej Duda in the Presidential Campaign in 2020? Analysis of Institutional Messages of the Polish Episcopal Conference." Political Preferences, no. 27 (November 28, 2020): 25–38. http://dx.doi.org/10.31261/polpre.2020.27.25-38.
Full textAbstract:
The aim of the article is to increase the cognitive value in the area of political communication of Polish bishops during the presidential campaign in Poland in 2020, in particular to answer the question whether the Polish Episcopal Conference supported President Andrzej Duda politically in his candidacy for re-election. The research applied the analysis and synthesis method supplemented with elements of hermeneutics. The Polish Episcopal Conference remained an entity not politically involved at the level of institutional communiqués and did not support any of the candidates applying for the office of President of the Republic of Poland in 2020. The issue for further political and media research remains that of complementary forms of communication of the ecclesial institution and the way of expressing one's own electoral preferences, for example through the Catholic media.
36
Cornelio, Jayeel, and Gideon Lasco. "Morality politics: Drug use and the Catholic Church in the Philippines." Open Theology 6, no. 1 (June 24, 2020): 327–41. http://dx.doi.org/10.1515/opth-2020-0112.
Full textAbstract:
AbstractThis article traces the trajectory of the Catholic Church’s discourses on drug use in the Philippines since the first time a statement was made in the 1970s. By drawing on official statements by the Catholic Bishops Conference of the Philippines (CBCP), it argues that shifts in emphasis have taken place through the years: the destruction of the youth, attack on human dignity, and then social moral decay. Collectively, they emanate from an institutional concern for peace and order. But they also reflect the moral panic around drug use that has been around for decades, which, on several occasions, Filipino politicians, including President Duterte, have mobilized as a populist trope. In this way, the article historicizes the Catholic Church’s official statements and frames them in terms of morality politics through which values and corresponding behavior are defined by an influential institution on behalf of society whose morality it deems is in decline. The article ends by reflecting on the recent statements by the CBCP that invoke compassion and redemption.
37
Krotofil, Joanna, and Dominika Motak. "A critical discourse analysis of the media coverage of the migration crisis in Poland." Scripta Instituti Donneriani Aboensis 28 (April 4, 2018): 92–115. http://dx.doi.org/10.30674/scripta.70069.
Full textAbstract:
This paper discusses the Polish Catholic Church’s perception of the recent European migration crisis by examining its discursive practices through the lens of critical discourse analysis. We focus on two of the official communication channels of the Church: the website of the Polish Episcopate Conference (PEC) and the weekly magazine ekai.pl, published by the PEC-owned Catholic Information Agency (CIA). We demonstrate that despite the official appeal of the Polish Episcopate for Christian hospitality, views of bishops participating in the public debate on the migration crisis are not unanimous, but polarised. These internal divisions on the issue parallel the ambivalent stance of the Polish Church on Poland’s place in the European Union. The negative attitude of the majority of Poles to migrants, resulting in the refusal to participate in the European relocation programme, is sanctioned not only by the ruling political party but also by some representatives of religious authorities.
38
Kovács, Örs. "Tankönyvkészítés kihívásai a 21. században." Belvedere Meridionale 32, no. 4 (2020): 66–80. http://dx.doi.org/10.14232/belv.2020.4.5.
Full textAbstract:
On behalf of the Hungarian Catholic Bishops’ Conference (MKKP), under the direction of the Catholic Pedagogical Institute (KAPI), since July 2018 we have been working on a series of history textbooks for high school students which also comprises the Christian values. This textbook has been designed for the new National Curriculum (NAT) and considered only organic innovations. We have kept several elements of the previous textbooks, but at the same time new novelties and perspectives have been introduced, especially in the more thematic approach of the teaching the universal history. The teacher’s handbook will be an innovation with the answers to the questions, the recommended methodological processing suggestions given to the exercises and the tasks for the graduation. All of these would be supported by digital interface. Our ambition is to support the teachers to teach easily, and help the students to learn independently.
39
Kibombwe, Freeborn. "Miranda Prorsus: An Encyclical Letter of Pope Pius XII on Motion Pictures, TV and Radio – its Impact on the Catholic Church Media in Zambia Today." Annales Missiologici Posnanienses, no. 25 (December 31, 2020): 103–15. http://dx.doi.org/10.14746/amp.2020.25.7.
Full textAbstract:
This article refl ects on the sixty years marking the anniversary of the encyclical letter Miranda Prorsus by Pope Pius XII. Miranda Prorsus was the fi rst document written in 1957 by the Church to refl ect on the three important means of communication: Motion Pictures (Film), Television (TV) and Radio. It highlighted the importance of these “remarkable technical inventions” to aid humanity in as far as development and understanding the media was concerned. Each of these three instruments of communication is examined in both the strengths and weaknesses they carry, but much more, how they can play a role in advancing humanity in the area of morality and truth telling. The article tries to use some of the important highlights in the context of Zambia my country that has embraced these means of communication with radio stations set up by the respective Bishops and a Television soon to be launched by the Zambia Conference of Catholic Bishops (ZCCB). In retrospect the article tries to show how these means and technical inventions can become handy in as far as the evangelization is concerned.
40
Birley, A. R. "Some Notes on the Donatist Schism." Libyan Studies 18 (1987): 29–41. http://dx.doi.org/10.1017/s0263718900006828.
Full textAbstract:
AbstractRecent work on the highly significant Donatist religious schism in late Roman Africa is reviewed, supported by an Appendix tabulating a draft chronology of Donatism. Particular attention is paid to the controversy surrounding the date and origins of the schism. The ‘revolutionary fringe’ of the Donatist movement, the Circumcellions, is also discussed, with specific reference to arguments concerning the social status of this group. A third section outlines the participation of Tripolitanian bishops of both Catholic and Donatist persuasion at the great Conference of Carthage in AD 411. The social historical importance of the extensive documentation is illustrated at several points by reference to illuminating insights into life in late Roman Africa.
41
da Silveira, Emerson Sena. "“CATHOLICOVID-19” or QUO VADIS CATHOLICA ECCLESIA: the Pandemic Seen in the Catholic Institutional Field." International Journal of Latin American Religions 4, no. 2 (September 18, 2020): 259–87. http://dx.doi.org/10.1007/s41603-020-00114-2.
Full textAbstract:
AbstractThe aim of this paper is to understand, in a panoramic way, the ideas that some organized groups of Catholicism have expressed about the pandemic of the new coronavirus. We shall take as material for analysis, the web official pages of the following segments: Conferência Nacional dos Bispos do Brasil (CNBB) [National Conference of Bishops of Brazil], Heralds of the Gospel and Catholic Charismatic Renewal (CCR), especially from the moment when the first case of the disease caused by the Sars-Cov-2 virus and the health-social-economic emergency were checked. Catholic beliefs about Covid-19 and related themes (restrictive measures, social inequalities) show an intense and internal conflict of values or worldviews and lead to inquiring about the incidences of Catholicism in the public sphere. The qualitative-exploratory hypothesis demonstrates that the advancement of the new coronavirus has accentuated tension lines existing in the Catholic Church and indicates that there is an ongoing dispute between the various official segments about the correct intonation of the Catholic voice in Brazilian society. To raise responses to the proposed problem, the paper is based on a qualitative method, namely, partial review of the bibliographic productions of the religious studies and analytical mapping of the main official positions (editorials, speeches, notes, texts) proposed by the three Catholic segments aforementioned.
42
Mendyk, Marek. "Letter by the Right Reverend Marek Mendyk, Chairman of the Commission of Catholic Education of the Bishops’ Conference of Poland." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 1, no. 2 (October 1, 2011): 9. http://dx.doi.org/10.15633/pch.849.
Full text
43
Costigane, Helen. "Religious Orders and the Criminal Records Bureau." Ecclesiastical Law Journal 8, no. 38 (January 2006): 323–32. http://dx.doi.org/10.1017/s0956618x00006463.
Full textAbstract:
Recent scandals in the churches relating to the abuse of children and vulnerable adults have led to a desire to protect those to whom the churches minister by putting in place safeguards which screen out those not suitable to work in this capacity. For the Roman Catholic Church, the implementation of the Nolan Report has been a key part of this process, together with the setting up of the Catholic Office for the Protection of Children and Vulnerable Adults(COPCA). The Conference of Religious (the representative body of priests, sisters and brothers who belong to religious orders) has also been involve in ongoing dialogue with diocesan bishops about how the recommendations of the Nolan Report might best be implemented At the same time, concerns have been raised about whether some of the measures being implemented compromise important principles of privacy and confidentiality. This discussion looks at this from the particular viewpoint of a nun1 who does not work with children or vulnerable adults, and explores whether she is required to undergo checks by the Criminal Records Bureau simply by virtue of being a nun.
44
Roy-Steier, Stephanie. "Coming Up Short: The Catholic Church’s Pastoral Response to the Transgender Crisis in America." Religions 12, no. 5 (May 12, 2021): 337. http://dx.doi.org/10.3390/rel12050337.
Full textAbstract:
The Vatican and United States Conference of Catholic Bishops (USCCB) have issued official responses to the phenomenon of gender diversity, as well as instructions for the education and care of transgender and gender diverse (TGD) people in America. However, have these authorities effectively utilized current sociological research to develop and implement contextually appropriate pastoral practices that are lifegiving and to the greatest benefit of this at-risk population? This article argues that they have not and that their recommendations have been linked to increased harm and marginalization. Utilizing Richard Osmer’s framework for practical theological interpretation, this article begins with an overview of the Magisterium’s guidance, followed by a summary of quantitative data gleaned from national surveys, population studies, and demographic analyses that reveals unique experiences of suffering and oppression. The middle sections bring in leading theories and findings from social, health, and medical fields, which illustrate TGD needs and vulnerabilities and expose the Magisterial offices’ dangerous failure to meet or even acknowledge them. The final sections call for a revised pastoral approach grounded in the concrete situations of TGD people and congruent with the Church’s commitment to love, service, and social justice. Good practice models and ethical norms are suggested for immediate incorporation into care and praxis.
45
Sabaté Gauxachs, Alba, José María Albalad Aiguabella, and Miriam Diez Bosch. "Coronavirus-Driven Digitalization of In-Person Communities. Analysis of the Catholic Church Online Response in Spain during the Pandemic." Religions 12, no. 5 (April 28, 2021): 311. http://dx.doi.org/10.3390/rel12050311.
Full textAbstract:
COVID-19 has driven several global offline communities to go online. Restrictions to the free movement of people in response to the coronavirus pandemic triggered a profound rethinking of jobs, products and services, and among them, the activities of religious communities, which are well consolidated in the offline sphere. In Spain, since the lockdown established by the government in March 2020, the Catholic Church has reinvented its activity, as all the churches and other places of worship have been closed. This constituted a considerable challenge, considering the history and dynamics of the institution. This paper aims to analyze how Catholicism, as one of the most consolidated offline communities, reworked its communication, going online in a matter of days. With this objective, researchers surveyed each and every one of the 70 Spanish dioceses, taking them as representatives of the global Catholic community in the country. Their responses are complemented with an in-depth interview with the Director of Communications at the Spanish Conference of Bishops. The results highlight the huge and unprecedented step towards the digitalization of the community through consistent, creative and efficient action. New methods, platforms and languages have been implemented, even broadening community membership. Despite an offline essence that is still detected in some decisions, this pandemic has brought a new communicative paradigm to the Spanish Catholic community. Digitalization has been consolidated whilst preserving the best aspects of direct contact and action.
46
Nir, Roman. "The Activities of the Polish Section “War Relief Services-National Catholic Welfare Conference” in Great Britain from 10.12.1943 to 31.07.1946." Studia Polonijne 39 (July 30, 2019): 213–43. http://dx.doi.org/10.18290/sp.2018.10.
Full textAbstract:
WRS-NCWC Polish Projects activities in Great Britain started at the very moment of the arrival 30 November 1943 of the Rev. A. Wycislo, Delegate of WRS-NCEC, nominated by Executive Committee as Field Director, Polish Projects. Very Bishop J.F. Gawlina immediately created in London an NCWC Polish Projects in Great Britain Committee. Rev. Canon R. Gogolinski-Elston was nominated Secretary of this Central Committee. The common aims of NCWC activities all over the world were directing aims of NCWC Polish Projects in Great Britain Central Committees. The especial aim to have care about the Polish Soldier, his spiritual and moral welfare, and to ensure his cultural and educationall development in a truly Catholic and Polish atmosphere. Rev. Gogolinski-Elston was ordered to start work immediately and already on the 10th of December 1943 the Polish Hearth in Blackpool was taken over, as the first NCWC Centre for Poles in Gt. Britain. On the 12th of December 1943 NCWC Rest and Recreational Centre for Polish University Students was opened in Edinburgh, 15th December an NCWC Polish Air Force Canteen in Blackpool was opend, 24th of December 1943 an NCWC Rest and Recreational Centre for Polish Convalescent Airmen in Blackoop and NCWC Rest and Recreational Centre in Special Secret Duty Detachment in “X” (military secret) were created. Polish Projects in Gt. Britain will be an excellent testimonial to American Catholics with their Bishops, to War Relief Services-National Catholic Welfare Conference, organization with its so effective Executive and Field Director.
47
Lannon, David. "Christopher Martin, A Glimpse of Heaven—Catholic Churches of England and Wales, Catholic Bishops’ Conference of England and Wales and English Heritage, 2006, ISBN: 1 85074 970 1, pp. 224." Recusant History 28, no. 4 (October 2007): 604–5. http://dx.doi.org/10.1017/s0034193200011730.
Full text
48
Janczewski, Zbigniew. "Bierzmowanie - sakrament chrześcijańskiej dojrzałości, czy pożegnania z Kościołem?" Prawo Kanoniczne 51, no. 3-4 (December 10, 2008): 209–25. http://dx.doi.org/10.21697/pk.2008.51.3-4.10.
Full textAbstract:
In the beginning of the Church the confirmation was one – same ceremony with the baptism and the Eucharist. It was the rite of come in the Church. Sometimes the confirmation was received whole families, with their children. In the middle century in the Roman Catholic Church those sacrament was giving to the children in “perfectae aetatis” who was 7 year old. In the XX century in Poland the age of confirmation was near 10 year old. After II Vatican Council the Episcopal Conference has decided on a different age. In Poland those age is 15-16 year old. But some of bishops would like to change this age to higher, because (like some people think) a young people must to be more maturity to received the confirmation. Now some of youth after the confirmation finish their religions education in the school, and leave the Church. Author of article think, that they need the grace of sacrament of confirmation in the age more early (before attain age of manhood and womanhood), to help them to keep their faith.
49
Shaniuk, Paul M. "The Spiritual Works of Mercy as a Tool to Prevent Burnout in Medical Trainees." Linacre Quarterly 87, no. 4 (May 7, 2020): 399–406. http://dx.doi.org/10.1177/0024363920920400.
Full textAbstract:
Burnout is highly prevalent among physicians and is associated with negative patient outcomes. Furthermore, medical training is a particularly vulnerable time as studies show that medical students, residents, and fellows experience burnout and emotional exhaustion at higher rates than both the general population and physicians in practice. Multiple recent studies have demonstrated the practice of religion and spirituality to be protective against burnout in trainees. Can Catholic academic physicians transfer these protective benefits of religion and spirituality to their trainees, who are at the highest risk, and who may or may not share their faith? An ancient Catholic tradition, the Seven Spiritual Works of Mercy, may hold the key. The Spiritual Works of Mercy are listed by the US Conference of Catholic Bishops as Counseling the Doubtful, Instructing the Ignorant, Admonishing the Sinner, Comforting the Sorrowful, Forgiving Injuries, Bearing Wrongs Patiently, and Praying for the Living and the Dead. Using this as a framework, examples of evidenced-based actions from the literature that have been shown to either prevent burnout or to improve the day-to-day experience of medical trainees were discussed. Examples include encouraging trainees to express doubts or to debrief after difficult and saddening cases. Academic physicians can provide instruction, feedback, or admonishment; demonstrate forgiveness of errors; and model the way in bearing wrongs patiently, all while uplifting their trainees in prayer. The Spiritual Works of Mercy can thus become a framework for academic physicians to uplift their trainees’ spirits and potentially prevent against burnout. Summary: Burnout is highly prevalent in medical students and in doctors during their residency or fellowship training, but multiple studies have shown regular practice of religion and spirituality to be protective against burnout. The Seven Spiritual Works of Mercy (Counsel the Doubtful, Instruct the Ignorant, Admonish the Sinner, Comfort the Sorrowful, Forgive All Injuries, Bear Wrongs Patiently and Pray for the Living and the Dead) provide a framework of powerful examples for teaching physicians, particularly Catholic teaching physicians, to uplift their students and potentially transfer this benefit to reduce their students’ risk for burnout.
50
Malolos, Grace Zurielle, Joseph Christian Obnial, Rena Mallillin, Pamela Bianca Pasco, Erika Ong, Arianne Andes, Faith Ann Apat, Emma Teresa Carmela Aportadera, Rafael Valencia, and Don Eliseo III Lucero-Prisno. "The Impact of COVID-19 on Church Gatherings in the Philippines: A Policy Analysis." Christian Journal for Global Health 8, no. 1 (July 30, 2021): 53–63. http://dx.doi.org/10.15566/cjgh.v8i1.505.
Full textAbstract:
The Philippines is the largest Christian-majority country in Asia. With church gatherings playing a vital role in the nature of Christianity in the Filipino culture, the advent of the coronavirus disease (COVID-19) pandemic in the Philippines posed challenges to public religious practices amid efforts to mitigate COVID-19 community transmission. Various policy pronouncements from both the government-led Inter-Agency Task Force (IATF) on Emerging Diseases and the church-led Catholic Bishops’ Conference of the Philippines (CBCP) were issued. These guidelines were implemented in order to address the two-pronged problem on healthcare and religious obligations. While these guidelines were initially contributory to the mitigation of disease transmission, varied compliance by Filipinos was observed through the progression of the pandemic. Considering the value that church gatherings and religion play in the lives of the Filipino people, further studies on COVID-19 transmission in the church should be conducted in order to develop more efficient policies and guidelines on the practice of religion, particularly for religious gatherings. Furthermore, a more synergistic state and church cooperation must be encouraged in order to arrive at solutions that will mutually address the concomitant problems of the COVID-19 pandemic.