Academic literature on the topic 'Catholic church, customs and practices'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Catholic church, customs and practices.'
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.
Journal articles on the topic "Catholic church, customs and practices"
1
Pillai, Shanthini, Pauline Pooi Yin Leong, Melissa Shamini Perry, and Angeline Wong Wei Wei. "Dialogical Intersections of Tamil and Chinese Ethnic Identity in the Catholic Church of Peninsular Malaysia." Asiatic: IIUM Journal of English Language and Literature 13, no. 2 (January 13, 2020): 167–81. http://dx.doi.org/10.31436/asiatic.v13i2.1675.
Full textAbstract:
The contemporary Malaysian Catholic church bears witness to the many bridges that connect ecclesial and ethnic spaces, as liturgical practices and cultural materiality of the Malaysian Catholic community often reflect the dialogic interactions between ethnic diversity and the core of traditional Roman Catholic practices. This essay presents key ethnographic data gathered from fieldwork conducted at selected churches in peninsular Malaysia as part of a research project that aimed to investigate transcultural adaptation in the intersections between Roman Catholic culture and ethnic Chinese and Tamil cultural elements. The discussion presents details of data gathered from churches that were part of the sample and especially reveal how ceremonial practices and material culture in many of these Malaysian Catholic churches revealed a high level of adaptation of ethnic identity and that these in turn are indicative of dialogue and mutual exchange between the repertoire of ethnic cultural customs and Roman Catholic religious practices.
2
LUKASHOVA, SVETLANA, and MAIA ONIANI. "ORTHODOX BROTHERHOODS IN THE KIEV METROPOLIA IN THE SECOND HALF OF THE XVI CENTURY: BETWEEN SECULAR LEGISLATION AND CHURCH LAW." Sociopolitical Sciences 12, no. 6 (December 30, 2022): 60–64. http://dx.doi.org/10.33693/2223-0092-2022-12-6-60-64.
Full textAbstract:
The present study is devoted to the analysis of the legal background of the laics associations emergence and activity in the Kiev mitropolia in the second half of the XVI century, including church, parish and “honey” brotherhoods, guilds and collective patrons of orthodox churches. The aim of the work is to assess the nature and degree of secular and ecclesiastical legislation influence on the emergence and methods of legitimization of Orthodox religious associations in the second half of the XVI century. The church brotherhoods of the end of the XVI century were the result of the evolution of traditional territorial unions that arose on the Ukrainian-Belarusian lands even before the adoption of Christianity. The factors of the evolution were the spread and deepening of Christian practices, and later the entry of orthodox lands into the catholic Polish-Lithuanian Commonwealth. The Western European legal system assumed the written consolidation of legal customs and legal facts. In the contact orthodox-catholic zone there were closely related catholic professional and religious unions of laypeople, whose statutory documents became models for copying. Finally, the third factor was the influence of the Reformation and Counter-Reformation, which provoked an increase in interest in the affairs of religion and the church among the orthodox laics and led to the emergence of church confraternities and confraternal movement. At the same time, the confraternal movement is a purely Orthodox phenomenon. Assessing the discrepancies between the church law norms and the confraternal ideology provisions, it should be emphasized that the confraternities rejected the norms that had the status of church custom, and in some provisions turned out to be closer to the canonical norm than the contemporary practice of the church.
3
McCrea, Heather L. "On Sacred Ground: The Church and Burial Rites in Nineteenth-Century Yucatáán, Mexico." Mexican Studies/Estudios Mexicanos 23, no. 1 (2007): 33–62. http://dx.doi.org/10.1525/msem.2007.23.1.33.
Full textAbstract:
Throughout mid-nineteenth century epidemics of cholera, smallpox, and yellow fever, state and Church officials vied for control over the sacred terrain of cemetery management and burial regulations. Amidst sweeping national attacks on Church privilege, state officials crafted policies to contain contagion and undermine Church authority over the sacred realm of death. Between 1847 and 1855, mortality skyrocketed in Yucatáán from the dual calamities of disease and the civil war known as the Caste War. As the war unfolded and epidemics persisted, residents were drawn into a power struggle between emergent public health policies and long-practiced Catholic and Maya burial customs.
4
Grīnvalde, Rita A. "THE MIRACLES OF SAINT AGATHA IN FOLK RELIGION." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2021): 49–69. http://dx.doi.org/10.28995/2658-4158-2021-1-49-69.
Full textAbstract:
Saint Agatha is an Italian martyr of the 3rd century, who is honored by the Catholic Church as the protector against fire accidents (she is also the patron saint of bell-makers, weavers, shepherdesses, wet nurses, sufferers of breast diseases, etc.). The article deals with the manifestations of religiosity of Latvia’s Roman Catholics–the tradition of Saint Agatha miracles. According to the examined folklore materials–folk beliefs, customs, Christian legends and notes on memorates –, the traditions related to Saint Agatha’s Day play a considerable role in the life of a practicing Catholics. Their importance emerges in honoring Saint Agatha, the practices of storing and using objects and substances blessed in the church on her commemoration day on February 5 (bread, water, salt), as well as in the stories about miraculous help in fire accidents (Agatha’s bread or water puts fire under control or distinguishes it). The miracle stories of Saint Agatha share a common textual structure: 1) The story is based on a real event; 2) The situation accelerates drastically; 3) Then comes a sudden turning point; 4) A happy ending. These memorates are stories whose key function is to assert folk religiosity regarding the intervention and help of the supernatural, divine force in the event of misfortune or accident.
5
Mozyro, Piotr. "Ofiary za sakramenty i sakramentalia na przykładzie Diecezji Ełckiej." Civitas et Lex 41, no. 1 (April 2, 2024): 65–77. http://dx.doi.org/10.31648/cetl.9485.
Full textAbstract:
The subject of the article is to present the issues related to offering and accounting for offerings for sacraments and sacramentals using the example of the Diocese of Ełk. The primary source for these considerations is the Code of Canon Law promulgated by Pope John Paul II in 1983, with amendments up to 2022. The starting point of these considerations is to provide a definition of sacrament and sacramental, essentially referring to the 1983 Code of Canon Law and the Catechism of the Catholic Church, with historical data taken into account. The article further clarifies the concept of offering by referring to its dictionary meaning, whether it is an offering made to God or an offering made of oneself. In the first part, the article also presents the general church legislation regarding offerings made for sacraments and sacramentals, considering issues related to accounting, the sustenance of clergy, determining Mass stipends, iura stolae, and associated practices. In the later part of the article, there is a reference to particular legislation within the Diocese of Ełk, with special emphasis on the statutes of the First Synod of the Diocese of Ełk and decisions made by individual bishops of the Diocese of Ełk. The Synod recalls the force of canon 848 of the 1983 Code of Canon Law, which states that, on the occasion of administering sacraments, it is permissible to accept an offering determined by competent church authority and in accordance with prevailing custom. In this part of the article, it becomes evident that particular legislation does not make significant resolutions on the discussed issue but rather creates a space for the practical application of the general norm. Particularly, in the Economic Decree of the Diocese of Ełk, certain practical provisions are found. The last part includes the presentation of customs and issues in applying the legal norm and a summary. It is worth noting that the issue of offerings made by the faithful on the occasion of administering sacraments and sacramentals, the voluntary nature of donations, and the fairness of compensation for clergy is a highly complex matter. It combines the spiritual and material aspects – invisible grace and material object. The Church must safeguard the purity of the sign, eliminate any abuses, and simultaneously ensure the fairness of compensation for clergy. In today’s times, when society, including the faithful of the Catholic Church, expects a high level of transparency, it is important to address the issues that can contribute to a better understanding of the practices of the Catholic Church.
6
Sulkowski, Lukasz, Grzegorz Ignatowski, and Robert Seliga. "Public Relations in the Perspective of the Catholic Church in Poland." Religions 13, no. 2 (January 25, 2022): 115. http://dx.doi.org/10.3390/rel13020115.
Full textAbstract:
The issue of the use of marketing tools by religious organisations is a research problem because for moral reasons, churches declare that they do not use marketing communication explicitly. In religious circles, marketing tends to be associated with unethical practices, especially public relations, which in practice can be associated with propaganda. A careful analysis of the activities carried out by churches shows that many marketing communication methods and tools are used by religious organisations. To be successful, companies must identify the basic elements determining customer satisfaction and meet them more effectively than their competitors. At the same time, it is not about one-off transactions, but about building long-term relationships. This model is also slowly finding acceptance in religious circles, despite arguments that satisfying individual needs will be at the expense of church doctrine or will result in long-standing church traditions being abandoned and replaced by pop-cultural attitudes. The article discusses the specificity of building the brand image of the Catholic Church in Poland and the use of modern marketing tools in this process. It also presents the results of the authors’ research, which leads to the final conclusions verifying the research hypotheses set out in the research methodology. The article aims to initiate a wider discussion on the controversial topic of implementing commercial marketing tools into the image management processes of the Catholic Church. The conducted research results indicate the need for a change in the perception of the Catholic Church in Poland of the communication processes leading to the building and strengthening of its image. A major challenge for the Catholic Church in Poland seems to be changing the attitudes of non-believers towards the Catholic Church.
7
Hale, Frederick A. "Ibo Spirituality and Marriage Customs On the Eve of Nigerian Independence: the Testimony of Onuora Nzekwu's Wand of Noble Wood." Religion and Theology 7, no. 1 (2000): 24–39. http://dx.doi.org/10.1163/157430100x00108.
Full textAbstract:
AbstractFor many years scholars of African religion have appreciated the potential insights that imaginative literature can provide into religious beliefs and practices in rapidly transforming societies, not least with regard to the confrontation of indigenous religions and missionary Christianity. Generally ignored, however, has been the fiction of Onuora Nzekwu, a talented Ibo novelist who during the 1960s was hailed as one founder of Nigerian letters but who stood in the shadow of Chinua Achebe and a handful of other contemporary literary giants. The present article is a study of enduring commitment to Ibo spiritual and marital traditions and the critique of Roman Catholic missionary endeavours in Nzekwu's first novel, Wand of Noble Wood (1961). It is argued that in this pioneering treatment of these recurrent themes in African literature of that decade, Nzekwu vividly highlighted the quandary in which quasi-Westernised Nigerians found themselves as they sought to come to grips with the confluence of colonial and indigenous values and folkways on the eve of national independence in 1960. Nzekwu did not speak for all Ibo intellectuals of his generation; his portrayal of the weakness of Ibo commitment to the Roman Catholic Church is squarely contradicted by other literary observers, such as T Obinkaram Echewa.
8
Hale, Frederick A. "Ibo Spirituality and Marriage Customs On the Eve of Nigerian Independence: the Testimony of Onuora Nzekwu's Wand of Noble Wood." Religion and Theology 7, no. 4 (2000): 24–39. http://dx.doi.org/10.1163/157430100x00261.
Full textAbstract:
AbstractFor many years scholars of African religion have appreciated the potential insights that imaginative literature can provide into religious beliefs and practices in rapidly transforming societies, not least with regard to the confrontation of indigenous religions and missionary Christianity. Generally ignored, however, has been the fiction of Onuora Nzekzuu, a talented Ibo novelist who during the 1960s was hailed as one founder ofNigerian letters but who stood in the shadow of Chinua Achebe and a handful of other contemporary literary giants. The present article is a study of enduring commitment to Ibo spiritual and marital traditions and the critique of Roman Catholic missionary endeavours in Nzekwu's first novel, Wand of Noble Wood (1961). It is argued that in this pioneering treatment of these recurrent themes in African literature of that decade, Nzekwu vividly highlighted the quandary in which quasi- Westernised Nigerians found themselves as they sought to come to grips with the confluence of colonial and indigenous values and folkways on the eve of national independence in 1960. Nzekwu did not speak for all Ibo intellectuals of his generation; his portrayal of the weakness of Ibo commitment to the Roman Catholic Church is squarely contradicted by other literary observers, such as T Obinkaram Echewa.
9
Flikop-Svita, Halina Aljaksandrawna. "«Local altars» ― a unique phenomenon of the Greek-Catholic church in Belarus (late 17th – early 19th centuries)." Studia Slavica et Balcanica Petropolitana, no. 2 (28) (2020): 159–78. http://dx.doi.org/10.21638/spbu19.2020.210.
Full textAbstract:
The article discusses the unique cultural and religious phenomenon which was formed and existed for about a century and a half in the Greek Catholic (Uniate) Church of the Rzeczpospolita — altars, included in the iconostasis. To denote these sacred objects in the Uniate records of the 18th century, as it became known from numerous researched historical documents, the Polish-language term «ołtarze namiesne» («local altars») was used. «Local altars» was created with the setting of the throne to the icons of the local (lower) rank of the iconostasis — hence the name. Their occurrence is related to the adoption of Uniate religious practices, which was originally preserved in the Eastern Christian rites, the Western-Christian traditions. «Local altars» is an alternative to the traditional Catholicism of the side wall of the altars. In liturgical practice they were used with the same purpose — they can serve custom-made mass, but in manufacturing it was more simple and budget method: it was necessary only to put the throne to the iconostasis under the local icon. With time, formed a way of creating iconostases originally included in them aedicules — architecturally designed niches for local icons, which visually resembled the traditional architectural retablo altars. With the abolition of the Uniate Church in 1839 temples were converted to Orthodoxy, and all attributes of Catholicism were dismantled. Up to the present time on the territory of Belarus has no surviving full «local altar» with the throne. The study was conducted on the basis of historical documents of the late 17th – early 19th centuries with descriptions of nearly two thousand parish, branch, monastery and Cathedral Greek-Catholic churches in Belarus. It was found that by 1676 the practice of using «local altars» already existed, as evidenced by the revealed date of creation of the only preserved in Belarus, Uniate iconostasis with aedicules from the Church of Assumption monastery in Zhirovichi village, Slonim district of Grodno region. Thus, the «local altars» to the last quarter of the 17th century became the Uniate practice, where it was used until the early 19th century. Due to the complete loss of the artifacts to date, this sacred phenomenon in the Greek-Catholic churches in Belarus was not known.
10
Farneubun, Longginus, and Rico C. Jacoba. "Taflurut Nit: Towards an Inculturated Theology of the Communion of Saints for Kei People in Eastern Indonesia." Religion and Social Communication 22, no. 1 (January 31, 2024): 139–68. http://dx.doi.org/10.62461/lfrj110523.
Full textAbstract:
Ancestor veneration is considered by some to be a primitive custom, outdated, and with no relevance to modern society. In this study, however, the researcher will show that ancestor veneration is alive and practiced in various cultures, especially among Kei people in East Indonesia to this day. This research focuses on ancestor veneration (Taflurut Nit) of the Kei people vis-a-vis the Catholic teachings on the Communion of Saints. Both the Kei ancestors and the Christian saints are revered because they are believed to be role models and wisdom figures for the members of their respective communities. Kei religious and cultural practices that focus on remembering, honoring, and expressing love for their ancestors and the saints have an important role in the lives of Kei Christians. The dissertation uses the process of inculturation to explore the potential of using the practices and beliefs of ancestor veneration among Kei people in re-articulating an aspect of the Christian faith. With the mutual interaction between the Judeo-Christian Tradition on the Communion of Saints and the present experience of ancestor veneration (Taflurut Nit) among Kei people, an inculturated theology for Kei Christians in East Indonesia is being proposed in response to the new evangelization envisioned by the Church. Keywords: ancestor veneration, kei people, communion of saints, inculturation, culture
Dissertations / Theses on the topic "Catholic church, customs and practices"
1
Lafferty, David M. "Constructing priests' spiritualities fashioning spiritual practices and integrating spirituality in the lives of Roman Catholic diocesan priests in the United States /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
Full text
2
Hughes, Trystan Owain. "The Roman Catholic Church and society in Wales 1916-62." Thesis, Bangor University, 1998. https://research.bangor.ac.uk/portal/en/theses/the-roman-catholic-church-and-society-in-wales-191662(43b193f0-fb93-4635-9446-d45abd9e9545).html.
Full textAbstract:
The progress of the Roman Catholic Church in Wales under a succession of able bishops between 1916 and 1962 was striking. The Church grew in strength, stature, and confidence. The expansion in the number of its adherents was largely due to continuing immigration from Ireland, England and the Continent. Although conversions from among the native population certainly occurred, they helped the Catholic cause only minimally. Furthermore, like the other Welsh denominations, the Church found itself in a constant struggle to retain its existing faithful. The growth of the Church in the Principality was one of the primary reasons why hostility and prejudice against Catholicism continued unabated down to the early 1960s. At a local level, the initial opposition to the re-emer gence of Catholicism was undramatic and soon subsided. In the wider sphere, however, animosity remained virulent. In denominational newspapers and conferences, ministers, clergymen and prominent laymen revealed deep anti-Catholic dispositions. Many reacted directly to the growth of the Church by warning fellow Welshmen of the insidious intentions of Rome and its Fascio-political threat. Others vehemently attacked Catholic belief and practice. The Catholic Church's unceasin g attempts to establish its own educational system in Wales became an ideal channel into which these prejudices were directed. While hostility remained fervent throughout the period, underlying_ it was the clear, yet gradual, acceptance of the Roman Catholic Church by the people of Wales. By 1962 the Church had achieved an accepted, and indeed revered, position among the Welsh denominations. The effect of increasing general tolerance, the wide-scale adoption of ecumenical ideals, and respect both for individual Catholics and for their promotion of social, moral and cultural issues, all helped transform the attitude of Welsh society towards the Church.
3
Lee, Christine Shen-Chirng. "The power and the glory : belief, sacramentality and native Andean Catholic priests in Talavera, Peru." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16549.
Full textAbstract:
In Talavera, a small town in the rural south-central Peruvian Andes, Catholicism is deeply rooted in local institutions, society and history. I explore Talaveran Catholicism primarily through the eyes of the priests and the core parish community, and in doing so seek to contribute to the anthropology of Christianity, including the anthropology of Catholicism, and the anthropology of the Andes. Engaging with dominant models in the anthropology of Christianity of Christianity as a religion of conversion and radical discontinuity, I argue that in Talavera, such models no longer ring true for local Catholics: instead, Christian conversion is long forgotten and taken for granted, while Christianity is an important source of continuity with the past. This is related to the activities of the current generation of Catholic priests in Talavera, who are locally native and who by and large tend to be more sympathetic to local Andean Catholic traditions as a result—but without subscribing to dominant anthropological framings for pro-Andean sentiment. Instead, I draw on David Brown's formulation of Christian tradition to argue for a new anthropological model views the ‘syncretic' aspects of Andean Catholicism as simply part of Catholicism in general. Following the emphasis on incorporating theology, I subsequently argue that we need to take seriously Catholic notions of sacramentality as an ontological transformation—a theme throughout the majority of the thesis. I argue that sacramentality underlies how Catholic priests can be simultaneously divine and human through the sacrament of ordination; structures clerical-lay relations in Catholic parishes by creating the space for lay assistants to carry out the work of priests without becoming priests themselves; and causes membership of the Catholic Church, thereby leaving belief to carry out the work of improving, rather than effecting, one's Catholic-ness.
4
Hartel, Heather A. "Producing Father Nelson H. Baker the practices of making a saint for Buffalo, N.Y. /." Diss., University of Iowa, 2006. http://ir.uiowa.edu/etd/59.
Full text
5
Haynie, Kathleen Louise. "A Good Mormon Wife." PDXScholar, 2012. https://pdxscholar.library.pdx.edu/open_access_etds/1119.
Full textAbstract:
Within the Mormon culture, women are expected to marry, raise children, and be a "helpmeet" to their husbands. Both men and women are taught that they cannot attain the highest degree of heaven unless they are married in a Mormon temple, where they have been "sealed for time and all eternity." Although neither one can achieve this lofty goal without the other, and although there are some aspects of the Mormon culture in which there is a fair degree of equality between men and women, there is no denying that this is a patriarchal culture. Men hold the priesthood and they preside in their homes. The woman is the man's companion and counselor. Kathy Haynie converted to Mormonism when she was just eighteen, and she met and married her husband only two years later. She is committed to her religion and to her new family, and so she is as surprised as anyone when she begins to chafe under a manipulative and controlling husband. She is naive and credulous, and so she assumes that she needs to pray more, keep her mouth shut, and endure to the end. All of that changes when she attends a week of outdoor training for Boy Scout leaders, where she is one of only a handful of woman, and the only woman in her training patrol. Near the end of the week, Kathy realizes that she has been ignoring a self she has held within for fifteen years. Torn between her love of her children and her commitment to stable family life, and the increasing need she feels for genuine companionship, Kathy navigates the uncertain realm of friendship with one of her scouting friends. We watch her blossom as she gains confidence and skills to take her family out into the wilderness at the same time that she is deluding herself about her involvement with her friend. Family, faith, and friendship collide in this memoir of a Mormon wife and mother.
6
Schell, Sarah. "The Office of the Dead in England : image and music in the Book of Hours and related texts, c. 1250-c. 1500." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2107.
Full textAbstract:
This study examines the illustrations that appear at the Office of the Dead in English Books of Hours, and seeks to understand how text and image work together in this thriving culture of commemoration to say something about how the English understood and thought about death in the fourteenth and fifteenth centuries. The Office of the Dead would have been one of the most familiar liturgical rituals in the medieval period, and was recited almost without ceasing at family funerals, gild commemorations, yearly minds, and chantry chapel services. The Placebo and Dirige were texts that many people knew through this constant exposure, and would have been more widely known than other 'death' texts such as the Ars Moriendi. The images that are found in these books reflect wider trends in the piety and devotional practice of the time. The first half of the study discusses the images that appear in these horae, and the relationship between the text and image is explored. The funeral or vigil scene, as the most commonly occurring, is discussed with reference to contemporary funeral practices, and ways of reading a Book of Hours. Other iconographic themes that appear in the Office of the Dead, such as the Roman de Renart, the Pety Job, the Legend of the Three Living and the Three Dead, the story of Lazarus, and the life of Job, are also discussed. The second part of the thesis investigates the musical elaborations of the Office of the Dead as found in English prayer books. The Office of the Dead had a close relationship with music, which is demonstrated through an examination of the popularity of musical funerals and obits, as well as in the occurrence of musical notation for the Office in a book often used by the musically illiterate. The development of the Office of the Dead in conjunction with the development of the Books of Hours is also considered, and places the traditions and ideas that were part of the funeral process in medieval England in a larger historical context.
7
Moollan, Barbara Allison. "Sacramental symbols and the oral tradition." Thesis, 1995. http://hdl.handle.net/10413/6168.
Full textAbstract:
This dissertation is an attempt to draw a connecting link between Marcel Jousse's theory of MIMISM as found in his book The Oral Style and the symbols used when celebrating four of the sacraments celebrating in the Roman Catholic Church. These symbols are water used in the sacrament of baptism, the bread and the wine as used in the celebration of the Eucharist, and the oil which is used in the sacraments of Confirmation and the Anointing of the Sick. Jousse was the first anthropologist to discover that all action or gestes as he called it, is constantly being replayed and re-enacted by man. The second chapter in this thesis will give a comprehensive summary of this theory of MIMISM. Since man is constantly
attempting to get closer to God whom he falls short of when he sins, this practice of the sacraments is a means of getting man back in touch with God and the symbols used in this procedure is what actually makes it real.
After a chapter on symbolism and the role that symbols play in the
celebration of sacraments, the next chapter deals with the rites, rituals and religion in society. It is the symbols together with the rights, that in effect bridge the relationship between God and man. The final chapter then looks into the symbols themselves, which are oil, water and the Eucharist and fits the entire subject into perspective.Thesis (M.A.)-University of Natal, 1994.
8
Jili, Bongani Vitus. "Premarital and extra-marital sexual practices amongst some modern Zulus : an ethical response from a catholic perspective." Diss., 1995. http://hdl.handle.net/10500/17013.
Full textAbstract:
There is a rise in premarital and extra-marital sexual relations amongst some
modern Zulus. The causes of this rise include the perpetual childhood of women in
society and the political and socio-economic setting in South Africa. The results of
this rise include teenage pregnancies and sexually transmitted diseases.
In Zulu traditional sexual practice the publicity of love affairs curbed sexual
promiscuity. Many people were involved in the love affairs of young people. This
tradition broke down because of the political, religious and socio-economic changes
in South Africa.
The Catholic Church teaches that marriage is sacred; it is an institution of God, a
sacrament. Therefore premarital and extra-marital sexual relations taint the integrity
of marriage.
A number of things can be done to alleviate the problem of premarital and extramarital
sexual promiscuity. These include: changing the political and socio-economic
structures of our country; empowering women; inculturation; and changing the
pastoral attitude of the Church towards sexuality.M.Th. (Theological Ethics)
9
Long, Sarah Ann. "The chanted mass in Parisian ecclesiastical and civic communities, 1480--1540 : local liturgical practices in manuscripts and early printed service books /." 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3337851.
Full textAbstract:
Thesis (Ph.D.)--University of Illinois at Urbana-Champaign, 2008.Source: Dissertation Abstracts International, Volume: 69-11, Section: A, page: 4180. Adviser: Herbert Kellman. Includes bibliographical references (leaves 291-320) Available on microfilm from Pro Quest Information and Learning.
10
Wustenberg, Michael. "The big things bowed : the community ministry of Catholic funeral leaders in a rural South African context." Thesis, 2001. http://hdl.handle.net/10500/16502.
Full textAbstract:
Funeral leaders share the ministry of comfort with others. They make a specific religious contribution towards restoring life or decontaminating from death, which affects the faith and hope of the bereaved. Their ministry responds to a need of the bereaved by
affirming community in the face of death. It is based on spirituality and grounded in the biblical and apostolic tradition; it is carried out in a catholic contextualisation. The leaders' insertion into both the cultural background and the religious realm encourages
contextualisation. Their verbal proclamation is done in various ways and is linked to ritual. It reflects the three dimensions of the model employed in pastoral theology by taking life seriously, interpreting it in the light of faith, and leading a celebration that opens up the future of the participants. The leaders' proclamation is sincere when they link cultural family-procedures and church rituals in a parallel way. Sincerity suffers when community leaders, used to provide a comprehensive service, cannot preside over the promised celebration of the Eucharist, which could be the culmination of the rite of passage. Their ministry remains incomplete because of factors beyond their
control. It nevertheless contributes to justice in many ways, in particular by deploying local people. While the ministry is carried out independently, it depends on collaboration with the pastoral staff, in particular the priests. They safeguard the quality of ministry by
formation and through supervision. The collaborative formation contributes to the cultural insertion of the local and expatriate staff and enhances their competence. This collaborative ministry serves the bereaved, the community of faith, and theology. It allows the development of a contextualised liturgy, and a local theology. It is a step forward on the road towards a genuine form of community ministry in this particular African context. It corresponds with contemporary secular approaches towards leadership and management. African approaches emphasise the need for
contextualised management forms. They assume the compatibility of different practices employed in different contexts. The comprehensively grounded ministry seems to contribute to the avoidance or overcoming of some of the grave shortcomings of
ministry as provided in the past.Christian Spirituality, Church History and Missiology
D.Th. (Missiology)
Books on the topic "Catholic church, customs and practices"
1
Dues, Greg. Catholic customs & traditions: A popular guide. Mystic, CT: Twenty-Third Publications, 2000.
Find full text
2
Catholic customs & traditions: A popular guide. Mystic, Conn: Twenty-Third Pub., 1989.
Find full text
3
T, Morrill Bruce, Ziegler Joanna E, and Rodgers Susan, eds. Practicing Catholic: Ritual, body, and contestation in Catholic faith. New York: Palgrave Macmillan, 2006.
Find full text
4
Altemose, Charlene. Why do Catholics...?: A guide to Catholic belief and practice. Dubuque, Iowa: Brown Pub., 1989.
Find full text
5
Exploring the Catholic Church: An introduction to Catholic teaching and practice. Ann Arbor, Mich: Servant Publications, 2001.
Find full text
6
Signs of life: 40 Catholic customs and the differences they make. New York: Doubleday Religion, 2009.
Find full text
7
Encyclopedia of Catholic devotions and practices. Huntington, Ind: Our Sunday Visitor, 2003.
Find full text
8
O'Grady, John F. Catholic beliefs and traditions: Ancient and ever new. New York: Paulist Press, 2001.
Find full text
9
Carla, Conley, ed. The book of Catholic customs and traditions. Ann Arbor, Mich: Charis, 1994.
Find full text
10
Exploring the Catholic church: How being a Catholic makes a difference to everyday life. London: Hodder & Stoughton, 2001.
Find full textBook chapters on the topic "Catholic church, customs and practices"
1
Wald-Fuhrmann, Melanie. "13. Music in Christian Services as a Means to Induce Religious Feelings." In Music and Spirituality, 273–84. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0403.13.
Full textAbstract:
This chapter explores the relationship between musical practices and spiritual experiences in the context of Christian worship. It combines historical, theoretical, and liturgical perspectives with findings from empirical studies of singing in current Roman Catholic worship. After introducing a taxonomy of psychological effects of music in the liturgy according to the emic perspective of the Church, existing empirical studies are reviewed and results of a quantitative study on singing experiences in Roman Catholic mass are presented. The chapter concludes with an outline of a research program dedicated to empirically study the spiritual effects of musical practices in Christian worship.
2
Elstad, Eyvind. "An Overture: A Historical Overview of Political and Cultural Antecedents of the Nordic School System and its Variety of Teacher Education Programmes." In Evaluating Education: Normative Systems and Institutional Practices, 17–33. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-26051-3_2.
Full textAbstract:
AbstractTrade and contact between people in the northwest corner of Europe and other parts of the world can be traced far back in time. The attacks and raids of Vikings created terror in parts of Europe, but through Christianization, the people in the north gradually assimilated the values of the other European regions. The transnational Catholic church influenced the order of several societies. Schools in the Nordic region at first provided training for the priesthood. With the Reformation, the transnational influence of the Church was greatly weakened. In the 18th century, societal authorities introduced a new school model: mandatory public school for all. This public school helped spread literacy and more in-depth knowledge of Christianity. Over time, the idea emerged that schools should serve a broader purpose than spreading Christian knowledge; the need for teacher education was recognised as a logical consequence. Substantial improvements to the school system took place through trained teachers and the expansion of schools’ content. The changes in Nordic societies laid the foundation for and were influenced by improvements in the school system, indicating a renewal of the school systems. Teacher education evolved from a seminary-based education with many general education elements, to an extended education.
3
García Portilla, Jason. "Culture, Religion, and Corruption/Prosperity (A), (B), (C), (1), (2)." In “Ye Shall Know Them by Their Fruits”, 133–83. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_10.
Full textAbstract:
AbstractThis chapter characterises the relations between culture, religion, and corruption/prosperity. It advances the explanations of the prosperity–religion nexus from the perspective of cultural attributes (e.g. trust, individualism, familialism) by comparing Roman Catholic and Protestant theologies.Protestant denominations have mostly relinquished their founding principles, while “Rome never changes” as per the Italian saying. Despite the progress after Vatican II, Roman Catholicism has not markedly altered its beliefs and practices or its institutional founding principles (i.e. Canon Law) since medieval times. The political repercussions of an ecumenism in “Rome terms” are beyond its theological or religious implications.Liberation theology urged the Latin American Roman Church to break away from its imperialist origins and favouritism for landlords, industrialists, and power elites. However, liberation theology never became the mainstream or hegemonic Catholic theology in Latin America.Distinct Protestant theologies and organisational forms have led to distinct outcomes. New forms of Protestantism (i.e. Pentecostalism) placing less emphasis on education are less likely to have a positive social impact than previous (historical) Protestant versions. Some Protestant denominations still adhere to intertextual historicist biblical interpretation and hold the belief that the papacy continues to be “Satan’s synagogue” today.The heavily criticised Prosperity Gospel (PG) movement has syncretic roots in Pentecostalism, New Thought, and African American religion, and is composed mainly of the middle classes and blacks.While syncretism has been a natural process in all religions, Jews and historical Protestants have tended to be more anti-syncretic given their Scriptural base of beliefs. In turn, the importance of traditions, in Roman Catholicism for instance, has led to include more non-orthodox rituals in its practice.
4
Lux-Sterritt, Laurence. "Religious Houses." In The Oxford History of British and Irish Catholicism, Volume II, 136—C7S5. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198843436.003.0008.
Full textAbstract:
Abstract This chapter focuses upon the devotional lives of British and Irish Catholics between 1641 and 1745, paying particular attention to the women who went on to become nuns. Specific examples illustrate how the spiritual experiences of the cloisters were intricately linked to those of the Catholic communities at home, where the faithful adapted their worship to compensate for the scarcity of priests, sacralizing domestic time and space, investing traditional rituals with new militancy, and imbuing holy objects with supernatural powers. Whilst some of these customs were universally sanctioned by the Church, others were more local or even highly individual, sometimes exceeding the guidelines defined by the Council of Trent. The integration of the idiosyncrasies of domestic devotions to monastic practices reconciled continuity and change. It bridged the traditional gap between lay and religious life, overcame the geographical distance between the British Isles and the Continent, and brought together a glorified past, a sanctified present, and a future return of the four nations to the Roman faith, thus questioning the validity of the paradigm of separation in religious life.
5
Erhart, Victoria. "The Development of Syriac Christian Canon Law in the Sasanian Empire." In Law, Society, and Authority in Late Antiquity, 115–29. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780199240326.003.0014.
Full textAbstract:
Abstract Canon law in the ‘Church of the East’, that is, the Christian church located within the Sasanian (or ‘Persian’) Empire, developed in an atmosphere influenced by customs and ecclesiastical practices in the Byzantine Empire as well as by laws and customs in force in the Zoroastrian society of the Sasanian Empire. By far, the most important primary source is the Synodicon Orientale, a collection of canons of the synods of the Church of the East for the period 410-775.1 Without it, we would know virtually nothing about the religious and social life of the eastern Christians at this time. The Synodicon was compiled in the early ninth century under the direction of Catholicos Timothy I (780-823). It exhibits signs of some limited editorial revision, most of which concerns the anachronistic use of ecclesiastical titles and does not detract from the collection’s historical value. In the following discussion, the legislation of the Church of the East, and in particular that concerning celibacy and marriage, will be examined, as will be its tendency to expand into areas not usually considered matters of religious concern, specifically property and inheritance laws.
6
"Church Festivals and Practices." In The Customs and Traditions of Wales, 95–126. University of Wales Press, 2016. http://dx.doi.org/10.2307/jj.14491529.10.
Full text
7
Brandes, Stanley H. "Excerpt from “The Priest as Agent of Secularization in Rural Spain”." In Anthropology of Catholicism. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288423.003.0008.
Full textAbstract:
Stanley Brandes is an American sociocultural anthropologist whose work spans both European and Latin American peasantries. In this article Brandes describes a kind of Catholicism characteristic of peasant villages of the Iberian peninsula: locally inflected by rites and practices particular to specific regions, and organizationally overlapping with kinship and territorial corporate groups. At the broadest level, the essay offers a set of reflections about processes of modernization and secularization, viewed through a classic set of anthropological oppositions: collective/individual, rural/urban, great/little. More specifically, however, it tells us something interesting about the impact of Vatican II reforms on the ground. Brandes argues that what might be read as “secularization” is, in the village of Becedas, a function of processes internal to religion itself. Today, in light of works such as Charles Taylor’s A Secular Age, this line of argument has become quite familiar. Yet as Brandes’s ethnography suggests, ruminations around the polemic between belief and unbelief have not merely been the preserve of scholars and philosophers; they have inflected the lives of ordinary Catholic peasants as well. Through Brandes we see how Becedas villagers narrate, in their own idiom, the development of the idea of “the secular” as something that is contingent upon the history of Christianity in the West. By exploring the disjuncture between Catholic “great and little” traditions Brandes touches on one of the most interesting pressure points within the anthropology of Catholicism: the division of labor between the clergy and the lay. Such a division may map with varying intensities onto other distinctions, such as those between elite and folk, or educated and uneducated, and even onto distinctly differing ethnicities and cultural backgrounds. Whether or not clergy are perceived as “cultural outsiders” in the communities they serve, where a person stands within the institutional hierarchy matters. That is, Catholic subjectivities are incontrovertibly shaped by an individual’s relationship to or position in relation to the church. Belonging to the priesthood thus diminishes the possibilities for certain abstractions and sensorial trajectories, just as it makes others imminently actualizable. In the particular context being described here, the priest, Don Sixto, sees “folk Catholicism” a bit the way a radical Protestant sees Roman Catholicism: as a Christianity contaminated. His work is one of purification: separating true belief from “blind adherence to custom.” For parishioners, however, there is no a priori concept of a religion “contaminated.” There is only a corpus of devotions whose gradual elimination leaves a sense of spiritual vacuum. By foregrounding a “perspectival” approach split between the view of the priest, the people, and the anthropologist, Brandes allows us to grasp the structural tensions that propel different versions of what is correct and what is proper in Christian forms of practice. Brandes’s article might be read in some ways as a tentative exploration of the interesting and often fraught role Catholic priests perform in their day-to-day ministry as mediators between the center and the periphery, and old and new, in the great march of Christian modernity.
8
Glasius, Marlies. "Institutional Authoritarian Practices." In Authoritarian Practices in a Global Age, 152–88. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192862655.003.0007.
Full textAbstract:
Abstract This chapter examines institutional authoritarian practices surrounding child sexual abuse by the Catholic clergy. It starts with a focus on the handling of allegations against five priests at two sites within the Catholic Church: the Irish diocese of Cloyne and the Salesian order’s Australia-Pacific province. From there, it widens out to consider broader patterns associated with covering up clergy abuse in other Irish dioceses and elsewhere in the Salesian order, contextualizing them within to national-level Church initiatives to handle child sexual abuse complaints and the Vatican’s responses. By applying an authoritarian practices perspective, the chapter shows how the Catholic Church’s main organizational and cultural features—shared to a varying extent by other religious institutions—may foster silencing, secrecy, and lies. A culture of obedience impeded internal critiques and whistle-blowing. Church doctrines encompassed various forms of secrecy. Reputation was naturally believed to be best protected by secrecy, not by reform. The Church’s governance structure facilitated keeping sensitive information restricted. Sex in general, and ordained priests having sexual urges in particular, was a taboo subject. And a sense of clerical superiority facilitated devaluing and disbelieving the voices of victims. While Pope Francis I has made important changes in the Church’s handling of clerical abuse, the Catholic Church’s main organizational and cultural features persist.
9
Balserak, Jon. "4. Church." In Calvinism: A Very Short Introduction, 45–63. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198753711.003.0004.
Full textAbstract:
Calvinists believe Adam and Eve were the first church, established by God following their fall into sin in the Garden of Eden. Since that beginning, God has always maintained his church, though it has been attacked relentlessly by the world and the devil and, at various points in history, reduced to small groups of believers, usually identified as the ‘remnant’. ‘Church’ outlines the different church denominations that align themselves with Calvinism, such as Presbyterians and Anglicans, and the characteristics and purpose of the Calvinist church. Compared to Roman Catholic practices, Calvinists provide a simpler liturgy that involves preaching, singing, praying, and the celebrating of the two sacraments of Baptism and the Lord’s Supper.
10
Cressler, Matthew J. "The Living Stations of the Cross." In Authentically Black and Truly Catholic. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479841325.003.0004.
Full textAbstract:
This chapter introduces “the Living Stations of the Cross,” a Black Catholic reenactment of the passion and death of Jesus performed annually by parishioners of Chicago’s largest Black Catholic church from 1937 to 1968. This devotional practice serves as a lens through which to better understand the ways in which Catholic ritual life and relationships distinguished Catholic converts from the Protestant churches proliferating around them in the midst of the Great Migrations. It argues that Black Catholics should be understood as sharing in the same impulse as other new religious movements or “religio-racial movements,” such as the Black Hebrews and Black Muslims, who adopted religious practices and bodily disciplines that marked them as different from the assorted Black evangelical practices that were quickly coming to be understood as normative for Black religious life (known by the shorthand “the Black Church”).
Conference papers on the topic "Catholic church, customs and practices"
1
Bartulović, Željko, and Naum Milković. "O SPECIFIČNOSTI PREDMETA PRAVNA POVIJEST RELIGIJSKIH ZAJEDNICA NA PRAVNOM FAKULTETU SVEUČILIŠTA U RIJECI." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.061b.
Full textAbstract:
In the paper, the authors analyze the need to carry out a legal course that deals with the organization and legal regulations of religious communities, especially those operating in the territory of the Republic of Croatia, in the legal study program. In their practice, lawyers encounter religious communities and their legal acts, and there is a need to become familiar with basic terms, legal institutes, norms that regulate this matter, and legal practices, including international ones. The question arises whether should be studied only one religious community and its canonical, legal regulations or several religious communities within the framework of the state. The "Rijeka" program includes several communities important for the Republic of Croatia according to numerical and traditional criteria (Catholic, Orthodox, Protestant-Evangelical, Islamic and Jewish), combining a legal-historical, comparative and positive legal approach. Guest lecturers are prominent members of religious communities, including the Serbian Orthodox Church. In this way, the inter- and multi-religious, humanistic and cultural approach to religion that is characteristic of Rijeka stands out.
2
Андросова, Т. В. "Finland as a Part of the Russian Empire 1809–1917: A State within a State." In Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2023. http://dx.doi.org/10.55000/semconf.2023.3.3.018.
Full textAbstract:
Географический фактор играет двоякую роль в истории Финляндии и ее взаимоотношений с внешним миром. С одной стороны, территориальное положение на окраине Европы обусловило то, что финны сравнительно поздно включились в цивилизационный процесс. С другой стороны, земли, омываемые водами дальних заливов Балтийского моря, находятся в одном из наиболее важных со стратегической точки зрения европейских регионов. Хотя к «финским территориям» издавна проявляли интерес также Англия, Германия и Франция, влияние извне связано для финнов прежде всего с соперничеством ближайших соседей. Политический вакуум, в котором финны пребывали вплоть до начала XI в., пытались заполнить с запада – Швеция и римскокатолическая церковь, с востока – Россия (Великий Новгород) и православная церковь. Первая граница между Швецией и Россией была установлена в 1323 г. Согласно Ореховскому мирному договору Швеция получила юго-западные и западные финляндские территории, Россия – Восточную Карелию. В XVIII в. Россия приступила к поэтапному возвращению финляндских земель, присоединив Финляндию по итогам войны 1808–1809 гг. В границах архиконсервативной Российской империи родилось и постепенно оформилось финляндское государство западного типа. Финляндия получила широкую политическую и экономическую автономию – правительство, четырехсословный орган народного представительства (сейм), налоговую и финансовую систему, свое гражданство, валюту и пр. Финляндию от новой метрополии изначально отделяла таможенная граница. Главой законодательной власти являлся император, управлявший Финляндией на основе коренных законов (конституции) шведского времени. Будучи частью Российского государства, Финляндия постепенно стала политической общностью, а также одним из наиболее экономически развитых регионов империи. Уступки со стороны России были связаны с необходимостью обеспечить безопасность западной границы. The geographical factor plays a twofold role in the history of Finland and its relations with the outside world. On the one hand, the territorial situation on the edge of Europe caused the Finns to join the civilizational process relatively late. On the other hand, the lands washed by the waters of the far reaches of the Baltic Sea are located in one of the most strategically important European regions. Although England, Germany and France have long been interested in the "Finnish territories", external influence for Finns is primarily connected with the hostility of their closest neighbors. It was the political vacuum in which the Finns remained until the beginning of the XI century, that Sweden and the Roman Catholic Church tried to fill from the west, Russia (Veliky Novgorod) and the Orthodox Church – from the east. The first border between Sweden and Russia was established in 1323. According to the Orekhov Peace Treaty, Sweden received the southwestern and western Finnish territories, Russia – East Karelia. In the XYIII century Russia began the gradual return of the Finnish lands, annexing Finland after the results of the war of 1808–1809. Within the borders of the arch-conservative Russian Empire, a Western-type Finnish state was born and gradually took shape. Finland received a wide political and economic autonomy – the government, the four–member body of the People's representation (Seim), the tax and financial system, its citizenship, currency, etc. Finland and the new metropolis were initially separated by the customs border. The head of the legislative power was the emperor, who ruled Finland on the basis of the fundamental laws (constitution) of the Swedish period. Being a part of the Russian state, Finland gradually became a political community, as well as one of the most economically developed regions of the empire. Russia's concessions were determined by the need to ensure the security of the western border.