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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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
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Kaufmann, Jeffrey C. "Archival Research in Antananarivo, Madagascar: The National Archives." History in Africa 24 (January 1997): 413–29. http://dx.doi.org/10.2307/3172042.
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The Malagasy proverb “You can't catch a locust if your armpit is not close to the ground” (Ny valala tsy azo raha tsy andrian'elika) perhaps characterizes archival research in Antananarivo, the capital of Madagascar. There are at least eight research facilities with archival materials in town: the National Archives (Foiben'ny Arisivam-Pirenena Malagasy); the Academie Malgache; CIDST (Centre d'Information et de Documentation Scientifique et Technique); the National Library (Tranomboky-Pirenena); the University Library; and three church archives (American Lutheran, Norwegian Lutheran, and Catholic). In this paper I give some background information on the collections in the National Archives, outline how to use the facilities, provide an annotated bibliography of the finding aids there, and give some tips for one's stay in Antananarivo.Madagascar's National Archives inherited many documents from the monarchical period. At the beginning of the colonial administration, the French deposited royal documents at the Queen's Palace (Rova) in Antananarivo. During their occupation they added documents from the territorial and central administrations. The whole collection was transferred to French headquarters before the Malagasy direction of Civil Affairs was created. On 1 March 1958 the Service des Archives de Madagascar was instituted. From then on, the archives have been under the jurisdiction of the head of government.The National Archives are remarkable for their materials on the following topics: the history of the Malagasy people; their customs and practices; and their way of thinking that distinguishes them from the majority of other people. Moreover, the National Archives have collections that do not exist in other libraries, such as the Academie Malagasy and CIDST.
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Lj. Мinic, Vesna, and Marija M. Jovanovic. "RELIGIOUS EDUCATION DURING THE FIRST CYCLE OF PRIMARY EDUCATION IN SERBIA." KNOWLEDGE INTERNATIONAL JOURNAL 30, no. 2 (March 20, 2019): 373–77. http://dx.doi.org/10.35120/kij3002373m.
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Religious education as part of the modern society in Serbia is a subject of numerous interdisciplinary scientific studies. Modern education systems in countries where major socio-economic and political changes take place are undergoing major transformations and reforms. Their goal is to make changes to the education process and integrate it into the developmental trends of society, as well as to succeed in the affirmation of cultural and national values. Therefore, the relationship between religion and education, as a form of human consciousness and the need for a successful and fulfilled life in a given society, is very important. Transition processes in Europe have actualized the issue of religion and religious education as an integral part of the teaching process, and have contributed to a more intensive study of these topics. Christianity is the predominant religion in Serbia, or Orthodoxy, to be more accurate. However, there are other religious communities as well, such as: Islamic, Roman Catholic, Jewish, Protestant, etc. In primary and secondary schools in Serbia, religious education is being taught as an optional subject (students are given a choice between civic education and religious education), which is assessed descriptively and not included in the final grade. During the first cycle of primary education, subjects that teach about a particular religion are the following: Orthodox catechism (religious education), Islamic religious education, Catholic religious education, Evangelical Lutheran religious education of the Slovak Evangelical Church, Religious Education of the Christian Reformed Church, Jewish religious education. In addition to religious education, subjects containing religious topics are also: Serbian language, Nature and Society, Music Education, Visual Arts, Folk Tradition. The correlation and the link among the above-mentioned objects will make religious education more meaningful and more interesting for children. The main goal of teaching religion as an integral part of school subjects during the first cycle of primary education in Serbia is the preservation of religion. Religion is a very old social phenomenon which has not lost its significance and topicality to this day; on the contrary, it is becoming more and more present in people’s lives, and it represents a system of ideas, beliefs and practices, a specific type of behavior towards the world, society, man, nature. As such, it is equally significant as art, science, philosophy, etc. Besides the preservation of religion, another goal of religious education is to familiarize children with a certain religion, to teach them the basic characteristics of that religion, to teach them prayers, the significance of liturgy, and the customs of the religion children are learning about. It is important to emphasize that religious teaching should be in a form of an open and tolerant dialogue, while respecting other people’s religious beliefs, in order for it to be meaningful and worthwhile.
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Županov, Ines G. "Antiquissima Christianità: Indian Religion or Idolatry?" Journal of Early Modern History 24, no. 6 (November 17, 2020): 471–98. http://dx.doi.org/10.1163/15700658-12342653.
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Abstract The Jesuit mission among the “ancient Christians” on the Malabar coast in today’s Kerala was one of the watershed moments—as I argued a decade ago—in their global expansion in Asia in the sixteenth century, and a prelude to the method of accommodation as it had been theorized and practiced in Asia. In this article I want to emphasize the invocation of comparisons with and the use of Mediterranean antiquity in crafting the identities, memory, and history of Indian Christianity. Jesuit ethnographic descriptions concerning the liturgy, rites, and customs of māppila nasrānikkal, also known as St. Thomas Christians, triggered a series of debates involving various missionaries, Catholic Church authorities in Goa and Rome, as well as Syrian bishops and St. Thomas Christian priestly families. Caught up in the contrary efforts at unifying and homogenizing Christianity under two distinct helms of the Portuguese king and the Roman pope, the missionaries generated different intellectual tools and distinctions, all of which contributed to further jurisdictional struggles. The St. Thomas Christian community became a model of “antique” Christianity for some and a heretical or even idolatrous sect for others. It became a mirror for the divided Christianity in Europe and beyond. In India, it was precisely the vocabulary and the historicizing reasoning that was invested in analyzing and defining these Indian homegrown Christians that would be subsequently applied by comparison, analogy, or contrast to formalize and reify other Indian “religions.” The dating and the autonomous or derivative status of Indian (“pagan”) antiquities emerged, a century later, as a major orientalist problem.
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ZOUBERI, Joan. "The role of religion in the foreign affairs of Sasanian Iran and the Later Roman Empire (330-630 A.D.)." Historia i Świat 6 (September 14, 2017): 121–32. http://dx.doi.org/10.34739/his.2017.06.09.
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Religion’s role was prominent in the foreign relations of Byzantium and Iran. The religious element prevails throughout the entire struggle with Persia. The two empires were not just rivals on the battlefield. Along with the real war an ideological war was conducted between them, as both tried to convert people to their own religion. Zoroastrian Magi and Christian bishops became rivals in a war of propaganda where all means were used. When Constantine became Christian he created a golden opportunity to unite a wholeheartedly universalist religion and its abundance of scriptural authority and missionary impetus, with empire’s forces of political, military and economic expansion in order to create a genuine world empire. Constantine the Great was the first to use religion as a weapon to assimilate people to the Roman Empire. The dream of global domination could become a reality through the spread of Christianity. During the Sasanian era Iran was Zoroastrianized in great extent. The doctrine of Zarthustra became the privileged religion and developed into a supporting pillar of Sasanian kingship. Persecutions of Christians in Iran followed Constantine’s the Great proclamation of being the leader of all Christians in the oikoumeni. Church historians accused the Zoroastrian priests called Magi in the West as responsible for tortures and death penalties against the Christians of Iran, while Martyrologies illustrated them as having diabolical forces and immoral practices in their private lives. On the contrary secular Byzantine historians praised them as simple priests and holy men who lived in peace following their own customs. Roman propaganda, through history writing, presented the shahs Yazdegerd I, Xusrō I, and Xusrō II as having converted to Christianity or at least as Christian sympathizers. The impossibility of Persian subjects existing under the rule of any Roman prelate, had decreed the independence of the Persian Church. It was a common belief that Christian Orthodoxy was loyalty to the Roman Emperor, not to Christ, and heresy was not the display of a special variety of unchristian spirit, but an offence against the Roman State order. Christians of Persia were soon obliged to follow the customs of their own country. The King of Kings would always have the last voice, and frequently the first also in the choice of Catholicos. Byzantine historians often proceed to a religious mythmaking to justify the emperors’ policy towards the Persian rulers. During the sixth and seventh centuries religion propaganda was used in extent by both countries. In Byzantium during Heraclius’ reign we can trace a tendency to interpret events in terms of biblical prototypes.
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Halawa, Arius Arifman, Lukas Ahen, and Cenderato Cenderato. "Syncretism on Catholic Symbols in The Invulnerability Rituals in West Borneo." Al-Albab 11, no. 1 (June 30, 2022): 103–20. http://dx.doi.org/10.24260/alalbab.v11i1.2215.
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Catholic churches highly appreciate human customs and cultures to recognize ways for humans to express and develop their humanity. They often include elements of art and culture in liturgical symbols as a form of expressing faith in God. Many liturgical songs use ethnic songs, images and building form with certain traditional and cultural motifs. This study aims at examining the use of Catholic religious symbols by a group of Catholic Youths in West Borneo in practicing invulnerability. The practice actually experienced a mix that creates a religious syncretism and is contrary to the Catholic faith. The work focuses on the use of Catholic religious symbols in the preservation of Dayak customs in West Borneo, the view of the leadership of the Catholic Church on the use of Catholic religious symbols to preservate Dayak customs in West Borneo. This study used a qualitative method with the instruments of Interview and Questionnaire. Some people used church symbols in invulnerability rituals, especially during Dayak cultural activities, such as the cross symbol, the Rosary, statues of Jesus/Mother Mary in various sizes. In addition, they also used Catholic prayers to open with the sign of the cross, the Lord’s Prayer, the Hail Mary and the Prayer I Believe. From the church’s perspective, invulnerability knowledge is local wisdom that needs to be apreciated. However, it is contrary to the teachings of the Church and is inappropriate to the intent and purpose of their existence.
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Levinstein, David. "Paternity and Legal Abortion: A Comprehensive Analysis of Rights, Responsibilities and Social Impact." Community and Interculturality in Dialogue 2 (December 10, 2022): 30. http://dx.doi.org/10.56294/cid202230.
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Introduction: The abortion debate in society revolves around women's reproductive rights and autonomy, while also considering men's perspectives and societal implications. Women argue for the right to make decisions about their bodies, emphasizing the potential consequences of denying this right, such as forced motherhood and restricted personal and professional development. Men, too, play a role in the debate, with some supporting women's rights and emphasizing the importance of joint decision-making in relationships. Development: The historical context of abortion is complex, with different societies and time periods featuring varying views and regulations. From ancient civilizations to modern eras, practices and legal approaches to abortion have evolved. In the Middle Ages, the Catholic Church had a significant impact on abortion regulation, while scientific and medical advancements shaped modern debates. Abortion is defined as the deliberate termination of pregnancy before fetal viability, with legal definitions varying worldwide. Understanding these distinctions is essential to address abortion comprehensively. In Argentina, the historic reform of 2020 marked a significant change in abortion legislation, permitting termination of pregnancy up to 14 weeks without justification. The feminist movement played a crucial role in advocating for this reform, leading to a more inclusive and equitable approach. Despite this progress, challenges remain, including ensuring nationwide access and promoting comprehensive sexual education. Responsible fatherhood involves recognizing men's rights and responsibilities in pregnancy and abortion. Men have the right to receive information, be present during pregnancy and childbirth, and establish custody and visitation arrangements. Emotional support, financial contributions, and active participation in decision-making are also essential aspects. Legislation regarding men's involvement in abortion decisions varies, but a balanced, informed dialogue is encouraged.Conclusions: Argentina's legalization of abortion represents a significant step forward for women's reproductive rights and autonomy. The Law on the Voluntary Interruption of Pregnancy recognizes fundamental rights and guarantees and establishes access to safe and legal abortion services. However, challenges persist in ensuring equal access across the country. Responsible fatherhood involves recognizing men's rights and responsibilities in pregnancy and abortion decisions.
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Piscos, James Lotero. "Stewardship Towards God’s Creation Among Early Filipinos: Implications to Inculturated Faith." Bedan Research Journal 4, no. 1 (April 30, 2019): 1–23. http://dx.doi.org/10.58870/berj.v4i1.1.
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An integral inculturated faith is anchored to the Filipino cultural heritage and identity. Primal cosmic beliefs and practices carried the holistic customs of stewardships towards God’s creation where it embodied the union and mutuality of the natives to nature rather than control and subordination. The research utilized primary materials written by Spanish ethnographers in the 16th-17th century. Although their observations were from the colonizers’ perspectives, it still revealed beliefs and practices at that time common among early Filipinos. One needs to filter and decipher those accounts to unearth early Filipinos experiences of oikenomous. Although the study was limited to the Tagalogs, still the dynamics of power-relations between the inhabitants and nature were demonstrated using the lenses of Foucault’s discourse on power. The findings of the research could have implications to inculturated faith given the open atmosphere of the Church for its renewed evangelization that includes stewardship towards God’s creation where harmony and communion with Mother Earth strengthens our bonds with God and find each other in a place we truly call a home.ReferencesPre-hispanic influence on filipino culture. (1958). Sunday Times Special Issue on the Foundations of Filipino Culture, pp. 2-5.Two lectures: Critique and power. (1998).Blair, E. and Robertson, A. (1903-1990). The Philippine islands, 1493-1898: explorations by early navigators, Descriptions of the islands and their peoples, their history and records of the catholic missions, as related in contemporaneous books and manuscripts showing the political, economic, commercial and religious conditions of those islands from their earliest conditions with european nations to the close of the nineteenth century. (eds. at annots. ), 55. Cleveland: B & RCatholic Bishops Conference of the Philippines. (1991). Acts and decrees of theChirino, P. (1603). Relacion de las yslas Filipinas. 12, 174-321. Madrid: B & R.Colin, F. (1663). Labor evangelica. 40, 38-97. Madrid: B & RDavid, M., Mauro, B. & Alessandro, F. (Eds.). (1971). Society Must Be Defended: Lectures at the College de France, 1975-76. New York: Picador.Discipline and Punish: The birth of the prison. (1977). New York: Random House Inc.Donoso, I. et al.(n.d.) Transcribed and eds. Boxer Codex of 1570 (2018). Quezon City: Vibal Publishing.Filipino indigenous ethnic communities: Patterns, variations, and typologies. (1998). Quezon City: Punlad Research House, Inc.Filipino prehistory: Rediscovering precolonial heritage. (1998). Quezon City: Punlad Research House, Inc.Filipino worldview: Ethnography of local knowledge. (2001). Quezon City: Punlad Research House, Inc.Flannery, A. (1984). Vatican Council II: The Conciliar and Postconciliar documents. New York: Costello Publishing Co.Foucault, M. (1972). The archaeology of knowledge and the discourse on language. Translated by A.M. Sheridan Smith. New York: Pantheon Books.Fox, R. (1966). “Ancient filipino communities.” Filipino cultural heritage. Edited by F. Landa Jocano. Manila: Philippine Women’s University.Francis, Pope. (2015). Laudato si. Vatican Press. https://dokumen.tips/documents/notes-on-philippinedivinities.html.Hurley, R. (Ed) The history of sexuality: An introduction. (1990). 1..New York: Vintage Books.Jocano, L. (1969). Outline of Philippine mythology. Retrieved from https://www.amazon.com/Outline-Philippine-Mythology-Landa-Jocano/dp/1790400864#reader_1790400864 on December 10, 2018Kelly, M. (Ed). (1998). Foucault/Habermas Debate. Cambridge: The MIT Press.Licuanan, V. and Llavador, M. (1996) Philippines under Spain. (eds and annots). 6, Manila: National Trust for Historical and Cultural Preservation of the Philippines.Loarca, M. (1582). Relacion de las Yslas Filipinas. 5, 38-252. Madrid: B & RMadness and civilization: A history of insanity in the age of reason. (1965) London: Random House Inc.Morga, A. (1609). Sucesos de las Islas Filipinas. 15, 25-288. Mexico: B & RNational Historical Commission. (1887). Coleccion de documents ineditos de ultramar, Madrid.Notes on Philippine Divinities. (1968). Asian Studies.Pastells, P. (1925) Historia general de Filipinas in catalogo de los documentos relativos alas Islas Filipinas. Barcelona.Pigafetta, A. (1522). The first voyage around the world. 33, 24-266. Madrid: B & RPlasencia, J. (1589). Customs of the Tagalogs. 7, 173-198. Manila: B & RPre-history of the Philippines. (1967). Manila: National Museum.Ramos, M. (1990). Philippine myths, legends and folktales. CreateSpace Independent Publishing Platform.San Agustin, G. (1998) Conquistas de las Islas Filipinas: 1565-1615. (Bilingual Edition.) Translated by Luis Antonio Maneru. Manila: San Agustin Museum.Second Plenary Council of the Philippines. Manila: CBCP Press.Sulod Society. (1968). Quezon City: Punlad Research House, Inc.Villote, R. (1987). My tenth hour. Syneraide Consultaties.Zaide, G., (1990) Documentary sources of Philippine History. (eds. at annots.) 14, Manila: National Bookstore.
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Povedak, Kinga. "Rockin' the Church: Vernacular Catholic Musical Practices." Journal of Global Catholicism 4, no. 1 (March 6, 2020): 42–63. http://dx.doi.org/10.32436/2475-6423.1066.
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Madsen, Richard. "The Chinese Catholic Church." Review of Religion and Chinese Society 6, no. 1 (April 1, 2019): 5–23. http://dx.doi.org/10.1163/22143955-00601002.
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Both the Chinese state and the Vatican have an interest in maintaining more regular control over local Catholic community life. Their interests partially converge in seeking a regularized process for selecting Catholic bishops in the officially recognized part of the Chinese Church. This overlapping of interests is the basis for the “provisional agreement” between the Vatican and China on the selection of bishops signed on September 22, 2018. The agreement fails to address the area where Sino-Vatican interests diverge, i.e., the status of the thirty-six “underground” bishops, recognized by the Vatican but not by the Chinese government. Meanwhile, grassroots Catholic communities in China are deeply embedded in local social structures and their leaders have long exercised a considerable degree of agency in managing local affairs and adapting Catholic practices to local culture. The interaction between local communities and the long-term development of the Chinese Catholic church will depend, on the one hand, on the complex cooperative and competitive arrangements between the Vatican and the Chinese state and, on the other hand, on the interaction between the agency of local communities and the forces of control from above.
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Efriani, Efriani, Jagad Aditya Dewantara, Sulistyarini Sulistyarini, Nahot Tua Parlindungan Sihaloho, Afandi Afandi, and Soeharto Soeharto. "Civic culture: The marriage values of the Catholic Church on the Dayak Tamambaloh marriage tradition." Jurnal Civics: Media Kajian Kewarganegaraan 19, no. 2 (October 31, 2022): 196–212. http://dx.doi.org/10.21831/jc.v19i2.52550.
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This study has been motivated by the phenomenon of married life facing various challenges of the times. Therefore, this study has taken the topic of the importance of morals in married life, especially in realizing a harmonious and lasting family life. By focusing on Dayak Tamambaloh in Santo Martinus Parish, Sintang Diocese. This study aims to explore the values of marriage customs in light of the moral teachings of the Catholic Church. Dayak Tamambaloh views marriage as a lifelong union of a man and a woman that lasts a lifetime. This Tamambaloh Dayak marriage custom is manifested in the prohibition of adultery, the ideal form of marriage that is heterosexual and has children, and the ban on divorce. The marriage custom of the Dayak Tamambaloh is in line with the nature of marriage in the Catholic Church, which is monogamous and indivisible. This phenomenon has shown the Tamambaloh Dayak as an ethnic group that can adapt their lives to the morality and spirituality of the Catholic Church. Likewise, the Catholic Church has demonstrated a high appreciation for the noble values of the Tamambaloh Dayak culture.
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Koval, Ekaterina A., Sergey G. Ushkin, Andrey A. Sychev, and Natalia V. Zhadunova. "Canons, Customs, Superstitions: The Perception of Orthodox Church Norms and Practices by Clergy and Parishioners of the Mordovia Metropolis of Russian Orthodox Church." REGIONOLOGY 31, no. 3 (September 29, 2023): 584–603. http://dx.doi.org/10.15507/2413-1407.124.031.202303.584-603.
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Introduction. The canonical norms, customs and superstitions that regulate common church practices are not always clearly differentiated in religious consciousness. As a result, the substitution of superstitions for canonical norms and customs leads to a distortion of the normative foundations of religious practices. The purpose of this study is to identify the level of subjective and objective knowledge of clergy and parishioners about normative and non-normative religious practices based on the results of the authors’ sociological research. Materials and Methods. The empirical base is the data of a sociological study conducted in October-November 2022 among the clergy and parishioners of the Mordovia Metropolis of the Russian Orthodox Church with interactive questionnaire. A non-probabilistic approach to sampling was used; respondents were recruited through own networks of researchers. The use of comparative method made it possible to identify differences in the perception of canons, customs and superstitions by two groups of respondents. Within the framework of pilot study, the author’s sociological tools and methods for result processing were tested. Since parishioners and especially clergy are a hard-to-reach group of respondents, a non-probability approach was used to form the sample. This entailed a number of limitations of the study. Results. Subjective assessments of the level of religious literacy were analyzed, including the knowledge about canons, customs and superstitions. Not only the clergy, but also parishioners demonstrated a comparatively high level of awareness of the normative foundations of religious practices, although some parishioners have an inflated self-esteem. General ideas about the concepts of normative and non-normative were revealed, none of the respondents had any objections to the definition of the concepts of “canon”, “custom”, “superstition”. However, discrepancies were found regarding the assessment of some practices. Discussion and Conclusion. Four factors were identified, in which variables are grouped, demonstrating the different nature of respondents’ knowledge about canons, customs and superstitions: knowledge to distinguish customs and canons from superstitions; knowledge of the customs relating to events and situations; knowledge of the canons; knowledge of the canons relating to special religious knowledge, including those regulating the life of clergy. The article will be useful to researchers of religious practices and religious consciousness, as well as lecturers of the theological educational institutions.
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Krzyżanowski, Lech. "Spór o postawę religijną międzywojennej inteligencji na polskim Górnym Śląsku. Casus Tadeusza Starka." Textus et Studia, no. 3(7) (November 17, 2017): 91–113. http://dx.doi.org/10.15633/tes.02304.
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During the interwar period the Catholic Church on Polish Upper Silesia tried to encourage the intelligence which came there to be politically active in the religious area. The Church was aware that natives of Upper Silesia would modify their own posture by imitating customs, manner, and even putting on clothes which were worn by the intellectual elite. The aim was to use external signs to manifest attachment to religious values. In the meantime, those who were required to be committed to religious values, defended themselves from this kind of commitment and stood for more liberal rules very often. One of few who was ready to take the burden and realize the conception of the Church was the president of Katowice appeal court – Tadeusz Stark. He worked closely with the authorities of the Silesian diocese; he was a marshal of the III Silesian Catholic congress. He also directed Catholic League, and was active on the parish level. His example was often mentioned in public disputes with these who presented the intelligence on Upper Silesia as the camp which wanted to fight with the Church in the area of Upper Silesia.
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Osadczy, Włodzimierz. "Concordia or Consent. Catholics Utrisque Ritus of the Lviv Ecclesiastical Province in the Orbit of Canon Law and Customary Regulations." Teka Komisji Prawniczej PAN Oddział w Lublinie 15, no. 2 (December 31, 2022): 243–55. http://dx.doi.org/10.32084/tkp.5127.
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In the area of the Lviv church province the coexistence of Christians of the Greek and Latin traditions had developed for centuries. After the introduction of the church union in the dioceses of Lviv and Przemyśl at the beginning of the 18th century, the entire Christian population found itself within the Catholic Church. Despite the doctrinal community, Catholics of various rites were subject to different religious customs and functioned according to different calendars. During the widespread nationalisation of the local people on the basis of religious traditions, various national identities emerged, becoming more and more radical and hostile to each other. Hence, on the ecclesiastical level, initiatives appeared to alleviate tensions and introduce order and harmony resulting from Christian teaching. Concordia of 1863 was such an attempt at an agreement, which under the canon law consolidated the established customs that had been present in the religious life of Galicia for centuries.
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Cúc, Lê Thị. "Inculturation and Symbiosis Through Ritual Practice: Catholic Funerals in the Northern Delta of Viet Nam." Magic, Ritual, and Witchcraft 18, no. 2 (September 2023): 261–82. http://dx.doi.org/10.1353/mrw.2023.a918940.
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Abstract: Nowadays Vietnamese Catholics worship Jesus while at the same following indigenous practices of non-Catholic Vietnamese such as ancestor veneration, which Vietnamese and other Asian Catholics had previously been prohibited from performing. A relatively new Catholic concept termed “inculturation” has become a primary means of enabling Catholicism to be adopted globally, making possible broader and more inclusive ways of practicing Christianity. . This article explores the practices of Catholic funerals in the Northern Delta of Viet Nam, which follow Catholic traditions for the dead but also incorporate traditional Vietnamese funeral customs. Through field research on Catholic funerals, this article shows how the inculturation process can be seen as furthering the coexistence and development of Catholicism and Vietnamese culture.
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Thorpe, Denise E. "Lighting the way: Lithuanian Vėlinės visuality as participation, resistance, rupture, and repair." Journal of Material Culture 22, no. 4 (November 7, 2017): 419–36. http://dx.doi.org/10.1177/1359183517737332.
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During the days of Visų Šventųjų diena (All Saints’ Day) and Vėlinių dieną (All Souls’ Day), Lithuanians traverse the country bearing candles and flowers to lay on the graves of their beloved dead. Although these are Roman Catholic practices, many of the Lithuanians who venture to cemeteries are not Catholic or Catholic identifying. As a church historian described in conversation, ‘ Vėlinės has overflowed the banks of the church’, it carries a distinctive and powerful importance in Lithuania. The pervasiveness of death, suffering, loss, exile and dislocation is a prominent aspect of the Lithuanian experience in the modern era. Exploration of the visual aspects of these bodily practices reveals complex dimensions of memory, identity and hope entwined within these religious practices.
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Benavides, Maria. "The Franciscan Church of Yanque (Arequipa) and Andean Culture." Americas 50, no. 3 (January 1994): 419–36. http://dx.doi.org/10.2307/1007168.
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Yanque, a village in the Colca Valley of southern Peru, was the capital of the Spanish province of Collaguas during the colonial period (1532-1821). It was also the seat of a Franciscan convent responsible for baptizing the native population, instructing them in Catholic doctrine and Spanish social customs, and discouraging indigenous worship of ancestors, mountains, and forces of nature. Supervised by Franciscan friars and “master builders” hired in the nearby town of Arequipa, native workers constructed a church in the sixteenth century and rebuilt it on a grander scale after the walls and roof collapsed during the 1668 earthquake.
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Filatova, Sofia. "The Attitude of the German Humanists of the XVI Century to the Catholic Church." Izvestia of Smolensk State University, no. 3(63) (December 19, 2023): 174–82. http://dx.doi.org/10.35785/2072-9464-2023-63-3-174-182.
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The article examines the works of German humanists of the XVI century. The author studies the attitude of the German humanists of the XVI century to the Catholic Church. The analysis of the historical context and characteristic features of German humanistic thought in the XVI century is made, as well as the positions of the leaders of the humanistic and reformation movement in relation to the Catholic Church are considered. The article emphasizes that German humanists showed a critical attitude towards the church, condemning its theological errors and shortcomings in practice. At the same time, the author points out, that humanists did not deny the importance of the church and its role in society, but tried to achieve its reformation and improvement. The article shows that humanists treated the Catholic Church ambiguously, their views on its role and significance in society were peculiar. German humanists
in the XVI century were critical of the Catholic Church, but did not reject its teachings as a whole. They sought to identify and rid the church of vicious practices. Overall, the article is of interest to anyone studying the history of the church and humanistic thought in the XVI century.
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Meunier, E. Martin, and Jean-François Laniel. "Congrès eucharistique international 2008. Nation et catholicisme culturel au Québec. Signification d’une recomposition religio-politique." Studies in Religion/Sciences Religieuses 41, no. 4 (October 1, 2012): 595–617. http://dx.doi.org/10.1177/0008429812459631.
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This article explores the Church’s recent institutional and symbolic re-articulations with regard to the society and nation of Quebec. Its observations were collected during the 2008 International Eucharistic Congress, and over the course of an investigation led by the authors on the state of different facets of contemporary catholic practices (church involvement, attendance at Mass, marriage and baptism statistics). Tying field observations to statistical tendencies, this article takes a novel approach to better comprehend the evolution of the Catholic Church in its relations to Quebec society. In conjunction with the continued decline in catholic expression in Quebec since the Quiet Revolution, the shaping of a new religio-political configuration has been noted, at the centre of which the Catholic Church seeks to determine its current place and involvement.
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Andjelkovic, Biljana. "Influence of church orthodoxy on intangible cultural heritage: Reduction, transformation and disappearance of local folk customs." Zbornik Matice srpske za drustvene nauke, no. 188 (2023): 587–606. http://dx.doi.org/10.2298/zmsdn2388587a.
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This article presents the results of research into the religiosity of churchgoers of the Serbian Orthodox Church with a special focus on the connection between active participation in liturgical life and attitudes towards elements of traditional culture and customs of the individual?s life cycle. The aim of the article was to show, through the analysis of narratives and attitudes of church believers about folk beliefs and customs, the influence that the acceptance of Orthodox teaching has on the reduction, transformation and disappearance of certain customs. Ethnographic research was conducted within the project ?Ecclesiastical and Religious Practices of Christian Orthodox Believers in Serbia: Anthropological Research? (2021-2023).
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Dragić, Marko. "Sveti Marko Evanđelist u kršćanskoj kulturnoj baštini Hrvata." Nova prisutnost XIV, no. 2 (July 11, 2016): 281. http://dx.doi.org/10.31192/np.14.2.4.
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Saint Mark the Evangelist (Cyrene around 10 AD – Alexandria April 25th 68 AD) was a member of the Jewish tribe o Levi. He is nephew of Saint Barnabas, close associate of Saint Paul and Peter to whom he was secretary. In the New Testament he is mentioned eight times and Mary mother of John called Mark is mentioned for the ninth time. The first Christian community in Jerusalem gathered in his mother Mary’s home. According to some sources Jesus ate his last supper in Mark’s mother Mary’s house. He is worshipped by: The Roman Catholic Church, The Orthodox Church, The Coptic Church, the eastern Catholic churches, the Lutheran Church. He is multiple patron. Worship of Saint Mark the evangelist in Croats’ Christian traditional culture is reflected in legends; cathedrals and churches consecrated to that evangelist; toponyms; chrematonyms; processions and blessings of fields, crops, vineyards; folk celebrations (fairs); helping the poor; cult shrines; folk divinations and sayings; bonfires; oral lyrical poems; prayers. The paper cites the results of field research conducted from the year 1997 until the year 2016. About fifty legends, prayers, customs, rituals, processions, divinations have been originally recorded among Croatian Catholics in Croatia, Bosnia and Herzegovina, Montenegro and Serbia. The paper (re)constructs the life of Saint Mark the Evangelist on the basis of the New Testament, tales and legends. Further, the aim of the paper is to save from the oblivion the old legends, customs, rituals, processions, oral lyrical poems, prayers, divinations and to point out their social and aesthetic function using the multidisciplinary interpretation. Inductive-deductive method and methods of description, comparison, analysis and synthesis are used alongside the filed research work.
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Xiong, Wei. "Food Culture, Religious Belief and Community Relations: An Ethnographic Study of the Overseas Chinese Catholic." Religions 14, no. 2 (February 3, 2023): 207. http://dx.doi.org/10.3390/rel14020207.
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Religion and food culture are two closely related topics in the Christian discourse and have been the subject of extensive anthropological research. This paper takes the Boston Chinese Catholics as a case study, and it adopts an ethnographic research methodology to explore the ways in which the sense of belonging develops in the Church community, based on the analysis of food culture in this context. Chinese Catholics in Boston are mainly Fujian and Hong Kong immigrants, and the class, status, and economic differences between these two communities are well apparent. The Boston Chinese Catholic Church divides food into sacred and secular. During religious rituals, all Catholics share the sacred food, the Holy Body and the Holy Blood, which symbolize the unity of the Catholic Church. In everyday life, Fujian Catholic and Hong Kong Catholic community members follow the dietary habits of their community to maintain a division between each community’s traditions. Over the years, the Boston Chinese Catholic Church has developed a flexible strategy—externally consistent and internally differentiated—to maintain the unity of the Church while embracing the cultural differences of its members. This flexible strategy has also influenced the way in which the Boston Chinese Catholic Church operates. This study indicates that we need to place more emphasis on the diversity and complexity of the members of the overseas Chinese Catholic Church and the specificities of the Catholic religion’s discourse so that we can better understand the overall practices and methods of overseas Chinese Catholicism. This study is a catalyst for the study of overseas Chinese Catholicism, as well as the study of food culture, religion, community, and identity in that context.
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Gregory, William P. "Pope Francis’s Effort to Revitalize Catholic Mission." International Bulletin of Mission Research 43, no. 1 (December 19, 2018): 7–19. http://dx.doi.org/10.1177/2396939318795374.
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From the start of his pontificate, Pope Francis has pursued a reform of the Catholic Church aimed at revitalizing Catholic engagement in mission. He has pursued this reform in three areas. He has sought, first, to clarify to all Christians the nature of their task; second, to motivate all Christians to carry out this task; and third, to correct a recurring set of countermissionary attitudes and practices within the church that damage the church’s missionary efforts.
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TCHELEGUE, Nadiedjoh, Boussanlegue TCHABLE, and Dodji AMOUZOUVI. "Christianization of Akpéma and Kondona Initiation Rites and Their Desecration by the Catholic Church in the Prefecture of Kozah in Northern Togo." PPSDP International Journal of Education 3, no. 1 (March 21, 2024): 170–87. http://dx.doi.org/10.59175/pijed.v3i1.195.
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The objective of this research is to examine the impact of the celebration of akpéma and kondona rites in church on their sacredness. The survey covered 80 people, including 25 catholic priests and 55 guarantors of Kabyè habits and customs, through to purposive sampling. Direct observation, individual interview and documentary research are the data collection techniques used. The data collected was subject to content analysis. The results indicate that upon entering the church, the akpéma and kondona rites were remodeled, losing everything that founded their sacredness: the eponymous ancestor, the sacred place, the mythical time, the founding myths, the bloody sacrifices, the person of the celebrant (cojo) and his verbal words. However, some new landmarks allow us to note an attempt at their resacralization by the church.
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Plante, Thomas G. "What Is Catholic Psychotherapy and How Should It Move Forward?" Integratus 1, no. 1 (January 2023): 7–17. http://dx.doi.org/10.1521/intg.2023.1.1.7.
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Catholic psychotherapy is a critically important specialization that underscores the need for culturally competent best practices. It integrates state-of-the-art psychotherapeutic professional services with the rich religious, spiritual, and cultural contributions and traditions of the Roman Catholic Church. Since the Church is the single largest religious denomination in the world and represents about a quarter of the United States population, there is ample need for Catholic-informed and engaged psychotherapists with expertise in working thoughtfully and sensitively with Catholic clients, including laypersons and clerics, and with Church institutions such as schools, hospitals, and charitable groups. While the Catholic Psychotherapy Association has been an important organization to promote Catholic psychotherapy, a new journal dedicated to this topic provides a mechanism to share quality peer-reviewed science, practice, and reflection on how to move the field forward in a way that serves the most people possible. This article reflects on two central questions: What is Catholic psychotherapy, and who are good candidates to provide and receive these specialized services? It also offers examples of cases that fit well into the Catholic psychotherapy approach, and it discusses future directions as well as potential ethical challenges.
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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.
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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.
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Coweii, Daniel David. "Funerals, Family, and Forefathers: A View of Italian-American Funeral Practices." OMEGA - Journal of Death and Dying 16, no. 1 (February 1986): 69–85. http://dx.doi.org/10.2190/ryld-33xc-t9gp-9ju7.
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Italian-American funeral practices have received little attention in the literature. This study deals with this gap by tracing the evolution of funeral practices from the Old World, preimmigrant culture of the southern Italian to the contemporary New World funeral practices of Italian-Americans reflective of the so-called American way of death. The article is structured around the thesis that the author's own family experience of the ritualistic observance of death had its roots in Old World customs and traditions, was subsequently modified by American social patterns, secularism, industrialization, and funeral customs, and was further shaped by particular psychosocial family dynamics. The concluding section compares the author's personal experience of Roman Catholic home funerals with the larger societal practices described.
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Banusing, Rita O., and Joel M. Bual. "The Quality of Catholic Education of Diocesan Schools in the Province of Antique." Philippine Social Science Journal 3, no. 2 (November 12, 2020): 35–36. http://dx.doi.org/10.52006/main.v3i2.150.
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The mission of Catholic schools is linked to the evangelizing thrust of the Church in proclaiming Christ to the world to transform society. However, most Catholic institutions nowadays are confronted with issues on the deterioration of values, migration of qualified teachers to public schools, and decline in enrolment, posing threats to the Catholic identity and mission, operational sustainability, and quality of teaching and learning. To address these problems, the Catholic Educational Association of the Philippines (CEAP) developed the Philippine Catholic Schools Standards (PCSS) to help these schools in the country revisit and re-examine their institutional practices according to the identity and mission of the Catholic Church. Hence, this paper assessed the quality of Catholic education of diocesan schools in the Province of Antique in the light of Catholic identity and mission, leadership and governance, learner development, learning environment, and operational vitality domains of PCSS. Also, it sought to find out whether a significant relationship exists between the age, sex, length of service, and designation of assessors and their quality assessment on Catholic education.
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C, Thivya. "The Practices of the Fishermen of the Kanyakumari district as shown in the novel 'Maanatthukku Anji (Fear for the Reputation)'." International Research Journal of Tamil 4, S-17 (December 17, 2022): 72–77. http://dx.doi.org/10.34256/irjt224s1712.
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One of the five thinai lands mentioned by Tholkappiyar is the Neithal Thinai. The customs of Neithal Thinai, the area where early man originated and lived, are dependent on the sea and are different from those of the people living in other Thinai lands. In this way, the novel 'Maanatthukku Anji' written by Kurumpanai C Berlin records the customs of the Catholic Christian fishermen living in the Kurumpanai village of Kanyakumari districts, such as brushing their teeth with the tender shoots, gnashing sweets for the wedding, decorating the boat for Christmas and taking women to sea, food, and customs of the people. This article examines and highlights them.
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Biliuța, Ionuț. "„CĂ ESTE CATOLICĂ ESTE GRAV, DAR SĂ FIE DIN STATELE UNITE E DEJA PREA MULT”: INTERACȚIUNI UMANITARE ȘI NEGOCIERI POLITICE ÎNTRE STAT ȘI „CATHOLIC WAR RELIEF SERVICES” (CWRS) ÎN ROMÂNIA ANILOR ’40." ANUARUL INSTITUTULUI DE CERCETĂRI SOCIO-UMANE „GHEORGHE ŞINCAI” 26 (April 1, 2023): 187–99. http://dx.doi.org/10.59277/icsugh.sincai.26.12.
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The present text discusses the interactions between the Romanian Communist state and the Roman Catholic Church, especially the United States’ „Catholic War Relief Services”. Based on documents from the Vatican Apostolic Archives, the text shows that, despite the convoluted anti-American and anti-Catholic narratives envisaged by the Romanian communists and the official government propaganda, in late 1940s through tough negotiations, un-orthodox practices, and even blackmail, American Catholic prelates could still score victories over the government in their humanitarian and pastoral work.
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Surowiec, Paweł Robert. "Theological Intersections: Newman’s ‘Primacy of God’ in Modern Church Discourse." Religions 15, no. 6 (May 29, 2024): 672. http://dx.doi.org/10.3390/rel15060672.
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This article critically examines the Catholic–Anglican theological dialogue, centering on John Henry Newman’s ‘Primacy of God’, Catholic synodality, and Anglican comprehensiveness. It illuminates the interconnectedness of these elements, revealing their potential to enhance ecumenical conversations. Newman’s concept of communal faith and divine primacy resonates across both traditions, advocating a transformative, experiential spiritual journey. This study juxtaposes Newman’s stance on ecclesiastical authority and doctrinal development with contemporary synodal movements in the Catholic Church, paralleled by Anglican practices like the Lambeth Conferences. This comparison underscores a mutual commitment to participatory governance and theological inclusivity. Ultimately, the study envisions a unified Christian theology, fostering dialogue enriched by diverse traditions and promoting a harmonious convergence within the Christian theological spectrum.
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Polok, Grzegorz, and Adam R. Szromek. "Religious and Moral Attitudes of Catholics from Generation Z." Religions 15, no. 1 (December 22, 2023): 25. http://dx.doi.org/10.3390/rel15010025.
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This paper discusses findings of studies concerning religious attitudes of Polish Catholics belonging to the so-called Generation Z, i.e., people born during the digital revolution. The authors present religious attitudes of Generation Z representatives against the background of other European states relating to religious practices and opinions concerning the acceptability of abortion, euthanasia, divorce, contraceptives and other conduct not consistent with the Catholic Church teachings. The findings prove that even though the Polish society, including those of Generation Z, is distinguishable from European countries with its high percentage of people engaging in religious practices, the observed trends and the dominance of attitudes contrary to the teachings of the Catholic Church indicate the possibility of maintaining a downward trend in the number of Catholics in Poland.
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Village, Andrew. "Liberalism and Conservatism in Relation to Psychological Type among Church of England Clergy." Journal of Empirical Theology 32, no. 1 (July 15, 2019): 138–54. http://dx.doi.org/10.1163/15709256-12341384.
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Abstract Liberalism and conservatism have been important stances that have shaped doctrinal, moral and ecclesial beliefs and practices in Christianity. In the Church of England, Anglo-catholics are generally more liberal, and evangelicals more conservative, than those from broad-church congregations. This paper tests the idea that psychological preference may also partly explain liberalism or conservatism in the Church of England. Data from 1,389 clergy, collected as part of the 2013 Church Growth Research Programme, were used to categorise individuals by church tradition (Anglo-catholic, broad church or evangelical), whether or not they had an Epimethean psychological temperament, and whether or not they preferred thinking over feeling in their psychological judging process. Epimetheans and those who preferred thinking were more likely to rate themselves as conservative rather than liberal. Conservatism was associated with being Epimethean among those who were Anglo-catholic or broad-church, but with preference for thinking over feeling among evangelicals.
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Krok, Dariusz, Małgorzata Szcześniak, Adam Falewicz, and Janusz Lekan. "Catholic Religious Practices Questionnaire (CRPQ): Construction and Analysis of Psychometric Properties." Religions 13, no. 12 (December 10, 2022): 1203. http://dx.doi.org/10.3390/rel13121203.
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Members of the Catholic Church express their faith in a variety of manners, in general with a focus on liturgical and popular forms of piety. This article provided construction and initial validation for a brief questionnaire to measure Catholic religious practices. The authors used Sample 1 (n = 219) for exploratory factor analysis and Sample 2 (n = 181) for confirmatory factor analysis and to test the validity of a new scale. A model with two factors with five items each provided a good fit. The Catholic Religious Practices Questionnaire (CRPQ) consists of two subscales: official religiosity and folk practices. Both exhibit positive though varying correlations with the Centrality of Religiosity Scale (CRS) and Multidimensional Prayer Inventory (MPI). The new questionnaire has been confirmed as a reliable and valid measure that takes into account the distinctive features of the Catholic religious tradition.
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GRZEGORCZYK, Małgorzata. "Zmiany uczestnictwa w niedzielnych praktykach religijnych w diecezjach w Polsce w latach 2004–2018." Prace i Studia Geograficzne 68, no. 1 (August 31, 2023): 7–21. http://dx.doi.org/10.48128/pisg/2023-68.1-01.
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The article describes the dynamics of religious practices on Sundays of Catholics in dioceses in Poland in the years 2004–2018. It aims to present the regional differentiation of the dioceses of the Catholic Church in Poland on the basis of changes in the values of dominicantes and communicantes, and to indicate areas in Poland with similar changes in participation in religious practices on Sundays. A typology of the dioceses was done on the basis of changes in the values of the dominicantes and communicantes indicators from 2004 to 2018, using data from the Institute for Catholic Church Statistics. The results indicate the geographical and historical determinants of the changes – participation in religious practices increased in the dioceses located in the area of the former Congress Kingdom (mostly in its eastern part) and Galicia, and decreased primarily in the dioceses located in the Recovered Territories and Greater Poland.
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Lacroix, Patrick. "AMERICANIZATION BY CATHOLIC MEANS: FRENCH CANADIAN NATIONALISM AND TRANSNATIONALISM, 1889–1901." Journal of the Gilded Age and Progressive Era 16, no. 3 (April 12, 2017): 284–301. http://dx.doi.org/10.1017/s1537781416000384.
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The age of nationalities and nationalism associated with nineteenth-century Europe also found expression in North America in the same period: French Canadians developed a national consciousness charged with a religious and providential mission. As these Canadians crossed into the United States in ever-rising numbers and established permanent “colonies” during the Gilded Age, they carried with them a cultural ideology that kept them apart from mainstream American society—and apart from their Irish American coreligionists and coworkers. Claiming the freedoms promised to them by the Constitution, these immigrants from the North battled for accommodation not only in political conventions or state legislatures, but also in the Roman Catholic Church, whose leaders seemed intent on doing away with foreign languages and customs. The religious battle came to a head as lay and clerical Catholics gathered in Baltimore, in 1889, to reassert the Church's unity as well as its patriotic credentials. By drawing attention to French Canadian immigration, often overlooked in immigration studies, this article refocuses the question of Americanization on the Catholic Church, which proved one of the most powerful agents of acculturation in late nineteenth-century America.
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Ball, James B. "A Second Look at the Industrial Areas Foundation: Lessons for Catholic Social Thought and Ministry." Horizons 35, no. 2 (2008): 271–77. http://dx.doi.org/10.1017/s036096690000548x.
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ABSTRACTThis article revives consideration of the Industrial Areas Foundation (IAF), a network of Alinsky-style community organizing institutions supported by the Catholic Church, as an object of theological and ethical reflection. After describing the IAF and its organizing practices, it advances two claims. First, the IAF offers Catholic social teaching a concept of power that can sharpen its understanding of social change. Second, the IAF offers a promising model of parish social ministry. Specifically, it offers a pedagogy and praxis of political agency that enhances the parish's ability to live out its calling to be the church, and to be a mediating institution of public life. Such a model integrates evangelical impulses into the “public church” framework for conceiving Christianity's relationship to civil society.
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Guerzoni, Michael Andre, and Hannah Graham. "Catholic Church Responses to Clergy-Child Sexual Abuse and Mandatory Reporting Exemptions in Victoria, Australia: A Discursive Critique." International Journal for Crime, Justice and Social Democracy 4, no. 4 (December 1, 2015): 58–75. http://dx.doi.org/10.5204/ijcjsd.v4i4.205.
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This article presents empirical findings from a critical discourse analysis of institutional responses by the Catholic Church to clergy-child sexual abuse in Victoria, Australia. A sample of 28 documents, comprising 1,394 pages, is analysed in the context of the 2012-2013 Victorian Inquiry into the Handling of Child Abuse by Religious and Other Organisations. Sykes and Matza’s (1957) and Cohen’s (1993) techniques of, respectively, neutralisation and denial are used to reveal the Catholic Church’s Janus-faced responses to clergy-child sexual abuse and mandatory reporting requirements. Paradoxical tensions are observed between Catholic Canonical law and clerical practices, and the extent of compliance with secular law and referral of allegations to authorities. Concerns centre on Church secrecy, clerical defences of the confessional in justification of inaction, and the Melbourne Response compensation scheme. Our research findings underscore the need for greater Church transparency and accountability; we advocate for mandatory reporting law reform and institutional reform, including adjustments to the confessional ritual.
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Mascarenhas, Mridula. "Prophetic and Deliberative Responses to the Doctrinal Voice: A Study of the Rhetorical Engagement Between Catholic Nuns and Church Hierarchy." Journal of Communication and Religion 39, no. 4 (2016): 36–54. http://dx.doi.org/10.5840/jcr201639424.
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This paper analyzes the rhetorical exchange between the Congregation of the Doctrine of the Faith, which is responsible for safeguarding Catholic doctrine, and the Leadership Conference of Women Religious, an organization of U.S. Catholic nuns, concerning charges that the LCWR’s practices deviated from official Catholic teaching. The essay examines how each rhetorical entity addressed the other in a distinct rhetorical voice. The doctrinal genre explains the rhetorical approach of the Church hierarchy, whereas the prophetic voice and the deliberative voice illustrate how the women of the LCWR chose to respond to the censure by balancing their advocacy for a more responsive Church with their fidelity to Catholicism. I argue that although the LCWR’s rhetorical amalgam succeeded in ensuring a mutually satisfactory dialogue with the Vatican representatives, public statements about the resolution of this controversy reflect the ability of the doctrinal voice to subsume prophetic and deliberative voices, revealing an ongoing tension between the hierarchical and communal visions of the Church.
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Graeter, Stefanie. "To Revive an Abundant Life: Catholic Science and Neoextractivist Politics in Peru’s Mantaro Valley." Cultural Anthropology 32, no. 1 (February 23, 2017): 117–48. http://dx.doi.org/10.14506/ca32.1.09.
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Since the turn of the twenty-first century, the rapid growth of Peru’s extractive industries has unleashed diverse forms of political resistance to an economic system dependent on ecological destruction and human harm. In the central highlands of Peru, a Catholic scientific project based out of the Archdiocese of Huancayo undertook six years of research on heavy-metal contamination in the Mantaro Valley. This included lead-exposure studies in the notoriously polluted city of La Oroya, home to the country’s largest polymetallic smelter. How did the Catholic Church become an apt institution for the production of science in this region? Drawing on fieldwork with the Revive the Mantaro Project, this article conceptualizes the integration of religious and scientific practitioners and practices and the political landscape that necessitated, shaped, and limited them. Technocratic governance and anti-leftist sentiments made science a suitable political idiom for the Catholic Church to enact its ethos of abundance and demand the legitimacy of life beyond bare life. A state of endemic corruption and epistemic mistrust also obliged Catholic accompaniment to scientific practices to generate trust for the researchers and to provide ethical credibility as their knowledge entered the fray of national mining politics. Ultimately contending with entrenched systems of power, the Revive the Mantaro Project’s significance extended beyond political efficacy; its practices enacted a world of democracy, rights, and legal protections not yet of this world.
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Lumban Tobing, Ona Sastri. "Umpasa and Umpama in Batak Toba Culture as A Means of Catechism in Medan Catholic Churches." Al-Albab 12, no. 1 (May 31, 2023): 37–52. http://dx.doi.org/10.24260/alalbab.v12i1.2594.
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This article explores Umpasa and umpama of Batak Toba culture as a means of catechesim within Chatolic curches. The work uses qualitative methods with observation, interview and documentation. Descriptive analysis technique is employed based on the triangulation results of techniques and sources. The study targeted 20 adults, 3 Batak Toba cultural practitioners, and 2 priests and bishops who were on the island of Samosir Lake Toba. The work suggests that churches that live and develop today are based on tradition. Tradition is meant to include everything (such as customs, beliefs, habits, teachings, and so on) that is downwardly inhereited. One of the traditions of Batak Toba that is still preserved to this day is umpasa and umpama. This tradition is considered wise because it is used for prayers, petitioning God, and giving advices. Umpasa or umpa has always been used in the teaching of the Medan Catholic Church to the community of Batak Toba in Samosir and its surroundings and has truly become a model of church catechesis, not only by the society of Batak Toba but also as a model for catechism. The work is based on church studies within the Archdiocese of Medan.