To see the other types of publications on this topic, follow the link: Catholic Church. Diocese of Guyana.
Journal articles on the topic 'Catholic Church. Diocese of Guyana'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Catholic Church. Diocese of Guyana.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Usuanlele, Uyilawa. "The 1951–52 Benin City Catholic Church Crisis: Irish Catholic Clergy versus African Nationalism." Journal of Religion in Africa 49, no. 2 (March 11, 2021): 181–216. http://dx.doi.org/10.1163/15700666-12340165.
Full textAbstract:
Abstract This paper draws attention to the neglected episode of a crisis that engulfed the Benin City Roman Catholic Station from 1951 to 1952. It examines how a disagreement between an Irish priest and an African catechist degenerated into a crisis that pitted the majority of the African laity against the Irish clergy. This crisis was not only reported in national newspapers and taken up by nationalist agitators, but also attracted the concern of Roman Catholics outside the diocese as well as the Vatican. This paper contends that the disagreement became a crisis because of the Irish clergy’s upholding of their policy of gradual incorporation of the African laity into participation in the administration of the diocese, and the African laity’s determination to pursue their aspirations of full and unhindered participation in the administration on their own terms. The crisis was also fueled by African nationalist ferment of the period, which prolonged the issue. The argument is supported with archival sources, newspaper reports and oral interviews with participants and members of the diocese.
2
Prawata, Albertus. "Saint Patrick’s Cathedral dari Sudut Pandang Konsep Perancangan." ComTech: Computer, Mathematics and Engineering Applications 2, no. 2 (December 1, 2011): 1139. http://dx.doi.org/10.21512/comtech.v2i2.2927.
Full textAbstract:
The Catholic diocese of Parramatta is well-known as the first established Catholic Church in Australia. It is the most recently completed Cathedral in Australia, designed by Romaldo Giurgola. As a foreigner, he was successfully applied the historical values and symbols of Catholic tradition shown on the design’s elements and forms throughout the Cathedral. This paper explores the design of the Cathedral Church of the Catholic diocese of Parramatta which is influenced by works of other architects such as Utzon and Van Eyck. The use of natural light and different materials’ quality in the interior and exterior of building are few of the design’s elements applied in the Saint Patrick Cathedral.
3
Laksito, Petrus Canisius Edi. "PAROKI BERAKAR LINGKUNGAN: MUPAS II DALAM PERSPEKTIF KONSILI DAN PASCAKONSILI VATIKAN II." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 2 (September 1, 2020): 1–27. http://dx.doi.org/10.34150/jpak.v20i2.277.
Full textAbstract:
The Second Pastoral Consultation of the Diocese of Surabaya held on October 18th-20th 2019 declared the Pastoral Strategic Policy of the Diocese of Surabaya for 2020-2030, formulated in these words: “In the spirit of the Basic Direction, the Catholic Church of the Diocese of Surabaya matures lingkungan rooted parishes present in the middle of the society”. This article wants to know in what matters and how strong this Diocese of Surabaya’s Pastoral Strategic Policy is connected to the voices of the pastors of the universal Church, especially those echoed in the doctrine of the Second Vatican Council (1962-1965) and that of the subsequent period. It is hoped that such reflection brought a clearer vision and understanding regarding such an important policy, granted that it will lead the faithful people of the Catholic Church of the Diocese of Surabaya in their pilgrimage to God in this world for the next 10 years. By knowing its connectedness with the voices of the pastors of the universal Church, it is expected that the faithful people of the Diocese of Surabaya would be more aware of the voice of Jesus Christ, the Good Pastor, who himself leads his flock to the green pastures of love shared in faith and hope with peoples they enconter.
4
Schmerbauch, Maik. "Establish a new file plan in a diocese of the German Catholic Church." Archeion, no. 121 (2020): 327–41. http://dx.doi.org/10.4467/26581264arc.20.012.12969.
Full textAbstract:
In the article, the author presents a diocese-wide records management project in Germany that began in 2010. Also, the results of the processes are discussed, as well as the various steps in implementing a new file plan. The need for a new file plan in the diocese’s parishes has a historical context in the history of the German Catholic Church over the last two decades. Because the Catholic Church has the same administrative system from the Vatican to diocese to parish in almost every country in the world, the article’s findings can be transferred into the parish records management processes of the dioceses of other countries.
5
Schmerbauch, Maik. "Establish a new file plan in a diocese of the German Catholic Church." Archeion, no. 121 (2020): 327–41. http://dx.doi.org/10.4467/26581264arc.20.012.12969.
Full textAbstract:
In the article, the author presents a diocese-wide records management project in Germany that began in 2010. Also, the results of the processes are discussed, as well as the various steps in implementing a new file plan. The need for a new file plan in the diocese’s parishes has a historical context in the history of the German Catholic Church over the last two decades. Because the Catholic Church has the same administrative system from the Vatican to diocese to parish in almost every country in the world, the article’s findings can be transferred into the parish records management processes of the dioceses of other countries.
6
Kajinić, Josip. "Komparativna analiza prostorne organizacije Katoličke Crkve na hrvatskoj obali Jadrana. Promjene nakon Drugoga svjetskog rata te perspektive buduće reorganizacije." Geoadria 21, no. 2 (July 18, 2016): 183. http://dx.doi.org/10.15291/geoadria.14.
Full textAbstract:
This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.
7
Kajinić, Josip. "Comparative analysis of the spatial organisation of the Catholic Church on the Croatian Adriatic coast. Changes after World War II and perspectives for its future reorganisation." Geoadria 21, no. 2 (January 2, 2017): 183–209. http://dx.doi.org/10.15291/geoadria.15.
Full textAbstract:
This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.
8
Senchenko, L. L. "Concept of the crisis of church life in the Kiev metropolis in the second half of the XVI century." Voprosy kul'turologii (Issues of Cultural Studies), no. 12 (November 7, 2020): 25–36. http://dx.doi.org/10.33920/nik-01-2012-03.
Full textAbstract:
In this paper it is told about history of the Brest church union (1596). The sources testifying to a religious situation in the Kiev diocese which has influenced the conclusion of the union with Rimo-Catholic Church are analysed. Crisis concepts in consecration not only a domestic historiography, but also representatives of different schools are revealed and proved. On the basis of the conducted research the author asserts that for today exists five concepts of crisis of a church life in Kiev diocese in second half XVI century, in the history of phenomenon consecration Brest church union.
9
Kolar, Bogdan. "Basic Characteristics of the Development of Organisational Structures of the Catholic Church in Slovenia." Lex localis - Journal of Local Self-Government 6, no. 1 (September 30, 2009): 3–39. http://dx.doi.org/10.4335/30.
Full textAbstract:
Different organisational structures of the Catholic Church in Slovenia were a reflection of the circumstances in the Christian community in the Central European region. Being a basic structure, a diocese has existed since the antique period. The diocese is a religious community with a centre in a large settlement (civitas). With the spread of Christianity into the rural areas and into the peasant environment, parishes began to come into existence. In historiography, the terms 'primitive parishes' began to be used to refer to the oldest parishes. They were characterised by their vastness. The number of primitive parishes increased in the 12th century. Due to remoteness of diocesan centres from the communities in rural areas and because of the inability of bishops to be in touch with the priests in rural areas, intermediate stages of organisation were coming into existence during centuries, i.e., archdeaconries and deaneries at some places. Some important changes occurred in the operation of the Catholic Church and in its organisation in Slovenia during the years after the Second World War. New parishes were established. The change of the state boundaries required changing the diocesan boundaries. Finally, the creation of the independent state of the Republic of Slovenia required a new setting up of the pastoral work and a new territorial organisation of dioceses.
KEY WORDS: • Slovenia • Catholic Church • metropolis • diocese • archdeaconry • deanery • parish
10
Ortibano, Mark T. "Church Connectedness and Psychological Well-Being of Catholic Faithful in the Diocese of Bacolod." Philippine Social Science Journal 2, no. 1 (July 30, 2019): 121. http://dx.doi.org/10.52006/main.v2i1.72.
Full textAbstract:
This study aimed to determine the degree of perceived church connectedness and the level of psychological well-being of the Catholic faithful in the Vicariate of Bago, Diocese of Bacolod as a whole and according to the demographics. A descriptive-correlational research design was utilized to know the degree of church connectedness and its relationship to the level of psychological well-being of the respondents. The investigation used a researcher-made Church Connectedness Scale and the Flourishing Scale (FS). Results revealed a somewhat high degree of church connectedness and a high level of psychological well- being among respondents. Church connectedness is significantly correlated with age and mass attendance while psychological well-being is associated with organization and ministry affiliation. The weak significant relationship between church connectedness and psychological well-being has implications on the development of the said variables among the Catholic faithful.
11
Mayoroshi, Mariya. "Reception of the Second Vatican Council in the Mukachevo Greek Catholic Diocese." Ukrainian Religious Studies, no. 66 (February 26, 2013): 309–17. http://dx.doi.org/10.32420/2013.66.278.
Full textAbstract:
The idea of this very formulation of the topic arose under the influence of the words of Pope Benedict XVI, which he made in his message to the participants of the International Conference "The Second Vatican Council: Perspectives of the Third Millennium" held in Peru in 2006. The Pontiff called the Cathedral the most important church event of the 20th century and called for the correct interpretation of its documents. They have "the source of genuine renewal", which can be used to answer the challenges of the Church and humanity in the Third Millennium1. A similar opinion was expressed in his interview and about. Michael Dymid: "It is possible to evaluate the documents, that is, the" transfer "of the Council, when we analyze how their" reception "took place.
12
Skawiński, Ryszard. "SIEĆ PARAFIALNA W DIECEZJI EŁCKIEJ." Civitas et Lex 14, no. 2 (June 30, 2017): 67–88. http://dx.doi.org/10.31648/cetl.2463.
Full textAbstract:
The Diocese of Ełk was established in 1992 as a major change in the structure of the Churchin Poland. It connects the land belonging in the past to various forms of the Polish state and theGerman state, as well as the Russian state. As a result of these conditions, the parishes of theRoman Catholic Church in this area have arisen in different circumstances and have distincttraditions. Parishes are currently experiencing similar problems. Within the Diocese of Ełk therewas an increase in the number of parishes and the process of unifying the way they functioned.
13
Antonenko, Polina S. "Democratization of the Catholic Church in Spain in 1976-1978." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (208) (December 23, 2020): 43–47. http://dx.doi.org/10.18522/2687-0770-2020-4-43-47.
Full textAbstract:
The article considers the changes in the position of the Catholic Church in Spanish society caused by the democratic transition. The beginning of the reign of Juan Carlos I was marked by the rethinking of the dialogue between the state and the Catholic Church. The king introduced the initiative to revise the provisions of the Concordat, thereby limiting the power position of the Spanish Catholic diocese. This decision looks like an intention to divide the history of Spain into Franco and democratic periods in the political and public consciousness. But the full-fledged democratization of society would have been impossible without the modernization of the church institution. The Constitution of 1978, being the main law of the country, reflects the state's attitude to religious issues, emphasizing the secular status of Spain and the pluralism of religion of the Spaniards. Despite the restrictions imposed on the Catholic Church, caused by the transition to democracy, the position of the religious institution remains high due to the pressure of the historical memory of Spain, in which Catholicism is a nation forming factor. As a result, the democratization of the Catholic Church was successful, and the church institution took a harmonious position in the conditions of democratic Spain.
14
Mbandi, Antony Musyoki, and Mary Nyawira Mwenda. "Influence of Project Implementation Strategies by Religious Organizations on Rural Development: A Case of Kitui Catholic Diocese, Kitui County, Kenya." European Journal of Business and Management Research 6, no. 1 (January 11, 2021): 38–50. http://dx.doi.org/10.24018/ejbmr.2021.6.1.673.
Full textAbstract:
It has been documented that religious institutions have influenced the development of education systems, health facilities, infrastructure such as roads, water provision structures and even building designs. This study sought to find out the influence of project implementation strategies by religious organisations on rural development in Kenya. The study focused on the Catholic Diocese of Kitui, in Kitui County and sought to document how project implementation strategies by Catholic Diocese of Kitui influence rural development in Kitui County of Kenya. The target population for this study was drawn out of a homogenous setting of Kitui County, Kitui East Subcounty, Nzambani and Chuluni wards and covered a total of 6939 households. The study covered a sample population of 364 out of the determined target population of 6939 households. The analysis of the data collected was done using Statistical Package for Social Sciences (SPSS) software. The study established that project implementation strategies by Catholic Diocese of Kitui influenced rural development in Kitui County as shown by a composite mean of 3.945. The Chi-Square test results of the association between project implementation strategies by religious organizations and rural development at Catholic Diocese of Kitui, Kitui County in Table 16, shows a Chi-Square value = 8.954, p = 0.003. The p-value is less than 0.05 and hence there is a statistically significant association between project implementation strategies and rural development at Catholic Diocese of Kitui. From the findings, the study found that if the independent variable, project implementation strategies, was held constant at zero, then the rural development in Kitui County will be 3.537. The study also found that a unit change in project implementation strategies changes would lead to a 0.843 unit change in rural development in Kitui County. The variable was significant since p-value=0.012<0.05. The study concluded that project implementation strategies had a great influence on rural development in Kitui County. The study recommends that there is need for capacity development to identify resource availability and build capacities in communities and have them assisted to undertake church based projects. The study recommends that there is need for capacity development to identify resource availability and build capacities in communities and have them assisted to undertake church based projects. To create more ownership of the projects, the study recommends that there should be involvement of user representatives from the initiation to the implementation phases of the projects.
15
Newman, Mark. "The Catholic Church in the Diocese of Galveston-Houston and Desegregation, 1945–1984." Southwestern Historical Quarterly 124, no. 1 (2020): 16–48. http://dx.doi.org/10.1353/swh.2020.0055.
Full text
16
Lon, Yohanes S. "PROGRAM KPPK DI KEUSKUPAN RUTENG SEBAGAI UPAYA MENINGKATKAN KESADARAN PASUTRI AKAN HAKIKAT PERKAWINAN KATOLIK." Randang Tana - Jurnal Pengabdian Masyarakat 3, no. 1 (February 16, 2020): 1–13. http://dx.doi.org/10.36928/jrt.v3i1.292.
Full textAbstract:
For Catholics, marriage is a divine calling of God. Marriage is one of the seven sacraments within the Church. It is the symbol of the God’s salvation. Through marriage a husband and a wife can experience the salvation of God. Both of them also has functioned to reveal the God’s grace, salvation and blessings for each other. The Catholic Church also consider a family as a a mini or small church. A mommitment to marry in Catholic ways is beautiful but not an easy decision. A couple may face challenges and problems. In order to increase of the couples’ understanding of Catholic Marriage and to strengthen them to cope with various marrietal problems, the Local Catholic Church of Ruteng Diocese provides an Course on Preparation of Catholic Marriage to the future couples who want to marry in Catholic Church. This articles aims at describing on how the program is planned, implemented and the expected result after joinging the course. This program is a way to educate and to rise the awareness of the couple about the Catholic marriage. It is considered useful. However, it would be better if it is run in more professional way. Moreover, this program should be added with continous other activities such as pastoral of marriage and marriage counceling. It is also an urgent to have marriage crisis centre that helps the couples who have problems of marriage.
17
Bagadion, Anne Marie F. "Innovative Retailing." International Journal of Asian Business and Information Management 4, no. 3 (July 2013): 16–26. http://dx.doi.org/10.4018/jabim.2013070102.
Full textAbstract:
This study was inspired by the persistence and strength of character of striving entrepreneurs in rural communities who strive to establish or let grow of their businesses. The Second Vatican Council of the Catholic Church considered Basic Ecclesial Community (BEC) as a “New Way of Renewing the Church”, thus the researcher collaborates with Caritas Diocese of Libmanan (Inc.), the social action and development arm of the Diocese of Libmanan, Camarines Sur, which established the BEC-Based Integral Evangelization program. This aims to develop not only spiritual renewal but social and moral transformation as well, to broaden and sustain alternative Income Generating Project (IGPs) that will uplift the standard of living of its members. The BEC through Caritas Diocese of Libmanan is determined to concretize an innovative retailing through its BEC Retail Store (“Tindahannin SKK” - in local dialect) and Automated Teller Machine (ATM)/Credit Card. The BEC –ATM/Credit card) which will provide economic empowerment to its members as an alternative credit access in the procurement of basic goods and services, and as an alternative credit access in starting small businesses.
18
Müller, Alfons. "Message Becomes Incarnate in Song: Church Hymns in the Diocese of Kenge." Mission Studies 7, no. 1 (1990): 76–86. http://dx.doi.org/10.1163/157338390x00100.
Full textAbstract:
AbstractAs one cannot dance without music, so there is no music without dancing - so goes the popular thinking in Zaire. The Zairean Catholics have shown in the past admirable patience to imported European melodies and imposed language structures and their songs, robbed of their natural rhythm, were stilled until vernacular liturgy was approved in 1965. There is now music in the land, rich in the variety of various African traditions. The Catholic Church in Zaire is at last able to express itself in its own culture, and the Christian message becomes incarnate in songs and hymns.
19
Jaworski, Piotr. "Kluby Inteligencji Katolickiej jako instytucje wsparcia wykształcenia i wychowania w Diecezji Tarnowskiej." Kultura - Przemiany - Edukacja 8 (2020): 47–61. http://dx.doi.org/10.15584/kpe.2020.8.4.
Full textAbstract:
Among the various forms of association of the Catholic laity in the Church, one can distinguish associations and organisations – whether they are based on canonical or civil law on associations – and informal circles: religious movements, groups, circles and small groups. The difficult situation of the Church in Poland after World War II was not conducive to the creation of organisations whose activities would be approved by both the church authorities and the state authorities. If, however, quasi-ecclesiastical or religious organisations were to emerge that were recognised by the civil authorities, these were unfortunately organisations that had very little in common with the good of the Church and the faithful. Against this backdrop, the Catholic Intelligence Clubs were a kind of phenomenon. They enjoyed the approval of the Church authorities and, to some extent, the unintentional recognition of the state authorities, and sought to strengthen religious education by forming people and communities in the Christian spirit, shaping social attitudes, creating and deepening Christian culture, intellectual development and various forms of charitable activity. Three Catholic Intelligentsia Clubs were established in the Tarnów Diocese: in Nowy Sącz, Tarnów and Mielec.
20
Núñez, Francesc. "Leaving the Institution. Secularized Priests." Social Compass 57, no. 2 (June 2010): 268–84. http://dx.doi.org/10.1177/0037768610362422.
Full textAbstract:
Toward the end of the last century, particularly during the late 1960s and throughout the 1970s, hundreds of Catholic priests distanced themselves from the Church or decided to leave the ecclesiastical institution. This fact, unusual at that time, is the focal point of the present article, which is the result of an extensive investigation into the renunciation of the priesthood by a significant number of priests in the Barcelona diocese. The author addresses the question why such deeply committed members of an institution, as are the priests of the Catholic Church, decided to leave the institution at that moment. The author discusses some aspects of the social context in which this process took place and offers some explanations for these significant departures.
21
Rietveld, Jan Joris. "The Awakening of a New Form of Christianity? Catholicism in the Cariri Region (Brazil)." Exchange 35, no. 4 (2006): 383–97. http://dx.doi.org/10.1163/157254306780016122.
Full textAbstract:
AbstractThe Cariri region is the most isolated and poor part of the rural zone of the diocese of Campina Grande in the Paraiba state of Brazil. The Catholic Church has been present here for a relatively short time: 335 years. Moreover the region has an isolated context and this favors conservatism so that only fundamental changes have an impact. These facts make the Cariri an interesting region for a case study about how Catholicism develops. I distinguish five periods, which are described with religious key words and situated in the socio-cultural context. This classification is a schematization: different types of Catholicism often exist together. It is obvious that the dominant features of Catholicism change with time, but in the mainstream of the fifth period we see a small revolution. Now there are not only influences in the socio cultural context and factors in the Church itself that cause changes, but there are also influences of powerful newcomers, the evangelical churches. Their main impact is that many people have left the Catholic Church and are going to live their old faith in a new form. The Catholic Church is searching for adequate ways to respond to this phenomenon.
22
Evans, Rhonda D., Craig J. Forsyth, and Stephanie Bernard. "ONE CHURCH OR TWO? CONTEMPORARY AND HISTORICALVIEWS OF RACE RELATIONS IN ONE CATHOLIC DIOCESE." Sociological Spectrum 22, no. 2 (April 2002): 225–44. http://dx.doi.org/10.1080/027321701753541570.
Full text
23
Strong, Rowan. "In Search of Certainty: Scottish Episcopalian Converts to Rome in the Mid-Nineteenth Century." Recusant History 25, no. 3 (May 2001): 511–29. http://dx.doi.org/10.1017/s0034193200030338.
Full textAbstract:
This paper seeks to identify the developing pre-conversion outlooks of two clerical converts to Roman Catholicism using their own self-explanations as sources. William Maclaurin, an Episcopalian priest and dean of the diocese of Moray, explained himself in a series of letters to John Henry Newman during the 1840s. William Humphrey, a young Aberdonian serving in the diocese of Brechin, related his conversion of 1868 in a little devotional work published in 1896. Using these sources, I will investigate the pre-conversion understanding of Catholicism of these two converts and identify factors which prompted their conversion. What was it about the Catholic Church that was attractive to these potential converts, compared with their existing Anglican allegiance?
24
Hill, Christopher. "Episcopal Lineage: A Theological Reflection on Blake v Associated Newspapers Ltd." Ecclesiastical Law Journal 7, no. 34 (January 2004): 334–38. http://dx.doi.org/10.1017/s0956618x00005421.
Full textAbstract:
Mathew's varied ecclesiastical progress presents a fascinating case study of an episcopate detached from a main-stream Christian community and alerts us to the danger of solely considering ‘episcopal lineage‘ as the litmus test for apostolicity. Mathew was born in France in 1852 and baptised a Roman Catholic; due to his mother's scruples he was soon re-baptised in the Anglican Church. He studied for the ministry in the Episcopal Church of Scotland, but sought baptism again in the Church of Rome, into which he was ordained as a priest in Glasgow in 1877. He became a Dominican in 1878, but only persevered a year, moving around a number of Catholic dioceses: Newcastle, Plymouth, Nottingham and Clifton. Here he came across immorality, and became a Unitarian. He next turned to the Church of England and the Diocese of London, but was soon in trouble for officiating without a licence. In 1890 he put forward his claim to Garter King of Arms for the title of 4th Earl of Llandaff of Thomastown, Co. Tipperary. He renounced the Church of England in 1899 because of vice. After founding a zoo in Brighton, which went bankrupt, he appeared in court in connection with a charge of embezzlement. He then became a Roman Catholic again, now as a layman.
25
Wilhelmus, Ola Rongan. "SAKRAMEN BAPTIS SEBAGAI SAKRMEN KESELAMATAN DAN PERSEKUTUAN PARA MURID KRISTUS." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 1 (April 3, 2020): 113–28. http://dx.doi.org/10.34150/jpak.v20i1.249.
Full textAbstract:
Baptism is a sacrament instituted and used by God Himself through Christ to purify, sanctify and to save human being out of the power of evil spirit. Baptism celebration maintaining in a proper and faithful manner will be brought about the fullness grace and favor of God to the Catholic faithful. The experiences of the Catholic faithful regarding God’s grace and favor should not be only responded by full faith but also be properly responded by full action to bring it to the entire nations and human races. The Catholic Church as a communion of Christ disciples has been sent and guided by the Holy Spirit to spread out such grace and favor of God to all nations. Pastoral assembly of Surabaya Diocese conducted in 2019 strongly articulated that Baptism is a mean exactly used by God Himself to channel His grace and salvation to the entire human beings. Hence, the Disciples of Christ have to fully respond it by full faith and opened hart. Christ Himself has sent His disciples to collectively spread out the grace, favor and salvation of God to all over the world. This good news has to be brought firstly to the inner circle of the Catholic families, neighbours, communities, parishes, and diocese then to the society in general.
26
Morgan, Stephen. "‘Em Procissão Solene a Deus Orando, para os Batéis Viemos Caminhando’—The Long Ebb-Tide of Catholic Public Piety in the Former-Portuguese Enclave of Macao." Religions 12, no. 3 (March 16, 2021): 193. http://dx.doi.org/10.3390/rel12030193.
Full textAbstract:
When the City of the Name of God of Macao marked 400 years of Portuguese administration in 1956, the Catholic community’s participation was marked by a wide range of activities that included liturgical celebrations, public processions and other devotions that involved large numbers of the lay faithful, members of confraternities, in addition to the clergy and religious of the enclave. Twenty-one years later the Diocese of Macao celebrated its own quatercentenary with celebrations of a decidedly more sober character and at the retrocession of Macao to Chinese control in December 1999, other than a few liturgical events and hierarchical presence at civic ceremonies, the Church was all but invisible. As the Diocese of Macao plans for its 450th anniversary, some of the former richness has begun to return. This paper outlines the long ebb tide and now-nascent flow of the tide of Catholic public piety in Macao over this period by reference to the Catholic religious processions of the City and seeks to offer tentative explanations grounded in the theological, ecclesial, political and cultural winds that have blown across the Pearl River Delta since the end of the Second World War.
27
Dullak, Kazimierz. "Troska biskupa Czesława Domina o wiernych świeckich w świetle dekretów powizytacyjnych parafii diecezji koszalińsko-kołobrzeskiej." Prawo Kanoniczne 50, no. 1-2 (June 15, 2007): 3–26. http://dx.doi.org/10.21697/pk.2007.50.1-2.01.
Full textAbstract:
The Canon Law Code which is obliging within the Catholic Church, obliges the diocesan bishop to pay pastoral visits within his diocese (can. 396 § 1). The Vatican Council II points out that the bishops should run the particular churches entrusted to them, by counsels, encouragem ents and example, and that they should do it by the power of their authority (LG 27). During his 4-year pastoral work in the diocese of Koszalin and Kolobrzeg, bishop Czeslaw Domin visited 55 parishes. In each one of them he was concerned not only about the priests, but also lay people, and especially their spiritual lives. Bishop Domin was undertaking some actions aimed to revive charity activities within the parishes. Also, he was encouraging pastoral care for married couples and families, and tried to change things concerning religious education in public schools. He was always encouraging parishioners to be more active in different church activities.
28
Corpis, Duane J. "Marian Pilgrimage and the Performance of Male Privilege in Eighteenth-Century Augsburg." Central European History 45, no. 3 (September 2012): 375–406. http://dx.doi.org/10.1017/s0008938912000337.
Full textAbstract:
Popular Marian devotion played a vital role in the Catholic Church of Germany during the early modern period, especially during the “golden age of religious revival” experienced by post-Tridentine, baroque popular Catholicism. For example, at least ninety-seven local Marian shrines scattered throughout the diocese of Augsburg attracted pilgrims in the seventeenth and eighteenth centuries. The most famous was certainly Andechs, which drew half a million visitors each year in the seventeenth century from all over the Holy Roman Empire. In turn, Catholics from the diocese of Augsburg traveled beyond the bishopric's borders to major and minor shrines near and far, such as Altötting in Bavaria. Yet while major sites dedicated to the Virgin Mary such as Andechs and Altötting reflected theintensityof ongoing popular Marian devotions, thebreadthof the Virgin Mary's cultural significance is signaled by the large number of Marian shrines within the diocese itself, such as Kobel or Violau, which were mostly small, local affairs that attracted primarily nearby populations as pilgrims and supplicants.
29
Malahovskis, Vladislavs. "POLITICAL ACTIVITIES OF THE ROMAN CATHOLIC CHURCH IN INDEPENDENT LATVIA." Via Latgalica, no. 2 (December 31, 2009): 78. http://dx.doi.org/10.17770/latg2009.2.1610.
Full textAbstract:
The aim of the paper is to reflect the political activities of the Roman Catholic Church in two periods of the history of Latvia and the Roman Catholic Church in Latvia – in the period of First Independence of the Republic of Latvia, basically in the 1920s, and in the period following the restoration of Latvia’s independence. With the foundation of the independent state of Latvia, the Roman Catholic Church experienced several changes; - bishops of the Roman Catholic Church were elected from among the people; - the Riga diocese was restored the administrative borders of which were coordinated with the borders of the state of Latvia; - priests of the Roman Catholic Church were acting also in political parties and in the Latvian Parliament. For the Church leadership, active involvement of clergymen in politics was, on the one hand, a risky undertaking (Francis Trasuns’ experience), but, on the other hand, a necessary undertaking, since in this way the Roman Catholic Church attempted to exercise control over politicians and also affect the voters in the elections for the Saeima. The status of the Church in the State of Latvia was legally secured by the concordat signed in the spring of 1922 which provided for a range of privileges to the Roman Catholic Church: - other Christian denominations in Latvia are functioning in accordance with the regulations elaborated by the State Control and confirmed by the Ministry of the Interior, but the Roman Catholic Church is functioning according to the canons set by the Vatican; - releasing the priests from military service, introduction of the Chaplaincy Institution; - releasing the churches, seminary facilities, bishops’ apartments from taxes; - a license for the activity of Roman Catholic orders; - the demand to deliver over one of the church buildings belonging to Riga Evangelical Lutherans to the Roman Catholics. With the regaining of Latvia’s independence, the Roman Catholic Church of Latvia again took a considerable place in the formation of the public opinion and also in politics. However, unlike the parliamentarian period of the independent Latvia, the Roman Catholic Church prohibited the priests to involve directly in politics and considered it unadvisable to use the word “Christian” in the titles of political parties. Nowadays, the participation of the Roman Catholic Church in politics is indirect. The Church is able to influence the public opinion, and actually it does. The Roman Catholic Church does not attempt to grasp power, but to a certain extent it can, at least partly, influence the authorities so that they count with the interests of Catholic believers. Increase of popularity of the Roman Catholic Church in the world facilitated also the increase of the role of the Roma Catholic Church in Latvia. The visit of the Pope in Latvia in 1993 was a great event not only for the Catholic believers but also for the whole state of Latvia. In the autumn of 2002, in Rome, a concordat was signed between the Republic of Latvia and the Vatikan which is to be classified not only as an agreement between the Roman Catholic Church in Latvia and the state of Latvia but also as an international agreement. Since the main foreign policy aim of Latvia is integration in the European Union and strengthening its positions on the international arena, Vatican as a powerful political force was and still is a sound guarantee and support in international relations.
30
Ohoitimur, Johanis, James Krejci, Jozef Richard Raco, Yulius Raton, and Frankie Taroreh. "ANALYSIS OF THE PASTORAL STRATEGIC PLANNING PRIORITIES OF THE VICARIATE EPISCOPAL OF TONSEA OF THE DIOCESE OF MANADO." International Journal of the Analytic Hierarchy Process 11, no. 3 (December 11, 2019): 415–34. http://dx.doi.org/10.13033/ijahp.v11i3.674.
Full textAbstract:
Strategic planning is commonly used in profit-oriented institutions. However, it is rarely applied to non-profit organizations such as churches. The Holy Bible reveals the extensive use of strategic management by the believers as documented both in the Old and New Testament, in regards to the implementation of strategic planning to organize the people of God. The Vicariate Episcopal of Tonsea of the Diocese of Manado, as a local Catholic Church Community decided on applying strategic planning methods to rank priorities of tasks required to meet their pastoral mission. Using the Analytical Hierarchy Process, the study reveals that the ranking of the key elements of their mission, the program of the Ministry of the Word and Sacrament, was the highest priority at 23.8%, followed by preserving the treasury of faith of 20.1%, then the fellowship and leadership with 19.7%, promoting the dignity of the laity with 14.4%, the Catholic education with 11.9% and the last was managing the Church property with 10.2%. The highest ranked sub-criteria were; organizing pastoral structure (7.6%), followed by the upgrading catechetic program (7.2%), then role model and competency of liturgy leadership (7.0%). This study provides direction to the parish priests of the Vicariate Episcopal of Tonsea and provides a methodology to formulate their strategic plans and best utilize their resources. This study demonstrated the importance of the Analytical Hierarchy Process in determining the priority of the programs identified by the Church. The researchers recommend further and deeper research on other Vicariates of the Diocese of Manado.
31
Guzewicz, Wojciech. "POSŁANIEC WARMIŃSKI” – PISMO DIECEZJI/ARCHIDIECEZJI WARMIŃSKIEJ W LATACH 1982–2010." Civitas et Lex 5, no. 1 (March 31, 2015): 7–18. http://dx.doi.org/10.31648/cetl.2031.
Full textAbstract:
Roman Catholic Archdiocese of Warmia is the oldest diocese in the north-eastern Polish.Can boast of many works in the field of pastoral, organizational and material. In the eightiesof the twentieth century initiative of major importance not only was the creation of pastoraljournal – „Posłaniec Warmiński”. This letter has played a key role in society, not only in the periodof Solidarity but until 2010. The well informed about the life of the universal Church and theArchdiocese of Warmia, including its many pastoral initiatives.
32
Manopo, Dionnysius. "Menggagas Spirit Perjumpaan antara Keuskupan Bogor dan Umat Beragama Lain." MELINTAS 32, no. 3 (September 6, 2017): 329. http://dx.doi.org/10.26593/mel.v32i3.2697.329-349.
Full textAbstract:
Christianity exists within the different religious traditions and Christians are aware of this reality as part of their existence. Especially in Asia, this situation has become a basic context to Christianity and the local churches that requires continuous reflections. In Asian reality, religious plurality is not merely a particular situation, but an important stage in the life of the Christianity, which leads to further reflections and even questioning of its existence among the other religions. The Catholic Church in Bogor (the Diocese of Bogor), Indonesia, is one of the example how the church in Asia is trying to survive and to find its roots within the local context. Thir article is inspired by the Diocese’s vision, the documents of Vatican II, and other documents of the Catholic Church, in exploring how the “spirit of encounter” can become a model for the local church to continue to exist within the religious plurality. This spirit invites the local believers to have a committment in giving their attention to the their context and to their social dimension. Through the encounters, the local church attempts to reduce the gaps of communication and to preserve good relationship with people of different religious traditions. Here the church enters the interfaith experience or the experience of togetherness, and the spirit of encounter might help spread the image of the church as a church of relation.
33
Engelhardt, Hanns. "The Constitution of the Anglican Church in Aotearoa, New Zealand and Polynesia: A Model for Europe?" Ecclesiastical Law Journal 16, no. 3 (August 13, 2014): 340–50. http://dx.doi.org/10.1017/s0956618x14000544.
Full textAbstract:
It is a peculiarity of the European continent that there are four independent Anglican jurisdictions side by side: the Church of England with its Diocese in Europe, The Episcopal Church, based in the United States of America, with its Convocation of Episcopal Churches in Europe, and the Lusitanian and Spanish Reformed Episcopal Churches which are extra-provincial dioceses in the Anglican Communion. Alongside these, there are the Old Catholic Churches of the Union of Utrecht, with dioceses in the Netherlands, Germany, Austria and Switzerland. All of them are in full communion with each other, but they lack a comprehensive jurisdictional structure; consequently, there are cities where two or three bishops exercise jurisdiction canonically totally separately.
34
Dębowska, Maria. "Diocesan historical archives in Poland. The process of formation." Archiwa, Biblioteki i Muzea Kościelne 104 (December 16, 2015): 47–54. http://dx.doi.org/10.31743/abmk.12496.
Full textAbstract:
In the literature on historical archives of the Catholic Church in Poland there is no scholarly monograph devoted to them. The only textbook is the one written by H.E. Wyczawski, Przygotowanie do studiów w archiwach kościelnych (Preparing for studies in church archives). The publications, appearing after the war, did not present any theoretical fi ndings which could be applied in church archival studies (it refers to developing the theoretical decisions on creating archival fonds, their names etc.), but they certainly provided the impetus and encouragement to continue the action which was initiated before the war. The program developed in the interwar period was adjusted to the new conditions; emphasis was put on practical guidelines for activities related to the founding and functioning of a historical archive in the diocese.
35
Laksito, Petrus Canisius Edi. "PLANTATIO ECCLESIAE DAN PAROKI MISIONER DALAM ARDAS KEUSKUPAN SURABAYA 2020-2030." JPAK: Jurnal Pendidikan Agama Katolik 21, no. 1 (April 22, 2021): 34–47. http://dx.doi.org/10.34150/jpak.v21i1.304.
Full textAbstract:
Plantatio Ecclesiae is a particular term elaborated in missiology in the first half of the 20th century, and then used by the Vatican Council II in the decree on the mission activity of the Church Ad Gentes (1965) to designate the definition of mission and its goal, as well. From this perspective, it is believed that mission is not merely a question about converting souls and, therefore, bringing them to eternal salvation, but especially a “plantation of the Church” in the lands not yet touched by christian faith. Thus, mission is not only about individual salvation, but particularly about the formation of new christian communities comprised of indigenous people with their own hierarchical leaders, who live their own native values and culture contributing themselves for the local development and the good of their own society, enlightened by christian faith and strengthened by christian love. Being used to determine the ideal of a missionary parish in the Basic Orientation (Arah Dasar) of the Diocese of Surabaya 2020-2030, this term is important to be studied. This study tries to learn how the ideal of a missionary parish, seen from the perspective of plantatio Ecclesiae theology, could be realized by the Catholic Church of the Diocese of Surabaya in the years to come.
36
Ciappara, Frans. "Disciplining Diversity: The Roman Inquisition and Social Control in Malta, 1743–98." Studies in Church History 43 (2007): 354–65. http://dx.doi.org/10.1017/s0424208400003338.
Full textAbstract:
Having lost northern Europe to the Protestants the Catholic Church tried to preserve control over what remained of therespublica Christiana. The attempt was twofold. First, it was political. The popes declared the entire Catholic world for their diocese. The government of the Christian peoples’, Pius V observed, ‘belongs to Us and We should see that they are governed with charity’. Second, the popes admitted that the Reformation had been the result partly of the religious and spiritual shortcomings of the Church itself and tried to make the requisite internal reforms. The Council of Trent defined Catholic doctrine and anathemized whoever disagreed with it. Seminaries were set up to train the clergy while the lay population was held under tight control. The Jesuits and the Office of the Holy Roman Inquisition were the main instruments of discipline. In this article I will explore the ways in which the Holy Office impinged on Maltese society during the time of the last eight inquisitors. Fortunately the archive deposits of the Inquisition in Malta are nearly complete and the recent opening of the Vatican archives has added further to our knowledge of the Maltese Holy Office.
37
Kretzschmar, Louise, and Mary Ryan Ralphs. "Experiences of Exclusion: a Study Conducted Among Catholic Women in the Johannesburg Diocese1." Religion and Theology 10, no. 2 (2003): 166–91. http://dx.doi.org/10.1163/157430103x00033.
Full textAbstract:
AbstractMuch has been written to critique the Catholic church's position on the ordination of women based on arguments from scripture and tradition. However, there has been little local research on how South African women experience the consequences of this exclusion from ministry. In this article Ralphs and Kretzschmar set out, from an ethical and feminist theological position, to show the effects of this exclusion both on women and on the church. Through a study of the literature and interviews with 60 Catholic women from the diocese of Johannesburg, they attempt to explain what lies behind the Catholic church's position on women, and to describe it's negative consequences. The authors conclude that whilst many women are aware of the negative effects of exclusion, they are unable to name the structural forces which reinforce this exclusion, and that theological and pedagogical processes are required to shape a different consciousness among women.
38
Owsiński, Piotr A. "Zur Motivierung der Ekklesionyme im Bistum Kielce." Studia Linguistica 37 (January 25, 2019): 83–100. http://dx.doi.org/10.19195/0137-1169.37.5.
Full textAbstract:
On the motivation of ecclesionyms in the diocese of KielceThe article presents the results of the analysis of the names for churches in the diocese of Kielce. The examples are sorted because of that, they refer to: the Holy Trinity, Jesus Christ, the Holy Ghost, the Holy Family, the Mother of God and the Saints of the Catholic Church. The studies show that the names of the Saints are the most popular names of churches in the chosen area. The second group of the ecclesionyms, which enjoy increasing popularity, are the names referring to the Mother of God. The rest of the names seem to be rather rare.The ecclesionyms can be treated as the mirror in which the people see the tendencies of their faith. It is also possible to maintain that the names of the churches are kind a way to interpret the religiosity and spiritual world of the society.
39
Pyvovarskyy, Oleksandr. "Implementation of the ideas of the Second Vatican Council by the Roman Catholic Church on the example of the Kyiv-Zhytomyr diocese." Ukrainian Religious Studies, no. 66 (February 26, 2013): 318–26. http://dx.doi.org/10.32420/2013.66.279.
Full textAbstract:
2012 is 50 years since the beginning of the Second Vatican Council, which gave impetus to the processes of renewal of church life that would meet the needs of the present. Church councils throughout the years of existence of the Christian Church solved the questions of the truth of faith, the organization of church life. The twentieth century has become the age of globalization, epochal discoveries in the natural sciences, the exacerbation of environmental problems, the moral crisis of human society has become threatening scales. The fruits of the collective labor of the cathedral fathers - 4 constitutions, 9 decrees, 3 declarations - were supposed to answer the challenges of time, to explain church doctrine in the new realities of the present.
40
Chapman, Mark. "Anglo-Catholicism in West Wales: Lewis Gilbertson, Llangorwen And Elerch." Journal of Religious History, Literature and Culture 6, no. 1 (June 1, 2020): 71–95. http://dx.doi.org/10.16922/jrhlc.6.1.4.
Full textAbstract:
Lewis Gilbertson (1815–1896) was one of the most prominent Anglo-Catholic clergy of St David's' diocese. He became the first incumbent of the new church at Llangorwen just outside Aberystwyth, built by Matthew Davies Williams, eldest brother of the Tractarian poet Isaac Williams (1802–65). Gilbertson adopted ritualist practices and Tractarian theology, which later influenced the church he was to build in Elerch (also known as Bont Goch) where his father, William Cobb Gilbertson (1768–1854), had built his house in 1818. After a brief survey of the development of Tractarianism in Wales, the paper discusses the building of the church at Llangorwen, which had the first stone altar since the Reformation in the Diocese of St David's, before discussing Gibertson's ministry in the parish. From Llangorwen Gilbertson moved to Jesus College, Oxford where he served as vice-principal and where he became increasingly convinced of the need for a new church and parish for his home village. He had earlier built a National School in 1856 commissioning the well-known Gothic revival architect G. E. Street. For St Peter's church, completed in 1868, he turned to William Butterfield, who had built the Tractarian model church of All Saints', Margaret Street in London. Gilbertson, who appointed himself as first incumbent for a brief period, set the ritualist tone of the parish while at the same time ensuring regular Welsh-language services to attract villagers from what he called the 'broken shadow of practices of the primitive Church' of the Welsh Methodists. The paper concludes with a brief discussion of Gilbertson's later career before assessing the impact of Tractarianism in west Wales, especially the confident and idealistic vision of a return to the apostolic faith for all the people of Wales on which it was established.
41
Nabhan-Warren, Kristy. "The Catholic Church in Southwest Iowa: A History of the Diocese of Des Moines by Stephen M. Avella." American Catholic Studies 130, no. 2 (2019): 95–97. http://dx.doi.org/10.1353/acs.2019.0011.
Full text
42
Choi, Jong-In, and Jin-Won Chung. "A Study on the Characteristics of the Church Area in the Catholic Church of Korea Since 1990 - Focusing on the Diocese of Suwon -." Journal of the architectural institute of Korea planning & design 30, no. 8 (August 30, 2014): 99–108. http://dx.doi.org/10.5659/jaik_pd.2014.30.8.99.
Full text
43
Matić, Marina. "Мултикултуралност и мултиконфесионалност у Боки Которској у XVIII веку. Идентитет и српска православна црква у Боки под Млетачком влашћу (1687-1797)." Issues in Ethnology and Anthropology 11, no. 4 (January 2, 2017): 1101. http://dx.doi.org/10.21301/eap.v11i4.8.
Full textAbstract:
As we had already depicted, life in XVIII century Boka Kotorska was marked by great migrations and numerous heterogeneous factors of this multicultural and multiconfessional environment, under the auspice of the Republic of Venice. Common people, although of different religions, lived in accordance with their social and economic needs and interests, in mutual tolerance, interlacing and respecting sanctities of both churches. The role of the church, both Orthodox and Catholic, was multifaceted and essential. Its part in organizing civil life and institutionalization of legal bodies, as well as its place within private devotion of individuals in the local area, were very important. The Orthodox Church, which was not an official church of the Republic of Venice, implied in its fundamental function efforts for preserving the ethnic and religious identity of the Serbian Orthodox community in this area, as a pivot of multiculturalism. Especially important in that aspect is Savina Monastery, the Zion of the Orthodox people in XVIII century Boka Kotorska, in the absence of the Diocese of Dalmatia and Boka and under foreign Venetian rule.
44
Romantsov, Volodymyr, and Anton Huz. "THE ROMAN CATHOLIC CHURCH ON THE TERRITORY OF NADDNIPRIANSKA UKRAINE AT THE END OF 40-S OF THE 19TH – THE BEGINNING OF THE 20TH CENTURY." Skhid, no. 2(1) (April 30, 2021): 24–30. http://dx.doi.org/10.21847/1728-9343.2021.2(1).229242.
Full textAbstract:
An attempt of analysis of written sources of the history of the Roman Catholic Church on the territory of Ukraine at the end of 40-s of the 19th – the beginning of the 20th century was performed in the article. Such types of sources as act documents were selected due to the type-specificity principle. Concordat of 1847 as an international agreement between Vatican and the Russian Empire has become a crucial object of analysis. The legislative acts included into “The full collection of laws of the Russian Empire” are considered among the documents of the authorities engaged in the study that are crucial legislative acts the power of which was extended on all administrative and territorial units. The documents of religious organizations are represented in the study by the bull of “Diocesan separation” written by the Pope of Rome Pius IX.Business documentation, statistical materials, among of which is “The first general census of inhabitants of the Russian Empire in 1897”, are considered in the study. Moreover, “Diocesan Gazette” – an official periodical of the Russian Orthodox Church in the Russian Empire is presented in the study. Compendiums dated of the second half of the 19th – the beginning of the 20th century are a particular type of written sources, namely they are represented by “Commemorative books”, for example, an issue: “The Roman Catholic hierarchy in the Russian Empire and the Kingdom of Poland and a list to secular and monastic clergy in Lutsk-Zhytomyr diocese and Podillia province” that contained essential statistical information as well as records regarding a hierarchical structure of the diocesan clergy of the Roman Catholic Church on the territory of Naddniprianska Ukraine in defined period.
45
Nef Ulloa, Boris Agustín, and Izabel Patuzzo. "A ESCUTA E O DIÁLOGO COM AS TRADIÇÕES SAGRADAS DO POVO TICUNA: UM TESTEMUNHO DE EVANGELIZAÇÃO NA AMAZÔNIA." Revista Caminhos - Revista de Ciências da Religião 17, no. 1 (March 29, 2019): 96. http://dx.doi.org/10.18224/cam.v17i1.6961.
Full textAbstract:
Em sintonia com o convite do Papa Francisco à Igreja Ameríndia em buscar novos caminhos de evangelização, este artigo tem como objetivo refletir sobre a contribuição das histórias sagradas dos povos originários da Pan-Amazônia no processo de evangelização dos mesmos, segundo a proposta do Sínodo da Igreja na Pan-Amazônia. As histórias sagradas aqui partilhadas são fruto da escuta de um Povo específico: o Ticuna, na sua grande maioria, católica, presente na Diocese do Alto do Solimões. A missão da Igreja há décadas em seu meio é um testemunho, um sinal desta escuta às muitas comunidades das periferias da Amazônia, fortalecendo seu protagonismo no caminho do discipulado e da confirmação de sua identidade cultural.
LISTENING AND DIALOGUE WITH THE SACRED TRADITIONS OF THE TIKUNA PEOPLE: A WITNESS OF DE EVANGELIZATION IN THE AMAZON
In line with the invitation to the Amerindia’s Church, in finding new ways of evangelization, this article aims to reflect about how much the indigenous people’s cosmogony can contribute to their own evangelization as the Synod of Pan-Amazon Synod proposed. The sacred stories mentioned in this sharing, is a result of hearing a specific People: The Tikuna, since mostly of them became catholic from of Alto Solimões’s Diocese. For decades, the mission’s church among them has been a signal of hearing so many of these communities in the peripheries of Amazonia, willing to strengthen their protagonism in the path of discipleship and the confirmation of their cultural identify.
46
Lima, Luiz Fernando de, and Mário Antônio Sanches. "A discrição da Igreja católica em torno do planejamento familiar e a consciência dos fiéis." Revista Eclesiástica Brasileira 75, no. 299 (August 14, 2018): 682. http://dx.doi.org/10.29386/reb.v75i299.307.
Full textAbstract:
Síntese: A discrição em torno do planejamento familiar e a consciência dos fiéis advinda da posição da Igreja católica em questões de planejamento familiar é o tema principal deste texto. Para tanto, parte-se de um levantamento teórico em abalizados teólogos do século XX e XXI e de uma pesquisa de campo realizada, em 2013, na Diocese de Jacarezinho (PR), entre os agentes de pastoral das comunidades eclesiais. Intenciona-se, a partir deste caminho, evidenciar que, depois de toda a agitação que envolveu a Humane Vitae e suas declarações há algumas décadas atrás, hoje, se percebe outro movimento: uma perigosa discrição sobre o assunto, a partir da qual o momento pastoral atual se apresenta um tanto quanto confuso.Palavras-chave: Planejamento Familiar. Discrição eclesial. Humanae Vitae. Pastoral.Abstract: The discretion around the family planning and conscience of the faithful of the Catholic Church arising from the position in family planning issues is the main theme of this article. It recognizes is a theoretical survey of authoritative theologians of the twentieth and twenty-first century and a field research conducted in 2013 in the diocese of Jacarezinho (PR) among pastoral workers of the ecclesial communities. It is intended from this path, to show that after all the turbulence that involved the Humane Vitaeand its statements a few decades ago, today it is noticed another movement: a dangerous discretion on the subject, from which the current pastoral moment appears somewhat confused.Keywords: Family planning. Church discretion. Humanae Vitae. Pastoral.
47
Campbell, Debra. "The Catholic Church in the Land of the Holy Cross: A History of the Diocese of Portland, Maine (review)." Catholic Historical Review 91, no. 1 (2005): 201. http://dx.doi.org/10.1353/cat.2005.0092.
Full text
48
Holló, László. "The Situation of Catholic Instruction in Transylvania during the Communist Takeover." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (December 20, 2020): 33–52. http://dx.doi.org/10.24193/subbtref.65.2.02.
Full textAbstract:
"In less than one year, the Catholic Church, just like the other denominations, lost its school network built along the centuries. This was the moment when the bishop wrote: “No one can resent if we shed tears over the loss of our schools and educational institutions”. Moreover, he stated that he would do everything to re-store the injustice since they could not resent if we used all the legal possibilities and instruments to retrieve our schools that we were illegally dispossessed of. Furthermore, he evaluated the situation realistically and warned the families to be more responsible. He emphasized the parents’ responsibility. First and foremost, the mother was the child’s first teacher of religion. She taught him the first prayers; he heard about God, Jesus, the Virgin Mary, and the angels from his mother for the first time. He asked for the mothers’ and the parents’ support also in mastering the teachings of the faith. Earlier, he already instructed the priests to organize extramu-ral biblical classes for the children and youth. At this point, he asked the families to cooperate effectively, especially to lead an ardent, exemplary religious life, so that the children would grow up in a religious and moral life according to God’s will, learn-ing from the parents’ examples. And just as on many other occasions throughout history, the Catholic Church started building again. It did not build spectacular-looking churches and schools but rather modest catechism halls to bring communities together. These were the places where the priests of the dioceses led by the bishop’s example and assuming all the persecutions, incessantly educated the school children to the love of God and of their brethren, and the children even more zealously attended the catechism classes, ignoring their teachers’ prohibitions. Keywords: Márton Áron, Diocese of Transylvania, confessional religious education, communism, nationalization of catholic schools, Catholic Church in Romania in 1948."
49
Vădeanu, Ina. "„Maestri muratori” și constructori transilvăneni, în cadrul programului arhitectural al „Episcopiei Greco-Catolice Gherla”, în perioada 1853-1918." Studia Universitatis Babeș-Bolyai Historia Artium 65, no. 1 (December 31, 2020): 39–66. http://dx.doi.org/10.24193/subbhistart.2020.03.
Full textAbstract:
"“Maestri muratori” and Transylvanian builders, within the architectural program of the “Greek Catholic Episcopate Gherla” between 1853 and 1918. In the second half of the 19th century, in Transylvania there was a demand for specialized labor, on construction sites such as the construction of railways, the construction of roads and bridges for which Italians came from areas with a recognized constructive tradition, such as those in the Trentino area, are encouraged and supported by the Austrian administration to emigrate. The Italian emigrants in Transylvania, mostly working in the field of construction, were a community poor in resources, but rich in human resources and entrepreneurship. In the alternative, these Italian builders, “master builders”, permanently established in Transylvania will contract smaller construction sites, proposals of wealthier rural parish communities, the case of former border villages able to financially support more elaborate constructions, morpho-stylistically and decoratively, regulated under the umbrella of the same imperial restrictions under which it was built in all Austrian provinces of the period. In the absence of relevant archival data on the paternity of the buildings discussed here, the priority tool of this study to identify the collaboration of Italian “master builders” is the stylistic investigation based on the certainty of their presence in the context of three church buildings related to the reference period: from Cășeiu, built by Antonio Baizero from Udine, the Roman Catholic church from Ileanda, built by Italian emigrants to serve their religious service and the church from Livada (Dengeleag), built by Lorenzo Zottich, possibly belonging to a second generation of emigrant builders Italians in Transylvania. All these constructions have common stylistic features, integrated into one of the three representative categories, identified within the “Greek Catholic Episcopate of Gherla”, namely the most elaborate architectural model agreed by the Austrian authorities: rural churches with a single tower on the facade, tower with a neoclassical baroque-inspired profiling that also involves the most complex local level of labor of the moment. In the context of the lack of relevant archival data on the constructive paternity in most of these buildings, the identification of the presence and participation of Italian builders on construction sites within the “Greek Catholic Diocese of Gherla” uses as main study tool, stylistic analysis of monuments, which results in the launch of hypotheses meant to be validated in the future through applied studies by the archive. Morpho-constructive characteristics similar to the churches in Cășeiu, Ileanda, Livada (Dengeleag) crowned by the presence of the neo-baroque tower, the corrugated cornice that integrates decorative clocks, with a high level of difficulty in terms of construction, indicate a possible presence of Italian emigrant builders: Orman, Cluj County (1865-1867), Livada - Dindeleag, Cluj County (1868), Buciumi, Sălaj County (1872), Rus, Sălaj County (1890-1894), Poieni, Cluj County (1892), Apahida (1892), Borșa (1900), Dobricul Mare, Bistrița Năsăud county (1902), Sâncraiu Almașului, Sălaj county (1902), Agrieș, Bistrița Năsăud county (1905-1906), Șieu Cristur (1906), Bistrița Năsăud county, Lunca Ilvei (1906-1910), Bistrița Năsăud county, Chizeni (1910), Bistrița Năsăud county, Urișor (inc. 1910), Cluj county, Rohia, Maramureș county (1911), Church from Sașa (1907-1911), Alba county, Diviciorii Mici, Cluj county, (1912), Surduc, Sălaj county (1913), Câțcău, Cluj county (1914). However, the final demonstration remains to be validated following documented related archival studies. Keywords: Italian emigrants, Greek catholic architecture, “Greek Catholic Episcopate Gherla”, Greek catholic church from Cășeiu, Italian Roman catholic church in Ileanda, Greek catholic church from Livada (Dengeleag), Lorenzo Zottich, Antonio Baizero da Udine "
50
Guzewicz, Wojciech, and Leszek Moszczyński. "KONFLIKT NA TLE NAUCZANIA RELIGII W OKRESIE MIĘDZYWOJENNYM NA PRZYKŁADZIE PARAFII WIŻAJNY." Civitas et Lex 6, no. 2 (June 30, 2015): 71–81. http://dx.doi.org/10.31648/cetl.2064.
Full textAbstract:
From the very beginning of Polish statehood in 1918, conflicts sparked between the civilauthorities and the Episcopate of Poland. In a natural way, they projected downwards to townsand villages, antagonizing and dividing the Polish society. Many publications dating to just afterWorld War 2 one-sidedly assigned blame to the Catholic Church. The present paper shows suchaccusations to be wrongful and blatantly untrue. The choice of the parish is not random – it washere that the most renowned conflict around teaching religion in the Łomża diocese took place.Father Witold Balukiewicz’s endeavors to build a modern school and teach religion in the full scopeguaranteed by the law and the Father’s later social engagement. In light of the facts and with thebenefit of hindsight, it is not difficult to determine who was right.