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Journal articles on the topic 'Catholic Church - History - Brazil'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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1

Bruneau, Thomas C., and Scott Mainwaring. "The Catholic Church and Politics in Brazil, 1916-1985." Hispanic American Historical Review 67, no. 3 (August 1987): 548. http://dx.doi.org/10.2307/2515624.

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2

Skidmore, Thomas E., and Scott Mainwaring. "The Catholic Church and Politics in Brazil, 1916-1985." American Historical Review 92, no. 5 (December 1987): 1312. http://dx.doi.org/10.2307/1868689.

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3

Bruneau, Thomas C. "The Catholic Church and Politics in Brazil, 1916-1985." Hispanic American Historical Review 67, no. 3 (August 1, 1987): 548. http://dx.doi.org/10.1215/00182168-67.3.548.

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4

FEITOZA, PEDRO. "Experiments in Missionary Writing: Protestant Missions and the Imprensa Evangelica in Brazil, 1864–1892." Journal of Ecclesiastical History 69, no. 3 (March 22, 2018): 585–605. http://dx.doi.org/10.1017/s0022046917002809.

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The Imprensa Evangelica, published between 1864 and 1892 in Brazil by Presbyterian missionaries, furnished Brazilian Evangelical minorities with a means of crafting new religious identities and of asserting their presence in the public arena. Its editors defended the political rights of non-Catholics in the country, took part in religious controversies with Catholic publications in Brazil and Portugal, and intervened in on-going public debates on the separation of Church and State and the abolition of slavery. This article also examines how the periodical's circulation generated new reading practices in Brazil.

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Fishman, Laura. "Calude d'Abbeville and the Tupinamba: Problems and Goals of French Missionary Work in Early Seventeenth-Century Brazil." Church History 58, no. 1 (March 1989): 20–35. http://dx.doi.org/10.2307/3167676.

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The Catholic church during the era of the Catholic Reformation experienced great vitality and vigor. Missionary activity was one of the clearest indications of this renewed spiritual energy. Simultaneously with Catholic revitalization there occurred the expansion of European commerce and colonization. In the wake of the Age of Discovery portions of Africa, Asia, and the New World became more accessible to Europeans. The Catholic church, by means of its religious orders, carried Christianity to the inhabitants of these regions. The drive and dedication which led to reform of the church within Europe also fueled an intense missionary commitment towards the people of other continents. The dedication and zeal of the regular clergy reflected the apostolic tradition within the church, but this older ideal was enhanced by a new spirit of expansionism. The Catholic religious orders shared the urge of many of their secular contemporaries to take advantage of new opportunities for growth overseas.

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6

Welch, Cliff. "Rivalry and Unification: Mobilising Rural Workers in São Paulo on the Eve of the Brazilian Golpe of 1964." Journal of Latin American Studies 27, no. 1 (February 1995): 161–87. http://dx.doi.org/10.1017/s0022216x00010208.

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AbstractThe article utilises oral history, labour and military court records, newspaper accounts, and government documents to narrate the history of rural labour mobilisation in the Aha Mogiana region of São Paulo, Brazil, during the years 1959 to 1964. It shows how rival rural leaders linked either to the Brazilian Communist Party or the Catholic Church organised many workers, led numerous influential strikes, and helped hundreds of workers sue for their rights in court. Eventually, Catholic and Communist competitors joined forces under the guidance of a federal agency (SUPRA). Coordinated by SUPRA, the newly unified Alta Mogiana movement was suppressed by the military regime that took control of Brazil in April 1964.

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Roth, Cassia. "The Degenerating Sex: Female Sterilisation, Medical Authority and Racial Purity in Catholic Brazil." Medical History 64, no. 2 (March 17, 2020): 173–94. http://dx.doi.org/10.1017/mdh.2020.2.

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This article examines female sterilisation practices in early twentieth-century Rio de Janeiro, Brazil. It argues that the medical profession, particularly obstetricians and psychiatrists, used debates over the issue to solidify its moral and political standing during two political moments of Brazilian history: when the Brazilian government separated church and state in the 1890s and when Getúlio Vargas’s authoritarian regime of the late 1930s renewed alliances with the Catholic church. Shifting notions of gender, race, and heredity further shaped these debates. In the late nineteenth century, a unified medical profession believed that female sterilisation caused psychiatric degeneration in women. By the 1930s, however, the arrival of eugenics caused a divergence amongst physicians. Psychiatrists began supporting eugenic sterilisation to prevent degeneration – both psychiatric and racial. Obstetricians, while arguing that sterilisation no longer caused mental disturbances in women, rejected it as a eugenic practice in regard to race. For obstetricians, the separation of sex from motherhood was more dangerous than any racial ‘impurities’, both phenotypical and psychiatric. At the same time, a revitalised Brazilian Catholic church rejected eugenics and sterilisation point blank, and its renewed ties with the Vargas regime blocked the medical implementation of any eugenic sterilisation laws. Brazilian women, nonetheless, continued to access the procedure, regardless of the surrounding legal and medical proscriptions.

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8

Cox, Harvey, and John Burdick. "Looking for God in Brazil: The Progressive Catholic Church in Urban Brazil's Religious Arena." Hispanic American Historical Review 75, no. 2 (May 1995): 312. http://dx.doi.org/10.2307/2517359.

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9

Cox, Harvey. "Looking for God in Brazil: The Progressive Catholic Church in Urban Brazil’s Religious Arena." Hispanic American Historical Review 75, no. 2 (May 1, 1995): 312–13. http://dx.doi.org/10.1215/00182168-75.2.312.

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Sommer, Barbara A. "Amazons, Wives, Nuns, and Witches: Women and the Catholic Church in Colonial Brazil, 1500–1822." Hispanic American Historical Review 96, no. 1 (January 28, 2016): 160–61. http://dx.doi.org/10.1215/00182168-3424012.

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11

Cava, Ralph Della. "Thinking about Current Vatican Policy in Central and East Europe and the Utility of the ‘Brazilian Paradigm’." Journal of Latin American Studies 25, no. 2 (May 1993): 257–81. http://dx.doi.org/10.1017/s0022216x00004648.

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This text is a preliminary assessment of the potential for comparative and ‘trans-systemic’ study of the current role of the Roman Catholic Church in Central and East Europe. For observers of Vatican policy in world affairs, there is every reason to believe that the Church, now engaged in rapidly rebuilding its own institutions in Central and East Europe, will play a decisive part in shaping the future societies of the region in the coming decade, just as it did in Brazil and the rest of Latin America in the immediate post-war era. In fact, the recent history of the Church in Latin America, but above all Brazil, provides a timely and useful paradigm for helping fathom the current course of Vatican policy in Central and East Europe. In turn, the results of comparative inquiry may even serve to stimulate an entirely fresh discussion of the Brazilian and Latin American experience.

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12

Cooper, Thia. "Burdick, Legacies of Liberation: The Progressive Catholic Church in Brazil at the Start of a New Millenium." Studies in World Christianity 10, no. 2 (October 2004): 276–77. http://dx.doi.org/10.3366/swc.2004.10.2.276.

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13

Peretti, Clélia, and Karen Freme Duarte Sturzenegger. "A contribuição da igreja Católica na trajetória feminina na política brasileira: Da Primeira República à Contemporaneidade." Revista Eclesiástica Brasileira 78, no. 310 (February 5, 2019): 301. http://dx.doi.org/10.29386/reb.v78i310.783.

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O artigo em questão, trata da trajetória do posicionamento da mulher na história política brasileira, que se inicia, mesmo que de forma tímida, no período da Primeira República e vai até a contemporaneidade. Para isso, o artigo discorrerá sobre o papel da mulher na sociedade, o processo de emancipação feminina, suas conquistas, desafios e trajetória no mundo ocidental e no Brasil, destacando a contribuição da Igreja católica para estimular a inserção da mulher no espaço público. Tudo isso, para pleitear, sim, a necessidade de espaço público mais justo e solidário, com respeito e equanimidade, sem preconceitos e cerceamento para todos os cidadãos, mas, de forma especial, para as mulheres.Abstract: The article in question deals with the trajectory of the position of women in Brazilian political history that begins, even if in a timid manner, in the period of the First Republic and goes to contemporaneity. For this, the article will discuss the role of women in society, the process of women’s emancipation, their achievements, challenges, trajectory, in the Western world and in Brazil. The article will also mention the contribution of the Catholic Church to encourage the insertion of women in public space. It will also reflect on the growing need for a fairer and more solidary space for all citizens, especially for women, where there are no prejudices and constraints, but respect and equanimity.Keywords: Female emancipation; Women’s rights; Women’s public and private space; Catholic Church.

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14

Ignaciuk, Agata, and Laura Kelly. "Contraception and Catholicism in the Twentieth Century: Transnational Perspectives on Expert, Activist and Intimate Practices." Medical History 64, no. 2 (March 17, 2020): 163–72. http://dx.doi.org/10.1017/mdh.2020.1.

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This special issue uses Catholicism as a thread to bring together five contributions to the transnational history of contraception. The articles, which cover examples from Western and East-Central Europe, East Africa and Latin America, all explore the complex interplay between users and providers of birth control in contexts marked by prevalence of the Catholic religion and/or strong political position of the Catholic Church. In the countries examined here, Brazil, Belgium, Poland, Ireland and Rwanda, Catholicism was the majority religion during the different moments of the long twentieth century the authors of this special issue focus on. Using transnationalism as a perspective to examine the social history of the entanglements between Catholicism and contraception, this special issue seeks to underscore the ways in which individuals and organisations used, adapted and contested local and transnational ideas and debate around family planning. It also examines the role of experts and activist groups in the promotion of family planning, while paying attention to national nuances in Catholic understandings of birth control. The contributions shed light on the motivations behind involvement in birth control activism and expertise, its modus operandi, networking strategies and interactions with men and women demanding contraceptive information and technology. Moreover, through the use of oral history, as well as other print sources such as women’s magazines, this collection of articles seeks to illustrate ‘ordinary’ men and women’s practices in the realm of reproductive health.

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15

Murray, Laura R., Jonathan Garcia, Miguel Muñoz-Laboy, and Richard G. Parker. "Strange bedfellows: The Catholic Church and Brazilian National AIDS Program in the response to HIV/AIDS in Brazil." Social Science & Medicine 72, no. 6 (March 2011): 945–52. http://dx.doi.org/10.1016/j.socscimed.2011.01.004.

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16

Myscofski, Carole A. "Legacies of Liberation: The Progressive Catholic Church in Brazil. By John Burdick. Burlington, Vt.: Ashgate, 2004. xii + 163 pp. $89.95 cloth." Church History 74, no. 4 (December 2005): 898–900. http://dx.doi.org/10.1017/s0009640700101301.

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17

Goodpasture, H. McKennie. "The Catholic Church and Politics in Brazil, 1916–1985. By Scott Mainwaring. Stanford: Stanford University Press, 1986. xv + 328 pp. $37.50." Church History 56, no. 3 (September 1987): 421–22. http://dx.doi.org/10.2307/3166105.

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18

Lugar, Catherine. "The Catholic Church and Politics in Brazil, 1916-1985. By Scott Mainwaring. (Stanford: Stanford University Press, 1986. Pp. xv, 253. Notes. Select References. Index. $36.00.)." Americas 45, no. 1 (July 1988): 121–23. http://dx.doi.org/10.2307/1007330.

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19

Besse, Susan K. "Amazons, Wives, Nuns, and Witches: Women and the Catholic Church in Colonial Brazil, 1500–1822. By Carole A. Myscofski. (Austin, TX: University of Texas Press, 2013. Pp. xii, 308. $55.00.)." Historian 78, no. 1 (March 1, 2016): 109–10. http://dx.doi.org/10.1111/hisn.12101.

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20

Scopinho, Sávio Carlos Desan. "A questão do laicato. Um Tributo a José Comblin e Hugo Assmann." Revista Eclesiástica Brasileira 79, no. 314 (December 18, 2019): 682. http://dx.doi.org/10.29386/reb.v79i314.1909.

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A questão do laicato está presente em vários campos da teologia e em muitos documentos do magistério eclesiástico. No desenvolvimento da Teologia da Libertação na América Latina essa questão foi apresentada de maneira implícita, embora sempre presente em vários momentos e com diversas abordagens específicas. No Brasil, a temática foi muito enfocada na perspectiva das Comunidades Eclesiais de Base e na reflexão de vários teólogos da libertação, com destaque para José Comblin e Hugo Assmann. A proposta deste artigo é apresentar duas obras desses autores cuja temática do laicato faz parte de seu conteúdo. José Comblin, em sua obra “Teologia da Cidade”, e Hugo Assmann, com seu livro “Teologia desde a Prática da Libertação”, ambos publicados respectivamente em francês e espanhol, propõem, cada um com suas peculiaridades, uma abordagem interessante e oportuna sobre a questão do laicato, pertinentes no atual contexto eclesial e eclesiológico da Igreja Católica diante do pluralismo cultural e religioso da sociedade, particularmente, latino-americana contemporânea. A retomada de suas interpretações visa apresentar a importância desses teólogos brasileiros e, mais que isso, recuperar a pertinência da temática do laicato, presente na história da Igreja Católica, no contexto do Concílio Vaticano II (1962-1965) e no desenvolvimento da Teologia da Libertação latino-americana. Abstract: The laity issue is present in several fields of the theology and in many documents of the Ecclesiastical Magisterium. In the development of the Liberation Theology in Latin America this issue was presented implicitly, although it has been present in various moments and with several specific approaches. In Brazil, the theme has been very focused in the perspective of the Basic Ecclesial Communities and in the reflection of various liberation theologians, with special focus on José Comblin and Hugo Assmann. The proposal of this article is to present two titles of these authors, in which the laity issue takes part of its content. José Comblin, in his title “The City Theology”, and Hugo Assmann, with his book “The Theology since the Liberation Practice”, published in French and in Spanish respectively, propose an interesting and opportune approach about the laity issue, each one with his peculiarities, which still has relevance in the current ecclesial and ecclesiological context of the Catholic Church before the cultural and religious pluralism of the contemporary society. The resumption of their interpretation aims to present the importance of these Brasilian theologians. Furthermore, it intends to recover the relevance of the laity issue present in the history of the Catholic Church in the context of the Second Vatican Concil (1962-1965) and in the development of the latin-american Liberation Theology.

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21

Otovo, Okezi. "Marrying “Well”: Debating Consanguinity, Matrimonial Law, and Brazilian Legal Medicine, 1890–1930." Law and History Review 33, no. 3 (July 8, 2015): 703–43. http://dx.doi.org/10.1017/s0738248015000255.

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On August 28, 1919, Brazil's most famous pediatrician, Dr. Carlos Arthur Moncorvo Filho, addressed his colleagues at the illustrious National Academy of Medicine in Rio de Janeiro, reminding them that consanguineous marriage was the topic of the moment. Dr. Moncorvo Filho's insistence that “everyone knew why” was a reference to a proposal made before the Senate just three months prior by Senators Eloy de Souza of the state of Pernambuco and Álvaro de Carvalho of São Paulo. The senators proposed that language prohibiting marriage between blood relatives in the recently ratified Brazilian Civil Code be amended to allow for special juridical or medical dispensation. Souza and Carvalho, with the backing of the Catholic Church and a minority of members of the Brazilian Institute of Attorneys, supported permitting marriage between third-degree relatives under special circumstances. At issue for the attorneys was how the law would deal with situations in which couples had a compelling need to marry within the third degree of kinship. A recent case of an uncle who had “deflowered” his niece and then offered to “remedy the damage” through marriage brought this issue to public debate. Marriages between uncles and their nieces and aunts and their nephews (third-degree relations) were traditional in Brazil, and Brazilian law had a long history of yielding to custom and context. However, under the new laws of the 30-year-old republic, this type of marriage was no longer legal, having been specifically prohibited by the 1916 Civil Code. Senators Souza and Carvalho, both lawyers by training, proposed reforming the Code, while their ultimately unsuccessful amendment sparked vigorous debate in both legal and medical circles on the validity of marriage restrictions within the third degree of consanguinity. As a result, physicians at Brazil's leading medical schools and their jurist counterparts at the law schools took sides on this critical issue, dividing themselves into rival camps of consanguinistas and anticonsanguinistas.

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22

Fernandes, Luiza Beth. "Basic Ecclesiastic Communities in Brazil." Harvard Educational Review 55, no. 1 (April 1, 1985): 76–86. http://dx.doi.org/10.17763/haer.55.1.u6529061550w2100.

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Recently, considerable attention — both within the United States and around the world — has been focused on the role and involvement of the Catholic church in worldly problems related to peace, the nuclear threat, the economy, and education. Of particular importance is the Latin American scene. In this article, Luiza Fernandes discusses the evolving role and the increasing involvement of the Catholic church on behalf of the poor and persecuted in what is considered the largest Catholic country in the world — Brazil. She focuses on what are known as Basic Ecclesiastic Communities, which were developed in Brazil within the Catholic church and now number over 80,000. Based partially on her own experience with these communities, Fernandes describes their function and the concerns of the participants. She stresses the interaction of politics, religion, and education and the role of the latter two in understanding and challenging the inhuman and unjust conditions under which the vast majority of Brazilians live today.

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23

Dickenson, John. "The Catholic Church and politics in Brazil, 1916–85." International Affairs 63, no. 4 (1987): 722–23. http://dx.doi.org/10.2307/2619763.

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24

Silva, Rev Alvaro. "The Roman Catholic Church: An Illustrated History." Religion and the Arts 13, no. 2 (2009): 280–81. http://dx.doi.org/10.1163/156852909x422809.

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25

Varacalli, Joseph A., J. Derek Holmes, and Bernard W. Bickers. "A Short History of the Catholic Church." Journal for the Scientific Study of Religion 24, no. 1 (March 1985): 110. http://dx.doi.org/10.2307/1386283.

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26

Stewart-Brown, Andrew. "New Short History of the Catholic Church." Journal of Contemporary Religion 31, no. 1 (December 20, 2015): 142–44. http://dx.doi.org/10.1080/13537903.2016.1109891.

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27

Cava, Ralph Della. "Transnational Religions: The Roman Catholic Church in Brazil & the Orthodox Church in Russia." Sociology of Religion 62, no. 4 (2001): 535. http://dx.doi.org/10.2307/3712440.

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28

Bruneau, Thomas C. "Church and Politics in Brazil: The Genesis of Change." Journal of Latin American Studies 17, no. 2 (November 1985): 271–93. http://dx.doi.org/10.1017/s0022216x00007896.

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The Catholic Church in Brazil has undergone a fundamental transformation in its role in state and society during the past decade and a half, making it probably the most progressive Church in Latin America, if not the world. Based on theological innovations since the Second Vatican Council (1962–5) and the CELAM meeting in Medellín, Colombia (1968), the Church in Brazil has made a ‘preferential option for the poor’.

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29

Šturák, Peter. "The History of Greek Catholic Church in Slovakia." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 1 (April 1, 2010): 37–43. http://dx.doi.org/10.2478/v10154-010-0004-8.

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The History of Greek Catholic Church in Slovakia This contribution deals with history of Greek Catholic Church since 1818 till present time. It is concerned, among others, with history of the Eparchy of Prešov, with very long and very complicated way of its development. The most important event in the history of the Greek Catholic Church in Slovakia was a visit of Holy Father John Paul II in Prešov and commemoration of bishop-martyr Pavol Peter Gojdiĉ.

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30

Roter, Zdenko. "The Church and Contemporary Slovene History." Nationalities Papers 21, no. 1 (1993): 71–80. http://dx.doi.org/10.1080/00905999308408257.

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In the eyes of the European public, Slovenia is still considered a Catholic country. Since before the last World War, this has had a double meaning. First of all, the Roman Catholic Church has been the leading ecclesiastical institution since the Christianization of the territory settled by Slovenes, decisively influencing the constitution of the cultural and political life of the Slovene nation, as well as its character. In spite of changed social conditions and its fate in the period of “real-socialist” rule from 1945 to 1990, the Church has preserved this role to the present time, although in different forms.

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31

McKevitt, Gerald, and Marvin R. O'Connell. "John Ireland and the American Catholic Church." Western Historical Quarterly 20, no. 4 (November 1989): 458. http://dx.doi.org/10.2307/969502.

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32

Lannon, F. "The Catholic Church in Spain, 1875-1998." English Historical Review 118, no. 478 (September 1, 2003): 1020–22. http://dx.doi.org/10.1093/ehr/118.478.1020.

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33

Amoroso, Marta. "Conquista do Paladar: os Kaingang e os Guarani para além das cidadelas cristãs." Estudios Latinoamericanos 24 (December 31, 2004): 203–35. http://dx.doi.org/10.36447/estudios2004.v24.art10.

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34

Carriker, C. Timothy. "Book Review: The Catholic Church and Politics in Brazil, 1916–1985." Missiology: An International Review 18, no. 1 (January 1990): 101. http://dx.doi.org/10.1177/009182969001800135.

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35

Goodpasture, H. McKennie. "Book Review: The Catholic Church and Politics in Brazil, 1916–1985." International Bulletin of Missionary Research 12, no. 1 (January 1988): 42. http://dx.doi.org/10.1177/239693938801200126.

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36

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.

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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.

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37

Kantowicz, Edward R., and Marvin R. O'Connell. "John Ireland and the American Catholic Church." Journal of American History 76, no. 3 (December 1989): 938. http://dx.doi.org/10.2307/2936487.

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38

Bianchi, Eugene C. "Resources for a Democratic Catholic Church." Horizons 18, no. 2 (1991): 207–26. http://dx.doi.org/10.1017/s0360966900025123.

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AbstractThis article explores sources in the Christian tradition that can be helpful for re-shaping present Roman Catholic ecclesial polity. The underlying theme is that the Catholic Church, in order to enhance efforts at church reform, needs to re-structure itself from a monarchical polity to a democratic one. A theological subtheme argues that the monarchical polity is not mandated by the gospel, but is rather a creature of history. Furthermore, the monarchical polity is a root cause obstructing reform in specific areas. By selecting loci from early church history to the present time, democratic movements and ideas are highlighted as constituting an important part of Catholic history. Certain of these loci have not yet been examined for their democratic potential. This democratic tradition can be a springboard for moving toward a democratic church in the twenty-first century.

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39

CORANIČ, JAROSLAV. "The Liquidation of the Greek Catholic Church in Communist Czechoslovakia, 1948–50." Journal of Ecclesiastical History 72, no. 3 (February 9, 2021): 590–610. http://dx.doi.org/10.1017/s0022046920001487.

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This article examines the liquidation of the Greek Catholic Church in Czechoslovakia following the Communist takeover in February 1948. The Greek Catholic Church was to be separated from the mother Catholic Church and incorporated into the Orthodox Church. The process culminated at the irregular Sobor (synod) of Prešov held on 28 April 1950. The synod was orchestrated and headed by the ruling Communist party, which enforced its conclusions. Greek Catholics were either outlawed or compelled to become Orthodox, although their situation slightly brightened during the Prague Spring of 1968 when their Church became legal again.

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Carey, Patrick W., and Marvin R. O'Connell. "John Ireland and the American Catholic Church." American Historical Review 95, no. 4 (October 1990): 1297. http://dx.doi.org/10.2307/2163695.

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41

MARTENS, Kurt. "Administrative Procedures in the Roman Catholic Church." Ephemerides Theologicae Lovanienses 76, no. 4 (December 1, 2000): 354–80. http://dx.doi.org/10.2143/etl.76.4.548.

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42

RUOTSILA, MARKKU. "The Catholic Apostolic Church in British Politics." Journal of Ecclesiastical History 56, no. 1 (January 2005): 75–91. http://dx.doi.org/10.1017/s0022046904002155.

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This article looks at a largely neglected aspect of nineteenth- and twentieth-century religio-political activism and public doctrine, the conservative politics of premillennialist Protestantism. It approaches this subject through a case study of the doctrines and activities of the Catholic Apostolic Church, a relatively small premillennialist and Pentecostal faith-community extant from the 1830s through to the mid-twentieth century. The translation of these doctrines into Conservative party politics by Henry Drummond MP and by the seventh and eighth dukes of Northumberland is given especial attention.

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43

Levine, Daniel H., and John M. Kirk. "Politics and the Catholic Church in Nicaragua." Hispanic American Historical Review 73, no. 4 (November 1993): 723. http://dx.doi.org/10.2307/2516887.

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44

Prunier, Gérard. "The Catholic Church and the Kivu Conflict." Journal of Religion in Africa 31, no. 2 (2001): 139–62. http://dx.doi.org/10.1163/157006601x00103.

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AbstractThis paper examines the role of the Catholic Church in the armed conflict that has engulfed the Democratic Republic of Congo (DRC) since 1993. The conflict itself has two dimensions. Since 1996 the DRC has been at the centre of a major war that has spilled well beyond its borders, embroiling neighbouring states and others further afield. Less well known is the local struggle, in the eastern part of the country in the two provinces of North and South Kivu, which began three years earlier. While having a dynamic of its own, Kivu's fate has become entwined in the wider international conflict. Given its large constituency and immense wealth and infrastructure, the Catholic Church has come to wield enormous influence in the DRC, particularly in the context of a declining state. It was a key player in the movement for democratisation in the early 1990s and more recently it has sought to offer moral guidance on the conflict. But its attempts to adopt a superior moral outlook have been severely tested by the fact that its clergy are now thoroughly zairianised, and have come to embody the ethnic and political prejudices of their respective communities.

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Levine, Daniel H. "Politics and the Catholic Church in Nicaragua." Hispanic American Historical Review 73, no. 4 (November 1, 1993): 722–24. http://dx.doi.org/10.1215/00182168-73.4.722.

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Trevino, Roberto R., and Jay P. Dolan. "Mexican Americans and the Catholic Church, 1900-1965." Western Historical Quarterly 26, no. 3 (1995): 380. http://dx.doi.org/10.2307/970667.

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Bowman, William D. "The National and Social Origins of Parish Priests in the Archdiocese of Vienna, 1800–1870." Austrian History Yearbook 24 (January 1993): 17–49. http://dx.doi.org/10.1017/s0067237800005245.

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Under The Influence of Enlightenment ideals of rational administration and cameralist notions of increasing the productivity and welfare of the populace, Joseph II and his ministers embarked on an aggressive program of reform for the Habsburg monarchy in the late eighteenth century. Their view as to what needed change was wide-ranging, but among their chief concerns was the desire to restructure the relationship between the Catholic church and Austrian society. As the largest and most powerful religious denomination in the Habsburg monarchy, the Catholic church possessed immense human and material resources, which could possibly be exploited to benefit the Austrian people and state. For Joseph II, the process whereby Catholicism could best be put to use in Austrian society necessarily involved seizing partial administrative control over the Catholic church. The Catholic church, he believed, did not distribute material and moral benefit to the Austrian people evenly, and changing this situation required the active intervention of the Austrian government.

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Kyiak, S. "Territorial Realization of the Universe of the Ukrainian Catholic Church of the Byzantine Rite." Ukrainian Religious Studies, no. 25 (December 27, 2002): 97–105. http://dx.doi.org/10.32420/2003.25.1432.

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The Ukrainian Catholic Church of the Byzantine Rite (hereinafter referred to as the OCHRC), as the heir to the Kyiv Church and as the local Eastern Catholic Church, by which history affirmed the name of the Ukrainian Greek Catholic Church, preserving the Eastern Christian Tradition, and developing national church traditions. This dual unity of the OCHS has been and remains a testament to its universal character, which is inherent in the entire Catholic Church.

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Kieżel, Bogusław. "Interreligious Dialogue of the Catholic Church With the Candomblé Communities in Brazil." Rocznik Teologii Katolickiej 13, no. 2 (2014): 115–30. http://dx.doi.org/10.15290/rtk.2014.13.2.08.

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Adriance, Madeleine. "The Paradox of Institutionalization: The Roman Catholic Church in Chile and Brazil." Sociological Analysis 53 (1992): S51. http://dx.doi.org/10.2307/3711250.

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