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Journal articles on the topic 'Catholic Church in Oregon'

Author: Grafiati

Published: 4 June 2021

Last updated: 23 February 2023

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1

Berhó, Deborah L. "An “Echo in the Soul”: Worship Music in Evangelical Spanish-Language Latino Churches of Oregon." Ecclesial Practices 7, no. 2 (December 16, 2020): 203–25. http://dx.doi.org/10.1163/22144471-bja10019.

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Abstract While a majority of the fast-growing U.S. Latino population is Roman Catholic, a significant and growing percentage is Protestant – some calculate that they now number 10 million in the U.S. Despite this significant growth, Latino Protestant churches remain understudied, particularly the music in worship services. Several Latino theologians criticize the music as being of foreign extraction, a form of neocolonialism in the church, not an autochthonous expression of worship. However, these claims do not align with music actually being used in these congregations. This carefully documented study of 25 Spanish language Protestant churches in Oregon reveals that, while music used in worship at one time may have been created and imposed by non-Latinos, this is no longer the case, and bi-musicality is the norm, reflecting the diaspora and agency of the Latino Protestant church.

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2

Zalot, Jozef, and Tadeusz Pacholczyk. "The Ethical Challenges of Gene Editing." Ethics & Medics 42, no. 12 (2017): 3–4. http://dx.doi.org/10.5840/em2017421220.

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In August 2017, researchers at the Oregon Health and Science University announced that they had successfully used a gene editing technique known as CRISPR-Cas9 to repair disease-causing genes in human embryos. Some members of the scientific and medical communities have hailed the development as a way to ensure that life- threatening diseases are not passed on to future generations. But is gene editing always a good thing? The Catholic Church encourages scientific research that is ethical and serves the human good. In the future, CRISPR may be used to treat people with serious genetic diseases, such as hemophilia and sickle-cell anemia. However, for research on human beings to be ethical, it must be strictly therapeutic and must respect the dignity and sacredness of human life. Gene-editing techniques raise profound ethical challenges in both respects.

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3

Brown, Mary Elizabeth, and Vincent A. Yzermans. "American Catholic Seafarer's Church." International Migration Review 31, no. 2 (1997): 483. http://dx.doi.org/10.2307/2547240.

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Nettleton, Nathan. ""Free-Church Bapto-Catholic"." Liturgy 19, no. 4 (September 2004): 57–68. http://dx.doi.org/10.1080/04580630490490530.

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5

Madsen, Richard. "The Chinese Catholic Church." Review of Religion and Chinese Society 6, no. 1 (April 1, 2019): 5–23. http://dx.doi.org/10.1163/22143955-00601002.

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Both the Chinese state and the Vatican have an interest in maintaining more regular control over local Catholic community life. Their interests partially converge in seeking a regularized process for selecting Catholic bishops in the officially recognized part of the Chinese Church. This overlapping of interests is the basis for the “provisional agreement” between the Vatican and China on the selection of bishops signed on September 22, 2018. The agreement fails to address the area where Sino-Vatican interests diverge, i.e., the status of the thirty-six “underground” bishops, recognized by the Vatican but not by the Chinese government. Meanwhile, grassroots Catholic communities in China are deeply embedded in local social structures and their leaders have long exercised a considerable degree of agency in managing local affairs and adapting Catholic practices to local culture. The interaction between local communities and the long-term development of the Chinese Catholic church will depend, on the one hand, on the complex cooperative and competitive arrangements between the Vatican and the Chinese state and, on the other hand, on the interaction between the agency of local communities and the forces of control from above.

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6

Hubisz, John L. "Catholic Church Vs Science?" American Journal of Physics 63, no. 5 (May 1995): 391–92. http://dx.doi.org/10.1119/1.17894.

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7

Hougland, Dana, and Kelly Stumpf. "Saint Mark Catholic Church." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3371. http://dx.doi.org/10.1121/1.4786545.

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8

Williams, James B. "One, Holy, Catholic and Apostolic: The Early Church Was the Catholic Church." History: Reviews of New Books 30, no. 2 (January 2002): 74–75. http://dx.doi.org/10.1080/03612759.2002.10526059.

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9

Sawa-Czajka, Elżbieta, and Mirosław Michalski. "Polish Catholic Church -Ecumenical Contexts." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 2 (November 1, 2010): 163–69. http://dx.doi.org/10.2478/v10154-010-0014-6.

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Polish Catholic Church -Ecumenical Contexts Polish Catholic Church operates in its parishes as well as ecumenical cooperation with other Catholic Churches. Moreover, there is also an important ecumenical dialogue conducted with the Roman Catholic Church. Polish Catholic Church is also active in the Polish Ecumenical Council.

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Sawa, Przemysław. "Synodality, Discernment, Catholic Movements." Ecumeny and Law 7 (December 29, 2019): 115–41. http://dx.doi.org/10.31261/eal.2019.07.06.

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One of the basic categories used to describe the nature of the Church is communion with its spiritual, structural, and legal dimensions. On the basis of their aptism, all the faithful should undertake common responsibility and real care for the life and particular areas of the Church. This also includes discernment within the Church. Synods and synodality are a special case which expresses the communal character of the Church. However, synodality and communal discernment cannot be understood similarl to a parliament where the majority decides. It is about recognising contemporary needs and searching for the place of the Church in the world while preserving the Revelation. In recognising the ways for the Church, her movements are important as they form Catholics who increasingly identify with the mission of the baptised. Deepening their meaning and determining the degree of their influence on discernment in the Church, both universal and local, remains a challenge.

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11

Petrík, Ľubomír. "Presentation of the Preaching Activity in the Greek-Catholic Church in Slovakia." E-Theologos. Theological revue of Greek Catholic Theological Faculty 2, no. 1 (April 1, 2011): 67–84. http://dx.doi.org/10.2478/v10154-011-0007-0.

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Presentation of the Preaching Activity in the Greek-Catholic Church in Slovakia The author of the article Presentation of the Preaching Activity in the Greek-Catholic Church in Slovakia offers the view on the current preaching activity of the Greek-Catholic clergy in Slovakia. He states, it is in complete union with the Documents of the Catholic Church of which the Greek-Catholic Church is an integral part. The most used form of preaching among the Greek-Catholic priests is the homily. The author also focuses on some specifics of the preaching activity in the Greek-Catholic Church.

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12

Čitbaj, František. "Greek Catholic Metropolitan Church sui iuris in Slovakia and Greek Catholic Church in Czech Republic within the Current Catholic Canon Law." E-Theologos. Theological revue of Greek Catholic Theological Faculty 2, no. 2 (January 1, 2011): 190–99. http://dx.doi.org/10.2478/v10154-011-0020-3.

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Greek Catholic Metropolitan Church sui iuris in Slovakia and Greek Catholic Church in Czech Republic within the Current Catholic Canon Law This article treats of new situation of Greek Catholic metropolitan church sui iuris in Slovakia, by describing its historical development. It is describing terms of Code of Canons of the Eastern Churches as tradition, ceremony and church sui iuris. It is also about institutes typical for metropolitan churches, which are the following: the institute of metropolitan, council of hierarch and also convention of metropolitan church sui iuris.

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13

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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14

Tukiran, Antonius. "Gereja Nasara Nasathirah di Fansur Abad ke-7." Media (Jurnal Filsafat dan Teologi) 2, no. 1 (March 3, 2021): 13–24. http://dx.doi.org/10.53396/media.v2i1.23.

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Shaykh Abu Salih the Armenian reported that in the VII century there was a Nasara Nasathirah (Nestorian) Church in Fansur or Fahsur. According to Y. Bakker, Fansur or Fahsur is the name of a country in North Sumatra and the Nestorian Church is the Catholic Church. Y. Bakker’s interpretation is somewhat weak for two reasons. First, Fansur or Fahsur can also refer to a country in northwest India. Second, in the seventh century of our era there was not yet section of the Nestorian Church which was in full communion with Rome; thus the Nasara Nasathirah Church cannot be called a Catholic Church if the Catholic Church is understood as a Church that is in full communion with the Roman Church. However, the Nasara Nasathirah Church can be called a Catholic Church if the Catholic Church means the Church which based herself on the faith in Jesus Christ

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15

FUKUSHIMA, Ayako. "MAINTENANCE OF CATHOLIC MADARAJIMA CHURCH." AIJ Journal of Technology and Design 27, no. 65 (February 20, 2021): 539–44. http://dx.doi.org/10.3130/aijt.27.539.

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16

Burke, Colin. "Chesterton and the Catholic Church." Chesterton Review 22, no. 4 (1996): 565. http://dx.doi.org/10.5840/chesterton1996224144.

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17

Gingerich, Owen. "Galileo and the Catholic Church." Science 234, no. 4775 (October 24, 1986): 411. http://dx.doi.org/10.1126/science.234.4775.411.c.

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18

Smedley, Robert. "Checkmate of the Catholic Church." Ethics & Medics 37, no. 6 (2012): 1–2. http://dx.doi.org/10.5840/em20123767.

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19

Balmes, Cornelio. "Excommunication and the Catholic Church." Incarnate Word 1, no. 4 (2008): 805–8. http://dx.doi.org/10.5840/tiw20081451.

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20

Percy, Martyn. "'Saving the Roman Catholic Church?'." Conversations in Religion and Theology 1, no. 1 (May 2003): 79–95. http://dx.doi.org/10.1111/1479-2214.00008.

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21

Redmond, Walter. "Polarization in the Catholic Church." New Blackfriars 79, no. 926 (April 1998): 187–96. http://dx.doi.org/10.1111/j.1741-2005.1998.tb01595.x.

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22

Kerr, Fergus. "Comment:Humour in the Catholic Church." New Blackfriars 89, no. 1023 (September 2008): 497–98. http://dx.doi.org/10.1111/j.1741-2005.2008.00258.x.

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23

Spae, Joseph J. "The Catholic Church in China." Religion in Communist Lands 15, no. 1 (March 1987): 4–21. http://dx.doi.org/10.1080/09637498708431290.

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24

Keston College staff. "The catholic church in Vietnam." Religion in Communist Lands 16, no. 1 (March 1988): 80–83. http://dx.doi.org/10.1080/09637498808431352.

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25

Keleher, Serge. "The Romanian Greek‐Catholic church." Religion, State and Society 23, no. 1 (March 1995): 97–108. http://dx.doi.org/10.1080/09637499508431685.

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26

Hehir, J. Bryan. "Pluralism in the Catholic Church." Social Thought 14, no. 2 (March 1988): 13–22. http://dx.doi.org/10.1080/15426432.1988.10383624.

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27

Hill, Christopher. "Book Review: The Catholic Church." Theology 105, no. 825 (May 2002): 236–38. http://dx.doi.org/10.1177/0040571x0210500327.

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28

Smith, Brian H. "Catholic Church and Social Change." Americas 49, no. 4 (April 1993): 537–38. http://dx.doi.org/10.1017/s000316150001991x.

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29

Proniewski, Andrzej. "Reform of the Catholic Church." Studia Teologii Dogmatycznej 5 (2019): 119–27. http://dx.doi.org/10.15290/std.2019.05.10.

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30

GINGERICH, O. "Galileo and the Catholic Church." Science 234, no. 4775 (October 24, 1986): 411. http://dx.doi.org/10.1126/science.234.4775.411-b.

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31

Lake, Reginaldo Christophori. "SIMBOL DAN ORNAMEN-SIMBOLIS PADA ARSITEKTUR GEREJA KATOLIK REGINA CAELI DI PERUMAHAN PANTAI INDAH KAPUK-JAKARTA." Idealog: Ide dan Dialog Desain Indonesia 4, no. 1 (April 28, 2019): 23. http://dx.doi.org/10.25124/idealog.v4i1.1932.

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The Catholic Church building always displays symbols and ornaments as an expression of religious (sacred) faith and atmosphere. Symbols in the form of two-dimensional and three-dimensional objects arranged and beautified the church as well as religious significance. Symbols and ornaments are placed inside the church (interior) and outside the church (exterior), function to support the atmosphere of the church visually and help appreciate aesthetic, psychological and religious faith. Regina Caeli Catholic Church in Pantai Indah Kapuk Jakarta is a Catholic church that is characterized by modern architecture and features symbols and ornaments on the interior and exterior of the church. This paper describes the existence of symbols and ornaments -symbols in the church associated with obedience to the principles of modern architecture that underlies the design of the church. The research problem is how the existence of symbolic symbols and ornaments in the Regina Caeli Catholic Church, which are modern-minimalist architecture? The study was carried out by analyzing secondary data (photos and texts) and literature studies, then compared with the basic guidelines of Catholic church architecture and the principles of modern architecture. As a result, Regina Caeli's Catholic Church architecture is a modern architecture with a modern-minimalist expression. The existence of a symbol of the cross marks the existence of a Catholic church visually, the interior ornaments strengthen the uniqueness as a sacred (religious) space. The Regina Caeli Catholic Church has a modern architecture and provides a place for symbolic symbols and ornaments; there is a mixture of modern architecture with church symbolism as a relogious building.

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32

Chrisylla, Meielisa. "SIMBOLISASI PADA RANCANGAN ARSITEKTUR GEREJA KATOLIK SANTO PETRUS DAN GEREJA KATOLIK SANTA PERAWAN MARIA TUJUH KEDUKAAN DI KOTA BANDUNG." ARTEKS, Jurnal Teknik Arsitektur 1, no. 1 (December 5, 2016): 1. http://dx.doi.org/10.30822/artk.v1i1.79.

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Title: Architectural Design Symbolism Catholic Church of Saint Peter and The Virgin Mary Catholic Church Santa Grief Seven in BandungAs a place of holy worship, a Catholic Church should posses a sacred interior and exterior expression. Modernization has caused a good deal of this sacred expression of the Catholic Church to fade. As Catholic Church is a place of worship that supports all liturgical activities, semiotic theory are used toanalyze and decipher its architecture to preserve sacredness. The research methodology that was employed was qualitative methods using Peirce’s semioticprinciples and their implementation in Church architecture. The principle was then used to analyze two case studies in every detail of their draw up. The area of planning encompassed: (1) Scope of the surrounding environment; (2) Scope of the site; (3) Scope of the form. This analysis employed semiotic principles that were elaborated with Catholic Church principles to create a guideline in thearchitectural planning of a Catholic Church. The purpose of this research is to find the most dominant sacral expression between Santo PetrusChurch and the Santa Perawan Maria Tujuh Kedukaan Church by means of the symbols attached to the architectural elements between these two Catholic Churches.The results of this study were that sacral expression in terms of (1) Scope of the surrounding environment; (2) Scope of the site; (3) Scope of the form are more dominant in the Santo Petrus Church compared to the Santa Perawan Maria Tujuh Kedukaan Church.Keywords: Peirce’s semiotics, sacral expression, catholic church

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33

Smuniewski, Cezary. "Church and Pacifism." Politeja 16, no. 4(61) (December 31, 2019): 341–57. http://dx.doi.org/10.12797/politeja.16.2019.61.19.

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The article is a study in the domain of security and aims to answer the following question in the context of contemporary threats: What is the Catholic Church’s attitude towards pacifism? The author presents research concerning the relationship between pacifism and religion, analyzing the question of pacifism with reference to biblical texts and contemporary Catholic thought.

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34

Čitbaj, František. "Greek Catholic Metropolitan Church sui iuris in Slovakia and Greek Catholic Church in the Czech Republic within the Current Catholic Canon Law." E-Theologos. Theological revue of Greek Catholic Theological Faculty 2, no. 1 (April 1, 2011): 46–55. http://dx.doi.org/10.2478/v10154-011-0005-2.

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Greek Catholic Metropolitan Church sui iuris in Slovakia and Greek Catholic Church in the Czech Republic within the Current Catholic Canon Law This article treats of new situation of Greek Catholic metropolitan church sui iuris in Slovakia, by describing its historical development. It is describing terms of Code of Canons of the Eastern Churches as tradition, ceremony and church sui iuris. It is also about institutes typical for metropolitan churches, which are the following: the institute of metropolitan, council of hierarch and also convention of metropolitan church sui iuris.

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35

Coranič, Jaroslav. "Legalization of Greek Catholic Church in Czechoslovakia in 1968." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 2 (November 1, 2010): 192–204. http://dx.doi.org/10.2478/v10154-010-0017-3.

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Legalization of Greek Catholic Church in Czechoslovakia in 1968 This study deals with the fate (history) of the Greek Catholic Church in Czechoslovakia in 1968. Catholic Church in Czechoslovakia was liquidated by communist state power in the period of 1950 - 1968. The Church did not legally existed, its priests and believers were incorporated violently into the Orthodox Church. Improving this situation occurred in 1968, when so Prague Spring took place in Czechoslovakia. The legalization of the Greek Catholic Church was one of its result. This process was stopped by invasion of Warsaw Pact to the Czechoslovakia in August 1968. Full restoration of the Greek Catholic Church in Czechoslovakia thus was occurred after the November revolution in 1989.

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36

Tjørhom, Ola. "Catholic Faith outside the Catholic Church: An Ecumenical Challenge." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 13, no. 3 (August 2004): 261–74. http://dx.doi.org/10.1177/106385120401300301.

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37

Harvey, Thomas J. "Catholic charities: A praxis for catholic church social teachings." Social Thought 17, no. 2 (January 1991): 65–71. http://dx.doi.org/10.1080/15426432.1991.10383741.

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38

Binawan, Andang L. "Indonesian Catholic Bishops’ Attitudes toward Three Controverting Issues during Indonesia’s New Order (1966–1998)." Religions 14, no. 1 (January 10, 2023): 94. http://dx.doi.org/10.3390/rel14010094.

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This article portrays how the Catholic Church in Indonesia in the 1980s faced some legal civil decrees that were contrary to Catholic beliefs, but they nonetheless responded in a wise manner. Since the Second Vatican Council, the Catholic Church has had a new outlook on the relationship between Church and State. As stated in canon 22 of the 1983 Code of Canon Law, the Church is willing to accept and observe civil law, as long as it is “not contrary to divine law and unless canon law provides otherwise”. There were three instances in which the Catholic Church in Indonesia had to deal with such controverting matters. The first was the divorce issue and the second was the enforcement of family planning. In both cases, the Catholic Church strongly opposes them. The third issue was the law on inter-religious marriage, which the State strongly prohibits, although the Catholic Church provides dispensation. The observation of the Indonesian Bishops’ Conference’s opinions shows that the Catholic Church were able to maintain good relations with the State because the bishops could apply the Catholic teachings in the Indonesian context and better distinguish the rights of being Catholic from the rights of being an Indonesian citizen.

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39

Smit, Peter-Ben. "National, Catholic, and Ecumenical." Philippiniana Sacra 53, no. 159 (May 1, 2018): 303–22. http://dx.doi.org/10.55997/ps2005liii159a5.

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The Iglesia Filipina Independiente (IFI) is one of the most remarkable churches in the Philippines, yet, its history is largely underresearched. This paper uses newly researched archival resources from the archives of this church and of partner churches to explore the way in which this “revolutionary church” came to be accepted as part of the broader ecumenical movement. Special attention is given to two of the most prominent full communion partners of this church, the Episcopal Church and the Old Catholic Churches of the Union of Utrecht. In this way, it is also clear that the IFI came to be recognized as a fully catholic church by other catholic churches, moving beyond any doubt of lingering Unitarianism (as it was part of the later theology of Gregorio Aglipay). The study also shows how various national, even nationalist churches were able to enter into international and intercultural relations with each other, thus creating a fellowship that spans the globe.

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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.

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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.

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Aldosari, Ayedh. "Salvation Outside the Catholic Church A Critical and Analytical Study." Journal of Umm Al-Qura University for Sharia'h Sciences and Islamic Studies 88, no. 1 (March 1, 2022): 87–113. http://dx.doi.org/10.54940/si87873753.

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The aim of the research: to study the concept of (salvation outside the church) in the Catholic Church, in the medieval period, and after the Second Vatican Council, in order to find out any change in the attitude of the Catholic Church towards the issue of salvation. Research Methodology: The researcher used the inductive analytical critical approach. Contents of the research: The research consists of an introduction, and eight sections, which are: The first section: the concept of salvation and its importance, the second section: salvation through the history of the Catholic Church, the third section: Signs of transformation in the position of the Catholic Church, the fourth section: the Catholic Church from the past to the Second Vatican Council, the fifth section: Examining the position of the Second Vatican Council towards the issue of salvation, the seventh section: What is new in the Second Vatican Council?, The eighth section: An evaluation of the position of the Catholic Church and Catholic theologians on salvation. The article has concluded that there is no real or fundamental change in the position of the Catholic Church on the issue of (salvation outside the church), and the author recommends to study the subject of (anonymous Christian) within the thought of Karl Rahner, a German Jesuit priest, and compare it with the Islamic concept of 'excuse because of unawareness'.

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Yohanes Widodo. "The Use of the Internet and Digital Media by Indonesian Catholic Church: The Cases of Hierarchies Social Media Account and Lay Catholics Social Media Account." Proceedings Of International Conference On Communication Science 2, no. 1 (November 10, 2022): 275–83. http://dx.doi.org/10.29303/iccsproceeding.v2i1.125.

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The Internet is connecting people and organizations around the world in new ways, changing the way we relate to one another, find resources, share information, and form communities. These changes also have implications for church institutions and Catholics in Indonesia. This article provides an overview of the use of the Internet, social media, and digital media in the Catholic church. The study identifies (1) characteristics of social media accounts managed by the official hierarchy of the Catholic Church versus social accounts managed lay Catholics groups, (2) and the role of the Internet and social media in the Catholic church in Indonesia. This study concludes that Catholic Church accepts and has positive hopes for the presence of the Internet because it offers potential or opportunities for proclaiming the Catholic faith. The Covid-19 pandemic has brought fresh air to change the Indonesian Catholic Church to go digital. If before the Covid-19 pandemic, the catechesis was mostly carried out by hierarchies, the presence of the Internet and digital media allows ordinary people or Catholic laymen to actualize and implement the Catholic faith in the digital world. This study found that there were differences in the characteristics or approaches of the use of social media accounts managed by the official hierarchy of the Catholic Church and accounts managed by lay Catholic groups.

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Drozd, Roman. "Roman Catholic Church and Greek Catholic Clergy in Relations to the Orthodox Church in Poland between 1951 and 1970." Історико-політичні проблеми сучасного світу, no. 43 (June 15, 2021): 232–42. http://dx.doi.org/10.31861/mhpi2021.43.232-242.

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After World War II, the Union of Soviet Socialist Republics sought to liquidate the Greek Catholic Church. In 1946, a non-constitutional synod was held in Lviv which liquidated the Greek Catholic Church and incorporated it into the Russian Orthodox Church. Similarly, Romanian communist authorities liquidated the Greek Catholic Church in 1948 and the same took place in the Czech Republic two years later. In the Polish People’s Republic, the authorities did not even try to make the liquidation bear the marks of legality. The communist authorities considered that resettlement of the hierarchs and most of the clergy as well as the Greek Catholic followers to the Soviet Ukraine and the rest of them to the west and north of Poland solved the problem. However, the priests and their followers made every effort to re-establish the Greek Catholic Church in Poland. Greek Catholic clergy tried to find their faithful in the place of settlement and, if possible, start their pastoral service in the native rite. This is how regular services in Chrzanów began. Taking advantage of the kindness of some Roman Catholic priests, Greek Catholic liturgies began to take place in Cyganek, Bytów and Kwasów. The faithful, who were deprived of priests, also began to organize their own religious life. They met in larger groups in private homes, where they prayed and sang religious songs. They tried to celebrate the holidays according to the Julian calendar and in accordance with the native tradition. Because of that, the communist authorities decided to make the Greek Catholics convert to the Orthodox Catholic Church. Therefore, Orthodox Catholic institutions were opened for the Greek Catholics on the basis of the Greek Catholic Church in Poland. Despite initial success, the initiative ended in failure. Most of the Orthodox Catholic institutions collapsed after Greek Catholic liturgy had been resumed as the faithful returned to their church.

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Curran, Charles E. "Being Catholic and Being American." Horizons 14, no. 1 (1987): 49–63. http://dx.doi.org/10.1017/s0360966900037063.

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The story of Catholicism in the United States can best be understood in light of the struggle to be both Catholic and American. This question of being both Catholic and American is currently raised with great urgency in these days because of recent tensions between the Vatican and the Catholic Church in the United States.History shows that Rome has always been suspicious and fearful that the American Catholic Church would become too American and in the process lose what is essential to its Roman Catholicism. Jay Dolan points out two historical periods in which attempts were made to incorporate more American approaches and understandings into the life of the church, but these attempts were ultimately unsuccessful.In the late eighteenth century, the young Catholic Church in the United States attempted to appropriate many American ideas into its life. Recall that at this time the Catholic Church was a very small minority church. Dolan refers to this movement as a Republican Catholicism and links this understanding with the leading figure in the early American church, John Carroll. Carroll, before he was elected by the clergy as the first bishop in the United States in 1789, had asked Rome to grant to the church in the United States that ecclesiastical liberty which the temper of the age and of the people requires.

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Chrisylla, Meielisa. "Architectural Design Symbolism Catholic Church of Saint Peter and The Virgin Mary Catholic Church Santa Grief Seven in Bandung." ARTEKS : Jurnal Teknik Arsitektur 1, no. 1 (July 14, 2019): 1–14. http://dx.doi.org/10.30822/arteks.v1i1.20.

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As a place of holy worship, a Catholic Church should posses a sacred interior and exterior expression. Modernization has caused a good deal of this sacred expression of the Catholic Church to fade. As Catholic Church is a place of worship that supports all liturgical activities, semiotic theory are used to analyze and decipher its architecture to preserve sacredness. The research methodology that was employed was qualitative methods using Peirce’s semiotic principles and their implementation in Church architecture. The principle was then used to analyze two case studies in every detail of their draw up. The area of planning encompassed: (1) Scope of the surrounding environment; (2) Scope of the site; (3) Scope of the form. This analysis employed semiotic principles that were elaborated with Catholic Church principles to create a guideline in the architectural planning of a Catholic Church. The purpose of this research is to find the most dominant sacral expression between Santo Petrus Church and the Santa Perawan Maria Tujuh Kedukaan Church by means of the symbols attached to the architectural elements between these two Catholic Churches.

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Bulyha, Iryna. "Christian denominations of Volyn region in the conditions of transformation of modern Ukrainian society." Religious Freedom, no. 20 (March 7, 2017): 82–84. http://dx.doi.org/10.32420/rs.2017.20.868.

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The social transformations taking place today in Ukraine are accompanied by the intensive development of denominations, among which in the Volyn region championship holds Christian in their kind - Orthodox (Ukrainian Orthodox Church of the Moscow Patriarchate, Ukrainian Orthodox Church of Kyiv Patriarchate, Ukrainian Autocephalous Orthodox Church, independent Orthodox communities ), Protestant (Baptists, Pentecostals, Adventists, Jehovah's Witnesses and others), Catholic (Roman Catholic Church, Ukrainian Greek-Catholic Church) community.

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47

Rowell, Geoffrey. "Newman, the Church of England and the Catholic Church." New Blackfriars 92, no. 1038 (February 10, 2011): 130–43. http://dx.doi.org/10.1111/j.1741-2005.2010.01406.x.

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48

Behr, John. "From Apostolic Church to Church Catholic, And Back Again." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 16, no. 1 (February 2007): 14–17. http://dx.doi.org/10.1177/106385120701600102.

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Giordan, Giuseppe, and Siniša ZrinŠČak. "One pope, two churches: Refugees, human rights and religion in Croatia and Italy." Social Compass 65, no. 1 (February 5, 2018): 62–78. http://dx.doi.org/10.1177/0037768617745481.

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This article analyses the responses of the Catholic Church in Croatia and Italy to the refugee crisis, particularly the churches’ discourses on human rights issues and positions in public debates on refugees and migrants. Although both Catholic churches followed the Church’s teachings on ‘strangers’, associated with providing concrete help to people in need, the Catholic Church in Croatia pursued what can be classified as a charitable approach, while the Catholic Church in Italy followed solidarity and utilitarian approaches. Equally, the Catholic Church in Croatia remained a silent public actor in the refugee crisis, while the Catholic Church in Italy became a prominent actor in public debates, engaging with human rights discourses. The selective and ambivalent uses of human rights discourses emerged as a factor in understanding these two churches’ different positions on refugees and migrants.

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Lane, Anthony. "John Calvin: Catholic Theologian." Ecclesiology 6, no. 3 (2010): 290–314. http://dx.doi.org/10.1163/174553110x518577.

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AbstractCalvin began by affirming the Catholicity of the Church, but such positive affirmations become rarer as he grew older. By contrast, he more and more frequently rejects the claims of the Roman Church to Catholicity. The change is provoked by the barrage of claims to Catholicity that Calvin faced from his opponents, together with the claim that the Reformers had abandoned it. This made Calvin less enthusiastic about using the word for himself, thus pointing the way towards the eventual development where Catholic came to mean Roman Catholic. Calvin accepted the Catholic canon of the New Testament, though without ever explaining the basis for this. He appealed to the early Catholic tradition (most especially Augustine) for support, though he was not uncritical of it. The Church had declined from the truth during the Middle Ages and the true Church remained but had lost outward form.

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