To see the other types of publications on this topic, follow the link: Catholic Church, media, relationship.
Journal articles on the topic 'Catholic Church, media, relationship'
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, media, relationship.'
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
Balabanić, Ivan. "The Social Doctrine and Presence of the Catholic Church in the Media." In medias res 9, no. 16 (May 26, 2020): 2533–43. http://dx.doi.org/10.46640/imr.9.16.5.
Full textAbstract:
The social doctrine of the Church involves greater commitment and engagement of the Church in social problems as well as the promotion of relationships that serve justice and peace. The Catholic Church first began relating mass media to its social teaching in the 19th century. As the Church aimed at a broader scope of public, it dealt with means of social communication and examined it through numerous sources – papal encyclicals, conciliar and episcopal documents. The relationship between the Catholic Church and the media is not simple. Approaches to ethics, morality, responsibility and dignity of human beings are sometimes different in media reports and in the aims of the Church in its social doctrine which should provide all members of the society with a sense of direction and instruction for everyday actions. Through the documents presented here, the Church has shown a readiness to face the media as well as the possibility to use them for advancing justice, truth, peace and freedom.
2
Ruozzi, Federico. "Catholic Church and the Italian public television. An enduring relation with an interlude: the Council." Studia Europaea Gnesnensia, no. 11 (January 1, 2015): 179–99. http://dx.doi.org/10.14746/seg.2015.11.9.
Full textAbstract:
The article presents the entanglement of the Catholic Church and the media by focusing on the case of the Second Vatican Council and the television broadcast of its events. The mass media attention of the council stimulated, according to the author, a double level: the media conveyed more information about the church event than it had ever done before, but at the same time, the mass media influenced the discussion of the council fathers. The article also analyzes, through the lens of the Council, the recent relationship between the Catholic Church and the Italian television.
3
Yazkova, Veronika. "“Post-Truth” in the COVID World: Position of the Church and the Catholic Community in Italy." Contemporary Europe, no. 100 (December 31, 2020): 195–205. http://dx.doi.org/10.15211/soveurope72020195205.
Full textAbstract:
The article deals with the attitude of the Catholic Church in Italy toward the “fake news” phenomenon in the mass media of the COVID and post-COVID world. Catholic hierarchs and Pope Francis personally condemned the system promoting fakes on the Web, their creators and consumers ‒ conscious or unconscious “transponders” of lies. The Church and the Catholic media counter fake messages via such important tools as “positive” journalism, fact checking sites, training users in media literacy, critical thinking. At the same time, the actual legalization of “post-truth” in social networks as a form of alternative reality is a wake-up call. The crisis of confidence in authorities, official media, relativity of key concepts and ethical norms became a reality. “Post-truth” society as one of the manifestations of digital mentality is a serious challenge for the Catholic Church. Acts of Communication in the digital environment, study of the laws regulating relationships development on digital platforms open up wide opportunities for evangelism, missionary work, mediation at the micro and macro levels, as well as building socially oriented relations in the world of “post-truth”.
4
Stępniak, Krzysztof. "Advertising in Communication of the Catholic Church. The Case of Poland." Central European Journal of Communication 13, no. 3(27) (January 19, 2021): 409–25. http://dx.doi.org/10.51480/1899-5101.13.3(27).6.
Full textAbstract:
Religious advertising as a kind of religious persuasive communication based on the element of the sacred is a Polish phenomenon. The article presents studies on religious advertising, its definition and typology and reception by select social groups. This kind of advertising confirms not only Hjelm’s concept of the visibility of religion, as it exists in both the media and public sphere, but also David Herbert’s concept of republicisation. In a country without a clear division between State and the Church, despite a well-researched decline in traditional religiosity, religion is visible in social media and facilitates development of human relationships, both online and offline. Commercial media, including the Catholic ones, seem to be perfectly subjugated to the logic of media, which supports Stig Hjarvard’s process of mediatization of religion.
5
Semán, Pablo, Nicolás Viotti, and Mari-Sol GarcÍa Somoza. "Secularism and liberalism in contemporary Argentina: Neoliberal responses, initiatives, and criticisms of Pope Francis." Social Compass 65, no. 4 (August 20, 2018): 516–33. http://dx.doi.org/10.1177/0037768618792809.
Full textAbstract:
The role of Jorge Bergoglio as the head of the Catholic Church has provoked political positioning in Argentina, which reveals new forms of articulation between secularism and politics. While progressive sectors connected to the Kirchnerist government initially viewed Pope Francis and his theology of the people with mistrust, they currently see him as an ally in the defence of social initiatives. From the conservative perspective, the trajectory has been exactly the opposite. Although they initally saw the Pope as an ally to help undermine populism, they soon discovered serious obstacles in the way. As a response, they raised the banner of laïcité and called into question the close relationship between politics and the Catholic Church. In this context, we will analyse the reactions, initiatives, and critical arguments, which surfaced around this limited secularism in political life, the mass media, and public space. In other words, we will observe a displacement in which social conservatism is not necessarily of a Catholic fundamentalist variety, and neoliberalism launches its own secularising tradition.
6
Young, Julia G. "Fascists, Nazis, or Something Else?: Mexico's Unión Nacional Sinarquista in the US Media, 1937–1945." Americas 79, no. 2 (March 17, 2022): 229–61. http://dx.doi.org/10.1017/tam.2021.142.
Full textAbstract:
AbstractThis paper examines the public relations battles in the US media over Mexico's Unión Nacional Sinarquista (UNS), an explicitly Catholic social movement founded in 1937 that aimed to restore the Church to its traditional role in Mexican society and to reject the reforms of the revolutionary government. The sinarquistas shared many of the features of fascism and Nazism, the major global antidemocratic movements of the time, including a strident nationalism, authoritarian leanings, an emphasis on martial discipline and strict organizational structure, and a militant aesthetic. Both its ideological leanings and rapid growth (as many as 500,000 members by the early 1940s) led many US writers to suggest that the UNS represented a dangerous fifth-column threat to both Mexico and the United States. Others, particularly in the Catholic press, saw the UNS as an anticommunist organization that could actually help foster democracy in Mexico. For their part, UNS leaders defended themselves vociferously and sought to build relationships with influential US Catholics who could advocate for them in the press. By analyzing this debate, this paper both underscores the transnational characteristics of the UNS and highlights the crucial role of US public opinion in Mexican politics during the 1940s.
7
Ambrosini, Martina. "POPE BENEDICT XVI AND THE REGENSBURG LECTURE: THE REPRESENTATION OF ISLAM AND THE “CLASH OF CIVILIZATIONS” IN THE ITALIAN MEDIA." JERUSALEM: RELIGIONS AND POLITICS 5, no. 2 (December 1, 2011): 215–32. http://dx.doi.org/10.54561/prj0502215a.
Full textAbstract:
As those of other Western countries, Italian media often employ the term “clash of civilisation” [conflitto di civiltà] to refer to the relationship between “Islam” and the “West”. The Muslim world is simplistically described, and perceived, as a monolithic reality. Its representation by media ranges from that of an irrational to that of an intolerant religion. The expression “clash of civilization” was especially used in September 2006, after the Pope’s lectio magistralis at Regensburg University caused vigorous protests to take place in the Muslim world. Benedict XVI seemed to present the Christian God as the only rational divinity, and Islam as an irrational religion. After international Muslim communities asked for an official apology, the Pope held a meeting with the ambassadors from Islamic States to the Holy See, and the representatives of the Italian Muslim communities, to explain his words. This paper analyzes the way in which this event was presented by the Italian media – including right-wing, mainstream and Catholic media - with the aim of understanding the official reaction of the Vatican (as reported by the Osservatore Romano), the Italian Catholic Church (as reported by Avvenire), and the Italian public opinion
8
Stachowska, Ewa. "Poland as a case study for some aspects of religion, mediatisation, and secularisation." Człowiek i Społeczeństwo 41 (March 15, 2016): 91–105. http://dx.doi.org/10.14746/cis.2016.41.5.
Full textAbstract:
The interactions between religion and the media are characterized by a great complexity, manifesting itself inter alia in the impact on the spheres of culture, education and religion, making these dimensions almost obliged to subordinate themselves to the influence of the media, as well as to use the media tools in their activity to fulfill the basic or constitutive aims. In this article one of the aspects of the relationship existing between religion and the media will be discussed, namely, the use of the Internet by the Catholic Church – mainly in Poland, though not only – to distribute religious content and ideas, originally contributing to the support of the pastoral ministry and evangelization. At the same time, the features of the recipients of these activities will be outlined, indicating – at least indirectly – the effectiveness and accuracy of both the inevitable and essential alliance between the sacrum and the media nowadays.
9
Dries O.S.F., Angelyn. "“Awash in a Sea of Archives”: Key Research Sources in the United States for the Study of Mission and World Christianity." Theological Librarianship 5, no. 2 (May 15, 2012): 23–28. http://dx.doi.org/10.31046/tl.v5i2.232.
Full textAbstract:
The essay describes some holdings from five key mission archives in the United States, with the suggestion that mission archives can prove a valuable source to understand the intersection between mission and world Christianity and can raise questions about the relationship of one to the other, especially since the fulcrum of Christianity has shifted from Europe and North America to areas once considered “mission countries.” The sources hold a myriad of further research possibilities, that include the visual and performing arts in relation to inculturation; literature, the history of print, other media, and technology; the history of museums; maps, geography and perceptions of the world; economics/business; oral history, church history, Christianity in particular countries, the reception of the Second Vatican Council of the Roman Catholic Church in “Third World” churches; and, transoceanic networks with implications for local churches.
10
Isetti, Giulia, Elzbieta Agnieszka Stawinoga, and Harald Pechlaner. "Pastoral Care at the Time of Lockdown: An Exploratory Study of the Catholic Church in South Tyrol (Italy)." Journal of Religion, Media and Digital Culture 10, no. 3 (November 18, 2021): 355–81. http://dx.doi.org/10.1163/21659214-bja10054.
Full textAbstract:
Abstract In order to assess the impact of covid-19 on catholic pastoral care, an exploratory study was conducted in South Tyrol (Italy) by administering an online survey to parish priests and laypeople with an office within the local Diocese. With reference to the lockdown period, the research aimed to investigate: (1) how pastoral care was delivered; (2) changes in the use of ict within religious activities; and (3) the vision of the future for the Church in a mediatized world. Respondents believe that: (1) pastoral activities have slowed down, even though contact with the faithful was kept up through phone or the Internet; (2) the level of digitalization of the parishes has increased; however, the communication was mostly one-way and top-down. Finally, results show that (3) attitudes towards digital media are divergent: they are perceived as having the potential to either strengthen or weaken the relationship between the Church and the faithful.
11
DE OLIVEIRA, JEFFERSON RODRIGUES. "THE 'ON AND OFF' OF FAITH IN HYPERMODERNITY: RELIGION AND THE NEW INTERFACES OF THE SACRED IN THE MEDIA ERA." Espaço e Cultura, no. 44 (December 16, 2018): 9–30. http://dx.doi.org/10.12957/espacoecultura.2018.47351.
Full textAbstract:
Based on the post-1989 Cultural Geography studies and the Geographic studies of Religion, the present essay aimed to explore the relationship between religion and media in the age of 2.0, the age of social networks and the diffusion of media. In order to achieve this goal, we tried to understand how these new social relations occur through hypermodernity, which is characterized by the culture of excess, the intensification of values and a greater diversification of production aimed at consumption. We have also discussed how the process of development and propagation of the media and the cyberspace create new strategies for diffusion of faith. Through political, economic and local dimensions, we were able to understand the new connections between the sacred, the faith and the new dynamics of hypermodern society. The Roman Catholic Church in Brazil and the new spatial and territorial transformations through cyberspace and media are the empirical examples of the present research.
12
Pshenychnyy, Taras. "THEORETICAL AND METHODOLOGICAL APPROACHES OF THE STUDY OF THE SOVIET PERIOD IN HISTORY UKRAINIAN GRECO-CATHOLIC CHURCH." Journal of Ukrainian History, no. 40 (2019): 52–60. http://dx.doi.org/10.17721/2522-4611.2019.40.7.
Full textAbstract:
The evolution of contemporary humanitarian science takes place under the influence of a wide range of processes that affect the human consciousness, stirring up interest in it in the knowledge of a new, in understanding its past. Recent events that filled the Ukrainian society, actualized the demands of the people to history in their local and global dimensions. Being under the constant influence of the mass media, who often submit a limited interpretation of the facts, a contemporary Ukrainian citizen has a desire for a creative study of the experiences of past generations. The hybrid Russian-Ukrainian War convincingly emphasized that knowledge of its own history is an integral part of the national security of the state, which can be built by anyone who considers Ukraine as their homeland, identifies with it a story of its kind. In studying the history of the Ukrainian Greek Catholic Church in the Soviet era, historical science enjoys both generally accepted and special methodological principles that emerged during the second half of the twentieth century. in the environment of both Ukrainian scientific emigration and post-Soviet era. It clearly reflects the historical background of the period and its impact on the functioning of scientific institutions, the formation of scientific research areas, etc. Among the key issues was the study of the historiographical description of the relationship between the Russian Orthodox Church and the UGCC, the Greek Catholic underground, the dissident movement in its environment. It was in the environment of the Ukrainian Greek-Catholic emigration that the themes of such studies were born, which later only entered the western historiography, and hence the contemporary historical thought. Each of them contained some emotional coverage of the problem, and somewhere with elements of the archaic approach to highlighting the complex issues of the history of Ukrainian Greek Catholicism. However, in our opinion, this is perhaps the best way to understand the essence of the liquidation of the Greek Catholic Church and the repression against its episcopate, monasticism, clergy, etc. The article also focuses on the special terminology that should be used in the study of Ukrainian Greek Catholicism in the Soviet era. In particular, terms such as „unbreakable”, „Catacomb Ukrainian Greek Catholic Church”, „catacomb period of the UGCC”, „the history of the elimination of the UGCC” are highlighted and interpreted.
13
Sumaryanto, Thomas Onggo, and Hariawan Adji. "Persekutuan Umat Allah Di Dalam Cyberspace." Jurnal Teologi Kontekstual Indonesia 1, no. 2 (January 10, 2021): 127. http://dx.doi.org/10.46445/jtki.v1i2.346.
Full textAbstract:
This research departs from the phenomenon of live streaming mass due to the Covid-19 pandemic. Face-to-face mass activities were eliminated and replaced by using live streaming media. The focus of this research is to see how the value of the communion of people in the Eucharist can be maintained in cyberspace. Researchers used qualitative research methods with a theological reflection approach based on the thoughts of Antonio Spadaro and Anthony Le Duc about cyber theology. The novelty of this research is a theological reflection from the perspective of the teachings of the Catholic Church. The results showed that the people were helped to maintain the value of the Eucharistic communion in the midst of a pandemic. Cyberspace is a forum to strengthen relationships between believers emotionally and spiritually. However, it must be emphasized that cyberspace is only a supplement. This space is needed according to the portion and remains actualized in a real and direct relationship. Research data shows that people feel that they are not enough with live streaming mass. The church needs to help people to reflect more deeply on the relationship between God and humans in cyberspace. Therefore the Church has a tough task after the pandemic ends. AbstrakPenelitian ini berangkat dari fenomen misa live streaming akibat pandemik Covid-19. Kegiatan misa secara tatap muka ditiadakan dan diganti dengan memanfaatkan media live streaming. Fokus penelitian ini melihat bagaimana nilai persekutuan umat di dalam Ekaristi bisa dipertahankan dalam cyberspace. Peneliti menggunakan metode penelitian kualitatif dengan pendekatan refleksi teologis berdasarkan pemikiran Antonio Spadaro dan Anthony Le Duc tentang cybertheology. Kebaruan penelitian ini adalah refleksi teologis dengan sudut pandang ajaran Gereja Katolik. Hasil penelitian menunjukkan bahwa umat dibantu untuk mempertahankan nilai persekutuan Ekaristi di tengah pandemi. Cyberspace menjadi wadah untuk menguatkan relasi antarumat secara emosional dan spiritual. Namun yang harus ditekankan adalah cyberspace hanya suplemen. Ruang ini dibutuhkan sesuai porsinya dan tetap diaktualisasikan dalam relasi nyata dan langsung. Data penelitian menunjukkan umat merasa tidak cukup dengan misa live streaming. Gereja perlu membantu umat untuk merefleksikan lebih mendalam lagi relasi Tuhan dan manusia di dalam cyberspace. Oleh sebab itu Gereja mempunyai tugas berat setelah pandemi berakhir.
14
Harmon, Steven R. "A word about . . . Claude Broach, pastoral ecumenical activist." Review & Expositor 118, no. 1 (February 2021): 11–17. http://dx.doi.org/10.1177/00346373211002178.
Full textAbstract:
This article explores the life and ministerial career of Claude U. Broach (1913–1997), who served as the pastor of St. John’s Baptist Church in Charlotte, North Carolina, from 1944 through 1974 and in retirement served as the first full-time director of the Wake Forest University-Belmont Abbey College Ecumenical Institute. After detailing various aspects of Broach’s ministry as a pastoral ecumenical activist, the article identifies six features of Broach’s ecumenical activism that others can emulate today: (1) an emphasis on developing ecumenical relationships with the tradition with the greatest degree of difference from the Baptist tradition, the Catholic Church; (2) dialogue with Judaism as an aspect of ecumenical relations rather than inter-religious relations; (3) the development of personal relationships with Christians from other traditions; (4) the quest for Christian unity as the obligation of every believer; (5) receptive ecumenism, rather than the merger of denominations, as the path to the ecumenical future; and (6) the skillful use of media connections to serve as a public ecumenical theologian.
15
Haliv, Mykola, and Anna Ohar. "SOVIET REPRESSIONS AGAINST THE CLERGE OF THE GREEK CATHOLIC CHURCH IN 1944–1947 (ON THE EXAMPLE OF FR. IVAN KOTIV’S BIOGRAPHY)." Problems of humanities. History, no. 6/48 (April 27, 2021): 319–41. http://dx.doi.org/10.24919/2312-2595.6/48.228500.
Full textAbstract:
Summary. Based on the prosopographic approach and analysis of the Fr. Ivan Kotiv biography the article studies the forms and methods of Soviet repressions against the Greek Catholic clergy. The purpose of the article is on the example of the relations of the Soviet special bodies with Fr. Ivan Kotiv to analyze and cover the repressive activities against the Greek Catholic Church in 1944–1947. The research methodology is based on prosopographic approach, principles of historicism, scientific, authorial objectivity, application of general scientific (deduction, induction, analysis, synthesis, generalization) and special historical (historical-genetic, historical-systemic, historical-typological) methods. The novelty of the study is that for the first time in Ukrainian historical science an attempt has been made to shed light on the repressive activities of the Soviet authorities against the Greek Catholic clergy through the prism of a prosographic analysis of the activities of Fr. Ivan Kotiv, one of the informal leaders of the Greek Catholic clergy in the liquidation of the GCC. The Conclusions. Thus, on the example of the relations of the Soviet special bodies with Fr. Ivan Kotiv analyzed and covered the repressive activities against the GCC in 1944–1946. In our opinion, the repressive policy of the Soviet authorities towards the clergy of the GCC during the outlined period can be divided into several stages: 1) stage of "soft pressure" (August 1944 – March 1945), which was characterized by careful study and analysis of the internal situation of the GCC, personality traits of leading figures among the Greek Catholic clergy, gradual propaganda and intelligence training of the Union Church to join the ROC, dissemination of rhetoric individually and through the media and study the clergy the idea; 2) the stage of organizational and repressive pressure (April 1945 – March 1946), which was marked by the arrests of the top of the GCC, the creation and operation of the CIG, neutralization of opposition attempts led by K. Sheptytsky and I. Kotiv to conduct special operations to "reunite" churches; 3) the stage of total repressions against the clergy, which did not recognize the decisions of the Lviv Pseudo-Council (March 1946 – May 1947). In fact, all these stages are quite clearly traced in the relationship of Fr. I. Kotiv with the Soviet authorities, and thus his activity in the period under study is quite representative and prosopographically relevant for understanding the complexity of the GCC in the restoration of the Soviet totalitarian regime in the Western Ukraine in the first postwar years.
16
Dobosz, Dagmara, Marcin Gierczyk, Agnieszka Janiak, Dariusz Piasecki, and Beata Rajba. "Transformations of Religiosity during the SARS-CoV-2 Pandemic—On the Example of Catholic Religious Practices of Polish Students." Religions 13, no. 4 (March 31, 2022): 308. http://dx.doi.org/10.3390/rel13040308.
Full textAbstract:
This paper attempts to identify the changes in religiosity among Catholic practitioners in Poland that occurred during the COVID-19 pandemic, based on the changes in the realization of religious practices by students (N = 354). A questionnaire prepared by the authors was used for the study. We sought to answer the question of the extent to which the socio-demographic characteristics of the subjects, a history of COVID-19, and the death of a family member due to SARS-CoV-2 infection differentiated the subjects’ opinions about religiosity and their undertaking of religious practices. The paper also addresses the issue of media-facilitated religious practices. The study showed that the frequency of religious practices was influenced by the perceived religiosity of the family, the religiosity of the respondent, and the declaration concerning the belief in God. The same factors most often significantly differentiated respondents’ opinions on COVID-19. No relationship was confirmed between having COVID-19 and subjects’ beliefs about the pandemic or frequency of religious practice. Among the respondents, the pandemic did not intensify the practice of religion. In the face of danger, respondents did not turn to God; there was no revitalization of religion. The situation of limiting the physical experience communion of the Church was treated not as an acute undersupply but as an opportunity or a pretext to abandon the practice of religion.
17
Przywara, Barbara, Andrzej Adamski, Andrzej Kiciński, Marcin Szewczyk, and Anna Jupowicz-Ginalska. "Online Live-Stream Broadcasting of the Holy Mass during the COVID-19 Pandemic in Poland as an Example of the Mediatisation of Religion: Empirical Studies in the Field of Mass Media Studies and Pastoral Theology." Religions 12, no. 4 (April 8, 2021): 261. http://dx.doi.org/10.3390/rel12040261.
Full textAbstract:
The main aim of the paper is to discuss the scale and nature of the practice of transmitting Holy Mass by parishes of the Roman Catholic Church in Poland through online live-streaming in spring 2020. The authors analyse these issues in a multifaceted and interdisciplinary way, mainly within the framework of communication and media studies and theology. The methodology of the paper combines practical theology (its four stages: “see-judge-act-review”), scientific methods applicable to social studies (especially social communication and media studies and sociological studies), and the technical aspect of communication activities (in the form of live video streaming) performed by parishes on the Internet. As it turns out, 40.8% of Polish parishes carried out online Mass broadcasts. In most cases, the main sources of broadcast signal were YouTube (18.9%) and Facebook (18.7%), while less than 5% of the parishes conducted technically independent broadcasts. The research showed a statistically significant correlation between online Mass broadcasting and the region of Poland. There was a statistically significant difference between the parish size and Mass broadcasting—the larger the parish, the more often such activities were performed; a similar correlation was observed between urban and rural parishes. Research has shown that in the dioceses where bishops directly encouraged parish priests to broadcast from their parishes, the average percentage of broadcasts was higher (46%) than in those in which there were no such incentives (38%). There was a statistically significant relationship between having a website and conducting online Mass broadcasting. Similarly, there was a statistically significant relationship between the type of parish (conventual–diocesan) and online Mass broadcasting. Conventual parishes did this much more often than diocesan ones (68.6% and 38.9% respectively).
18
Maura, Emilio, and F. Peloso Paolo. "Allevatori di uomini. Il caso dell'Istituto biotipologico ortogenetico di Genova." RIVISTA SPERIMENTALE DI FRENIATRIA, no. 1 (April 2009): 19–35. http://dx.doi.org/10.3280/rsf2009-001003.
Full textAbstract:
- The Biotypologic Orthogenetic Institute of the University of Genoa, was created, in 1926, by the Italian endocrinologist Nicola Pende (1880 -1970). Pende's biotypology follows the Italian medical tradition, fruit of two different trains of thought: Cesare Lombroso's medical approach and Achille De Giovanni and Giacinto Viola's constitutionalist theory. This dual line of thought brings medical scholars to focus on public health, early diagnosis and prevention, all topics comprising a political interest in society, nation and race. Moreover, this approach involves a reductionist view of the body/mind relationship - enclosing mental and relational life in the body - and consequently allows morphological and endocrinologic measurements. Pende's orthogenetics originates from the same premises as Eugenetics and adopts the same aims, but differs when it advocates the importance of acting after birth, so as not to infringe the tenets of the catholic church on the right of every person to live. Pende's medical theory - outlined before the fascist era - proposes a "total" and reductive approach to the complexity of the human being, in line with the fascists' endeavour to put each person in the right place (hence the usefulness of early diagnosis), and thus build, once and for ever, a perfect and stable social organisation. Pende's biotypology considers public health as a priority, followed by individual health. The past debate in the media - set off by the experience of Pende's Institute - addressed some issues discussed today : the relationship between individual and public health interests, and the bioethical features of early diagnosis in medicine and psychology. Keywords: biotypology, orthogenetics, biopolitics, constitutionalism, fascism, bioethics.
19
Day, Matthew. "Reading the Fossils of Faith: Thomas Henry Huxley and the Evolutionary Subtext of the Synoptic Problem." Church History 74, no. 3 (September 2005): 534–56. http://dx.doi.org/10.1017/s0009640700110807.
Full textAbstract:
In a book loaded with metaphors of assault and retaliation, Andrew Dickson White's A History of the Warfare of Science with Theology in Christendom saved one of the best for Darwin. “Darwin's Origin of Species,” we are told, came “into the theological world like a plough into an ant-hill. Everywhere those thus rudely awakened from their old comfort and repose had swarmed forth angry and confused.” For White, the sometimes frenzied post-Darwinian controversies over providential design and divine creation were simply the latest episodes in an all-out struggle between theology and science that stretched back beyond Galileo's cheerless encounters with the Catholic Church. Though the voices may have been different, the song remained the same. Despite its continuing presence in the popular media, contemporary historians of religion and science now regard White's warfare thesis as an artifact of the constantly shifting relationships between these two cultural fields rather than a viable analysis of their engagement. The fundamental problem with the conflict model is that it is a bit like performing heart surgery with a Phillips head screwdriver: it is simply too blunt of an instrument for getting at the all-too-crucial particulars. As a result, it is likely to do more harm than good. To see why, consider what James Moore has called the “religious filiation” of Charles Darwin's evolutionary thought.
20
Phelan, John M. "Media Coverage of the Catholic Church." Thought 66, no. 4 (1991): 430–31. http://dx.doi.org/10.5840/thought199166422.
Full text
21
C. Ihejirika, Walter. "“IN-LINE RELIGION”: INNOVATIVE PASTORAL APPLICATIONS OF THE NEW INFORMATION AND COMMUNICATION TECHNOLOGIES (NICTS) BY THE CATHOLIC CHURCH IN NIGERIA." POLITICS AND RELIGION JOURNAL 2, no. 2 (December 1, 2008): 79–98. http://dx.doi.org/10.54561/prj0202079i.
Full textAbstract:
In my researches in the field of media religion and culture, I have made extensive comparative analyses of the Catholic and Pentecostal churches in Nigeria and their different communication strategies. This paper highlights the appropriation of the new information and communication technologies by these two Christian denominations in Nigeria. Special attention is paid to the Catholic Church, because, unlike the Pentecostal denominations which see media technologies as an extension of the church pulpit, the Catholic Church has generally exhibited a somewhat cold attitude towards these instruments of mass communication. This attitude goes back to the advent of cinema which the Church’s hierarchy then saw as having the potential of corrupting faith and moral. The Catholic Church has remained largely a print-based Church, investing most of her communication energy in the print media and in oral catechism. But in recent years, this negative attitude of the Church has started to change. Of all the technologies of mass communication, none has been so instantly accepted and embraced by the Catholic Church as the new information and communication technologies. Using the Mater Cyberworld, (a cyber-café founded by the Ahiara Mbaise Catholic Diocese in Eastern Nigeria), as a case, this paper highlights some distinctive characteristics of the Catholic Church’s involvement in the new information and communication technologies. The analysis shows that this media appropriation is one of the means through which the Catholic Church establishes a strong presence in the Nigerian socio-political sphere.
22
Kerc, Olga. "Roman Catholic periodicals in the national media space of Ukraine." Ukrainian Religious Studies, no. 66 (February 26, 2013): 292–300. http://dx.doi.org/10.32420/2013.66.276.
Full textAbstract:
The Second Vatican Council became a prerequisite for the functioning of the mass media of the Roman Catholic Church, defining mass media as a strategic object for spreading the ideas of the Church, Christian upbringing. Due to the actualization of religious freedom with the independence of Ukraine, national confessional media (including the Roman Catholic) received an impetus for the deployment of active activities, as well as the chance for an impartial scientific analysis. Today, Ukrainian Roman Catholic media are a significant component of the system of national religious editions, which, in turn, is one of the media segments of the state. Therefore, studying in the context of the mass media of Ukraine periodicals of the Roman Catholic Church is necessary to create a holistic image of the national information space. This is due to the relevance of the topic.
23
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.
Full textAbstract:
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.
24
Perillo, Anthony D., Cynthia Calkins Mercado, and Karen J. Terry. "Repeat Offending, Victim Gender, and Extent of Victim Relationship in Catholic Church Sexual Abusers." Criminal Justice and Behavior 35, no. 5 (May 2008): 600–614. http://dx.doi.org/10.1177/0093854808314368.
Full textAbstract:
Despite wide reports of sexual abuse in the Catholic Church, empirical data on Catholic Church sexual abuse have not been readily available. The present study examines factors associated with sex-offender risk assessment along three criteria (repeat offending, victim gender, and victim relationship) on a sample of sexual abusers in the Catholic Church. Data from 4,392 priests with documented allegations of child sexual abuse were used. Logistic regression analysis resulted in significant predictive models for all comparisons. Factors consistently found to be significant predictors across comparisons included victim age, cleric age, all male victims, and history of victimization. Results suggest that risk predictors for Catholic Church sexual abusers are similar to those used in the general sex-offender population.
25
Kraner, David. "Intolerance in the Media and Representations of the Catholic Church." Crkva u svijetu 56, no. 4 (December 15, 2021): 731–66. http://dx.doi.org/10.34075/cs.56.4.8.
Full textAbstract:
Intolerance toward Christians in Europe including Slovenia is increasing and experts are not dealing with it sufficiently. The media plays a key role in disseminating information and shaping social representations. The fact that the media, due to the nature of their action, will always be in conflict with the Church, must not be a reason for intolerance. In Slovenia, the media are the central creators of negative opinions about the Church. They are very sophisticated in spreading Christianophobia. The journalists with the most published articles with negative connotations regarding the Church create negative social representations. Negative topics that are most often associated with the Church in the media are sexual abuse, money and politics. An analysis of the connotation and topic of the articles shows that the serious socio-political themes of the Church are neglected in the media. The local media mostly write positively about the Church, as they are aware of specific events, while the national media write about it negatively since they are often distant from specific events and usually evaluate them according to editorial policy criteria, and not according to professional arguments and varied opinions. The location of events covered negatively in articles happen both within and outside Slovenia. Most negative articles do not include photos; however, tabloids usually include them. By reducing the dissemination of negative and discriminatory messages about the Church and raising the ethics of reporting, intolerance towards Christians and other minorities will decrease.
26
Łęcicki, Grzegorz. "Integrative and Disintegrative Media Functions in the Information Society." Žurnalistikos Tyrimai 4 (January 1, 2011): 33–45. http://dx.doi.org/10.15388/zt/jr.2011.4.1790.
Full textAbstract:
The article aims to analyse the technological as well as ideological factors enabling integrative or disintegrative media role in society. The main assumption focuses on the social dimension of communication. The article states that internet should follow the media mission and preserve moral values. The conclusion is made that Catholic Church media doctrine seems quite effective and may be proposed as opposition to media liberalism that leads to destruction of responsible individuals, nations, and cultures.Keywords: Catholic Church media doctrine, community, disintegration, ethics, function, integration, mass media, role, social communication, social media, value.
27
Pannenberg, Wolfhart. "Ecumenical Tasks in Relationship to the Roman Catholic Church." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 15, no. 2 (May 2006): 161–71. http://dx.doi.org/10.1177/106385120601500202.
Full text
28
Lin, Yaotang Peter. "The development of Catholic-State relations: harmony or conflict." Asian Education and Development Studies 9, no. 3 (September 25, 2019): 349–61. http://dx.doi.org/10.1108/aeds-10-2018-0160.
Full textAbstract:
Purpose The purpose of this paper is to conduct a brief survey on the Catholic Church in Taiwan since its establishment by the Spanish missionaries in 1662 until today on its internal development and external relationship with the government. It is interesting to discover that, mostly, the Church has a harmonious relationship with the government, except a very few cases in which its foreign missionaries following the social teaching of the Church antagonize the government. However, it does not affect the close relationship between the Church and government in Taiwan. Design/methodology/approach It is a qualitative research on archive and books to research on the events of the Catholic Church in Taiwan in the discipline of social sciences. Historical research is in the majority of events. Findings The finding is acceptable because it is one of the few writings on the Catholic Church in Taiwan when writing on the Protestant Churches in Taiwan is flooding. Originality/value This is a ground-breaking work with academic value.
29
Bodak, Valentyna Anatoliyivna. "Catholic Church on Ethnoreligious Dimensions of Culture." Ukrainian Religious Studies, no. 50 (March 10, 2009): 247–54. http://dx.doi.org/10.32420/2009.50.2059.
Full textAbstract:
The processes occurring on ethno-national and ethno-confessional soil in different countries of the world, including in Ukraine, encourage the study of the relationship and patterns of interaction between ethnicity and religion. After all, as our national researcher I. Vlasovsky states, "the connection between nationality and religion in the history of mankind must be recognized as a natural phenomenon"
30
Havlíček, Jakub. "The Church Online: the Roman Catholic Church and Social Media in the Czech Republic." Caritas et veritas 8, no. 2 (September 30, 2018): 156–75. http://dx.doi.org/10.32725/cetv.2018.043.
Full text
31
BĂLAN, Dragoș Corneliu. "DESCRIPTION AND EVALUATION REGARDING THE HOLY MYSTERY OF PRIESTHOOD IN ROMAN CATHOLICISM." Icoana Credintei 7, no. 14 (June 6, 2021): 27–36. http://dx.doi.org/10.26520/icoana.2021.14.7.27-36.
Full textAbstract:
The central difference between the Orthodox teaching and the Catholic one regarding the Church comes from the conception regarding its foundation. In the Catholic conception, the visible Church was founded before the Pentecost, on the testimony of Saint Peter the Apostle, and at Pentecost only the invisible Church would have been added. The entire conception about the hierarchy, in the Roman Catholic Church, is strictly juridical. In reality, as the Orthodox theology testifies, the essence of the ecclesial hierarchy is charismatic, not juridical. This is what the great difference to the Catholic teaching consists in. The Eastern theology makes no abstraction of jurisdiction and canon law, yet, jurisdiction depends on grace, not grace on jurisdiction, contrary to what some Western Church theologians would suggest in certain works such as those belonging to the Western Theology.
32
Kartashyan, Mariam. "Ultramontane Efforts in the Ottoman Empire during the 1860s and 1870s." Studies in Church History 54 (May 14, 2018): 345–58. http://dx.doi.org/10.1017/stc.2017.13.
Full textAbstract:
The attempts of Pope Pius IX to restrict the ecclesiastical rights of the Armenian Catholics with his bull Reversurus (1867) led to the Armenian schism in 1871. A factor which was decisive for the development of the relationship between the Armenian Catholic Church and the Ottoman empire, under whose rule the Church existed, was the influence of other powers. This article analyses the background of this relationship and its significance for the Armenian schism. For this purpose, first, the ecclesiastical rights of the Armenian Catholic Church during the period before the publication of Reversurus and their relation to the internal policy of the Ottoman empire are outlined. Second, the influence of the domestic and foreign policy of the Ottoman state on its relationship with its Armenian Catholic subjects is elucidated. In this way, it is shown that the historical background of the Armenian Catholic Church and the internal political circumstances of the Ottoman empire were intertwined and shaped the relationship between the Armenian Catholics and the Ottoman state. Despite this, relations between the Ottoman empire, the Holy See and other European empires came to exercise a predominant influence, leading by the end of the 1870s to the Armenian Catholic Church's enforced acquiescence in ecclesiastical change.
33
Šokčević, Šimo, and Tihomir Živić. "Newman and Strossmayer on the Relationship Between the Church and the State (I)." Anafora 7, no. 1 (2020): 225–53. http://dx.doi.org/10.29162/anafora.v7i1.11.
Full textAbstract:
The relationship between the Catholic Church and the state, and between the Church and the state in general, is a very topical issue, and theoreticians at the present time provide various models that render assistance to the comprehension of that relationship. The complexity and extensiveness of the problem necessitates that it should be dealt with in two parts (articles). Basically, our objective was to represent the deliberations of John Henry Newman (1801‒1890) and Josip Juraj Strossmayer (1815‒1905), which we consider to be exceptionally valuable and relevant even today. Through such an analysis, we intended to examine how the deliberations of these two great thinkers of the nineteenth century may contribute to a better cooperation between the Catholic Church and the state in present‐day Europe. In this, the first article, in which we deal with Newman’s and Strossmayer’s perceptions of the relationship between the Catholic Church and the state, at the very outset we feature the context in which Newman and Strossmayer each take a closer look at that relationship. This context is characterized by liberalism, but with numerous negative connotations that suffocate the originally positive meaning of liberalism. A negative context of liberalism is an aggravating circumstance in the comprehension of the relationship between the Catholic Church and the state, and on the other hand, from the position of a modern liberal state, Newman’s and Strossmayer’s comprehension of history, in whose center is the principle of God’s Providence, is also qualified in this way, which simultaneously renders the Catholic Church consistent and authentic, unlike the modern liberal state, which frequently assumes utopian and ideological characteristics. For this very reason, that difference regularly seems insurmountable. Finally, we observe that the issues are additionally complicated by the erroneous notion of the Dogma of Papal Infallibility, which is not understood in the spirit of harmony between the conscience and an Authority.
34
Estika, Nita Dwi, Hanson E. Kusuma, Angela Christysonia Tampubolon, and Filipus Bagus Widyawan. "USER’S PERCEPTIONS OF SACREDNESS (Case Study: Catholic Churches in Indonesia)." DIMENSI (Journal of Architecture and Built Environment) 48, no. 1 (October 26, 2021): 37–46. http://dx.doi.org/10.9744/dimensi.48.1.37-46.
Full textAbstract:
Sacredness in Catholic churches has two aspects: sacredness derived from the purpose and activities of worship and sacredness that arises from the physical and spatial aspects of a church building. The purpose of this study was to reveal factors that affect sacredness in Catholic churches from the perspective of the worshiper. The researchers conducted an exploratory qualitative research to collect text data related to the perception of Catholic church sacredness. The data were collected through an online questionnaire. The researchers also conducted an explanatory quantitative research to uncover the relationship between level of church sacredness and physical and nonphysical factors. The results showed that the ‘sacred spirit’ factor tends to be more dominant in affecting church sacredness compared to ‘sacred object’. Worshipers measure church sacredness according to ‘devoted reflection’, ‘relationship with God’, ‘quality of space’, ‘enclosure acculturation’, and ‘building style’.
35
Kmieć, Michał. "Constantability of Catholic Church Teaching Religious Freedom." Chrześcijaństwo-Świat-Polityka, no. 24 (May 18, 2020): 157–79. http://dx.doi.org/10.21697/csp.2020.24.1.25.
Full textAbstract:
The purpose of the article is to embed the twentieth-century teaching of the Church's Magisterium on the right to religious freedom in the Church's Tradition, showing clear evidence for the continuity of this teaching. Religious freedom is not a law that existed in the teaching of the Church fifty years ago, but one of its traditional elements, which may not have been strongly realized for centuries. It is, however, one of the elements of science about the relationship between the Church and the state that does not contradict any other elements.
36
Bogešić, Robert. "The Church and the Media." Kairos 13, no. 1 (April 18, 2019): 107–20. http://dx.doi.org/10.32862/k.13.1.4.
Full textAbstract:
Can the media kill faith? What is the relationship between the Church and the media? What should be the relationship between these two subjects that are oriented for large audiences? Should there even be a relationship between them? What is the character of the subjects building this relationship? Should the media have any sort of relationship with the Church, and vice-versa? These are some of the questions that arise when we think about the relationship between the media and churches. Both subjects have a common element in their activities: a relationship with a large number of users. Even more so, both the churches and the media need to build mutual relationships which will contribute to improving and achieving their interests and to developing various groups as well as individuals that they are targeting. On the one hand, the Church is tasked with proclaiming the Good News to the nations, while the media in their work try to communicate various information to as many users. In this way, both the church and the media meet their function of reaching massive audiences. Can churches use some of these media in fulfilling its task, or can some of the media use churches for promoting their products? These are questions which are sometimes burdensome but are primarily meant to enrich the fields of both subjects’ activities.
37
Turchyn, Yaryna, and Mariana Zdoroveha. "The New Evangelization of the Catholic Church in the Context of Modern Socio-Cultural Changes." Studia Warmińskie 57 (December 31, 2020): 283–93. http://dx.doi.org/10.31648/sw.4986.
Full textAbstract:
The article is dedicated to the analysis of new evangelization as a missionary activity of the Roman Catholic Church because of rapid development of Internet, digital devices and social media around the world. It has been determined main goal of new evangelization as drawing people back from the path of secularism to the Christianity. The author outlines five areas for spreading a new evangelization in the world, which are culture, social sphere, economy, civil society, science and technology. It has been analyzed an understanding, perception and main approaches of Catholic Pontiffs to the implementation of new evangelization in the world. The author analyses social networks and Internet highlighting most popular platforms where Catholic Church has many followers, which became an evidence of successful implementation of new evangelization. Among the challenges is it pointed out the necessity for Catholic Church remain both online and offline that requires more time for communication, particular digital knowledge for proclaiming the Gospel via social media as well as having digital devices that would help people connect with their church. The author draw conclusions, noting that further implementation of new evangelization of the church would be aimed at improving its efficiency, quality of presenting main values as well as ease of perception by target audience.
38
Mnozhynska, R. "Stanislav Orikhovsky's Views on Church-State Relations." Ukrainian Religious Studies, no. 38 (February 14, 2006): 116–28. http://dx.doi.org/10.32420/2006.38.1729.
Full textAbstract:
Before talking about the vision of Orikhov's essence of the relationship between the church and the state, one must first determine what the church is about - Catholic or Orthodox. After all, the thinker lived in Poland when there were still strong, even parity positions of both denominations. He himself was brought up in a family where his father was Catholic and his mother was Orthodox. This was reflected in his mentality: he repeatedly publicly stated the benefits of certain tenets of the Orthodox faith. But most of all he settled on the problem of relations between the Catholic Church and the state.
39
Frederiks, Martha Th, and Nienke Pruiksma. "Journeying Towards Multiculturalism? The Relationship between Immigrant Christians and Dutch Indigenous Churches." Journal of Religion in Europe 3, no. 1 (2010): 125–54. http://dx.doi.org/10.1163/187489209x478328.
Full textAbstract:
AbstractDue to globalisation and migration western Europe has become home to adherents of many different religions. This article focuses on one aspect of the changes on the religious scene; it investigates in what way immigration—and Christian immigrant religiosity particularly—has affected the structure and identity of the Dutch Roman Catholic Church and the Protestant Church in the Netherlands. We argue that the Roman Catholic Church in the Netherlands has been able to accommodate a substantial group of immigrants whilst the PCN seems to encounter more problems responding to the increasingly multicultural society. We conclude that both churches, however, in structure and theology, remain largely unaffected by the influx of immigrant Christians.
40
C. Martino, Simone. "POLITICS AND RELIGION IN ITALY: A CATHOLIC HISTORY." POLITICS AND RELIGION IN EUROPE 9, no. 2 (December 27, 2015): 233–47. http://dx.doi.org/10.54561/prj0902233m.
Full textAbstract:
The paper looks at the historical and contemporary role of Catholic Church in Italian politics. Over the last sixty years Catholicism has played an important role in Italian society. The paper identify three ways in which Catholicism interacts with Italian public life: as a peculiar version of “civil religion”, through Catholic inspirited political parties and the Church intervening directly in specific public debates. After identifies the change of political role of the Catholic Church in the last decades the paper recognize the main challenges for this particular relationship in the next future
41
Pastorczyk, Adam. "L’ideologia universalista: la sottomissione della Chiesa locale alla Chiesa universale?" Sympozjum XXIV, no. 2 (39) (2020): 71–82. http://dx.doi.org/10.4467/25443283sym.20.021.12952.
Full textAbstract:
The universalist ideology: the submission of the local Church to the universal Church? Although more than half a century has passed since the adoption of the dogmatic constitution on the Church at the Second Vatican Council, a discussion continues in the Catholic Church and in ecumenical discussions about the correct interpretation of the conciliar expression „Ecclesia in et ex Ecclesiis”. The subject of this article, therefore, is an analysis of the conciliar and post-conciliar teaching of the Catholic Church and the ongoing theological discussion on the mutual relationship of the universal Church and the local Church.
42
Deguara, Angele. "Secularisation and intimate relationships in a Catholic community: Is Malta a resistant niche?" Social Compass 67, no. 3 (June 11, 2020): 372–88. http://dx.doi.org/10.1177/0037768620920173.
Full textAbstract:
This study explores secularisation in a traditionally Catholic community through the analysis of intimate relationships which fall outside Catholic morality. It gives an indication of how individuals in contemporary society perceive Church teachings on sexuality in terms of the relationship choices they make. The research draws upon 2 years of fieldwork carried out with Drachma LGBTI, a space where lesbian, gay, bisexual, trans, and intersex (LGBTI) people of faith may explore and deepen their spirituality. I also conducted 35 in-depth interviews with LGBT and non-LGBT individuals whose lifestyle runs counter to official Church teachings on sexuality, despite their Catholic faith that is, who are in a same-sex relationship or else divorced, cohabiting or in a civil marriage. The study revealed that while informants may disregard Church teachings on matters of sexuality, their reconstructed sexual morality is still embedded within a Catholic framework.
43
Kobryn, M. "Symbiosis okcydental and oriental greek-catholic group as a identity of the UGCC." Ukrainian Religious Studies, no. 69 (May 16, 2014): 49–59. http://dx.doi.org/10.32420/2014.69.379.
Full textAbstract:
In the article Kobryn Mykhaylo «Symbiosis okcydental and oriental greek-catholic group as a identity of the UGCC» has been investigated the evolution of Okcydental and Oriental identity groups within the Ukrainian Greek Catholic Church. The concept of «religious identity» has been determined. The interaction and relationship of Okcydental and Oriental Greek- Catholic groups has been analyzed. The method of combining pro-Western and pro-Eastern identity groups in the creation of a common identity of the Ukrainian Greek-Catholic Church has been considered.
44
Gawroński, Sławomir, Dariusz Tworzydło, and Kinga Bajorek. "Determinants for the Development of the Activity of the Catholic Church in Poland in the Field of Social Communication." Religions 12, no. 10 (October 8, 2021): 845. http://dx.doi.org/10.3390/rel12100845.
Full textAbstract:
In recent years, the Catholic Church has been forced to change its attitude towards social communication and mass media. It has had to face not only religious but image challenges. Worldview matters, contemporary problems regarding the institution of marriage or pedophilia in the Church are constantly being debated in mass media, thus creating dangers in terms of critical public reception. This situation has also been occurring in Poland in recent years. The observed progress regarding opening the Church to media relations and the use of rich instruments of social communication have their reasons rooted not only in the history of the social and political events of the past several decades but also in the changes in the sphere of mass media and social communication. This article is an attempt to generate a peculiar typology of determinants regarding the development of social communication within the institutional church in Poland. Within our framework of methodological conditions, a literature query with available statistical analyses and observations of current events was applied. Our conclusions show the current attitude of the Catholic Church in Poland regarding issues related to the marketization of faith and the medialization of religion.
45
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.
46
Espinosa, David. "“Restoring Christian Social Order”: The Mexican Catholic Youth Association (1913-1932)." Americas 59, no. 4 (April 2003): 451–74. http://dx.doi.org/10.1353/tam.2003.0037.
Full textAbstract:
[our goal] is nothing less that the coordination of the living forces of Mexican Catholic youth for the purpose of restoring Christian social order in Mexico …(A.C.J.M.’s “General Statutes”)The Mexican Catholic Youth Association emerged during the Mexican Revolution dedicated to the goal of creating lay activists with a Catholic vision for society. The history of this Jesuit organization provides insights into Church-State relations from the military phase of the Mexican Revolution to its consolidation in the 1920s and 1930s. The Church-State conflict is a basic issue in Mexico's political struggles of the nineteenth and twentieth centuries, with the Church mobilizing forces wherever it could during these years dominated by anticlericalism. During the 1920s, the Mexican Catholic Youth Association (A.C.J.M.) was in the forefront of the Church's efforts to respond to the government's anticlerical policies. The A.C.J.M.’s subsequent estrangement from the top Church leadership also serves to highlight the complex relationship that existed between the Mexican bishops and the Catholic laity and the ideological divisions that existed within Mexico's Catholic community as a whole.
47
Duffy, Eamon. "The Shock of Change: Continuity and Discontinuity in the Elizabethan Church Of England." Ecclesiastical Law Journal 7, no. 35 (July 2004): 429–46. http://dx.doi.org/10.1017/s0956618x00005615.
Full textAbstract:
This paper questions accounts of the English Reformation which, in line with sometimes unacknowledged Anglo-Catholic assumptions, present it as a mere clean-up operation, the creation of a reformed Catholicism which removed medieval excesses but left an essentially Catholic Church of England intact. It argues instead that the Elizabethan reformers intended to establish a Reformed Church which would be part of a Protestant international Church, emphatic in disowning its medieval inheritance and rejecting the religion of Catholic Europe, with formularies, preaching and styles of worship designed to signal and embody that rejection. But Anglican self-identity was never simply or unequivocally Protestant. Lay and clerical conservatives resisted the removal of the remains of the old religion, and vestiges of the Catholic past were embedded like flies in amber in the Prayer Book liturgy, in church buildings, and in the attitudes and memories of many of its Elizabethan personnel. By the early seventeenth century influential figures in the Church of England were seeking to distance themselves from European Protestantism, and instead to portray the Church of England as a conscious via media between Rome and Geneva. In the hands of the Laudians and their followers, this newer interpretation of the Reformation was to prove potent in reshaping the Church of England's self-understanding.
48
Bungenstab, Gabriel Carvalho. "Youth, Catholic Church and Internet: Approaches Possible?" Fragmentos de Cultura 27, no. 4 (February 27, 2018): 583. http://dx.doi.org/10.18224/frag.v27i4.5157.
Full textAbstract:
This article seeks to understand the relationship between the youth and the Catholic Church (specifically the community of young catholic) in today's society. Assuming that the Church influences the category of youth, despite the "disenchantment of the world" emerged in modernity. We tried to see what the understandings that the Youth Ministry (as Catholics) has on the conceptualization of contemporary Brazilian youth. This requires an analysis of the Youth Ministry (PJ), the Youth Ministry of the Catholic Charismatic Renewal (CCR MJ) and Christian Leadership Training (TLC) website has been performed as well as their social networks in order to find the position of this about today's youth.
Juventude, Igreja Católica e Internet: Aproximações Possíveis?
O presente artigo busca entender a relação entre a juventude e a Igreja Católica (especificamente as comunidades de jovens católicos) na sociedade hodierna. Parte da hipótese que a Igreja influencia a categoria da juventude, apesar do “desencantamento do mundo” surgido na modernidade. Buscou-se enxergar quais os entendimentos que as comunidades de jovens católicos têm sobre a conceituação da juventude contemporânea brasileira. Para tal, foi realizada uma análise dos sites da Pastoral da Juventude (PJ), do Ministério Jovem da Renovação Carismática Católica (MJ RCC) e do Treinamento de Liderança Cristã (TLC), bem como suas redes sociais, a fim de encontrar o posicionamento desta a respeito da juventude hodierna.
49
Hunt, Jodi G. "The Digital Way: Re-imagining Digital Discipleship in The Age of Social Media." Journal of Youth and Theology 18, no. 2 (December 6, 2019): 91–112. http://dx.doi.org/10.1163/24055093-01802003.
Full textAbstract:
Youth and young adults are more engaged with technology today than they have ever been before and yet they remain one of the most emotional and spiritually disconnected generations of our time. Despite this reality, the overarching field of Catholic youth ministry has failed to address the digital lives of youth and young adults. That is, although Catholic youth ministry and its practitioners have, to a great degree, perfected the use of technology in ministry, it has not adequately prepared Catholic youth and young adults for the digital world. However, by reshaping what digital discipleship is and grounding this approach in Catholic church teachings on human dignity and Thomas Groome’s shared Christian praxis, as this paper will present, practitioners of Catholic youth ministry can refashion the digital lives of youth and young adults.
50
Tokarska-Bakir, Joanna, and Michał Pawilno-Pacewicz. "Nie mogę być kapłanem Boga dzielnicowego. Z ks. Wojciechem Lemańskim rozmawiają Joanna Tokarska-Bakir i Michał Pawilno-Pacewicz." Studia Litteraria et Historica, no. 3–4 (January 31, 2016): 5–22. http://dx.doi.org/10.11649/slh.2015.002.
Full textAbstract:
„I cannot be a priest of a district God.” An interview with Rev. Wojciech Lemański by Joanna Tokarska-Bakir and Michał Pawilno-PacewiczOver the past few years the Polish media have informed about disagreements between Rev. Wojciech Lemański and the Polish Catholic Church hierarchy. In the interview in 2013, Rev. Wojciech Lemański told us about the reasons of his conflict and persecutions within the Catholic Church in Poland, as well as about major reasons of contemporary Christian anti-Semitism. Moreover, in the interview he explains how to cope with it and how the Catholic Church could commemorate the Shoah. Nie mogę być kapłanem Boga dzielnicowego. Z ks. Wojciechem Lemańskim rozmawiają Joanna Tokarska-Bakir i Michał Pawilno-PacewiczOd kilku lat polskie media relacjonują kłopoty księdza Wojciecha Lemańskiego z jego przełożonymi. W wywiadzie udzielonym czasopismu „Studia Litteraria et Historica” w 2013 roku ks. Lemański opowiada o przyczynach jego szykanowania w łonie Kościoła, a także o tym, jakie są przyczyny współczesnego antysemityzmu chrześcijańskiego, jak go przepracowywać i w jaki sposób Kościół katolicki może włączać się w upamiętnianie Zagłady.