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1
Benavides, Maria. "The Franciscan Church of Yanque (Arequipa) and Andean Culture." Americas 50, no. 3 (January 1994): 419–36. http://dx.doi.org/10.2307/1007168.
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Yanque, a village in the Colca Valley of southern Peru, was the capital of the Spanish province of Collaguas during the colonial period (1532-1821). It was also the seat of a Franciscan convent responsible for baptizing the native population, instructing them in Catholic doctrine and Spanish social customs, and discouraging indigenous worship of ancestors, mountains, and forces of nature. Supervised by Franciscan friars and “master builders” hired in the nearby town of Arequipa, native workers constructed a church in the sixteenth century and rebuilt it on a grander scale after the walls and roof collapsed during the 1668 earthquake.
2
Kaup, Monika. "“¡Vaya Papaya!”: Cuban Baroque and Visual Culture in Alejo Carpentier, Ricardo Porro, and Ramón Alejandro." PMLA/Publications of the Modern Language Association of America 124, no. 1 (January 2009): 156–71. http://dx.doi.org/10.1632/pmla.2009.124.1.156.
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Cuba assumes a special place in the genealogy of the latin American Baroque and its twentieth-century recuperation, ongoing in our twenty-first century—the neobaroque. As Alejo Carpentier has pointed out (and as architectural critics confirm), the Caribbean lacks a monumental architectural baroque heritage comparable with that of the mainland, such as the hyperornate Churrigueresque ultrabaroque of central Mexico and Peru (fig. 1). Nevertheless, it was two Cuban intellectuals, Alejo Carpentier and José Lezama Lima, who spearheaded a new turn in neobaroque discourse after World War II by popularizing the notion of an insurgent, mestizo New World baroque unique to the Americas. Carpentier and Lezama Lima are the key authors of the notion of a decolonizing American baroque, a baroque that expressed contraconquista (counterconquest), as Lezama punned, countering the familiar identification of the baroque with the repressive ideology of the Counter-Reformation and its allies, the imperial Catholic Iberian states (80). Lezama and Carpentier argue that the imported Iberian state baroque was transformed into the transculturated, syncretic New World baroque at the hands of the (often anonymous) native artisans who continued to work under the Europeans, grafting their own indigenous traditions onto the iconography of the Catholic baroque style. The New World baroque is a product of the confluence (however unequal) of Iberian, pre-Columbian, and African cultures during the peaceful seventeenth century and into the eighteenth in Spain's and Portugal's territories in the New World. The examples studied by Lezama and Carpentier are all from the monumental baroque sculpture and architecture of Mexico, the Andes, and Brazil's Minas Gerais province: the work of the Brazilian mulatto artist O Aleijadinho (Antônio Francisco Lisboa [1738–1814]; see fig. 2 in Zamora in this issue) and the indigenous Andean artist José Kondori (dates unknown; see fig. 1 in Zamora), central Mexico's Church of San Francisco Xavier Tepotzotlán (fig. 1), and the folk baroque Church of Santa María Tonantzintla (see fig. 3 in Zamora), to mention a few landmarks and names.
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Collier, Simon, Michael Fleet, and Brian Smith. "The Catholic Church and Democracy in Chile and Peru." Hispanic American Historical Review 78, no. 3 (August 1998): 533. http://dx.doi.org/10.2307/2518364.
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Cousineau, Madeleine, Michael Fleet, and Brian H. Smith. "The Catholic Church and Democracy in Chile and Peru." Journal for the Scientific Study of Religion 37, no. 4 (December 1998): 767. http://dx.doi.org/10.2307/1388164.
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Collier, Simon. "The Catholic Church and Democracy in Chile and Peru." Hispanic American Historical Review 78, no. 3 (August 1, 1998): 533–34. http://dx.doi.org/10.1215/00182168-78.3.533.
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McCann, Frank D., and Jeffrey Klaiber. "The Catholic Church in Peru, 1821-1985: A Social History." American Historical Review 99, no. 3 (June 1994): 1010. http://dx.doi.org/10.2307/2167972.
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Banusing, Rita O., and Joel M. Bual. "The Quality of Catholic Education of Diocesan Schools in the Province of Antique." Philippine Social Science Journal 3, no. 2 (November 12, 2020): 35–36. http://dx.doi.org/10.52006/main.v3i2.150.
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The mission of Catholic schools is linked to the evangelizing thrust of the Church in proclaiming Christ to the world to transform society. However, most Catholic institutions nowadays are confronted with issues on the deterioration of values, migration of qualified teachers to public schools, and decline in enrolment, posing threats to the Catholic identity and mission, operational sustainability, and quality of teaching and learning. To address these problems, the Catholic Educational Association of the Philippines (CEAP) developed the Philippine Catholic Schools Standards (PCSS) to help these schools in the country revisit and re-examine their institutional practices according to the identity and mission of the Catholic Church. Hence, this paper assessed the quality of Catholic education of diocesan schools in the Province of Antique in the light of Catholic identity and mission, leadership and governance, learner development, learning environment, and operational vitality domains of PCSS. Also, it sought to find out whether a significant relationship exists between the age, sex, length of service, and designation of assessors and their quality assessment on Catholic education.
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Juan Miguel Espinoza Portocarrero. "The COVID-19 Pandemic and the Peruvian Catholic Church:." Lumen et Vita 11, no. 1 (December 27, 2020): 1–11. http://dx.doi.org/10.6017/lv.v11i1.13067.
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This paper examines the Peruvian Catholic Church's responses to the challenges of COVID-19, and how this context might constitute a new stage of the Peruvian Church’s reception of Vatican II. First, it values that the Catholic Church has performed a significant social contribution by distributing humanitarian aid, providing spiritual accompaniment, and articulating the civil society to face the needs raised by COVID-19. This paper argues that such response relates to the process of reception of Vatican II in Peru. During the 1970s and 1980s, the Peruvian Church developed pastoral structures and ecclesial networks that specialized in engaging with and serving the world. Nowadays, the Church offers those strengths to the State and society. Second, this paper examines how the pandemic presents opportunities for a new discernment of the "signs of the times" by highlighting some pastoral challenges the Peruvian Church needs to address in light of Peru’s new social reality and Pope Francis’ call for Church reform.
9
Cason, J. Walter. "Book Review: The Catholic Church in Peru, 1821–1985: A Social History." Missiology: An International Review 21, no. 4 (October 1993): 491. http://dx.doi.org/10.1177/009182969302100420.
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Escobar, Samuel. "Book Review: The Catholic Church in Peru, 1821–1985: A Social History." International Bulletin of Missionary Research 17, no. 4 (October 1993): 180–81. http://dx.doi.org/10.1177/239693939301700417.
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Dorn, Georgette Magassy. "Book Review: The Catholic Church in Peru 1821–1985: A Social History." Theological Studies 54, no. 4 (December 1993): 748–50. http://dx.doi.org/10.1177/004056399305400418.
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Irarrazaval, Diego. "Latin American Images of Christ." Journal of Reformed Theology 1, no. 1 (2007): 50–71. http://dx.doi.org/10.1163/156973107x182631.
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In several areas, particularly in Peru and Chile, Catholic communities have developed traditions with rich symbols and wisdom as is expressed in images, rituals, devotions, festivals, and social movements. The faith of the people nurtures church life and theological discourse.
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Ewig, Christina. "Hijacking Global Feminism: Feminists, the Catholic Church, and the Family Planning Debacle in Peru." Feminist Studies 32, no. 3 (October 1, 2006): 632. http://dx.doi.org/10.2307/20459109.
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McDonough, Peter. "The Catholic Church and Democracy in Chile and Peru. Michael Fleet , Brian H. Smith." Journal of Religion 79, no. 1 (January 1999): 188–89. http://dx.doi.org/10.1086/490394.
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de Roux, Rodolfo. "Michael Fleet, Brian H. Smith, The Catholic Church and Democracy in Chile and Peru." Archives de sciences sociales des religions, no. 116 (October 2, 2001): 93–156. http://dx.doi.org/10.4000/assr.459.
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Masláková, Magdaléna, and Anežka Satorová. "The Catholic Church in Modern China: How Does State Regulation Influence the Church?" Religions 10, no. 7 (July 23, 2019): 446. http://dx.doi.org/10.3390/rel10070446.
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The Chinese government has regulated all religious activity in the public domain for many years. The state has generally considered religious groups as representing a potential challenge to the authority of the Chinese Communist Party (CCP), which sees one of its basic roles as making sure religion neither interferes with the state’s exercise of power nor harms its citizens. A revised Regulation on Religious Affairs (Zongjiao shiwu tiaoli 宗教事务条例) took effect in 2018, updating the regulation of 2005. This paper aims to introduce and explore the content of the regulation, especially how it differs from its predecessor, how any changes are likely to affect religious groups in China, and whether the implications will be greater for some groups than for others. For example, the Catholic church in China has historical links to the worldwide Catholic church, so articles in the new regulation which seek to curb foreign influence on Chinese religious groups may have more of an effect on Chinese Catholics than on other groups. The research is based on textual analysis of the relevant legal documents and on field research conducted in the People’s Republic of China (PRC). The fieldwork consisted of open interviews with several church members and official representatives of the church conducted in Zhejiang Province between March and May 2018, and in May and June 2019. The paper thus aims to analyze contemporary Chinese religious legislation in light of anthropological research in order to fully comprehend the lived experience of Catholics in China, and to address two main questions: How is the new regulation affecting the Catholic church? What are the possible outcomes of the new regulation for the Catholic church in China?
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Tezcür, Güneş Murat. "Catholic and Muslim Human Rights Activism in Violent Internal Conflicts." Politics and Religion 8, no. 1 (December 19, 2014): 111–34. http://dx.doi.org/10.1017/s1755048314000790.
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AbstractWhen do religious organizations develop human rights platforms during violent internal conflicts? This article offers the first comparative study to address this question and focuses on religious organizations in El Salvador, Peru, Turkey, and Indonesia. It identifies two causal factors to explain variation in religious human rights activism in these four countries: (1) transnational religious ideas and linkages, and (2) the nature of the state-religion relationship. First, Vatican II and Liberation theology significantly contributed to the rise of religious human rights activism in El Salvador and Peru. Similar transitional linkages were absent in Turkey and Indonesia. Next, the more conflictual nature of the state-religion relationship in El Salvador explains why the Salvadorian Church pursued a more determined human rights agenda than its Peruvian counterpart. A similarly conflictual state-religion relationship contributed to the presence of Islamic human rights activism in Turkey, and a less conflictual relationship prevented its emergence in Indonesia.
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Beck, Andreas J. "Reformed Confessions and Scholasticism. Diversity and Harmony." Perichoresis 14, no. 3 (December 1, 2016): 17–43. http://dx.doi.org/10.1515/perc-2016-0014.
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Abstract This paper discusses the complex relationship of Reformed confessions and Reformed orthodox scholasticism. It is argued that Reformed confessions differ in genre and method from Reformed scholastic works, although such differences between confessional and scholastic language should not be mistaken for representing different doctrines that are no longer in harmony with each other. What is more, it is precisely the scholastic background and training of the authors of such confessions that enabled them to place their confessional writings in the broader catholic tradition of the Christian church and to include patristic and medieval theological insights. Thus proper attention to their scholastic background helps to see that at least in some confessions the doctrine of predestination, for instance, is not as ‘rigid’ as one might think at first sight. In order to demonstrate that the doctrine of the Reformed confessions was much in line with the scholastic theology of Reformed orthodoxy, this paper discusses, after having explained the terms ‘Reformed orthodoxy’ and ‘scholasticism’, the early Reformed scholastic theologians Beza, Zanchi, and Ursinus, who also have written confessional texts. The paper also includes a more detailed discussion of the Belgic Confession and the scholastic background of the Canons of Dordt and the Westminster Confession, thereby focusing on the doctrines of God, providence, and predestination.
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Klaiber, Jeffrey L. "The Battle Over Private Education in Peru, 1968-1980: An Aspect of the Internal Struggle in the Catholic Church." Americas 43, no. 2 (October 1986): 137–58. http://dx.doi.org/10.2307/1007435.
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The Peruvian educational reform law of 1972, promulgated by the military regime of General Juan Velasco Alvarado, was considered at the time one of the best to date in the history of Latin America. With the dismantling of many of the reform laws of the “First Phase” (1968-75) of the revolution during the “Second Phase” (1975-80), and the nearly total repudiation of the entire military period by the democratically elected government of Fernando Belaúnde Terry (1980-85), there was no change more regretted than the undoing of the educational reform. One of the main reasons for the reform's setback was the intense opposition it aroused among private upper-class schools which resented the social aspects of the law. Half of these schools were church-run. But contrary to what has happened in other Latin American countries, the battle in Peru was not between an authoritarian laicist state and the Roman Catholic Church. The real forces that lined up against each other in Peru were, on the one hand, the government, the official church and progressive groups within the church, which in the wake of Vatican II and the bishop's conference of Medellín not only came out in support of the law but even participated directly in composing it, and on the other hand, the powerful cluster of upper-class religious and lay schools which represented the traditional and rightest groups in the church. The educational reform, therefore, was the occasion for a clash among Catholics themselves. At the same time it forced the church to make a fundamental choice: between continuing its uncritical support for upper-class religious education or openly siding with the many state-supported church schools for the middle and lower classes, especially in cases of conflict between the two systems.
20
Mayoroshi, Mariya. "Reception of the Second Vatican Council in the Mukachevo Greek Catholic Diocese." Ukrainian Religious Studies, no. 66 (February 26, 2013): 309–17. http://dx.doi.org/10.32420/2013.66.278.
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The idea of this very formulation of the topic arose under the influence of the words of Pope Benedict XVI, which he made in his message to the participants of the International Conference "The Second Vatican Council: Perspectives of the Third Millennium" held in Peru in 2006. The Pontiff called the Cathedral the most important church event of the 20th century and called for the correct interpretation of its documents. They have "the source of genuine renewal", which can be used to answer the challenges of the Church and humanity in the Third Millennium1. A similar opinion was expressed in his interview and about. Michael Dymid: "It is possible to evaluate the documents, that is, the" transfer "of the Council, when we analyze how their" reception "took place.
21
Palmer, Jason. "Be Careful, Ye Catholic: The Entanglement of Mormonism and Money in Peru." Religions 12, no. 4 (March 31, 2021): 246. http://dx.doi.org/10.3390/rel12040246.
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Globalization is not only the feverish insistence that land’s superfluity is increasing exponentially, but it is also the willful ignorance of the reality underlying that illusion: Distance has not been annihilated. Distance, and the land it spans, is more important than ever. Globalization imagines away the land’s importance because of whom it imagines to be “of the land”. This entity, indigeneity, threatens to expose the lie upon which globalization is founded. According to many people of the land surrounding the mid-Andean city of Arequipa, Peru, globalization’s promise of unidirectional wealth accumulation severs their connection to sustainable, terrestrial cyclicity. For some of these arequipeños, few institutions embody this existential disruption more menacingly than The Church of Jesus Christ of Latter-Day Saints. Mormonism, therefore, becomes a material and mythological threat to the lifeways of their land. This article grounds the fraught, mimetic relationship between globalization and land in Peru through the lens of anti-Mormonism.
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Arellano-Yanguas, Javier. "Religion and Resistance to Extraction in Rural Peru: Is the Catholic Church Following the People?" Latin American Research Review 49, S (2014): 61–80. http://dx.doi.org/10.1353/lar.2014.0056.
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Konings, Piet. "Religious Revival in the Roman Catholic Church and the Autochthony–Allochthony Conflict in Cameroon." Africa 73, no. 1 (February 2003): 31–56. http://dx.doi.org/10.3366/afr.2003.73.1.31.
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ABSTRACTThis article explores the reasons for, and the repercussions of, a virulent and protracted crisis in the South West Province of anglophone Cameroon during the 1990s caused by the emergence of a Pentecostalism-inspired revival movement within the Roman Catholic Church. The so-called Maranatha movement and main-line Catholicism were viewed by both parties as incompatible, almost leading to a schism within the Church. The originally internal Church dispute gradually became a particularly explosive issue in the region when the politics of belonging, fuelled by the government and the regional elite during political liberalisation, became pervasive.
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Samanez, Cecilia Tovar. "Being a Church in a Time of Violence: Peruvian Church during the Armed Internal Conflict 1980 to 2000." Religions 11, no. 11 (October 30, 2020): 564. http://dx.doi.org/10.3390/rel11110564.
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During the war with Shining Path (1980–2000) violence in Peru was brutal and extensive. Massive violations of human rights were common, with victims from all regions and social classes, but were particularly intense in rural areas like Ayacucho where the insurgency began. The churches supported and defended rights by providing organizational space, legal defense, publicity (through their radio networks) and by remaining among populations in danger, working with them and often sharing their fate. Important elements in the churches including leaders, priests, members of religious orders, sisters catechists, and ordinary people working through church organizations, were prominent among the victims. They were attacked both by Shining Path (who saw them as competitors) and by army and police forces, who saw their commitment to social justice and collective action as subversive. The choice to defend human rights in theory and action is rooted in a long term process of transformation in the church which drew strength and inspiration from the “option for the poor” articulated at the Catholic bishops meetings in Medellin (1968) and Puebla (1979), and in numerous statements and organizational efforts since then. The process of violence in Peru and the role of the churches is documented in the reports of the Peruvian Commission for Truth and Reconciliation and others from the Peruvian church as well from as regional and local groups.
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Soetaert, Alexander. "Catholic refuge and the printing press: Catholic exiles from England, France and the Low Countries in the ecclesiastical province of Cambrai." British Catholic History 34, no. 04 (October 2019): 532–61. http://dx.doi.org/10.1017/bch.2019.24.
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The Ecclesiastical Province of Cambrai may sound unfamiliar to modern readers. The bishopric of Cambrai dates to the sixth century but only became an archdiocese and, consequently, the centre of a church province in the sixteenth century. The elevation of the see resulted from the heavily contested reorganization of the diocesan map of the Low Countries by King Philip II in 1559. The new province included the medieval sees of Arras, Cambrai and Tournai, as well as the newly created bishoprics of Saint-Omer and Namur. Its borders were established to encompass the French-speaking Walloon provinces in the south of the Low Countries, territories that are now divided between France and Belgium.1 In the early modern period, this area was already a border and transit zone between France, the Low Countries, the Holy Roman Empire and the British Isles. The province’s history in the sixteenth and seventeenth centuries was deeply marked by recurrent and devastating warfare between the kings of Spain and France, eventually resulting in the transfer of significant territory to France.2 However, the Province of Cambrai was also the scene of frequent cross-border mobility, and a safe haven for Catholic exiles originating from the British Isles, France and other parts of the Low Countries.
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Jakubowski, Melchior. "Ethnicity and Confession in Bukovina in the Sources from the Turn of the 18th century." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 2, no. 46 (December 20, 2017): 57–66. http://dx.doi.org/10.31861/hj2017.46.57-66.
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In the descriptions of Bukovуna as the new Habsburg province and in the records of the Roman Catholic Church various terms for ethnicity have functioned, sophisticatedly related to the religious denominations. Either all Orthodox inhabitants were described as Moldavians, or a difference between Orthodox Moldavians and Orthodox Ruthenians was marked. For Ruthenians (Orthodox and Greek Catholic) and their language there was no common name. All Roman Catholics were sometimes considered as Germans and Hungarians. Despite that, Catholic Church in Bukovуna from its beginning was multi-ethnic and multi-language. The ambiguity of terms is shown by the problem with distinguishing Catholic Poles and Slovaks. On the other hand, there was even a case of mistaking Ruthenians for Poles. Ethnicity and confession in Bukovina were entangled with each other, but with no strict connection, like the one functioning in Galicia (Polish Roman Catholics and Ruthenian Greek Catholics). The situation was much more complicated. The mixture of ethnicities among the faithful in both Orthodox and Catholic Churches was a factor of highest importance for the development of famous Bukovуnian tolerance.
Keywords: Bukovina, ethnicity, religion, terminology
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Graeter, Stefanie. "To Revive an Abundant Life: Catholic Science and Neoextractivist Politics in Peru’s Mantaro Valley." Cultural Anthropology 32, no. 1 (February 23, 2017): 117–48. http://dx.doi.org/10.14506/ca32.1.09.
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Since the turn of the twenty-first century, the rapid growth of Peru’s extractive industries has unleashed diverse forms of political resistance to an economic system dependent on ecological destruction and human harm. In the central highlands of Peru, a Catholic scientific project based out of the Archdiocese of Huancayo undertook six years of research on heavy-metal contamination in the Mantaro Valley. This included lead-exposure studies in the notoriously polluted city of La Oroya, home to the country’s largest polymetallic smelter. How did the Catholic Church become an apt institution for the production of science in this region? Drawing on fieldwork with the Revive the Mantaro Project, this article conceptualizes the integration of religious and scientific practitioners and practices and the political landscape that necessitated, shaped, and limited them. Technocratic governance and anti-leftist sentiments made science a suitable political idiom for the Catholic Church to enact its ethos of abundance and demand the legitimacy of life beyond bare life. A state of endemic corruption and epistemic mistrust also obliged Catholic accompaniment to scientific practices to generate trust for the researchers and to provide ethical credibility as their knowledge entered the fray of national mining politics. Ultimately contending with entrenched systems of power, the Revive the Mantaro Project’s significance extended beyond political efficacy; its practices enacted a world of democracy, rights, and legal protections not yet of this world.
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Gilley, Sheridan. "The Irish Diaspora." Recusant History 23, no. 4 (October 1997): 631–32. http://dx.doi.org/10.1017/s0034193200032714.
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The fifth volume in Patrick O’Sullivan’s ground-breaking series The Irish World Wide (1996) is devoted to Irish religion. In his choice of contributors and contributions, the editor has achieved a careful balance between Catholic and Protestant, the latter being a category often too ill-researched to appear in such collections. O’Sullivan’s introduction opens with a retelling of the tale of a confused sixteenth-century Irish Catholic lad who conformed to Protestantism in England, became a sailor and fell victim to the Mexican Inquisition. The introduction concludes with another American tale, also told in Janice Tranter's essay on the Sisters of St Jospeh in Australia, of a Sister from the order who was executed by Shining Path guerillas in Peru. Yet another moving narrative is Anne-Maree (sic) Whitaker’s story of the Irish convict priests and rebels who founded the Catholic Church in Australia.
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LANGTON, KENNETH P. "The Church, Social Consciousness, and Protest?" Comparative Political Studies 19, no. 3 (October 1986): 317–55. http://dx.doi.org/10.1177/0010414086019003002.
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This article examines the relationship between participation in the Catholic Church and the consciousness and protest behavior of the most strategic sector of the Peruvian labor force. It explores two ideal models of church influence: traditional and liberation. Although Liberation Theology has some of its deepest roots in the writings and practice of Peruvian priests, the association between participation in church ritual in general in Peru and the consciousness and behavior of workers suggests that the overall influence of the Peruvian Church is best described by the traditional model. Participation in Church ritual and its associated religiosity increase fatalism, retards concientizacion, reduces protest participation, and integrates workers into the hierarchy and discipline of the industrial enterprise. The article agrees with Gramsci (1971) that the control of consciousness is as significant an area of political struggle as the control of production, and that the two are related. Through its influence on social consciousness, the church can indirectly affect political action and national patterns of production and distribution. Church acculturation may affect economic growth rate by reducing worker-management and worker-state conflict. It seems equally likely that the conservative effect of church acculturation increases distributional inequality.
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Zhu, Tiequan, Jian Chen, Ren Hui, Li Gong, Weihong Zhang, and Yuchen Zhang. "Spectroscopic Characterization of the Architectural Painting from the Cizhong Catholic Church of Yunnan Province, China." Analytical Letters 46, no. 14 (September 22, 2013): 2253–64. http://dx.doi.org/10.1080/00032719.2013.796559.
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Ricucci, Roberta. "In the Shadow of Bell Towers: The Use of Religious Capital among Christian-Catholic Second Generations in Italy." Social Inclusion 4, no. 2 (April 19, 2016): 87–94. http://dx.doi.org/10.17645/si.v4i2.496.
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Evidence from some contemporary ethnic groups suggests that ethnic religion may play a strong role in the lives of second generation members. This is evident in recent studies on Muslims living in Europe. But Europe's immigrant population is not just Muslim in origin. Migratory flows from Latin America, the Philippines and Eastern Europe (i.e. Romania or Ukraine) bring people from Catholic and Christian countries to Europe. And—as in the Italian case—these groups are now the majority among the whole immigrant population. Consequently, the almost exclusive focus on the Islamic component has allowed little investigation of the increase of the Christian-Catholic component. The paper describes and compares the religious paths of immigrants’ youth from Peru, the Philippines and Romania, considering the following questions: How do they interact with/develop their religious identity? Is this generation seeking less visible, less participatory means of contact with the church to better integrate with their peers? Or, on the contrary, do they choose, strategically, to reinforce the Catholic part of their identity in order to succeed better in the integration process in a Catholic country?
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Grigore Dovlete, Monica, and Lori G. Beaman. "Ghostly Presence: An Abandoned Space and Three Religious Communities in Parishville, Quebec." Eurostudia 12, no. 1 (May 8, 2017): 82–104. http://dx.doi.org/10.7202/1041664ar.
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Once a religiously vibrant society, today Quebec is in the midst of a transition in its religious identity. Yet, the landscape of Quebec still preserves the marks of its perhaps more religious past. In other words, churches stand out in the contemporary panorama of the province. However, the lack of support by an active community has meant that many churches closed or face the threat of closure. Those religious groups that remain struggle to save their places of worship. The faithful of Parishville, both Catholic and Protestant, are no exception. This article explores the narratives of three religious groups (Anglican, United Church and Catholic) about an abandoned building that was once a church and then a Masonic Temple. Through our exploration of the aesthetic and material dimensions of the Masonic Temple we reveal aspects of the contemporary struggle of religious groups to survive as well as the fears, tensions and problems associated with this struggle. As it turns out, the Masonic Temple is a sort of ghostly presence, reminding the Protestant and Catholic parishioners of Parishville their own religious decline—the end of their building and the end of their faith.1
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Coe, Anna-Britt. "Pushing Back and Stretching: Frame Adjustments Among Reproductive Rights Advocates in Peru." Mobilization: An International Quarterly 16, no. 4 (December 1, 2011): 495–512. http://dx.doi.org/10.17813/maiq.16.4.05520n11615v7m0l.
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The article examines how two reproductive rights coalitions in Peru adjust their framing by way of regular interactions with other collective actors. Qualitative data were gathered from the coalitions in the regions of Arequipa and Cusco. The findings demonstrate how the coalitions engage in framing practices not only among their members as they select and refine advocacy goals and strategies, but also by means of interaction, communication, and negotiation with a range of organized social and political actors. Through these interactions, coalition members adjust their framing of reproductive rights in response to what they perceive from other actors, taking frames from them and directing frames back to them. These interactions occur within broader political and cultural contexts consisting of stable and variable opportunity structures. Thus, the coalitions' framing practices entail stretching favorable interpretations among allies and neutral actors, while pushing back the boundaries in which the Catholic Church leadership attempts to transmit its own interpretations.
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Grigore-Dovlete, Monica, and Lori G. Beaman. "The Nativity scene in a shared religious space: The case study of Saint-Pierre’s Church in Montreal." Studies in Religion/Sciences Religieuses 49, no. 3 (March 5, 2020): 347–71. http://dx.doi.org/10.1177/0008429820903409.
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Once called “the priest-ridden province,” the transformations brought about by the Quiet Revolution in the 1960s left the churches in Quebec deserted, while the idea of a secular Quebec became part of the public discourse about Quebec identity. Lacking the financial support of an active community, many Catholic churches were demolished or repurposed. They were thus transformed into residential or institutional spaces, entering what might be conceptualized as a secular order. Some churches managed to delay this major transformation by sharing their space with another religious community. This is the case of a Catholic church located in Montreal that we call Saint-Pierre’s Church. Today, the old building of Saint-Pierre’s Church accommodates two Christian communities: one is French-speaking Catholic and the other is Romanian Orthodox. At first glance, no tensions seem to trouble their coexistence. However, people’s perspectives of religious artifacts depict a slightly different image. Starting from participant observation and interviews carried out in 2016 and 2017 with members of both communities, we use the material religion framework to examine the power of materiality to invoke people’s emotions and to tell a story. The material religion framework allowed us to explore how the understanding of the shared place is linked to the dynamics and the contingencies of each community, and how the transformation of religious space happens in a rapidly changing context to which traditional majoritarian religion is attempting to adjust.
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Michalik, Piotr. "PRAWNE GWARANCJE REALIZACJI ZASADY ROZDZIAŁU KOŚCIOŁA OD PAŃSTWA W XVII-WIECZNYM MARYLANDZIE." Zeszyty Prawnicze 11, no. 3 (December 20, 2016): 243. http://dx.doi.org/10.21697/zp.2011.11.3.13.
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LEGAL GUARANTEES OF REALIZATION OF THE IDEA OF THE SEPARATION OF CHURCH AND STATE IN THE 17TH CENTURY MARYLANDSummary The paper is devoted to an analysis of church – state relations in the seventeenth century Maryland, an English colony founded in America in 1634 a Catholic, by Cecil Calvert, Lord Baltimore. As far as the paper concernes in seventeenth century Maryland there was not only religious toleration but also the separation of church and state. Although formally Charter of Maryland introduced Anglican establishment in the colony, lords Baltimore sought to realize the idea of the separation of church and state from the very beginning of the history of Maryland till the overthrow of Charles Calvert in 1689. Under the lords Baltimore the separation of church and state in Maryland was in practice guaranteed by several legislative acts enacted by Maryland General Assembly and sanctioned by Lord Baltimore, particularly An Act ordaining certain Laws for the Government of this Province from 1639, An Act for Church liberties from 1640 and An Act Concerning Religion from 1649.
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Lei, Yun, and Yuan Ping Liu. "On the Modern Chinese Church Building – A Case Study of the Lady Chapel in Bansi Mountain." Advanced Materials Research 689 (May 2013): 130–33. http://dx.doi.org/10.4028/www.scientific.net/amr.689.130.
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The Lady Chapel of Bansi Mountain located in Yangqu county of Taiyuan, Shanxi Province is the largest Catholic Pilgrimage site in the northern China. Its building is an important works of the modern religious constructions. This paper utilizes the case-study method. By taking the Lady Chapel in Bansi Mountain as an example this article makes a comprehensive analysis from four aspects, that is, form design, surrounding environmental design, building materials and building structure after the investigation and surveys. Furthermore, a conclusion is made to encourage further study of the modern church buildings.
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Coe, Anna-Britt, and Annette Schnabel. "Emotions Matter after All: How Reproductive Rights Advocates Orchestrate Emotions to Influence Policies in Peru." Sociological Perspectives 54, no. 4 (December 2011): 665–88. http://dx.doi.org/10.1525/sop.2011.54.4.665.
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Emotions clearly matter in social movements, but it is less apparent how social movement participants actively handle emotions in their line of activities. In this article, the authors address this question by examining how two reproductive rights coalitions in Peru employ and manage emotions in relation to different actors who they must deal with to influence policies. Empirical materials consist of participant observation, focus groups, and individual interviews conducted with the coalitions and their members. Grounded theory was used to analyze the data. The authors distinguish relationships with five relevant actors: The internal members of the coalitions, allies, the general public, the Catholic Church as the major opponent, and government officials as the main target. As each relationship requires distinct emotion work, coalition members simultaneously adjust to contradictory emotional expectations while actively evoking and coordinating emotions. The authors refer to this as the orcherstration of emotion work.
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Romantsov, Volodymyr, and Anton Huz. "THE ROMAN CATHOLIC CHURCH ON THE TERRITORY OF NADDNIPRIANSKA UKRAINE AT THE END OF 40-S OF THE 19TH – THE BEGINNING OF THE 20TH CENTURY." Skhid, no. 2(1) (April 30, 2021): 24–30. http://dx.doi.org/10.21847/1728-9343.2021.2(1).229242.
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An attempt of analysis of written sources of the history of the Roman Catholic Church on the territory of Ukraine at the end of 40-s of the 19th – the beginning of the 20th century was performed in the article. Such types of sources as act documents were selected due to the type-specificity principle. Concordat of 1847 as an international agreement between Vatican and the Russian Empire has become a crucial object of analysis. The legislative acts included into “The full collection of laws of the Russian Empire” are considered among the documents of the authorities engaged in the study that are crucial legislative acts the power of which was extended on all administrative and territorial units. The documents of religious organizations are represented in the study by the bull of “Diocesan separation” written by the Pope of Rome Pius IX.Business documentation, statistical materials, among of which is “The first general census of inhabitants of the Russian Empire in 1897”, are considered in the study. Moreover, “Diocesan Gazette” – an official periodical of the Russian Orthodox Church in the Russian Empire is presented in the study. Compendiums dated of the second half of the 19th – the beginning of the 20th century are a particular type of written sources, namely they are represented by “Commemorative books”, for example, an issue: “The Roman Catholic hierarchy in the Russian Empire and the Kingdom of Poland and a list to secular and monastic clergy in Lutsk-Zhytomyr diocese and Podillia province” that contained essential statistical information as well as records regarding a hierarchical structure of the diocesan clergy of the Roman Catholic Church on the territory of Naddniprianska Ukraine in defined period.
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Yewangoe, Andreas A. "KONSILI VATIKAN II, 50 TAHUN KEMUDIAN." Jurnal Ledalero 12, no. 1 (September 5, 2017): 29. http://dx.doi.org/10.31385/jl.v12i1.80.29-38.
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The Second Vatican Council has its own resonance which has impacted not only the Roman Catholic Church but other Churches also, indeed the world as a whole. This was the conviction of Pope John XXIII when he announced his idea for a Universal Council. He wished to place the Church within the rapidly changing modern world. One change is in attitudes towards other religions which has opened the path towards dialogue. Now, 50 years later, can the council still speak to us about Church renewal and unity? We note progress in Indonesia such as dialogue between religions and religious convictions, the ecumenical movement which has spread, for instance through the acceptance of a common translation of the Bible. In NTT Province theology faculty members of the Christian University (UKAW) in Kupang and the Philosophy Institute of Ledalero (STFK), Maumere exchange faculty and students.
<b>Kata-kata Kunci:</b> Pembaruan, gerakan ekumene, kesatuan, misi Gereja, solidaritas
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Stafford, Joe. "An analysis of the fundamental shift in Catholic secondary religious education during the long sixties, 1955-1973." Encounters in Theory and History of Education 18 (December 2, 2017): 28–52. http://dx.doi.org/10.24908/eoe-ese-rse.v18i0.6841.
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This paper examines the fundamental shift in Catholic secondary religious education in North America during the long sixties, 1955-1973. Special focus is given to the Canadian province of Ontario. This paper argues that this fundamental shift involved a major change in orientation as the strict Neo-Thomism was abandoned after Vatican II along with the traditional teacher-led pedagogy of rote-memorization. It was replaced with a more subjective approach, emphasizing the developmental nature of Church tradition and the inner transformation of the individual. Teaching methods also changed with more student-centred strategies adopted. This paper also examines the causes and consequences of this fundamental shift, concentrating on the impact of the cultural changes of the long sixties and Vatican II. This paper argues that this shift was a needed one, but that it was too extreme leading to a period of considerable confusion in Catholic secondary religious education.
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Kudła, Lucyna. "Schools of the Basilian Sisters in Jaworów during the Galician autonomy 1867-1918." Biuletyn Historii Wychowania, no. 38 (October 11, 2019): 115–27. http://dx.doi.org/10.14746/bhw.2018.38.8.
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In the second half of the nineteenth century, Galicia became an autonomous province in Austria-Hungary. In addition to political reforms, changes in education were proposed. The Polish language and teaching Poland’s history were introduced to schools. Private schools for girls were also founded with the objective of raising their level of education and preparing them for academic studies. Schools run by religious congregations played a significant role here. The schools were run mainly by Catholic orders including the Basilian Sisters of the Ukrainian Greek Catholic Church (Ordo Sancti Basilii Magni). They had their convent in Jaworów in Galicia where they established an elementary school, a teachers’ school and a boarding school for girls. Ukrainian was the language of instruction. These religious schools operated according to the same principles as state schools, taught the same subjects and used the same textbooks. School authorities carried out inspections of religious schools on an annual basis. The schools enjoyed a good reputation and offered a high level of education.
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Chaidar, Al, Herdi Sahrasad, and Dedy Tabrani. "THE BATIH FAMILY AS A WEAPON: ANALYSIS OF THE JOLO CATHEDRAL BOMB, PHILIPPINES." Aceh Anthropological Journal 3, no. 2 (October 30, 2019): 114. http://dx.doi.org/10.29103/aaj.v3i2.2776.
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This article explain about terrorist’s bombing toward a Roman Catholic cathedral in Jolo, southern Philippines, Sunday 27 January 2019 morning. At least 22 people were reportedly killed tragically and nearly 50 others were injured. The suicide bombing of the husband and wife exploded during Sunday Mass in Jolo is the first bomb explosion was carried out by a woman from inside the church who smashed benches, smashed windows and left the body of the victim at the Catholic church located in Jolo. The first explosion occurred at Jolo Cathedral in Sulu Province. The second bomb exploded outside the church after the congregation left to save themselves. The second bomb was carried out by a man who was the husband of the first bomber. This Jolo suicide bombing mimics the suicide bombing of a family of 8-9 May 2018 in Surabaya and Sidoarjo. Nobody thought that the perpetrators came from one whole family. Officers revealed that the bombers in the three churches were the families of Mr. Dita Oepriyanto and Mrs. Puji Kuswati. These parents invited their four children to take action in three different churches. Their four children have a very young and young age. Yusuf Fadil's son (18), Firman Halim (16), daughter of Fadhila Sari (12), and Pamela Riskita (9). The familial terroist bombing in Jolo dan Surabaya is a reflection that our world today is 'a world full of the thrill of underground revenge, inexhaustible and never satisfied in an explosion'. The present is a age of anger
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Chang-Rodríguez, Raquel. "Luis Jerónimo de Oré y la poesía de su Símbolo católico indiano (1598)." Allpanchis 46, no. 83-84 (December 30, 2019): 149–70. http://dx.doi.org/10.36901/allpanchis.v46i83-84.267.
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El Concilio de Trento propuso la implementación de nuevos modos de atraer a los neófitos a la fe católica. Siguiendo estas directivas, los concilios eclesiásticos de Lima en el virreinato del Perú, auspiciaron la catequización en lenguas nativas por medio de la publicación de gramáticas y catecismos. Por estar dirigido a los andinos y por sus numerosos himnos en lengua quechua, entre estas publicaciones sobresale Símbolo católico indiano (1598) de Luis Jerónimo de Oré. Este ensayo destaca la importancia de Símbolo, analiza la temática de los himnos, su relación con antiguas prácticas católicas y cómo los cánticos adquieren un carácter singular en el contexto peruano.
Abstract
The Council of Trent promoted new ways to attract the neophytes to the Catholic faith. Following these directives, the Lima Church Councils in the Viceroyalty of Peru sponsored the publication of catechisms and grammars in native languages to help missionize the Andean population. Addressed to the indigenous groups and including numerous hymns in Quechua, Símbolo Católico Indiano (1598) by Luis Jerónimo de Oré, is representative of these efforts. This essay underscores the importance of Símbolo; it analyzes the themes of the hymns, their link to ancient Catholic practices, and how they acquire their singularity within the Peruvian context.
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Lee, Christine. "Towards the Founding of a Native Clergy and the Revival of ‘Mamacha Cocharcas’: Popular Lived Catholicism in the Wake of Vatican II." Religions 12, no. 2 (February 22, 2021): 142. http://dx.doi.org/10.3390/rel12020142.
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In the years directly following the Second Vatican Council under the guidance of its second bishop Mons. Enrique Pelach i Feliu, the Andean diocese of Abancay—founded in 1959 in one of the most rural and most indigenous areas of Peru—experienced the founding of a new seminary intended to train a new generation of native clergy, and a concerted clerical effort to revive and promote the Marian pilgrimage of the Virgin of Cocharcas. The former meant the advent of a generation of native clergy made up of men born and raised in rural farming families in Abancay and native speakers of Quechua, the local indigenous language, which transformed the relationship between the institutional Church and indigenous Catholics from one rooted in antipathy and hostility to one based in a shared cultural background and language. The latter meant the elevation of the indigenous figure of Sebastian Quimichu as exemplar of both Andean Catholic faith and practice for his role in founding the Marian shrine of Cocharcas, and the legitimisation of popular Andean Catholic practices that had previously been stigmatised. This article provides a dual historical and ethnographic account of these events, and in doing so demonstrates the profound transformation of rural Andean lived religion and practice in the years following Vatican II.
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Reina Ortiz, M., E. Macchioni, C. Cancino, L. Rainer, C. Vernaza, A. Irco Nuñez, S. Fai, and M. Santana Quintero. "THREE DOCUMENTATION SCENARIOS FOR THE LONG-TERM PRESERVATION OF DECORATED SURFACES IN THE CHURCH OF KUÑOTAMBO, PERU." ISPRS Annals of the Photogrammetry, Remote Sensing and Spatial Information Sciences VIII-M-1-2021 (August 27, 2021): 125–32. http://dx.doi.org/10.5194/isprs-annals-viii-m-1-2021-125-2021.
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Abstract. The church of Santiago Apóstol of Kuñotambo is located in the southeast area of the Cusco province of Acomayo, containing remarkable interior mural paintings that contribute to the heritage value of the building and the area. The building was studied, conserved and seismically retrofitted as a model project for the Seismic Retrofitting Project (SRP), a collaborative project between the Getty Conservation Institute (GCI) and the Ministry of Culture of Peru in Cusco. Carleton Immersive Media Studio (CIMS) participated in the documentation of the decorated surfaces with an initial campaign in 2013, organized a series of workshops on documentation theory and practice with international experts and local professionals in 2017, and carried out a final recording after the conclusion of the site work in 2019. This last documentation phase provided a comprehensive documentation baseline and acquisition guidelines to plan the future long-term care of the decorated surfaces after their conservation. This paper presents the documentation carried out in 2019 and focuses on the three documentation scenarios proposed for the long-term preservation of decorated surfaces in the church: (1) Visual Documentation; (2) Digital Documentation; and (3) Comprehensive Digital Documentation. These different scenarios considered the particularly isolated location of the temple, the availability of equipment, the level of expertise in the different techniques proposed, and the frequency of future monitoring activities. Finally, the required tasks, necessary equipment, and potential challenges are presented for each of the documentation scenarios, with the objective being to offer a sustainable framework over time that serves the future Monitoring Plan for the heritage site.
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Medišauskienė, Zita. "Censorship in Lithuania: A Tool of Russian Policy; 1831–1865." Lithuanian Historical Studies 7, no. 1 (November 30, 2002): 43–66. http://dx.doi.org/10.30965/25386565-00701003.
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This paper deals with the specificities of Russia’s policy of censorship conducted in the Northwest Province by the Vilnius Censorship Committee between 1831 and 1865. In the general context of the Province an attempt is made to give answers to the questions: (1) by whom and in what way the attitudes of the censors of Vilnius were regulated with respect to the Lithuanian and Polish press ‘under local conditions’ and (2) what requirements of the Censorship Committee were caused ‘by local conditions’ and by the implementation of Russia’s policy in the Northwest Province. The study is based on official documents, censorial lawsuits, and the censored manuscripts. It is maintained that the opinion and initiative of the governor general of Vilnius were crucial in formulating the ‘local’ policy of censoring. The principal aim of the censorial activity was to ensure the integrity of the Russian Empire by preventing the spread of disintegrational anti-Russian ideas and those of propagating the independence of Poland and ‘Polish patriotism’. Attempts were also made to weaken the influence of the Catholic Church, in particular among the peasantry and to create conditions favouring both religious tolerance and the dissemination of Orthodoxy.
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Silapacharanan, Siriwan. "The Creation and Conservation of Saint Paul Church, Thailand." Environment-Behaviour Proceedings Journal 1, no. 3 (August 3, 2016): 217. http://dx.doi.org/10.21834/e-bpj.v1i3.366.
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There are very few Catholic churches in Thailand that conserve wooden structures.Take St.Paul in Muang District, Chachoengsao Province located on the east of Bangkok as an example, it was built by Bishop Pallegoix Jean-Baptise the Vicar Apostolic of Siam in 1840. The first church was made of bamboo and the other wood. In 1873, Father Schmidt Francois-Joseph bought a piece of land and built the third one with concrete including wooden structures such as priest quarters, a bell tower, a rest pavilion on the Bang Pakong River, a granary, a school building, all of which were designed by a French priest in colonial architecture and constructed by Chinese workers. As the time passes, heritage buildings have been deteriorating. However, their conservation plans have been launched, and most of them have been implemented. Most of the structures were constructed of teak that can adapt itself to the weather. Another property of wood is that it can be deconstructed and reconstructed with or without changing its former architectural style.© 2016. The Authors. Published for AMER ABRA by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/).Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.Keywords: conservation; cultural heritage; architecture; community
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Šram, Zlatko, and Rodger K. Bufford. "Values and personality traits as predictors of Catholic religiosity." Obnovljeni život 76, no. 1 (January 21, 2021): 69–82. http://dx.doi.org/10.31337/oz.76.1.5.
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The main goal of this study was to investigate the dimensions of value orientations and personality traits that underly Catholic religiosity. The survey was carried out on a convenient adult sample of members of the Croatian ethnic minority across the Autonomous Province of Vojvodina in the Republic of Serbia (N = 189); 97% were members of the Roman Catholic Church. Four measures were included in the questionnaire: Religiosity, the Schwartz Value Scale, the Big Five Personality Inventory, and the Dark Triad of Personality. Multiple regression analyses were conducted to explore how value orientation and personality traits impact religiosity. Conservation (Traditional) values and Self-Transcendence values emerged as significant positive predictors, whereas Openness to Change values emerged as a significant negative predictor of religiosity. Agreeableness and Conscientiousness emerged as significant positive predictors, whereas Extraversion emerged as a significant negative predictor of religiosity. Machiavellianism and Psychopathy were also shown to be significant negative predictors of religiosity; in order, Psychopathy, Machiavellianism, and Conservation values accounted for 23% of the variance in Catholic Religiosity. We found that the Schwartz value orientations had a somewhat greater explanatory power than the Big Five personality traits, and that the Dark Triad of personality traits had a greater explanatory power in predicting Catholic religiosity than either the Schwartz value orientations or the Big Five personality traits. We argued that religiosity is not generally more correlated with values than with personality traits, as is often suggested. It depends primarily on the type of personality trait models involved, i.e. its psychopathological underpinning.
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Cubas Ramacciotti, Ricardo. "La Rerum Novarum y su influencia en el catolicismo social peruano: La experiencia de los Círculos de Obreros Católicos (1891-1931)." Revista de Historia y Geografía, no. 36 (September 14, 2017): 21. http://dx.doi.org/10.29344/07194145.36.333.
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Pese a la influencia del catolicismo en el mundo popular peruano, son pocos los estudios sobre su participación en los movimientos obreros. Basado en diversas fuentes documentales, en este artículo se exploran algunas facetas y aportes del pensamiento social católico, junto con ciertas iniciativas desarrolladas para enfrentar la cuestión obrera entre 1891 y 1931. Para ello, se analiza la influencia de la encíclica Rerum Novarum y la adaptación del social cristianismo en el contexto latinoamericano y peruano. Luego, se examinan las ideas de algunos representativos líderes católicos respecto a las consecuencias de la modernización económica y la expansión capitalista en Perú. Finalmente, se estudian los Círculos de Obreros Católicos (COC), los cuales desarrollaron una experiencia asociativa donde se buscó generar una cultura y una identidad obrera cristiana que contribuyera a la mejora de las condiciones laborales de este sector y que contrarrestara la influencia de las ideologías radicales.Rerum Novarum and its influence on Peruvian social Catholicism: The experience of the Círculos de Obreros Católicos (1891-1931)AbstractDespite the influence of Catholicism in the Peruvian popular world, there are few studies addressing the Peruvian participation in workers’ movements. According to various sources, this article explores the contributions and phases of Catholic social thinking and some initiatives developed to address the workers’ labor problems between 1891 and 1931. To this end, we analyze the influence of the Rerum Novarum encyclical and the adaptation of social Christianity in Latin American and Peruvian contexts and review ideas of some representative Catholic leaders regarding the consequences of economic modernization and capitalist expansion in Peru. Finally, we study the Círculos de Obreros Católicos (COC, for the Spanish acronym) which developed an associative experience in order to generate a culture and a Christian worker identity that contributed to the improvement of the sectorial working conditions and that counteracted the influence of radical ideologies.Keywords: Circles of Catholic Workers; Church History; Peru; Peruvian Social Thinking.A Rerum Novarum e sua influência no catolicismo social peruana: a experiência dos Círculos de Obreros Católicos (1891-1931)ResumoApesar da influência do catolicismo no mundo popular peruano, existem poucos estudos sobre a sua participação nos movimentos operários. Com base a diversas fontes documentais, neste artigo se exploram alguns aspectos e contribuições do pensamento social católico, conjuntamente com certas iniciativas desenvolvidas para abordar a questão obreira entre 1891 e 1931. Para fazer isso, analisa-se a influência da Encíclica Rerum Novarum e a adaptação do social cristianismo no contexto latino-americano e peruano. Em seguida, são examinadas as ideias de alguns líderes católicos representativos sobre as decorrências da modernização económica e de expansão capitalista no Peru. Finalmente, são estudados os Círculos de Obreros Católicos (COC), que desenvolveram uma experiência associativa onde procurou-se gerar uma cultura e uma identidade obreira cristã que contribuísse para melhorar as condições de trabalho deste sector para neutralizar a influência das ideologias radicais.Palavras-chave: Círculos dos Obreiros Católicos; História da Igreja; Peru; pensamento social peruano.
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Solís Carnicer, María del Mar. "The “Liberating Revolution” in the province of Corrientes. Political parties, the Catholic Church and the Army in the 1955 coup d´état." Quinto Sol 21, no. 3 (September 1, 2017): 1–27. http://dx.doi.org/10.19137/qs.v21i3.1129.
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