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1
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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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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Rolfe, Christopher. "Round and About the Bande Dessinée Québécoise." European Comic Art 5, no. 1 (July 1, 2012): 9–24. http://dx.doi.org/10.3167/eca.2012.050103.
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What follows is an attempt to contextualise the bandes dessinées produced in Quebec from their early beginnings in the late nineteenth century to their renewal and expansion during the years immediately following the Quiet Revolution. The intention, above all, is to give a sense of a changing intellectual, artistic and cultural landscape, and to situate the creators of comic strips within it. In fact, as will become evident, the history of Quebec's comic strips is closely linked to the history of the province and in many ways reflects it. (As we will see, the all-pervasive influence of the Catholic Church and the rise of Quebec nationalism can be traced in the development of the bande dessinée.) Necessarily, given the scope of the topic and the limited space available, the attempted coverage will be sketchy and incomplete. Moreover, it is only right to point out that its author is very much a novice in the field of the comic strip. Nevertheless, it is hoped that - to use an appropriate metaphor - a broader picture and different perspectives will emerge for those unfamiliar with the history of Quebec, and that new avenues of research will be prompted.
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Moss, Jane. "Québécois Theatre: Michel Tremblay and Marie Laberge." Theatre Research International 21, no. 3 (1996): 196–207. http://dx.doi.org/10.1017/s0307883300015315.
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The French colonists (‘habitants’) who began settling Canada in the early seventeenth century brought with them the French language, the Catholic religion, and French cultural traditions. These basic elements of ‘le patrimoine’ continued to evolve in the North American context after France abandoned the colony in 1760. Under the influence of a conservative political establishment and the Catholic Church for two centuries, French Canadians perceived themselves as an isolated minority whose duty was to preserve their language, religion, culture, and agrarian traditions. A collective identity crisis during the 1960s led to the conclusion that the old social, educational, and religious institutions had failed to keep up with the forces of modernization, industrialization, and urbanization which had transformed the province. During the period known as the ‘Révolution tranquille’, political reforms gave Quebec greater autonomy within the Canadian confederation, economic reforms improved material conditions, and educational reforms began preparing future generations for productive careers. Rejecting the term ‘Canadien français’ because it connoted colonial status, Quebec intellectuals adopted the term ‘Québécois’ and called for the creation of a national literature, independent from its French roots and its Anglo-American connections. This distinctive Québécois literature would reflect the reality of their lives and speak to them in the language of Quebec.
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Conway, Kyle. "Hospitality and religious diversity, or, when is home not a home?" International Journal of Cultural Studies 20, no. 4 (February 21, 2016): 421–36. http://dx.doi.org/10.1177/1367877916633833.
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Recent debates about hospitality and religious diversity frequently hinge on unspoken notions of home. This is especially true in the Canadian province of Quebec, where citizens have worked to establish a secular state after a history of domination by the Catholic Church. In the last two decades, as religious minorities have grown, controversy has arisen about requests for accommodations made on religious grounds. Here I examine responses to those requests and ask what notions of home underpin them. One is grounded in history: its adherents contend that immigrants are guests and should conform to the norms of their new home. It expands the geography of home by linking secularism to collective identity. A second is grounded in political-legal thought: its adherents contend citizens are at home even if their views differ from the majority’s. It recognizes that long-time residents and newcomers mutually influence each other and, over time, people’s identities change.
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MUKHAMETZARIPOV, ILSHAT A. "RELIGIOUS COURTS IN THE USA AND CANADA: TYPES, MAIN FUNCTIONS AND INTERACTION WITH THE SECULAR STATE." Study of Religion, no. 3 (2020): 88–96. http://dx.doi.org/10.22250/2072-8662.2020.3.88-96.
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The article reveals the current situation around religious courts, arbitrations and mediation institutions in the states of North America, analyzes their structure, main functions and activities. Catholic and Orthodox church courts, courts and mediation institutions in Protestant churches and denominations, rabbinical and Sharia courts, conflict resolution bodies of Buddhists, Hindus, Mormons, Scientologists are active in the United States. Generally, US authorities do not interfere in their activities if there are no violations of the rights and freedoms of citizens, but sometimes at the state level (Arizona, Wyoming, Indiana, Oklahoma, Tennessee, Texas) the use of religious norms in arbitration courts is prohibited. A similar situation has occurred in Canada, where official religious courts operate legally, but in the provinces of Ontario and Quebec the activity of religious courts in the field of family relations was limited (in many respects due to fears of the formation of a parallel “Sharia justice”) The opinions of North American researchers on this issue are divided: some consider the activities of religious courts as a violation of the principle of secularism and think it necessary to ban their activities, others regard them as the realization of religious freedoms and advocate their preservation in the legislative framework...
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Meunier, E. Martin, and Jean-François Laniel. "Congrès eucharistique international 2008. Nation et catholicisme culturel au Québec. Signification d’une recomposition religio-politique." Studies in Religion/Sciences Religieuses 41, no. 4 (October 1, 2012): 595–617. http://dx.doi.org/10.1177/0008429812459631.
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This article explores the Church’s recent institutional and symbolic re-articulations with regard to the society and nation of Quebec. Its observations were collected during the 2008 International Eucharistic Congress, and over the course of an investigation led by the authors on the state of different facets of contemporary catholic practices (church involvement, attendance at Mass, marriage and baptism statistics). Tying field observations to statistical tendencies, this article takes a novel approach to better comprehend the evolution of the Catholic Church in its relations to Quebec society. In conjunction with the continued decline in catholic expression in Quebec since the Quiet Revolution, the shaping of a new religio-political configuration has been noted, at the centre of which the Catholic Church seeks to determine its current place and involvement.
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Curtis, Bruce. "Pastoral power, sovereignty and class: Church, tithe and simony in Quebec." Critical Research on Religion 5, no. 2 (July 28, 2017): 151–69. http://dx.doi.org/10.1177/2050303217707244.
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Michel Foucault’s analysis of pastoral power has generated a large body of work in many different disciplines. Much of it has considered the paradox of the power of “each and all” or has seen pastoral power as an extension of the disciplinary gaze into welfare state policy. The political economy of the pastorate and the mutual dependence of sovereign and pastoral power, by contrast, are both relatively neglected. This article focuses on the exercise of pastoral power in a moral and political economy and examines the “arts of government” through which the Catholic Church attempted to claim that pastors lived from the flock only to live for it. While there is heuristic value in Foucault’s diagram of pastoral power, in practice that power cannot be separated from class relations and political sovereignty. Empirical material is drawn from the novel attempt of Britain to govern its Quebec colony through the Catholic Church.
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Rodríguez González, José Javier. "La Iglesia católica ante la sublevación militar de 1936. La provincia de León." Estudios humanísticos. Geografía, historia y arte, no. 16 (February 4, 2021): 205. http://dx.doi.org/10.18002/ehgha.v0i16.6667.
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<p>The text analyses the position of the Catholic Church in the province of León, within a frame of national and international action. This action was carried out by the ecclesiastic institution during the spanish civil war.</p><p>The Catholic Church gave some theorical bases which legitimized the rebel size from the very first moment and also justified the war, so the Catholic Church participated in the fighting.</p>
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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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Normandin, Sebastian. "Eugenics, McGill, and the Catholic Church in Montreal and Quebec: 1890-1942." Canadian Bulletin of Medical History 15, no. 1 (April 1998): 59–86. http://dx.doi.org/10.3138/cbmh.15.1.59.
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Gauvreau, Michael. "From Rechristianization to Contestation: Catholic Values and Quebec Society, 1931–1970." Church History 69, no. 4 (December 2000): 803–33. http://dx.doi.org/10.2307/3169332.
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Speaking before the Commission d'étude sur les laics et l'Église (Commission Dumont) in 1970, Jean-Paul Gignac articulated the feelings of many when he stated that although the church had greatly furthered the survival of French Canadians, the men and women of his own generation had been “strangely traumatized” by Catholicism. At one level, their perplexity can be read as but the obvious response to the travails of Quebec Catholicism in the 1960s. For many decades prior to 1960, the Catholic Church had been successful in imposing on most of Quebec society what appeared to be a unanimity of social and cultural values. But after the mid-1960s, an increasingly evident decline of religious practice, the abandonment of the priesthood by many clergy, the indifference of young people to Roman Catholicism, marked the rapid erosion of the church's social and cultural authority. That erosion was marked in many ways: the deconfessionalization of many Catholic educational and social welfare institutions; the creation of a new pluralist society through state intervention; the rise of a secular “neonationalism“ baserd upon economics, language, and the power of the state instead of a common religious faith; and, at a popular level, the replacement of Christianity by the secular values of a mass-market, North American consumer society. Together these developments, termed the “Quiet Revolution” by historians, decisively marginalized the social and cultural role of Catholicism within Quebec society.
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Nault, Jean-François, and E. Martin Meunier. "Is Quebec Still a Catholically Distinct Society within Canada? An Examination of Catholic Affiliation and Mass Attendance." Studies in Religion/Sciences Religieuses 46, no. 2 (May 9, 2017): 230–48. http://dx.doi.org/10.1177/0008429817696298.
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Since the Quiet Revolution, Quebec has significantly transformed its relationship to Catholicism. Some commentators have even gone as far as discussing an increasingly important secularization within the province. Yet, an examination of the main indicators of religiosity in Quebec provides evidence for the permanence of a certain cultural Catholicism. However, this cultural Catholicism is tending to gradually fade over time, giving place to the reconfiguration of the regime of religiosity. Meanwhile, in the rest of Canada, Catholicism tends to grow, primarily due to the immigrant population in recent years. In this general context, is Quebec still a “Catholically distinct” society? To answer this question, the authors use a series of logistic models to examine the main determinants of Catholic affiliation and Mass attendance. Age, place of birth and mother tongue emerge as principal determinants of religious affiliation and practice. Based on the findings from these models, the authors show that Quebec remains a Catholically distinct society in comparison with other Canadian regions. However, the gap between this province and the rest of Canada seems to have been increasingly fading, at least over the last thirty years.
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Sanderson, Mary Louise. "Limited Liberties: Catholics and the Policies of the Pitt Ministry in an Early Modern Context." Journal of British Studies 59, no. 4 (October 2020): 737–63. http://dx.doi.org/10.1017/jbr.2020.126.
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AbstractThis article contributes to current debates about the role of religion in governance in the late eighteenth century British Atlantic world by examining the Pitt ministry's policies regarding Catholic subjects in England, Quebec, and Ireland in an early modern context. Starting with an overview of early modern attempts to find a compromise between Catholic subjects and their Protestant rulers, this article shows how the Pitt ministry reused these earlier approaches in its efforts to respond to Catholic subjects during of the age of revolution. Focusing on the English Catholic Relief Act of 1791, the Canada Constitutional Act, and the ministry's unimplemented plans for Catholic emancipation, the article argues that these policies were all shaped in part around the idea that Catholic subjects could be allowed greater freedoms, and even access to political influence in some cases, if their faith was contained through Gallican-style restrictions. These restrictions varied from requiring new oaths to attempting to establish the government's right to select Catholic bishops. Each policy resulted in notably different outcomes based on the location and potential power of the Catholic subjects that they affected. The common goal, however, was to attenuate the Catholics’ connection to the papacy and increase government influence over the Catholic Church in British territory while also upholding the ultimate supremacy of the Anglican Church.
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Tremblay, Marc. "Urban English and Scottish Ancestors in the Regional Populations of the Province of Quebec (Canada)." Local Population Studies, no. 97 (December 31, 2016): 10–27. http://dx.doi.org/10.35488/lps97.2016.10.
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The Quebec population descends in most part from French immigrants who settled in the St Lawrence River valley during the seventeenth century. However, people from other European origins have also contributed to the early settlement of the Canadian province. By means of genealogical data spanning more than three centuries, this study aimed to measure the contributions of English and Scottish immigrants to the peopling of the Quebec regions. More than 5,000 genealogies were reconstructed using the BALSAC population database. These genealogies span more than ten generations on average. Immigrants of each origin were identified and linked to all their descendants in the genealogical samples. Results show that English and Scottish founders appear in the genealogies of all Quebec regions, although in different proportions. These founders and/or their descendants were integrated into the predominant French Catholic population during the eighteenth and nineteenth centuries.
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Kaell, Hillary. "Religious Heritage and Nation in Post-Vatican II Catholicism: A View from Quebec." Religions 12, no. 4 (April 7, 2021): 259. http://dx.doi.org/10.3390/rel12040259.
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With Quebec’s croix de chemin (wayside crosses) as a jumping off point, I explore the importance of heritage creation as the province transitioned away from pre-Vatican II Catholicism in the 1960s and 1970s. I include two ‘sites of memory’: fieldwork with contemporary cross caretakers and archival materials from a major government-funded inventory of the crosses in the 1970s. Heritage professionals have generally implied that Catholic objects lose their sacred meaning to become objects of nation-building, while caretakers view them as still-active objects of devotional labour. Regardless, I find that both parties view themselves as laying claim to “modern” ways of interacting with religious objects, while also assuming that a cohesive national identity rests in part on promoting a rural Catholic past. More broadly, I argue that neither side can be fully understood without attention to the convergence of three trends in the 1960s and 1970s: Quebecois and other emergent nationalisms, Catholic liberalization, and the rise of an international heritage industry.
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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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Gareau, Paul L. "Le providentialisme d’hier à aujourd’hui." Studies in Religion/Sciences Religieuses 42, no. 3 (July 1, 2013): 346–63. http://dx.doi.org/10.1177/0008429813488348.
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The Army of Mary is a Quebec-based, conservative Roman Catholic organization that centres its religious worldview on pious devotions to the Virgin Mary, Catholic tradition and the infallibility of the Pope. In 2007, the Army of Mary was excommunicated for the heterodox doctrine of its foundress, Marie-Paule Giguère, who claims to be the incarnation of the Virgin Mary. This paper outlines how Giguère and the Army of Mary negotiate the complexities of orthodoxy and heterodoxy by basing their institutional identity on the 19th-century, clerico-conservative historiography. I argue that these religio-nationalistic constructions of French Canadian identity as morally superior offer Giguère and the Army of Mary the justification needed to forge a parallel organization to the Roman Catholic Church within a strictly eschatological paradigm.
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Gorokhov, S. A., and R. V. Dmitriev. "HISTORICAL GEOGRAPHY OF CATHOLICISM IN CHINA IN THE 14TH – FIRST HALF OF THE 20TH CENTURIES." Вестник Пермского университета. История, no. 2 (2022): 143–53. http://dx.doi.org/10.17072/2219-3111-2022-2-143-153.
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The article is devoted to the development of Catholicism in China. The broad chronological framework (the 14th – first half of the 20th centuries) makes it possible to determine the nature of its spatial expansion. The attention is paid to the geographical logic of the Roman Catholic Church progress within China. The territorial and organizational structure of Catholicism in the country included the main core located in Northern China and covering the historical Zhili province with the center in Beijing and the adjacent regions of Inner Mongolia, Shandong and Shanxi. It was distinguished by the highest number and density of the Catholic population, as well as the greatest concentration of administrative-territorial institutions (units) of the Roman Catholic Church, clergy and religious infrastructure. The four cores of the second order, which had a smaller number and density of the Catholic population, were: the Jiangsu province with the main centers in Shanghai and Nanjing in the east, Hubei in the center, Guangdong with the greatest concentration of Catholics in the Pearl River Delta in the south, and Sichuan in the west. Considering both the population and the political side of the network of the Roman Catholic Church institutions in China, the authors conclude that the structure was in need of institutional consolidation from the Holy See, which could give the status of dioceses to its temporary administrative units in China – apostolic vicariates, uniting them into ecclesiastical provinces – metropolises. Until this happened, the unity of the space of Catholicism in China could not be ensured, since each apostolic vicariate was directly subordinate to the institution of the Roman Curia, the Congregation for the Propaganda of the Faith, responsible for missionary activities.
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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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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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Petráček, Tomáš. "Proměny uskutečňování a vnímání synodality v dějinách katolické církve. Tři české synodální procesy 19.-21. století." Verba Theologica 21, no. 2 (2022): 7–22. http://dx.doi.org/10.54937/vt.2022.21.2.7-22.
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The study deals with three specific synodality processes, which the Czech Catholic Church organised in the 19th and 20th century. The first instance is Prague Province Synod in 1860, which was followed by other diocese synods in the second half of the 19th century. The second process consisted in repeated gatherings of Land Syndicate of Catholic Clergy, a professional organisation of clerics, at the turn of the 19the and 20th century, which originally started as an effort to reform ecclesiastical art, but later formulated reform goals regarding ecclesiastical lifestyle as well. The third processes revolved around the Plenary Assembly of the Czech Catholic Church in years 1997 to 2005. The study gives a description of the proceedings and outcomes of respective synodality processes and also offers an analysis of their strong and weak points and in the conclusion it formulates several principles which play decisive role in the success or failure of the whole endeavour.
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Dobek, Mikołaj, and Jakub Michalik. "Pilgrimage Crosses from Explorations of the Parish Church in Końskowola (Lubelskie province)." Analecta Archaeologica Ressoviensia 16 (2021): 147–56. http://dx.doi.org/10.15584/anarres.2021.16.8.
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Archaeological explorations carried out inside the crypts of Catholic churches typically deliver a wealth of movable historical artefacts, including numerous devotional objects such as pilgrim souvenirs. During excavation works in the crypts of Końskowola parish church of The Discovery of The Holy Cross and St. Andrew the Apostle, two wooden crosses made of dark wood were found. Looking at the history of devotionalism and the pilgrimage movement, it became possible to define the role of the described objects when they reached Końskowola. Type analysis of the material used in the production of the objects can help in further studies on wooden objects brought to Poland over the centuries.
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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.
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De Braekeleer, M., and M. Ross. "Inbreeding in Saguenay-Lac-St-Jean (Quebec, Canada): A Study of Catholic Church Dispensations 1842–1971." Human Heredity 41, no. 6 (1991): 379–84. http://dx.doi.org/10.1159/000154030.
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Sarrouh, Beesan T., and Keith Banting. "Regionalizing Dimensions of Citizenship: Accommodating Muslim Minorities in Quebec." European Yearbook of Minority Issues Online 13, no. 1 (May 22, 2016): 151–72. http://dx.doi.org/10.1163/22116117_01301008.
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Quebec offers an interesting perspective on the relationship between minority nationalism and the integration of immigrants. Immigration into the homeland of a national minority often reinforces its sense of cultural insecurity. Quebec has responded by exercising its substantial jurisdiction within the Canadian federation to develop a distinctive approach to immigrant integration, known as interculturalism. This article examines the controversies surrounding Quebec’s approach. We argue that the actual content of current debates, which increasingly focus on the accommodation of religious diversity, is driven primarily by the church–state settlement reached in the province in the middle of the 20th century. However,Quebecers’ minority status does matter. It increases the frequency and intensity of conflict about diversity policy. In addition, it shapes attitudes toward the process for managing disputes. Quebecers’ believe such issues should be resolved within Quebec, and they resist the idea that pan-Canadian institutions should have a central role.
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McDonough, Graham, Lauren Bialystok, Trevor Norris, and Laura Pinto. "“I do have to represent the faith:” An Account of an Ecclesiological Problem When Teaching Philosophy in Ontario’s Catholic High Schools." Encounters in Theory and History of Education 23 (December 19, 2022): 147–66. http://dx.doi.org/10.24908/encounters.v23i0.15688.
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The Canadian province of Ontario introduced philosophy as a secondary school subject in 1995 (Pinto, McDonough, & Boyd, 2009). Since publicly-funded Catholic schools teach approximately 32% of all students in Ontario (Ontario Ministry of Education, 2022), the question arises regarding how teachers in those schools coordinate philosophy and Catholic teachings. This study employs a secondary analysis of interviews with six teachers from Ontario’s Catholic schools, and employs two of Avery Dulles’ (2002) conceptions of church (institution and mystical communion) to determine how they consider the choices available within their own tradition that could answer this question. Rather than looking only at the shortcomings of treating magisterial teaching as philosophy, this paper argues that there are also conceptual problems that these courses must address in order to improve their ecclesiological adequacy, and illustrates how an apparent null curriculum privileges the institutional ecclesiology. Keywords: Catholic education, Catholic school, philosophy, ecclesiology, null curriculum, high school philosophy
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Mossière, Géraldine. "L’Église, la femme et l’affect : récits sur la désirabilité du modèle laïc au Québec ou comment fabriquer un projet politique en contexte séculier?" Social Compass 67, no. 1 (January 23, 2020): 29–44. http://dx.doi.org/10.1177/0037768619894511.
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This article is based on life stories collected between 2014 and 2018 among a population of baby boomers of French Canadian descent, whose personal path echoes the social and political history of the province. Following their socialization in a Catholic context, this generation has known a rapid phase of secularization, modernization and diversification that, since the end of the 1960s, have impacted the local social and political landscape of the province. The entanglement between individual and collective experiences shapes a particular rhetoric on the « laïc » (secularist) project in Quebec that hinges on memories of Catholicism, concern for gender equity and pluralist ethics. Drawing on Maclure and Taylor’s model of open and closed secularism, the author discuss the means and ends of the moral principles underlying baby boomers’ narratives.
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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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KAPLAN, Yaşar. "The Conflict Between Nestorians (Assyrians) and Chaldeans in the Foundation of Iraq." Humanities Journal of University of Zakho 9, no. 4 (December 29, 2021): 976–90. http://dx.doi.org/10.26436/hjuoz.2021.9.4.766.
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Christians constitute an important component of Iraqi society. Iraqi Christians have been settled in Mesopotamia since ancient times. Christians have historical, political, cultural and social relations with both the Iraqi people and the people of Kurdistan. This community played an important role in the establishment and in the early period political administration of the Iraqi Republic. As it is known, the Christian community in Iraq and Kurdistan; It consists of two churches with different ideas, namely the Assyrian Church of the East and the Chaldean Catholic Church. During the Ottoman period, the Chaldean Church was residing in Mosul Province and the Assyrian Church of the East in Hakkari Sanjak of Van Province. While the Chaldean Church was under the influence of the French State, the Assyrian Church of the East was under the influence of the British State. From the middle of the 19th century, a noticeable competition started between both churches and communities, and powerful states were included in this competition in accordance with their policies. In this study, the relationship and competition between these two churches and communities at the dawn of the establishment of the Iraqi State will be discussed. In addition, the root of the ongoing problems among Christian components after the establishment of the Iraqi Republic will be pointed out. In this study, more Ottoman archive documents will be used.
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Osadczy, Włodzimierz. "Concordia or Consent. Catholics Utrisque Ritus of the Lviv Ecclesiastical Province in the Orbit of Canon Law and Customary Regulations." Teka Komisji Prawniczej PAN Oddział w Lublinie 15, no. 2 (December 31, 2022): 243–55. http://dx.doi.org/10.32084/tkp.5127.
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In the area of the Lviv church province the coexistence of Christians of the Greek and Latin traditions had developed for centuries. After the introduction of the church union in the dioceses of Lviv and Przemyśl at the beginning of the 18th century, the entire Christian population found itself within the Catholic Church. Despite the doctrinal community, Catholics of various rites were subject to different religious customs and functioned according to different calendars. During the widespread nationalisation of the local people on the basis of religious traditions, various national identities emerged, becoming more and more radical and hostile to each other. Hence, on the ecclesiastical level, initiatives appeared to alleviate tensions and introduce order and harmony resulting from Christian teaching. Concordia of 1863 was such an attempt at an agreement, which under the canon law consolidated the established customs that had been present in the religious life of Galicia for centuries.
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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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Laeyendecker, Bert. "Sociologen en bisschoppelijk beleid." Religie & Samenleving 10, no. 1 (May 1, 2015): 44–62. http://dx.doi.org/10.54195/rs.12263.
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This dissertation focuses on the role of sociologists in the decision making by the Dutch bishops between 1946 and 1972. During these years sociologists, Zeegers and Goddijn in particular, with their catholic sociological research institute (KASKI), should have convinced the bishops of the indispensability of sociology for the process of church renewal. The author claims that they used statistics and narratives about the deteriorating situation of the church, presenting themselves as doctors, in order to steer the bishops in the direction of church renewal as defined by the sociologists. They even went so far as to “construct” a vocation- and celibacy-crisis. Their influence is alleged to have led to an “increasing domination of sociology” in the decision making and a “sociologisation in the Dutch Church Province”. My critique of this astonishing and aggressively styled story points especially to the neglect of a longstanding awareness of crisis and to misunderstandings of statistics and role and function of sociology.
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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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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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Engelen, Theo. "De jaargetijden van het Limburgse leven. Seizoenbewegingen in huwen en geboorten, 1810-1940." Studies over de sociaaleconomische geschiedenis van Limburg/Jaarboek van het Sociaal Historisch Centrum voor Limburg 64 (June 20, 2022): 22–39. http://dx.doi.org/10.58484/ssegl.v64i12314.
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Inhabitants of the province of Limburg are often considered to differ from the Dutch in general. The seasonal pattern of marriages and conceptions provides us with insights in the intimate details of the lives of historical actors, and thus allows us to see whether or not this hypothesis is correct. In the entire country, the choice of marriage month is clearly determined by the changing seasonal duties in agriculture. So, May, between sowing and harvesting, and the month in which labor contracts changed, was favorite. In Limburg, however, most marriages were contracted slightly earlier, in April. The Catholic Church did not allow marriages during Lent and Advent. This we find in the low number of marriages in March and December, most notably in the Catholic province of Limburg. Conceptions followed approximately the same pattern, although Limburg Catholics were less obedient in this respect. In general, one has to conclude that the traditions governing the date of marriage and conception were consistent in time, be it that the 20th century came with slight changes. And Limburgers were absolutely Dutch with only a few provincial deviations.
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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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Beglov, Alexey. "The Fate of the Catholic Church of St. Louis of the French in Soviet Moscow: the Perspective of an American Assumptionist." ISTORIYA 12, no. 8 (106) (2021): 0. http://dx.doi.org/10.18254/s207987840016675-1.
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From 1938 to 1992, the Church of St. Louis of the French was the only legally operating Roman Catholic parish church in Moscow. The peculiarity of the parish was that its core membership and its “executive bodies” comprised foreign nationals and representatives of the diplomatic corps, primarily of France and the United States. In the second half of the 1940s, amid rising tensions with the West, the Soviet authorities subjected the community of St. Louis and its clergy to their control. Today, it is possible to detail the circumstances of this case not only thanks to the Russian archival materials but also to the document published below, a copy of a memorandum by Fr. Leopold Braun, A. A., an American priest who administered the Church of St. Louis in 1934—1945. The document, originally forwarded to the US State Department in February 1954, was found in the Archives of the North American Province of the Assumptionists in the Provincial House in Boston, MA. In this document, Fr. Braun describes the history of the church in the Soviet period, focusing on the confrontation between its clergy and parishioners, on the one hand, and the Soviet authorities, on the other. He also suggests that the US Government intervene in the situation and return control of the church to Catholics of all nationalities, including those who do not have Soviet citizenship. The basis for such interference, from the point of view of Fr. L. Braun, was the Roosevelt — Litvinov agreements of 1933, which contained guarantees of religious freedoms for American citizens in the USSR.
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Tyssens, Jeffrey. "Early Secular Burials in 19th-Century Flemish Provincial Towns." Secular Studies 4, no. 1 (March 30, 2022): 42–70. http://dx.doi.org/10.1163/25892525-bja10028.
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Abstract In 19th-century Belgium, cemeteries and burials gave rise to a major conflict between the Catholic Church and different kinds of secular people in Belgium. While these confrontations are quite well known in large urban environments, far less research has been produced about their counterparts in small-town settings. This article studies the options secular people had in those ‘backwater’ contexts in the province of Antwerp from the first secular burials in the 1860s up to the turn of the century. Following Albert Hirschman’s ‘voice / exit / loyalty’-scheme, we focus upon the choices that could be made and who could make them within the framework of local power relations. We will show how the particularities of social integration (or the lack thereof) generated the profiles of the individuals best equipped to break with Church-dominated community rituals and help to enforce local funerary policy transformations.
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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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Bandur, Hironimus, and Adison Adrianus Sihombing. "Likang Telu: Cultural Basis for Muslim-Catholic Relations in Manggarai." Al-Albab 11, no. 1 (June 30, 2022): 81–102. http://dx.doi.org/10.24260/alalbab.v11i1.2180.
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This article explores the power of culture as an effort to promote a harmonious, tolerant and peaceful life between Muslims and Catholics. Likang telu is a cultural concept of the people of West Flores which is the basis for Muslims and Catholics to live in harmony, tolerance and peace. This study was conducted in Manggarai, West Flores, East Nusa Tenggara Province. The work aims to explore four elements including, 1) the differences in Muslim-Catholic relations after and before the reform era; 2) the extent to which the likang telu concept affects Muslim-Catholic relations in Manggarai; 3) the reasons for the likang telu concept being ignored by the Manggarai people and 4) the implications of the fading likang telu concept in Muslim-Catholic relations in Manggarai. The sugests that before the reform era, the Muslim and Catholic communities could live side by side in harmony and peace, while after the reform, the situation changed and conflicts were inevitable. It is apparently due to fading local wisdom, namely the likang telu concept of the Manggarai people which has 3 pillars: ase-kae (brother and sister), hae beo (fellow residents), and anak wina-anak rona (husband-giver and wife-giver). The trigger factors are the emergence of religious organizations both in the Catholic Church and in Islam; preferences of people’s knowledge sources that rely on the social media; and the unresolved trauma of the Muslim-Catholic relations in the past. The disregard for local wisdom has negative implications for Muslim-Catholic relations in Manggarai. This study recommends that all elements of the Manggarai community should revive and socialize likang telu as a local cultural treasure that had been proven in the past to be able to build a bridge of interfaith relations among different Manggarai communities.
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Chachaj, Marian. "Początki reformacji w Kurowie na Lubelszczyźnie: „heretyckie” lektury i pierwsi zwolennicy protestantyzmu." Studia Historyczne 62, no. 2 (246) (October 18, 2021): 5–18. http://dx.doi.org/10.12797/sh.62.2019.02.01.
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Beginnings of Reformation in Kurów in the Lublin Province: “heretic” readings and First Followers of Protestantism
On the basis of excerpts of distinguished historian Stanisław Kot, deposited in the library of the Jagiellonian University, the author reconstructs the contents of a silva rerum of the Zbąski family from the Lublin Province. The silva rerum itself was destroyed during World War II, yet the remaining notes enable us to reconstruct many facets of the Zbąski family’s life in sixteenth-century Lublin Province, including the inventory of books kept by this noble family in their library in 1547. The author believes that this collection was the property of Abraham (Abram) Zbąski, son of the Lublin Castellan Stanisław (d. 1553). Abraham was studying in Wittenberg in 1544 and sympathized with Lutherans, a sentiment which finds its expression in the inventory. In 1553, the Knurów Catholic church was turned into a Protestant temple, but the local active Protestants were prosecuted by the Kraków diocese bishop, Andrzej Zebrzydowski. In the later Protestant historiography, one of them – vicar Mikołaj (Nicholas) – is named and considered a martyr of the Protestant case.
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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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Isichenko, Ihor. "„Ксьондзи-єзуїти” в унійному проєкті та романтичному міті." Studia Polsko-Ukraińskie 9 (July 18, 2022): 39–53. http://dx.doi.org/10.31338/2451-2958spu.9.2.
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The reception of relations between the Orthodox and Catholic Churches by the Ukrainian national consciousness was largely formed by a romantic myth. It appeared in the works by Taras Shevchenko, in the documents of the the Brotherhood of Saints Cyril and Methodius. According to this myth, the Church Union of Brest (1596) was the result of the colonial policy of the Polish government and the intrigues of the Jesuit priests. In fact, the influence of the royal administration on the religious life of the inhabitants of the Polish-Lithuanian state was extremely limited. „Henrician Articles” of 1573 forced the king to adhere to religious tolerance and to recognize the nobility’s right to free choice of religion. The Roman Catholic clergy, for the most part, did not want to grant Christians the Eastern rite of parity. The Society of Jesus, which formed a separate province in the Polish-Lithuanian Commonwealth in 1574, was guided not by political but by religious motives. Benedict Herbest (1531–1598) already in his work „Wypisanie drogi” („The Desribing of The Way”, 1566) discusses the prospect of restoring unity with the Orthodox Ruthenians. In the book „Wiary Kościołu Rzymskiego wywody” („The Arguments of the Roman Church’ Belief”) he explains Ruthenia’s departure from unity with Rome by lack of education and low religious consciousness. Piotr Skarga (1536–1612) wrote the book „O jedności Kościoła Bożego” („About the God’s Church’s Unity”, 1577), when he had not great authority in the Church and when he was little known in society. At the Brest synod in 1596 Skarga was not a participant and organizer, but only an observer and chronicler. Both Herbest and Skarga were only inflammatory polemicists who responded to the challenge of the Reform by calling for the consolidation of the Church in a single organism. The romantic myth is refuted by a closer acquaintance with their works and life experience.
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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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Holomidova, Mariia (s Khrystyiana). "In the service of God, the Church and Ukraine. History of the monastery of the Tsar Christ the Basilian Fathers in Ivano-Frankivsk." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 16 (December 29, 2021): 151–77. http://dx.doi.org/10.52761/2522-1558.2021.16.15.
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The article analyses the history of the monastery of the King of Christ of the Province of the Basilian Fathers of the Most Holy Saviour in Ukraine of the Ukrainian Greek Catholic Church in Ivano-Frankivsk city (formerly Stanislaviv city). А brief overview monasteries within the territory of Galicia, the foundation of the Basilian Order of Saint Josaphat in 1617, the Dobromyl Reform of the Order are briefly reflected. The activities of the Basilians in Stanislaviv city after the Dobromyl Reform, the foundation of the Basilian residence in the city in 1935 and the pastoral activities of the Basilian Fathers before the closure of the monastery in 1946 are studied. The history of the monastery in the Soviet period 1946-1989, after the legalization of the UGCC in 1989 to the present day, is covered.