Journal articles: 'Catholic Church – United States – Pastoral'

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Ziegler, William M., and Gary A. Goreham. "Formal Pastoral Counseling in Rural Northern Plains Churches." Journal of Pastoral Care 50, no. 4 (December 1996): 393–404. http://dx.doi.org/10.1177/002234099605000408.

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Reports the findings of a survey of 491 United Church of Christ, Southern Baptist Convention, Evangelical Lutheran Church in America, and Roman Catholic rural clergy from seven Northern Plains states. Offers implications for seminary and post-seminary training, placement of clergy in churches, pastoral counseling in rural congregations, and contextualized theory and ministry.

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Tentler, Leslie Woodcock. "“The Abominable Crime of Onan”: Catholic Pastoral Practice and Family Limitation in the United States, 1875–1919." Church History 71, no. 2 (June 2002): 307–40. http://dx.doi.org/10.1017/s0009640700095706.

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By the 1930s few Catholics in the United States could have been unaware of their church's absolute prohibition on contraception. A widely-publicized papal encyclical had spoken to the issue in 1930, even as various Protestant churches were for the first time giving a public blessing to the practice of birth control in marriage. Growing numbers of American Catholics had been exposed since at least 1920 to frank and vigorous preaching on the subject in the context of parish missions. (Missions are probably best understood as the Catholic analogue of a revival.) And by the early 1930s Catholic periodicals and pamphlets addressed the question of birth control more frequently and directly than ever before. As a Chicago Jesuit acknowledged in 1933, “Practically every priest who is close to the people admits that contraception is the hardest problem of the confessional today.” A major depression accounted in part for the hardness of the problem. But it was more fundamentally caused by the laity's heightened awareness of their church's stance on birth control and their growing consciousness of this position as a defining attribute of Catholic identity.

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Schepers, Maurice. "Dialogue and Conversion." Horizons 25, no. 1 (1998): 72–83. http://dx.doi.org/10.1017/s0360966900030747.

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On August 12, 1996, Cardinal Joseph Bernardin, Archbishop of Chicago († November 14, 1996), released a statement entitled “Called to Be Catholic Church in a Time of Peril,” which concretized an initiative called the Catholic Common Ground Project. This project is to be staffed by the thirteen-year-old, New York-based, National Pastoral Life Center, which was originally established under the auspices of the Administrative Committee of the U.S. Bishops' Conference. The peril which is the project's concern is the polarization that has developed in the Catholic Church in the United States in the course of the thirtyodd years elapsed since the close of the Second Vatican Council.

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McAreavey, John. "Mixed Marriages: Conversations in Theology, Ecumenism, Canon Law and Pastoral Practice." Ecclesiastical Law Journal 8, no. 37 (July 2005): 121–46. http://dx.doi.org/10.1017/s0956618x00006207.

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This paper traces the developments in the Catholic law on mixed marriages beginning with an outline of the canonical provisions that were in force prior to the Second Vatican Council. The impact of the Council teaching on ecumenism and religious freedom became apparent with the promulgation of Matrimonii sacramentum (1966), Crescens matrimoniorum (1967) and Matrimonia mixta (1970). These documents put the legislation on mixed marriages on a new footing and provided the basis for the legislation of the 1983 Code of Canon Law. Bishop McAreavey analyses various ecumenical dialogues on mixed marriages: ARCIC, the dialogue between the Lutheran World Federation, the World Alliance of Reformed Churches and the Catholic Church, and ongoing dialogues between the Methodist Church and the Orthodox Church (primarily in the United States) and the Catholic Church. He notes in particular what those discussions have to say on the issue of ‘the promises’ and canonical form and comments on the provisions of the 1983 Code of Canon Law on mixed marriages. He considers the basis of the commitment required of the Catholic party ‘to remove dangers of defecting from the faith’ and the commitment ‘to do all in his or her power in order that all the children be baptised and brought up in the Catholic faith’. He accepts the view of Fr Navarrete that whereas the former obligation is of divine law the latter obligation goes no further than ‘to do his or her best’ (pro viribus in the Latin phrase). In the final section, he reflects on the pastoral impact of developments in the canon law regarding mixed marriages, noting the statements of the World Gatherings of Interchurch Families in Geneva (1998) and in Rome (2003).

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Carroll, Janet. "Maryknoll China Symposium: Celebrating the Pastoral Renewal and Development of the Catholic Church in China." International Bulletin of Mission Research 41, no. 2 (February 3, 2017): 128–33. http://dx.doi.org/10.1177/2396939317692966.

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An account of an academic symposium held at Maryknoll, NY, on the occasion of the twenty-fifth anniversary of the China Educators and Formators Project, sponsored by Maryknoll Society. This project brings to the United States young leaders of the Catholic Church in China, chiefly women religious and priests, for graduate studies in US colleges and universities. Selected by their local bishops and superiors, they are to equip themselves with requisite skills and capacities that, upon their return to China, resource the life of dioceses, parishes, communities, and ecclesial programs for the flourishing of the faith of the people and upbuilding of the church.

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Ahanotu, Leonard U. "Navigating between cultures: Cross-cultural challenges of Nigerian Catholic priests working in the United States." Missiology: An International Review 47, no. 3 (July 2019): 315–35. http://dx.doi.org/10.1177/0091829619858597.

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The issue of cross-cultural movements of professionals within organizations in the 21st century’s networked-style of the global organization has created the question of how to prepare professionals to meet the demands of satisfactory service in a culture different from their home culture. The absence of the cross-cultural preparation of professionals is causing cross-cultural maladjustments among many professionals, and the Nigerian Catholic priests who move from Nigeria to the United States face this reality. Given the priest shortage in the United States, the US Roman Catholic Church recruits many priests from overseas and a significant number of these priests are being recruited from Nigeria, whose culture is very different from US culture. The work of these priests helps to solve the shortage problem but is creating new challenges in some Catholic parishes because of cultural differences. The priests continually face cross-cultural challenges to succeed in their pastoral work. There is little research on the cross-cultural problems and other experiences of these priests in adjustment and in carrying out their duties. This qualitative study investigated the cross-cultural experiences of Nigerian priests serving in the United States. Interviews with 12 Nigerian priests serving in four different regions of the United States yielded 11 themes. Participants described five common challenges and identified six strategies to facilitate adjustment. The themes influenced the use of Kolb’s learning theory to design pre-departure cross-cultural training for Nigerian priests.

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Deck, Allan Figueroa. "LATINO MIGRATION AND THE TRANSFORMATION OF U.S.A. CATHOLICISM: FRAMING THE QUESTION." Perspectiva Teológica 46, no. 128 (January 5, 2015): 89. http://dx.doi.org/10.20911/21768757v46n128p89/2014.

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Este ensaio estuda a relação entre a migração latino-americana em direção ao Norte e as mudanças que estão tendo lugar no catolicismo estadunidense. A parte principal do artigo concentra-se na profunda e histórica experiência religiosa que os latinos trazem à Igreja nos Estados Unidos, herança marcadamente diferente da anglo-americana. Ao pano de fundo colonial, entretanto, devem ser acrescentadas as profundas mudanças que aconteceram no catolicismo latino-americano no período posterior ao Concilio Vaticano II. Os latinos têm sido um canal para comunicar a visão dinâmica de Medellín e Aparecida à Igreja católica estadunidense mais focada na conservação que na missão. A seção final trata das contribuições específicas do catolicismo latino à vida da Igreja estadunidense contemporânea através dos métodos pastorais renovados, da opção pelos pobres e da teologia da libertação, assim como no âmbito da oração, do culto e da espiritualidade, a preocupação pela justiça social, a religiosidade popular e a pastoral juvenil – para mencionar apenas algumas poucas. A eleição do Papa Francisco, o primeiro papa latino-americano, destaca a influência emergente do catolicismo latino-americano na cena mundial e não apenas nos Estados Unidos.ABSTRACT: This essay explores the link between Latin American migration northward and changes taking place in U.S. Catholicism. A major part of the article focuses on the deep and historic religious background that Latinos bring to the Church in the United States, a heritage markedly different from that of Anglo America. To the colonial background, however, must be added the profound changes that have taken place in Latin American Catholicism in the period after the Second Vatican Council. Latinos have been a conduit for communicating the dynamic vision of Medellín and Aparecida to a U.S. Catholic Church focused more on maintenance than mission. A final section looks at specific contributions of Latino Catholicism to the U.S. Church’s contemporary life through renewed pastoral methods, the option for the poor, and Liberation Theology as well as in the area of prayer, worship and spirituality, concern for social justice, popular piety, and youth ministry—to name just a few. The election of Pope Francis, the first Latin American pope, highlights the emerging influence of Latin American Catholicism on the world stage and not only in the United States.

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8

Leege, David C. "Catholics and the Civic Order: Parish Participation, Politics, and Civic Participation." Review of Politics 50, no. 4 (1988): 704–36. http://dx.doi.org/10.1017/s0034670500042017.

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Renewed interest in the relationship between religion and politics in the United States and widespread discussion of recent pastoral letters adopted by the American bishops, especially those dealing with disarmament and the economy, have drawn attention to the political values of American Catholics. After a brief historical review of the political experiences of American Catholics and of the roles social theorists accord religion in political life, this article addresses three concerns: (1) in a nation of joiners, does parish participation reinforce civic participation? (2) are there patterns in the connection between religious values and political values? and (3) do parishioners feel that church leaders should offer teachings on personal morality and sociopolitical questions and, if so, should the teaching be accorded special respect? The primary basis for empirical generalizations is a sample of 2667 active, parish-connected non-Hispanic Catholics.

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Foley, Edward. "Spiritual Communion in a Digital Age: A Roman Catholic Dilemma and Tradition." Religions 12, no. 4 (March 30, 2021): 245. http://dx.doi.org/10.3390/rel12040245.

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In the midst of this pandemic, most Christian Churches in the United States have been required to limit severely if not suspend face-to-face worship. The responses to this challenge when it comes to celebrating the Eucharist have been multiple. Frequent pastoral responses have included the shipping of consecrated elements to folk for their use during live-stream worship and virtual communion, in which worshippers employ elements from their own households as communion elements during the digitized worship. These options are not permitted for Roman Catholics. Instead, it is most common for Roman Catholics to be invited into spiritual communion. This is often considered a diminished, even ternary form of communing, quickly dispensed when quarantines are lifted and herd immunity achieved. On the other hand, there is a rich and thoughtful tradition about spiritual communion that recognizes it as an essential element in communion even when such is experienced face-to-face. This article intends to affirm the values of spiritual communion as a real, mystical and fruitful action that not only sustains people worshipping from afar, but enhances an authentic eucharistic spirituality.

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10

LAWLER, Michael G., and Todd A. SALZMAN. "A Pastoral Letter of the United States Catholic Bishops." INTAMS review 15, no. 2 (December 31, 2009): 214–28. http://dx.doi.org/10.2143/int.15.2.2047108.

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11

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

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

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12

Ferré, John P. "Protestant Press Relations in the United States, 1900–1930." Church History 62, no. 4 (December 1993): 514–27. http://dx.doi.org/10.2307/3168075.

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Protestant churches in the early twentieth century were vexed by dwindling attendance, a clear sign of their declining social authority. The Reverend William C. Skeath complained about “the masses of the passively religious who have closed their ears to the sermon subject and their doors to pastoral visitation.” Likewise, inHow to Fill the Pews, Ernest Eugene Elliott said that because no more than two-fifths of church members went to church on any given Sunday, the church had ceased to be the chief forum in American public life.

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13

Davidson, Christina Cecelia. "Black Protestants in a Catholic Land." New West Indian Guide 89, no. 3-4 (2015): 258–88. http://dx.doi.org/10.1163/22134360-08903053.

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The African Methodist Episcopal (AME) Church, a black Church founded in the United States in 1816, was first established in eastern Haiti when over 6,000 black freemen emigrated from the United States to Hispaniola between 1824 and 1825. Almost a century later, the AME Church grew rapidly in the Dominican Republic as West Indians migrated to the Dominican southeast to work on sugar plantations. This article examines the links between African-American immigrant descendants, West Indians, and U.S.-based AME leaders between the years 1899–1916. In focusing on Afro-diasporic exchange in the Church and the hardships missionary leaders faced on the island, the article reveals the unequal power relations in the AME Church, demonstrates the significance of the southeast to Dominican AME history, and brings the Dominican Republic into larger discussions of Afro-diasporic exchange in the circum-Caribbean.

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Kane, Michael N. "Catholic Priests' Knowledge of Pastoral Codes of Conduct in the United States." Ethics & Behavior 23, no. 3 (May 2013): 199–213. http://dx.doi.org/10.1080/10508422.2012.737690.

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15

Medina-Rivera, Antonio. "Officialization and linguistic acculturation of Spanish in the United States Catholic Church." Language Problems and Language Planning 36, no. 2 (August 10, 2012): 149–65. http://dx.doi.org/10.1075/lplp.36.2.04med.

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The present investigation brings to light some of the changes associated with the use of English and Spanish in the US Catholic Church. The first part is an examination of the process of officialization from a historical perspective, acknowledging the impact of some groups or associations in the use of vernacular languages within the Church. The second part examines the role of acculturation during this process of officialization; and the final section analyzes the use of inclusive language in the Church, as an attempt to have a more gender-balanced institution. These three elements serve to provide a more complete perspective of the reality, expansion, revitalization and maintenance of the Spanish language in the United States. The article also reveals some of the language planning policies (direct and indirect) that have made an impact on the use of Spanish within US Catholicism.

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16

O’Donnell, Catherine. "Jesuits in the North American Colonies and the United States." Brill Research Perspectives in Jesuit Studies 2, no. 2 (April 17, 2020): 1–112. http://dx.doi.org/10.1163/25897454-12340006.

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Abstract From Eusebio Kino to Daniel Berrigan, and from colonial New England to contemporary Seattle, Jesuits have built and disrupted institutions in ways that have fundamentally shaped the Catholic Church and American society. As Catherine O’Donnell demonstrates, Jesuits in French, Spanish, and British colonies were both evangelists and agents of empire. John Carroll envisioned an American church integrated with Protestant neighbors during the early years of the republic; nineteenth-century Jesuits, many of them immigrants, rejected Carroll’s ethos and created a distinct Catholic infrastructure of schools, colleges, and allegiances. The twentieth century involved Jesuits first in American war efforts and papal critiques of modernity, and then (in accord with the leadership of John Courtney Murray and Pedro Arrupe) in a rethinking of their relationship to modernity, to other faiths, and to earthly injustice. O’Donnell’s narrative concludes with a brief discussion of Jesuits’ declining numbers, as well as their response to their slaveholding past and involvement in clerical sexual abuse.

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Kambic, R. T., and T. Notare. "Roman Catholic Church-sponsored natural family planning services in the United States." Advances in Contraception 10, no. 2 (June 1994): 85–92. http://dx.doi.org/10.1007/bf01978102.

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Sobrino, Oswald. "Hispanics and the Future of the Catholic Church in the United States." Catholic Social Science Review 13 (2008): 297–309. http://dx.doi.org/10.5840/cssr20081325.

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19

O'Brien, David J. "The Church and Catholic Higher Education." Horizons 17, no. 1 (1990): 7–29. http://dx.doi.org/10.1017/s0360966900019691.

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AbstractRecurrent debates about the church and higher education in the United States involve differing understandings of the nature and purpose of the church as well as differing understandings of the university. Catholic colleges and universities remain important but underutilized resources for the American church as it pursues its mission. Institutional, communitarian and servant models of the church must be examined more rigorously before they are used to prescribe changes in higher education. None is without problems. In a pluralistic and free society, a public church,” self-consciously mediating the tensions between Christian integrity, Catholic unity, and civic responsibility, provides an altogether appropriate stance for Catholic colleges and universities as well. It points not to a neat resolution of outstanding difficulties but to ongoing dialogue among the publics to which both church and higher education must address themselves.

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20

Fones-Wolf, Ken. "Religion and Trade Union Politics in the United States, 1880–1920." International Labor and Working-Class History 34 (1988): 39–55. http://dx.doi.org/10.1017/s0147547900005020.

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More than three decades have passed since Marc Karson analyzed the Catholic church's critical role in impeding the growth of socialism in the American labor movement. He was not the first to make the argument; Progressive Era socialists were acutely aware of Catholics' outspoken opposition, and David Saposs outlined Karson's arguments as early as 1933. However, the evidence marshaled by Karson, first in a 1951 article and later inAmerican Labor Unions and Politics, 1900–1918, so clearly detailed facets of Catholic antisocialism that his thesis has become the conventional wisdom. With few exceptions, historians depict the church as a potent enemy of socialism, heartily welcomed by trade union leaders.

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D'Agostino, Peter R. "The Scalabrini Fathers, the Italian Emigrant Church, and Ethnic Nationalism in America." Religion and American Culture: A Journal of Interpretation 7, no. 1 (1997): 121–59. http://dx.doi.org/10.1525/rac.1997.7.1.03a00050.

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Philip Gleason has observed that the Roman Catholic church in the United States has been an “institutional immigrant” for much of its history. The idea of an “institutional immigrant,” posed in the Singular and distinguished from “the immigrant peoples who comprised the Catholic population,” presupposes a basic if undefined unity to American Catholicism. The nature of that unity has always been a highly contested issue. Gleason's formulation also suggests that the experience of the Catholic church is illuminated by considering its history in light of the processes that have occupied students of immigration—Americanization, generational transition, assimilation, the invention of ethnicity, and the like. The nature of these processes has also given rise to debates as Americans grapple to understand their cultural identity. In short, Gleason's idea lends itself to debate about the normative significance of American Catholicism, American culture, and their relationship to one another. In the interest of enriching this debate, I would suggest that the Roman Catholic church in the United States has also been an institutional emigrant.

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O’Donnell, Catherine. "Katherine D. Moran, The Imperial Church: Catholic Founding Fathers and United States Empire." Journal of Jesuit Studies 8, no. 1 (December 15, 2020): 146–48. http://dx.doi.org/10.1163/22141332-0801p006-15.

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23

Varacalli, Joseph A. "Central Themes in the History of the Catholic Church in the United States." Catholic Social Science Review 12 (2007): 273–305. http://dx.doi.org/10.5840/cssr20071215.

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Chory, Rebecca M., Sean M. Horan, and Peter J. C. Raposo. "Superior–Subordinate Aggressive Communication Among Catholic Priests and Sisters in the United States." Management Communication Quarterly 34, no. 1 (October 8, 2019): 3–31. http://dx.doi.org/10.1177/0893318919879935.

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The Roman Catholic Church is one of the world’s largest and oldest organizations, yet communication among its members serving in ecclesiastical occupations (e.g., priests) remains relatively unexplored. The present study addresses this paucity of research by examining the relationship between 145 U.S. priests’ and sisters’ perceptions of their religious superiors’ aggressive communication and perceptions of the superiors’ credibility, as well as their own experiences of job and vocational satisfaction, motivation, and organizational commitment. Results indicated that superior verbal aggressiveness was associated with priests’ and sisters’ job motivation, organizational commitment, and perceptions of superior credibility, whereas superior argumentativeness only predicted perceptions of superior competence. The pattern of findings also suggests that superior aggressive communication functions differently across the ecclesiastical occupations studied, with diocesan priests appearing to be most influenced by their superiors’ aggressive communication and sisters seemingly the least influenced. Implications for management and organizational communication research and the Catholic Church are discussed.

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Stritch, Samuel Cardinal. "Observations on the Memorandum “The Crisis in Church-State Relationships in the U.S.A.”." Review of Politics 61, no. 4 (1999): 704–10. http://dx.doi.org/10.1017/s0034670500050580.

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The presentation of what the author calls a “grave danger” which confronts the Church in the United States in my judgment is not comprehensive. All through our history, we Catholics in the United States have had to face this same attack upon the Church from non-Catholics. The point of the attack has been the same all through the years: namely, that Catholics cannot be loyal to the Constitution of the United States and at the same time loyal to their Church. The notion of religious freedom in the non-Catholic mind in the Englishspeaking world derives from the Protestant doctrine upholding the right of the individual to interpret for himself the Sacred Scriptures.

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Froehle, Bryan T. "Catholic Pastoral Sociology in the United States since Vatican II: Making a Path by Walking." U.S. Catholic Historian 25, no. 4 (2007): 85–116. http://dx.doi.org/10.1353/cht.2007.0001.

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Flipper, Joseph J. "White Ecclesiology: The Identity of the Church in the Statements on Racism by United States Catholic Bishops." Theological Studies 82, no. 3 (September 2021): 418–39. http://dx.doi.org/10.1177/00405639211036477.

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The latest United States Conference of Catholic Bishops’ document on racism, Open Wide Our Hearts, prompted numerous criticisms. This article argues that US Catholic bishops’ statements on racism from 1958 to 2018 all too often present an image of the church in which Black, Latinx, Asian, and American Indian identities are spatially and socially the exterior, thereby constructing a white ecclesiology.

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Tomasi, Silvano M. "Immigrants and the Catholic Church in the United States: A Persistent and Complex Question." Center for Migration Studies special issues 11, no. 1 (January 1994): 73–87. http://dx.doi.org/10.1111/j.2050-411x.1994.tb00103.x.

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Skaggs, Michael. "The Imperial Church: Catholic Founding Fathers and United States Empire by Katherine D. Moran." U.S. Catholic Historian 39, no. 1 (2021): 135–38. http://dx.doi.org/10.1353/cht.2021.0006.

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Getek Soltis, Kathryn, and Katie Walker Grimes. "Order, Reform, and Abolition: Changes in Catholic Theological Imagination on Prisons and Punishment." Theological Studies 82, no. 1 (March 2021): 95–115. http://dx.doi.org/10.1177/0040563921996050.

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Catholic thinking on prisons and punishment is in a state of flux. For most of its history, the church promoted a theology of order and obedience. Yet, a humanitarian revolution appears underway as the church now opposes punishments it once prescribed, namely torture, slavery, and the death penalty. Crafted largely in response to the prison system in the United States, recent alternatives to the moral-order approach appeal to human dignity, restorative justice, conversion, and social justice. Even so, the trajectory of Catholic moral imagination on punishment bears a particular compatibility with prison abolition.

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McKinney, Stephen J. "Covid-19: food insecurity, digital exclusion and Catholic schools." Journal of Religious Education 68, no. 3 (September 19, 2020): 319–30. http://dx.doi.org/10.1007/s40839-020-00112-8.

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Abstract Covid-19 and the subsequent worldwide lockdowns have had a major impact on families and school education. The lockdowns have highlighted and exacerbated the disadvantages experienced by those children who suffer from child poverty. This article focuses on food insecurity and the digital divide, or digital exclusion, and argues that these have emerged as very pressing issues during lockdowns for children suffering from child poverty. The article provides an outline of the response of the Catholic Church and Catholic schools, primarily in the United Kingdom. There have been some concerted efforts to address food insecurity by providing food and food vouchers for children and vulnerable families. It has proved more problematic to address digital exclusion and the article argues that for those children who experience digital exclusion, this can effectively mean exclusion from the religious education, religious life, community and the pastoral and spiritual support that is normally offered by the Catholic school.

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Canales, Arthur. "Models and Methods for Confirmation Catechesis in Catholic Youth Ministry." Religions 11, no. 8 (August 13, 2020): 417. http://dx.doi.org/10.3390/rel11080417.

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This article will briefly address the origins of confirmation and the current approaches to adolescent confirmation. Moreover, the article discusses the two predominant models of confirmation in the Catholic Church in the United States and the predominant methods for adolescent confirmation in Catholic parishes and in youth ministry settings. Finally, the article delineates three proposed methods for confirmation catechesis in Catholic youth ministry. The hope is that these three methods will help Catholic youth ministers and/or confirmation coordinators in their important work of providing confirmation catechesis with teenagers.

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Codignola, Luca. "Benjamin Franklin and the Holy See, 1783–1784." Journal of Early American History 6, no. 2-3 (November 16, 2016): 220–28. http://dx.doi.org/10.1163/18770703-00603004.

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Benjamin Franklin played a significant role in the early encounter between Rome and the United States. By highlighting Franklin’s role one is likely to question the two main tenets of traditional Catholic historiography in this regard. First of all, that the Holy See did not unwillingly submit itself to any imposition of newly-devised American democratic procedures in selecting how best to deal with the new republic. Secondly, that Franklin did constantly intervene in religious matters, at least as far as these concerned the establishment of the Catholic Church in the United States. In fact, the adoption of a democratic form of selection of the higher hierarchy was easily accepted and indeed exploited by the Holy See. Furthermore, much was going on underneath the official doctrine of the separation between church and state. This resembled old-regime diplomatic wrangling and had Franklin as its main protagonist.

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Schneider, Rachel C., and Daniel Bolger. "Between the Prophetic and Priestly: The Role of Black Pastoral Authority in Health and Science Promotion." Journal of the American Academy of Religion 89, no. 2 (June 1, 2021): 530–61. http://dx.doi.org/10.1093/jaarel/lfab044.

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Abstract Health researchers often seek to leverage pastoral authority in Black churches to forge community partnerships that address racial health disparities in the United States. Yet, researchers have not fully recognized the range (and limits) of pastoral authority as well as the complex role of religion in African American health. Here we explore how health and science are engaged in Black Church contexts and what role pastoral authority plays in this process. Drawing on focus groups with Black pastors and interviews with congregants, we outline three different dimensions of pastoral authority: gatekeeper, connector, and moral exemplar. We argue that these dimensions create tensions between the priestly and prophetic mandates of Black pastors, which in turn impact how church members engage with health resources and scientific knowledge. These results complicate current understandings of how authority functions in Black churches while underscoring the need to seriously consider Black Religion in studies of religion, health, and science.

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

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

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Morozowich, Mark M. "The Liturgy and the Ukrainian Catholic Church in the United States: Change through the Decades." U.S. Catholic Historian 32, no. 1 (2014): 49–69. http://dx.doi.org/10.1353/cht.2014.0000.

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Kenny, Gale L. "Review: The Imperial Church: Catholic Founding Fathers and United States Empire, by Katherine D. Moran." Pacific Historical Review 90, no. 2 (2021): 274–75. http://dx.doi.org/10.1525/phr.2021.90.2.274.

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Graban, Marcin. "The labor issue in the USA in the first half of the 20th century. The contribution of the Catholic Church to its solution." Annales. Etyka w Życiu Gospodarczym 20, no. 7 (February 25, 2017): 131–48. http://dx.doi.org/10.18778/1899-2226.20.7.10.

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The stance of the Catholic Church in the United States of America on the problems related to workers’ wages is an interesting issue from the point of view of the ethics of economic life and the development of Catholic social thought. The interpretation of the main Catholic social ideas contained in Leo XIII’s encyclical letter Rerum novarum was made by Father John Augustine Ryan (1896–1945), who soon became a major proponent of the idea that a good economic policy can only result from good ethics. In the history of the United States of America, the turn of the 19th and 20th centuries was a time of the development of labor unions, associations and workers’ organizations as well as the consolidation of efforts to achieve equitable remuneration (a living wage) and regulate working conditions. It was also a time of struggling with the ideas of socialism and nationalism. The Catholic Church played a significant role in the discourse on these issues, including the influence of John A. Ryan. His efforts led to one of the most important interpretations of economic life: The Program of Social Reconstruction (1919), and some of its postulates can be found in the New Deal legislation.

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Connell, Francis J. "Comments on “The Crisis in Church-state Relationships in the U.S.A.”." Review of Politics 61, no. 4 (1999): 710–14. http://dx.doi.org/10.1017/s0034670500050592.

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The author seems to have no regard for the supernatural life and vigor of the Catholic Church. He proposes as the most necessary means of protecting the Church from grave harm in the United States something natural—the “adaptation” of a traditional Catholic doctrine to a naturalistic concept of the State. The truth is that the most effective means toward preserving the Church from harm and promoting its apostolic activity will be found in a more ardent zeal on the part of bishops and priests and in a more faithful observance of God's law by Catholics. It should not be forgotten that Christ has promised to abide with His Church and to sustain it, so that the gates of hell shall never prevail against it. The author does not take this promise into consideration.

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Connolly, John R. "Theology in a Catholic University: Newman's Significance for Today." Horizons 29, no. 2 (2002): 260–76. http://dx.doi.org/10.1017/s0360966900010136.

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The article presents an analysis of Newman's understanding of theology and its role in the Catholic University of Ireland. In explaining Newman's understanding of university theology, the article focuses on two elements of Newman's thought. The first is Newman's understanding of theology as a form of liberal knowledge. An application of the elements of liberal knowledge to theology reveals the main characteristics of Newman's understanding of university theology. The second is Newman's understanding of the relationship between the church and the university. Newman distinguishes between the mission of the Catholic Church and the mission of the Catholic university. The distinct mission of the university indicates that the objective of university theology is different from the teaching mission of the magisterium. In the final section, the article examines the significance of Newman's ideas for Catholic universities in the United States today.

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Babynskyi, A. "“CALENDAR CONFLICTS” WITHIN THE UKRAINIAN GREEK-CATHOLIC COMMUNITY IN THE UNITED STATES AND CANADA IN 1950-1960." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 145 (2020): 5–9. http://dx.doi.org/10.17721/1728-2640.2020.145.1.

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The article covers the “calendar conflicts” on the parishes of the Ukrainian Greek Catholic Church (Ukrainian Catholic Church) in the United States and Canada in the 1950s and 1960s, which led to the creation of parallel “old calendar” parishes in Chicago, Cleveland, Philadelphia and Washington. The arrival and adaptation of the post-war wave of Ukrainian immigrants to life in the United States and Canada were accompanied by a series of conflicts with representatives of the “old” emigration, including in the religious sphere. The desire to overcome disorientation in the new environment and to slow down the process of assimilation prompted representatives of the third wave of emigration to maximize the preservation and exacerbation of those elements of the religious tradition that would, on the one hand, more closely associated them with their homeland and, on the other, separated them from their surrounding culture. This approach did not always coincide with the desires of the descendants of previous waves of immigrants and the leadership of the UGCC in these countries, which sought a more in-depth adaptation of church life to local culture. As a result, the third wave of the Ukrainian emigration developed a phenomenon of the diasporic religion inherent for the first generations of immigrants in general, and which comprises the formation of such a religious environment (the “old” calendar became one of its elements), institutions and discourse that would connect newly arrived immigrants to their homeland and keep them from assimilation.

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Tentler, Leslie Woodcock. "“God's Representative in Our Midst”: Toward a History of the Catholic Diocesan Clergy in the United States." Church History 67, no. 2 (June 1998): 326–49. http://dx.doi.org/10.2307/3169764.

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From a historian's point of view, the Catholic diocesan clergy in the United States look rather like forgotten men. As a group, they have never figured prominently in the scholarly literature. American Catholic history may have had an emphatically clerical bias as late as the 1950s, but the focus then was mainly on the chancery. The parish clergy were almost as neglected as the famously docile laity. The laity have moved in recent years to the forefront of Catholic historical consciousness, and won for themselves a less docile image in the process. But priests have not enjoyed equivalent attention—indeed, in the eyes of at least some practitioners, priests are today mildly suspect as subjects of research. We do not, after all, want a return to the bad old days of “clerical” history. The predictable consequence is a major hole in our church-historical knowledge. Despite the new vitality in American Catholic historical scholarship, we know very little about the history of diocesan priests in the United States—who they were, how they lived and worked, what they thought about their ministry or the people they served.

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Smith, Margaret Leland, Andres F. Rengifo, and Brenda K. Vollman. "Trajectories of Abuse and Disclosure." Criminal Justice and Behavior 35, no. 5 (May 2008): 570–82. http://dx.doi.org/10.1177/0093854808314340.

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The distribution of the incidents of sexual abuse by Catholic priests in the United States ( event structure) and the reports of these abuse events ( reporting structure ) present two distinct trajectories, confounding existing individual-level research results. Data from an institutional census of records of abuse between 1950 and 2002 show a steady increase in cases through the late 1970s and early 1980s, followed by a surge in reporting in the mid-1990s and again in 2002. These patterns are stable throughout all regions of the Catholic Church in the United States. Rather than analyze the abuse or reporting from a conventionally individual, psychological framework, this research reframes the analyses for the event structure and the reporting of abuse by priests.

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Hoang, Linh. "Racism and “Place” in American Catholic Experience." Interreligious Studies and Intercultural Theology 3, no. 1-2 (April 5, 2019): 82–102. http://dx.doi.org/10.1558/isit.35573.

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Racism occurs in place. It is any place where human beings dwell such as a certain location, a house, or even a church. Racism is a lived experience that exposes the tragedy of hate and fear of the other. It pushes people into uncomfortable places. Asian Americans have built enclaves across the United States in order to maintain their cultural identity and help in resettlement. These ethnic enclaves have become, however, a way to silence and sideline Asians from the racial debates that has traditionally pitted blacks and whites for centuries. Asians have "assimilated" well into the dominant white culture but have not been completely accepted instead they continue to experience discrimination and prejudices. Even in the Church, Asian American Catholics struggle for recognition of their contribution and participation. The process of reconciliation that Robert J. Schreiter has elaborated provides an opportunity for Asian American Catholics to engage in the racial conversation while improving the Church's place in healing racism.

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Hoover, Brett C. "Evaluating the Moral Framing of Disaffiliation: Sociological and Pastoral Perspectives on the Rise of the “Nones”." Religions 12, no. 6 (May 27, 2021): 386. http://dx.doi.org/10.3390/rel12060386.

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The wave of religious disaffiliation that began in the 1990s in the United States has gone from a concern of pastoral leaders to perhaps the concern of pastoral leaders. This article examines a moral framing of religious disaffiliation—where disaffiliation is seen as a symptom of larger moral struggles in society. After a review of contemporary sociological research on the phenomenon of disaffiliation, its roots and causes, the article explores the thinking of the influential Catholic bishop and media entrepreneur Robert Barron as an example of the moral framing of religious disaffiliation. Barron operates as a “moral entrepreneur” in today’s media-rich context, working to persuade Catholics to eschew certain strains of secular and liberal Catholic thinking in order to embrace traditional Catholicism as part of a moral struggle for the soul of U.S. society. Sociological theory on moral entrepreneurship and moral regulation helps make sense of his position. In the end, however, the causes and processes revealed in sociological research on disaffiliation reveal the moral framing as an inadequate construct for making sense of the actual phenomenon. I conclude by recommending a “historical-pastoral” framing of disaffiliation instead.

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Morehouse, Jordan. "Stakeholder-Formed Organizations and Crisis Communication: Analyzing Discourse of Renewal with a Non-Offending Organization." Journal of International Crisis and Risk Communication Research 3, no. 2 (October 1, 2020): 243–74. http://dx.doi.org/10.30658/jicrcr.3.2.5.

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Scholars have examined the ways organizations practice post-crisis communication strategies, including deny, diminish, and rebuild. The current study explores the extent to which a stakeholder-formed organization utilizes post-crisis discourse of renewal to rebuild, recover, and renew the Catholic Church after allegations of sexual abuse of minors publicly surfaced in the United States. Open-ended semi-structured interviews with founders and executive committee members of Leadership Roundtable revealed stakeholders practiced discourse of renewal to help the Catholic Church, an offending organization, recover from a crisis. This study also assessed the extent to which God and religion motivated stakeholders’ responses. Results suggest religion is a critical motivating factor in stakeholders’ responses to a crisis.

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Verbytskyi, Volodymyr. "Main Vectors of International Activity of the Ukrainian Greek Catholic Church." Roczniki Kulturoznawcze 12, no. 2 (June 17, 2021): 71–84. http://dx.doi.org/10.18290/rkult21122-4.

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During the 1950s and 1980s, the Eastern Catholic Church (sharing the Byzantine tradition) was maintained in countries with a Ukrainian migrant diaspora. In the 1960s, this branched and organized church was formed in the Ukrainian diaspora. It was named the Ukrainian Catholic Church (UCC). The Galician Metropolitan Department was headed by Andriy Sheptytskyi until 1944, and after that Sheptytskyi was preceded by Yosyp Slipiy, who headed it until 1984. In addition to the Major Archbishop and Metropolitan Yosyp, this church included two dioceses (in the United States and Canada), a total of 18 bishops. It had about 1 million believers and 900 priests. The largest groups of followers of the union lived in France, Yugoslavia, Great Britain, Brazil, Argentina, and Australia. Today, the number of Greek Catholics in the world is more than 7 million. The international cooperation of denominations in the field of resolving historical traumas of the past seems to be quite productive. An illustrative example was shared on June 28, 2013. Preliminary commemorations of the victims of the 70th anniversary of the Volyn massacres, representatives of the UGCC and the Roman Catholic Church of Poland signed a joint declaration. The documents condemned the violence and called on Poles and Ukrainians to apologize and spread information about the violence. This is certainly a significant step towards reconciliation between the nations. The most obvious fact is that the churches of the Kyiv tradition—ОCU and UGCC, as well as Protestant churches (All-Ukrainian Union of Evangelical Churches—Pentecostals, Ukrainian Lutheran Church, German People’s Church)—are in favor of deepening the relations between Ukraine and the European Union. A transformation of Ukrainian community to a united Europe, namely in the European Union, which, in their view, is a guarantee of strengthening state sovereignty and ensuring the democratic development of countries and Ukrainian society.

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Donnelly, Christopher M., and Bradley R. E. Wright. "Goffman Goes to Church: Face-Saving and the Maintenance of Collective Order in Religious Services." Sociological Research Online 18, no. 1 (February 2013): 143–55. http://dx.doi.org/10.5153/sro.2869.

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This article explores behavioural norms and consequences of their transgression during Mainline Protestant and Catholic church services in the Northeastern United States. We utilize Erving Goffman's essay “On Face-Work” as our primary theoretical orientation. Based on fieldwork conducted at twelve different churches in two Northeastern states, we found multiple types of social disruptions, sanctions, and attempted repairs occurring in services. Our findings highlight the normative complexity of religious services and have implications for a variety of collective endeavours.

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Lucas, Phillip Charles. "Enfants Terribles: The Challenge of Sectarian Converts to Ethnic Orthodox Churches in the United States." Nova Religio 7, no. 2 (November 1, 2003): 5–23. http://dx.doi.org/10.1525/nr.2003.7.2.5.

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This article considers two case studies of collective conversions to Eastern Orthodoxy to illustrate the most pressing challenges faced by ethnic Orthodox congregations who attempt to assimilate sectarian groups into their midst. I argue that these challenges include: 1) the different understandings of ecclesiology held by former Protestant sectarians and by "cradle" Orthodox believers; 2) the pan-Orthodox aspirations of sectarian converts versus the factionalism found in ethnically-based American Orthodox jurisdictions; 3) the differing pastoral styles of former sectarian ministers and Orthodox priests; 4) the tendency of sectarian converts to embrace a very strict reading of Orthodoxy and to adopt a critical and reformist attitude in relations with cradle Orthodox communities; and 5) the covert and overt racism that sometimes exists in ethnic Orthodox parishes. I suggest that the increasing numbers of non-ethnic converts to ethnic Orthodox parishes may result in increased pressure to break down ethnic barriers between Orthodox communities and to form a unified American Orthodox Church. These conversions may also lead to the growth of hybrid Orthodox churches such as the Charismatic Episcopal Church.

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Henke, Manfred. "Toleration and Repression: German States, the Law and the ‘Sects’ in the Long Nineteenth Century." Studies in Church History 56 (May 15, 2020): 338–61. http://dx.doi.org/10.1017/stc.2019.19.

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At the beginning of the period, the Prussian General Law Code did not provide for equal rights for members of ‘churches’ and those of ‘sects’. However, the French Revolution decreed the separation of church and state and the principle of equal rights for all citizens. Between the Congress of Vienna (1815) and the revolution of 1848, Prussian monarchs pressed for the church union of Lutheran and Reformed and advocated the piety of the Evangelical Revival. The Old Lutherans felt obliged to leave the united church, thus eventually forming a ‘sect’ favoured by the king. Rationalists, who objected to biblicism and orthodoxy, were encouraged to leave, too. As Baptists, Catholic Apostolics and Methodists arrived from Britain and America, the number of ‘sects’ increased. New ways of curtailing their influence were devised, especially in Prussia and Saxony.

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Journal articles on the topic 'Catholic Church – United States – Pastoral'

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