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Journal articles on the topic 'Catholic intellectuals'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Pavuk, Alexander. "Evolution and Voices of Progressive Catholicism in the Age of the Scopes Trial." Religion and American Culture: A Journal of Interpretation 26, no. 1 (2016): 101–37. http://dx.doi.org/10.1525/rac.2016.26.1.101.

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AbstractBelying assumptions about Catholics and science grounded in the old science-religion warfare model in the 1920s, two liberal Catholic intellectuals contributed in some important but overlooked ways to the discourse where prominent scientist-popularizers and other intellectuals constructed the public understanding of evolution and the Scopes Trial in the mid-1920s US. This article explores publicly-disseminated articles and archival correspondence between Catholics and non-Catholics on these topics, concluding that the manner in which the former supported evolution and opposed the Scope

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2

DAGNINO, JORGE. "The Intellectuals of Italian Catholic Action and the Sacralisation of Politics in 1930s Europe." Contemporary European History 21, no. 2 (2012): 215–33. http://dx.doi.org/10.1017/s0960777312000124.

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AbstractThere has been a growing revival of interest in the subject of political religion in recent years. However, despite this tendency, the perspective of contemporary Italian Catholics on the subject has hardly been touched upon, except by Emilio Gentile and Renato Moro. This article addresses this gap, analysing the response to the phenomenon of political religions during the 1930s by the two intellectual branches of Italian Catholic Action, namely, the FUCI and the Movimento laureati. Indeed, it was during the 1930s that these intellectuals became most aware of the novelty and danger pos

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3

Bush, Jonathan. "Lay Catholic Support for Exiled Polish Intellectuals in Britain, 1942–1962." Downside Review 135, no. 4 (2017): 199–222. http://dx.doi.org/10.1177/0012580617735778.

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This article examines the hitherto unexplored role of lay Catholics in the tertiary education of Polish exiles in Britain, from the early 1940s to the beginning of the Second Vatican Council in 1962. It will examine the work of the Newman Association, a predominantly lay Catholic graduate society, as a case study to reveal how lay activism towards European exiles was influenced by a range of social, theological and political factors. It will highlight the ways in which support for Polish Catholic education could be manifested, including the establishment of a cultural hub in London, a scholars

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4

Mislin, David. "“According to His Own Judgment”: The American Catholic Encounter with Organic Evolution, 1875–1896." Religion and American Culture: A Journal of Interpretation 22, no. 2 (2012): 133–62. http://dx.doi.org/10.1525/rac.2012.22.2.133.

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AbstractBetween 1875 and 1896, the response of American Catholic thinkers to theories of organic evolution was characterized by little rancor and discord. Among the small number of clergy and lay intellectuals who addressed the subject, there existed a wide variety of positions on the scientific plausibility of such theories. These prominent Catholics were not deeply wedded to their views, however, and few saw any significant conflict between their religious commitments and biological evolution. This state of affairs stemmed from several elements of Catholic thought, particularly as it existed

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5

Zahrebelnyi, Ihor. "Havryil Kostelnyk and discussion about the status of thomism in theological culture of Ukrainian Greek Catholic Church." Ukrainian Religious Studies, no. 86 (July 3, 2018): 66–73. http://dx.doi.org/10.32420/2018.86.708.

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The article of Ihor Zahrebelnyi «Havryil Kostelnyk and discussion about the status of thomism in theological culture of Ukrainian Greek Catholic Church» addresses attitude to Thomistic methods of theology within Ukrainian Greek Catholic Church of Inter-War Period. First of all, it razes the cliché that Greek Catholic philosopher and theologian Havryil Kostelnyk belonged to Neo-Thomism. And further it analyzes specific character of Anti-Thomistic position of Kostelnyk and reaction of other Greek Catholic intellectuals and bishops, first of all ‒ Josyf Slipyi ‒ to it. It proves that attempts of

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6

Law, Henry. "Catholic Intellectuals, Fascism and Property Rights." Chesterton Review 25, no. 4 (1999): 561–62. http://dx.doi.org/10.5840/chesterton199925427.

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7

Kelly, Michael. "French Catholic intellectuals during the Occupation." Journal of European Studies 23, no. 1 (1993): 179–91. http://dx.doi.org/10.1177/004724419302300110.

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8

Kelly, Michael. "French Catholic intellectuals during the Occupation." Journal of European Studies 23, no. 89-90 (1993): 179–91. http://dx.doi.org/10.1177/004724419302308910.

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9

Kosicki, Piotr H. "The Catholic 1968: Poland, Social Justice, and the Global Cold War." Slavic Review 77, no. 3 (2018): 638–60. http://dx.doi.org/10.1017/slr.2018.203.

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In the 1960s, the Catholic Church underwent a revolution in the teaching and practice of its faith, known as aggiornamento. Catholics responded by pioneering new forms of agency in world affairs in the Global Sixties. This was a cross-Iron Curtain story, affecting communist and non-communist countries in Europe, as well as developing countries across the world – a story of transfers and encounters unfolding simultaneously along multiple geographical axes: “East-West,” “North-South,” and “East-South.” The narrative anchor for this story is the year 1968. This article explores the seminal role o

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10

Bárány, Zsófia, and Tibor Klestenitz. "Synode, Katholikentage und die protestantische Minderheit im langen 19. Jahrhundert in Ungarn." Annuarium Historiae Conciliorum 49, no. 2 (2020): 352–66. http://dx.doi.org/10.30965/25890433-04902006.

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Abstract The study explores how Catholic prelates, priests and politicians evaluated the connections of their Church with the Protestants. It investigates the documents of the last national synod of Hungary (1822), the provincial synod of Kalocsa (1863), and the regional and national Catholic Congresses (1893–1913). In the first part of the century, some intellectuals aimed to create a union between Catholics and Protestants to strengthen the Hungarian nation, and their ideas had some influence even on the preparation work on the synods of the period. At the end of the century, the question of

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11

Silva, Aldemir Barbosa da, and Celso João Carminati. "Recatolizar a Nação: Intelectuais Católicos na Comissão Nacional do Livro Didático (1938-1969)." EDUCAÇÃO E FILOSOFIA 33, no. 68 (2020): 885–924. http://dx.doi.org/10.14393/revedfil.v33n68a2019-46925.

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Recatolizar a Nação: Intelectuais Católicos na Comissão Nacional do Livro Didático (1938-1969) Resumo: Este artigo analisa a presença de intelectuais católicos entre os membros da Comissão Nacional do Livro Didático (CNLD) como indício da relação de poder entre a Igreja Católica e o governo. Tal posição estratégica permite examinar, estimular, indicar e promover os livros didáticos na formação da nação, como aproximar a cultura católica dos princípios nacionalistas. Na primeira parte, apresentam-se sinais do movimento Reação Católica em torno do projeto de recatolizar a nação; na segunda

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12

Jelen, Ted G., and Patrick Allitt. "Catholic Intellectuals and Conservative Politics in America." Review of Religious Research 38, no. 2 (1996): 185. http://dx.doi.org/10.2307/3512346.

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13

Hellman, John, and Bernard E. Doering. "Jacques Maritain and the French Catholic Intellectuals." American Historical Review 90, no. 5 (1985): 1213. http://dx.doi.org/10.2307/1859738.

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14

Biliuță, Ionuț. "The Ultranationalist Newsroom: Orthodox “Ecumenism” in the Legionary Ecclesiastical Newspapers." Review of Ecumenical Studies Sibiu 10, no. 2 (2018): 186–211. http://dx.doi.org/10.2478/ress-2018-0015.

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Abstract The present paper discusses the anti-Greek Catholic and anti-Jewish attitudes of some Orthodox clergy as reflected in the interwar legionary press. By making reference to several newspapers (Legiunea, Predania, Glasul Strămoșesc) the article sheds light on the political mobilization of the legionary Orthodox clergymen and intellectuals in support of the xenophobic agenda regarding other denominations (especially the Greek-Catholics) and religious groups (the Jews) in interwar Romania.

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15

Cuplinskas, Indre. "National and Rational Dress: Catholics Debate Female Fashion in Lithuania, 1920s–1930s." Church History 88, no. 3 (2019): 696–719. http://dx.doi.org/10.1017/s0009640719001793.

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The debates about female fashion in the new Republic of Lithuania in the 1920s and 1930s saw papal representatives, bishops, leading public intellectuals, and members of Catholic youth movements argue about deep décolletés and short skirts. In this predominantly Catholic country, objections made against modern fashion may initially look like a conservative stand against modern developments. Studying more closely the debate around women's fashion as it developed in a particular subset of the Catholic population in Lithuania—educated youth in the Ateitis Catholic student association, this articl

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16

Gilley, Sheridan. "Review: Catholic Intellectuals and the Challenge of Democracy." English Historical Review 120, no. 485 (2005): 250–51. http://dx.doi.org/10.1093/ehr/cei098.

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17

Misner, Paul. "Catholic Intellectuals and the Challenge of Democracy (review)." Catholic Historical Review 89, no. 2 (2003): 278–80. http://dx.doi.org/10.1353/cat.2003.0130.

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18

García-Fernández, Mónica. "From National Catholicism to Romantic Love: The Politics of Love and Divorce in Franco's Spain." Contemporary European History 31, no. 1 (2021): 2–14. http://dx.doi.org/10.1017/s0960777321000515.

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In the early 1970s, when the Franco dictatorship (1939–75) was coming to an end, some Catholic intellectuals began to defend people's right to end their failed marriages and seek happiness with a new partner. In so doing, they recognised that love was the primary purpose of marriage; if it was absent the union ceased to be valid. These intellectuals thus broke with a discourse that had until then been deep-seated in both Catholic theology and Francoist morals and laws. According to these, love was only a secondary end of marriage and the conjugal union was indissoluble, leaving people no choic

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19

Doering, Bernard. "Jacques Martitain (1882–1973): A Beggar for Heaven on the Byways of the World." Theology Today 62, no. 3 (2005): 306–16. http://dx.doi.org/10.1177/004057360506200302.

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Jacques Maritain insisted that he was not a theologian, but a philosopher who considered certain theological subjects as a philosopher. However, many intellectuals, Catholic and non-Catholic, thought otherwise. Pius XII once admonished him to limit his writings to speculative philosophy. His Humanisme intégral barely escaped being placed on the Index of Forbidden Books. As he advanced in age, he turned more and more to theological reflections. At the close of Vatican II, Paul VI placed the Council's message to the intellectuals of the world into the hands of this aging philosopher. Marie-Josep

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20

Hyde, Joseph J., and Walter E. Block. "Oeconomia Suffocato: The Origins of Antipathy Toward Free Enterprise Among Catholic Intelligentsia." Studia Humana 7, no. 2 (2018): 3–14. http://dx.doi.org/10.2478/sh-2018-0006.

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Abstract What is the source of the antipathy of Catholic intellectuals toward free markets? That is the issue addressed in the present paper. We see the antecedents of this viewpoint of theirs in terms of secular humanism, Marxism and mistaken views of morality and economics. One of the explanations for this phenomenon are the teachings of St Augustine. He greatly distrusted the City of Man, seeing it as anarchic and chaotic. In contrast, his City of God is more orderly, but far removed from the hurly burly of free enterprise. Another source of the rejection of capitalism on the part of Cathol

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21

Ribuffo, Leo P., and Patrick Allitt. "Catholic Intellectuals and Conservative Politics in America, 1950-1985." American Historical Review 100, no. 2 (1995): 611. http://dx.doi.org/10.2307/2169195.

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22

Ryan, James Emmett, and Patrick Allitt. "Catholic Converts: British and American Intellectuals Turn to Rome." New England Quarterly 71, no. 1 (1998): 156. http://dx.doi.org/10.2307/366740.

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23

Salvaterra, David L., and Patrick Allitt. "Catholic Intellectuals and Conservative Politics in America, 1950-1985." Journal of American History 81, no. 4 (1995): 1821. http://dx.doi.org/10.2307/2081837.

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24

Sadler, Gregory B. "Philosophy Between Faith and Theology: Addresses to Catholic Intellectuals." American Catholic Philosophical Quarterly 81, no. 3 (2007): 528–32. http://dx.doi.org/10.5840/acpq200781332.

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25

Himes, Kenneth R. "Book Review: Catholic Intellectuals and the Challenge of Democracy." Theological Studies 65, no. 1 (2004): 193–95. http://dx.doi.org/10.1177/004056390406500115.

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26

Dagnino, Jorge. "Catholic Modernities in Fascist Italy: the Intellectuals ofAzione Cattolica." Totalitarian Movements and Political Religions 8, no. 2 (2007): 329–41. http://dx.doi.org/10.1080/14690760701321304.

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27

Deavel, David P. "Japanese Catholic Intellectuals and Newman Studies by Kei Uno." Newman Studies Journal 15, no. 2 (2018): 67–69. http://dx.doi.org/10.1353/nsj.2018.0021.

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28

Woods, Thomas E. "Assimilation and Resistance: Catholic Intellectuals and the Progressive Era." Catholic Social Science Review 5 (2000): 297–312. http://dx.doi.org/10.5840/cssr2000527.

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29

Kuklick, Bruce, and Patrick Allitt. "Catholic Converts: British and American Intellectuals Turn to Rome." American Historical Review 103, no. 5 (1998): 1558. http://dx.doi.org/10.2307/2649977.

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30

Burke, Martin J., and Patrick Allitt. "Catholic Converts: British and American Intellectuals Turn to Rome." Journal of American History 85, no. 2 (1998): 676. http://dx.doi.org/10.2307/2567809.

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31

CHAPPEL, JAMES. "THE CATHOLIC ORIGINS OF TOTALITARIANISM THEORY IN INTERWAR EUROPE." Modern Intellectual History 8, no. 3 (2011): 561–90. http://dx.doi.org/10.1017/s1479244311000357.

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Totalitarianism theory was one of the ratifying principles of the Cold War, and remains an important component of contemporary political discourse. Its origins, however, are little understood. Although widely seen as a secular product of anticommunist socialism, it was originally a theological notion, rooted in the political theory of Catholic personalism. Specifically, totalitarianism theory was forged by Catholic intellectuals in the mid-1930s, responding to Carl Schmitt's turn to the “total state” in 1931. In this essay I explore the notion's formation and circulation through the Catholic p

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32

Loosen, Sebastiaan, and Hilde Heynen. "Secularized Engagement in Architecture: Sieg Vlaeminck’s Plea for Woonecologie in 1970s Flanders." International Journal for History, Culture and Modernity 6, no. 1 (2018): 1–37. http://dx.doi.org/10.18352/hcm.516.

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During the 1970s the intellectual and cultural climate in Flanders increasingly matured, also in the field of architecture. This fledgling cultural renaissance was fed to a remarkable extent by intellectuals with a religious background who chose to reorient their careers outside the Church. This article focuses on one of those clerics-turnedpublic intellectuals: sociologist and former Passionist Sieg Vlaeminck (1933–2011), who during the 1970s advocated a scientifically grounded approach of the built environment, labelled woonecologie. His life trajectory unites (1) a plea for sciences, embody

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33

Deli, Peter. "Esprit and the Soviet Invasions of Hungary and Czechoslovakia." Contemporary European History 9, no. 1 (2000): 39–58. http://dx.doi.org/10.1017/s0960777300001028.

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There has been extensive debate on changing attitudes within the French left-wing intelligentsia in the decades following the Second World War and more specifically on why so many intellectuals became fellow travellers and were attracted to Stalinism in the period between 1945 and 1953. Esprit's reactions to de-Stalinisation from the time of the Russian invasion of Hungary in 1956 to the Soviet suppression of the Czech attempt to reform communism from within in 1968 are of interest, since Esprit was the most prominent Catholic left-wing but non-Marxist journal in France. In view of Esprit's ve

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34

Godin, Emmanuel, and Christopher Flood. "French Catholic Intellectuals and the Nation in Post-War France." South Central Review 17, no. 4 (2000): 45. http://dx.doi.org/10.2307/3190166.

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35

Lee, Patrick. "Jacques Maritain and the French Catholic Intellectuals. By Bernard Doering." Modern Schoolman 64, no. 1 (1986): 60–61. http://dx.doi.org/10.5840/schoolman19866416.

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36

GRIFFITHS, R. "Review. Jacques Maritain and the French Catholic Intellectuals. Doering, Bernard." French Studies 41, no. 4 (1987): 476. http://dx.doi.org/10.1093/fs/41.4.476.

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37

Allitt, Patrick. "The Bitter Victory: Catholic Conservative Intellectuals in America, 1988-1993." South Atlantic Quarterly 93, no. 3 (1994): 631–58. http://dx.doi.org/10.1215/00382876-93-3-631.

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38

Yazkova, Veronika Evgen'evna. "Meritocracy in focus of scientific controversy: catholic church and italian intellectuals." Contemporary Europe, no. 2 (April 15, 2023): 157–68. http://dx.doi.org/10.31857/s0201708323020122.

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The article deals with the analysis of the arguments used by Italian intellectuals, Church hierarchies, clergy representatives, professors of Catholic universities to explain their attitude to the idea of meritocracy, its prospects and restrictions. The fight against corruption and undeserved privileges is particularly relevant in today's Italy with its traditions of clientelism, nepotism and family ties. At the center of the scientific dispute there are two "sites": the Catholic University of Milan "Sacro Cuore" and the newspaper of the Italian episcopate "Avvenire." During the public discuss

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39

Ren, Yi, and Mingzhe Zhu. "Finding God in All Things: Indirect Evangelization and Acculturation of Université l’Aurore in Modern China." Religions 14, no. 2 (2023): 199. http://dx.doi.org/10.3390/rel14020199.

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The current literature on Christian mission universities in Modern China (1840–1949) pays specific attention to their efforts to adapt to the intellectual and political context of their time. Through extensive archival works, we contribute to this research orientation by documenting the academic activities of the first Catholic university in China, Université l’Aurore (1903–1952) in Shanghai. Established and managed by the French Jesuits, Université l’Aurore exemplified the mission’s tradition of evangelization through science education. Its pedagogical arrangements, selection of teachers, and

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40

VILALLONGA, BORJA. "THE THEORETICAL ORIGINS OF CATHOLIC NATIONALISM IN NINETEENTH-CENTURY EUROPE." Modern Intellectual History 11, no. 2 (2014): 307–31. http://dx.doi.org/10.1017/s1479244314000031.

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Catholicism's contribution to the development of nationalist ideology, and more generally to the process of European nation building in the nineteenth century, has been neglected. Most previous work has concentrated instead on varieties of liberal nationalism. In fact, Catholic intellectuals forged a whole nationalist discourse, but from traditional-conservative and orthodox doctrine. This essay charts a transnational path through Latin European countries, whose thinkers pioneered the theoretical development of Catholic nationalism. The Latin countries–France, Italy, and Spain, especially–were

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41

Loustau, Marc Roscoe. "Politics of the Blessed Lady: Catholic Art in the Contemporary Hungarian Culture Industry." Religions 12, no. 8 (2021): 577. http://dx.doi.org/10.3390/rel12080577.

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I examine Hungary’s Catholic arts industry and its material practices of cultural production: the institutions and professional disciplines through which devotional material objects move as they become embedded in political processes of national construction and contestation. Ethnographic data come from thirty-six months of fieldwork in Hungary and Transylvania, and focuses on three museum and gallery exhibitions of Catholic devotional objects. Building on critiques of subjectivity- and embodiment-focused research, I highlight how the institutional legacies of state socialism in Hungary and Ro

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42

Drury, Marjule Anne. "Anti-Catholicism in Germany, Britain, and the United States: A Review and Critique of Recent Scholarship." Church History 70, no. 1 (2001): 98–131. http://dx.doi.org/10.2307/3654412.

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The past two decades have seen an efflorescence of works exploring cultural anti-Catholicism in a variety of national contexts. But so far, historians have engaged in little comparative analysis. This article is a first step, examining recent historical literature on modern British and American anti-Catholicism, in order to trace the similarities and distinctiveness of the turn-of-the-century German case. Historians are most likely to be acquainted with American nativism, the German Kulturkampf, continental anticlericalism, and the problems of Catholic Emancipation and the Irish Question in Br

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43

Lima Da Silva, Alexandra, and Evelyn De Almeida Orlando. "Promise and devotion: catholicism and Girl Guides in Brazil." Rivista di Storia dell’Educazione 8, no. 2 (2021): 145–53. http://dx.doi.org/10.36253/rse-10519.

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This paper attempts to analyze the main justifications for the expansion of Girl Guides in Brazil, a movement that featured a strong expression of female association, a tactic mobilized by certain female Catholic intellectuals to legitimize their circulation in the public space. It indicates education, culture and assistance as important fronts, in a group of actions aimed at securing the Catholic foundations of Brazilian society. Although the elementary principle of Girl Guides wasn’t connected to any one religion or belief, it’s possible to assess that the movement in Brazil was strongly int

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44

Meagher, Michael E. "Allitt, Patrick. Catholic Intellectuals and Conservative Politics in America, 1950-1985." Journal of Interdisciplinary Studies 8, no. 1 (1996): 177–78. http://dx.doi.org/10.5840/jis199681/211.

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45

Schwartz, Adam. "Catholic Intellectuals and the Challenge of Democracy, by Jay P. Corrin." Chesterton Review 29, no. 1 (2003): 174–82. http://dx.doi.org/10.5840/chesterton2003291/221.

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46

Meagher, Michael E. "Allitt, Patrick. Catholic Intellectuals and Conservative Politics in America, 1950-1985." Journal of Interdisciplinary Studies 8, no. 1 (1996): 177–78. http://dx.doi.org/10.5840/jis199681/211.

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47

Reher, Margaret Mary. "The Church Confronts Modernity: Catholic Intellectuals and the Progressive Era (review)." Catholic Historical Review 91, no. 2 (2005): 393–94. http://dx.doi.org/10.1353/cat.2005.0178.

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48

Kauffman, Christopher J. "Catholic Intellectuals and Conservative Politics in America, 1950-1985. Patrick Allitt." Journal of Religion 75, no. 3 (1995): 472. http://dx.doi.org/10.1086/489676.

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49

Clooney, Francis X. "Interreligious Learning in a Changing Church: From Paul VI to Francis." Irish Theological Quarterly 82, no. 4 (2017): 269–83. http://dx.doi.org/10.1177/0021140017724112.

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The promise of interreligious openness signalled by Vatican II’s Nostra Aetate (1965) has over the past 50 years required an ongoing conversation in the Church about the meaning and limits of that openness, its relationship to traditionally affirmed proclamation and evangelization, and its relevance in a world faced with daunting needs. In particular, the Catholic study of other religions has faced various challenges that may be categorized in light of three papal periods: the real even if cautious opening in the era of Paul VI; the difficult balance between a still deeper openness and a growi

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50

Ponzo, Jenny. "Considerations about the ‘right to a biography’: Saints and intellectuals in contemporary culture." Sign Systems Studies 51, no. 2 (2023): 329–46. http://dx.doi.org/10.12697/sss.2023.51.2.06.

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Taking its cue from Juri Lotman’s essay “Pravo na biografiyu”, this paper re-formulates the categories proposed by Lotman in relation to the two models of the saint and the modern intellectual, the former exemplifying the perfect realization of the norm and the latter the rejection of the norm in the name of an individual rule. These two models are considered with reference to two case studies from contemporary culture, respectively provided by the Catholic saints and by intellectuals – especially semioticians. The argument in the former case, which also takes into consideration other fundamen

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