Academic literature on the topic 'Catholic Land Associations'

Onlangs werd het verslagboek 1919-1925 ontdekt van de Katholieke Vlaamse Landsbond. Dat was de bundeling van arrondissementele verbonden waarmee flaminganten onder de leiding van volksvertegenwoordiger Frans Van Cauwelaert in heel het Vlaamse land de katholieke partij in handen wilden nemen, om de Nederlandse eentaligheid van Vlaanderen aan de overheden op te leggen. Het zou duren tot 1936 vooraleer de partij in België officieel georganiseerd werd op federale basis, maar daardoor zou de KVL dan zijn betekenis verliezen. Intussen was een belangrijk deel van de aanhang, vooral uit de intellectuele burgerij, overgestapt naar de nationalisten, hoewel de KVL zijn houding had geradicaliseerd om dat te voorkomen. De beroepsorganisaties van christelijke arbeiders, boeren en middenstanders waren de belangrijkste ondersteuners, waarmee de KVL intussen haar oorspronkelijk programma had kunnen doorvoeren.________The Catholic Flemish National UnionRecently the book including the minutes of the Catholic Flemish National Union (KVL) for 1919-1925 was discovered. The Catholic Flemish Nation Union was the gathering of the district-based unions that the supporters of the Flemish Movement under the leadership of Member of Parliament Frans Van Cauwelaert wanted to take over in order to impose Dutch on the authorities as the single language in Flanders. The party was not officially organised on a federal basis in Belgium until 1936, and for this reason the KVL would then lose its significance. Meanwhile a large number of its supporters, in particular those from the intellectual middle classes had transferred its allegiance to the nationalists, in spite of the fact that the KVL had radicalised its stance in order to prevent this. The professional associations of Christian workers, farmers and small businesses constituted the main supporters, with whom the KVL could have carried out its original programme.

The article examines the main publications covering the centuries-old history of the Catholic Church in the lands of modern Bashkortostan, as well as partly affecting the interaction of local Catholic communities with coreligionists from other cities located in the South Urals, as well as in the Middle Volga region. Unfortunately, there are quite a few special studies on the history of this Christian denomination in our republic. Many works, in one way or another related to this issue, are of a general nature and contain a schematic listing of factual information, or are more devoted to the history of national communities, for which this religion is, to a certain extent, one of the most important elements of traditional ethnic culture. Here it is necessary to note, first of all, publications on the history of the Polish and German diaspora, which provide information about the participation of representatives of these communities in the creation of Catholic parishes and public associations associated with charity and education. At the same time, the significance of the confessional aspect is to a much lesser extent revealed in works on the history of Latvian immigrants from Latgale, Belarusians and Ukrainians from Volyn and Eastern Galicia, who, due to various circumstances, left their homes during the First World War, as well as other Catholic emigrants from Central and Western Europe, located in the Ufa province at the beginning of the XX century. In some articles on demography and striking features of social stratification, one can find indirect references to the presence of Catholics, but this information only It is noteworthy that most publications indicate the middle of the 17th century as the earliest dating of the appearance of believing Catholics in the South Urals, and evidence of missionary trips to the Eastern Hungarians during the 13th-15th centuries allows us to make hypothetical assumptions about their role in the life of the local religious community. It can be noted that the presence of a certain part of Catholics on the territory of Bashkiria during the 16th20th centuries. was associated with forced migration due to the fact that, as a result of military clashes, some of them were captured, as well as due to participation in activities that conflicted with the interests of the Russian leadership are considered, with a few exceptions, only in the context of the problem of the origin of the Bashkir people, most likely due to the modest results of the preaching.

The foundations of modern Catholic bioethics were laid with the teachings of Christ, especially in the example He set as the Divine Physician and through the parable of the Good Samaritan. The Church thus cared for the sick and built hospitals for two thousand years before adopting a definite bioethical focus. Equally important for Catholic bioethics, especially in clinical practice, was the development of the Ethical and Religious Directives for Catholic Health Care Services. They are based on the Ethical and Religious Directives for Catholic Hospitals, which were first published by the Catholic Hospital Association in 1948, revised in 1955, and revised and adopted by the United States Catholic Conference in 1971. Secular bioethics split from theology and metaphysics in favor of the rationalism and humanism which developed out of Enlightenment thought, whereas Catholic bioethics continued its own development, keeping both its theological and its metaphysical roots.

You do need to be very romantic to accept the industrial civilization’, wrote G. K. Chesterton. ‘It does really require all the old Gaelic glamour to make men think Glasgow is a grand place. Yet the miracle is achieved, and while I was in Glasgow I shared the illusion.’ The industrial dream suited the Scots. Here was a really romantic vista suited to a romantic people. On a visit in 1919, Eric Gill was far more pointed: ‘Love God and do what you will’ would never lead you to a life in Glasgow. On one of his many visits, Rev. Vincent McNabb, the Dominican, declared a walk through the Glasgow slums demonstrated the futility of the money standard of civilization. Only a return to the land could bring real wealth and contentment. In similar vein John Ruskin and his active local following in the city confidently awaited the collapse of industrialism. William Cassels, the President of the Glasgow Ruskin Society, championed these ideas in lectures, pamphlets, and reading guilds. Impressed by Rerum Novarum and associated with local Catholics in the Single Tax movement, he and a socialist friend had spent some time with Edward Carpenter’s communal land experiment. Glasgow, the Second City of the Empire and the epitome of the Victorian acquisitive society, had a remarkably prolific record in spawning alternative social visions. Catholics were to draw on these native experiences and their own traditions in founding the Scottish Land Colonisation Association. Rev. Professor John McQuillan was their inspiration. Their farm, Broadfield, Symington, Lanarkshire, was a practical statement about their attitudes to wealth.

The article attempts an integrated analysis of the creativity of the “Logos” group activities of the emigration period on the background of the literary process of the first half of the twentieth century. The aesthetic, religious and national principles that underlie the multifaceted activity of the “Logos” are considered. The “Logos” group should be described by six writers: Hryhor Luzhnytsky, Olexandr-Mykola Moh, Stepan Semchuk, Petro Sosenko (junior), Vasyl Melnyk and Roman Skazynsky. Hryhor Luzhnytsky is the author of more than 500 artistic, scientific, popular scientific works, numerous journalistic works, reviews, essays. After leaving for the United States in 1949, the writer continues his activity and takes on adventure and sensational and spyware. Vasyl Melnyk (Limnychenko) is a “writer-wanderer” and a “political emigrant”. Beyond the borders of his native land continues to write poetry (“Ode to the book”, “Ballad about the Truth”, “Ballad about White Letters”, “Ballad about the Sun in the Bridge” and others). A certain generalization of the writer’s life experiences was his journalistic works “Ukrainian Crusaders”, “Religion and Life”. A peculiar “bridge” between poetry and journalism became essays. Stepan Semchuk − a poet, a journalist, a publicist. Becoming a priest, Stepan Semchuk leaves for Canada, but he does not cease to write there. Out of his native land he published poetic collections. Stepan Semchuk worked as an active publicist, author of the historical and literary articles. Association of catholic writers “Logos” was occupied noticeable place in literary life of Western Ukraine of intermilitary period of the 20th century. “Logos” writers expressly declared that they were the creators of Catholic literature, and tried to outline the concept of “Catholic worldview” and “Catholic literature”. Ideological principles of “Logos” were a christian moral; the main tasks were popularization of religious subject and christian ethics. “Logos” writers literary works are skilful collage of biblical images, motifs, allusions, reminiscences, christian ceremonies, symbols.

The following has been adapted from talks given at St Alphege Church, Solihull; Our Lady and St Alphege Church, Bath; and St Joseph’s Church, Peasedown St John, and to the English Catholic History Association, Winchester Catholic History Society and Prinknash Abbey Book Club. Alphege is one of the outstanding saints from these lands, Bath’s greatest son, a gifted monastic leader, a radical bishop of Winchester and a self-sacrificing archbishop of Canterbury. He was to be revered throughout pre-Reformation England and beyond. I will make some general points about Alphege’s world, then set out what we know about the life and death of Alphege and finally suggest why he is important for us today.

The visibility and success of Latgalian schlager groups in Latvia are of interest not only due to music composed by these groups, but even more regarding lyrics created by these musical associations, and especially concerning their relation to Latgale. The aim of the research is to describe the manifestations of the concept of Latgale in the lyrics of Latgalian schlager groups. The object of the research is the concept of Latgale, the subject of the study consists of the texts of Latgalian schlager groups (“Patrioti.lg”, “Galaktika”, “Ginc un Es”, etc.). The source of the study is 12 albums that have come out over the period of ten years (2008–2017). Both Latgalian (the Latvian language of Latgale) and Latvian texts are discussed. Latgalian groups sing about the same themes that are covered around the world – love, everyday life, reflection, quest for the sense of life, etc. The concept of Latgale is among them too. Taking into account that the term concept is often used in different linguistic and cultural spheres and its limits of understanding are quite extensive, in this study it is used in the linguacultural sense, i.e., concept is a unit of collective consciousness guiding towards higher spiritual values, which is linguistically expressive and which possesses ethno cultural features (Аngelova 2004). The first discoverer of the concept of Latgale is language. In this research it is the Latgalian language consistently used by some groups, for example, “Patrioti.lg”; also the last album of duet Inga and Normunds (2015) is completely in Latgalian, while other artists (“Galaktika”, “Ginc un Es”) use Latgalian lyrics only in separate songs written either by musicians themselves or by poets. In any case, at least some songs in Latgalian included in an album are positive examples of the liveliness and functionality of language. Geographical names are rather widely represented in the lyrics and serve as a confirmation of the territorial identity of Latgale. Several titles directly include an indication to Latgale, for example, the titles of the following albums – “Munai Latgolai”, “Latgaleite”, or the names of songs – “Latgale”, “Munai Latgolai”, etc. Latgale’s most famous geographical objects associated with our region in the rest of Latvia are mentioned in schlager songs. For example, Latgale’s largest lakes Rāzna and Lubāns, the river Daugava, the hills – Liepukalns, Mākoņkalns. The naming of geographic objects is inextricably linked with the sense of homeland. The lyrics of these songs acknowledge patriotism and pride about our land or region, partly attributable to the mentioned geographical objects; however, the manifestation of the concept of Latgale is often expressed in descriptive terms. Several authors successfully use the symbols of Latgale, thus influencing the listener’s awareness even more, for example, Latgale as the land of blue lakes – a traditional and positive stereotype of the region. Latgale is closely associated with Latgalians’ belief in God due to the strong Catholic traditions. Authors of lyrics include religious motifs truly believing in their hearts or emphasizing religious themes on purpose in order to particularly impress people of middle and older generation who make up one of the main parts of target audience. The song lyrics written by poets (Ineta Atpile-Jugane, Leontīne Apšeniece, etc.) stand out for their artistic and ideological qualities in contrast to texts created by musicians themselves. In their poetry too there is a call to stay, live and work in Latgale. It should be considered a positive trait that Latgale is not shown as a wictim, but it is a place that symbolizes hope and patriotism. As the main function of schlager music is entertaining the listeners, a number of texts depict cheerful social and party situations where beer belongs as one of the unwritten symbols of Latgale and Latvia. Also a significant part of Latgale is song, which gives strength and unites people. The portrayal of Latgale in lyrics mostly invokes nostalgic and positive emotions, confirming Latgalian values and objects that are known to common listeners.

Chocolate has early associations in the West with Spanish Catholic missionaries to America. From the middle of the sixteenth century, chocolate was employed in many useful ways, including economic capacities. However, till now, there have been no associations with the liquid drink and financial survival during and after periods of war or revolution. Yet during the Napoleonic years (1798–1814), chocolate was employed to support certain impoverished Italian clerics during the leanest years of the period. Leading one of these initiatives was Mauro Cappellari, the future Pope Gregory XVI (r. 1831–1846), who, along with others in his Camaldolese order, produced and retailed the chocolate throughout Italian lands. This article draws on Italian archival materials in Rome and Camaldoli in order to piece together this hitherto overlooked food enterprise. In addition, this article will also reveal much about the chocolate trade and production in Italian lands in general.

By 1850, a major shift in how Europeans participated in the Christian religion was well underway. On Sundays, most members of a church's or chapel's congregation were women. Women received communion more assiduously than their male counterparts. Catholic religious congregations for women were founded and joined at rates well above those for men. In Protestant lands, women became deaconesses. From Italy to Scotland, women contributed greatly to churches' social and charitable missions through their active involvement in voluntary associations and parish committees. Moreover, mothers now had the primary obligation to nourish religious sentiments in the home. Even the representation of angels had changed, the powerful, free masculine figure replaced by one who was restrained, domesticated, and feminine.

Many Austrian citizens of Ukrainian origin actively helped diplomats of the young Ukraine to take the first steps in the development of bilateral relations with the Republic of Austria. The social and cultural life of Austrians of Ukrainian origin in the late 20 and early 21 centuries was concentrated around the Greek Catholic Church of St. Barbara in Vienna. With the restoration of Ukraine’s independence, their leading associations, in particular the Austrian Union of Ukrainian Philatelists, were reformatted, and the Ukrainian-Austrian Association was created, which implemented many interesting projects. A significant contribution to the dissemination of positive information about Ukraine in the world was made by the magazines of these associations: “Visti SUFA”, “Austrian-Ukrainian review”, “KyiViden”. In the Austrian capital during these years fruitfully worked outstanding cultural figures: composer and choirmaster A. Hnatyshyn, master of artistic embroidery K. Kolotylo, artists Kh. Kurytsia-Tsimmerman, L. Mudretskyi. During nearly one and a half century, starting from 1772, a great part of the western Ukraine – firstly Galicia and then Bukovyna – formed part of the Austrian Monarchy. Interests of Ukrainians of these Crown Lands were represented in the Austrian Parliament – the Reichsrat − by the so-called “ruthen” parliamentarians, among which was Mykola Vasylko, the first Ambassador of Ukraine to Vienna in the early 20 century. Many talented Ukrainian youth studied at Austrian universities. Prominent figures of national culture visited Vienna for a long time, including Lesia Ukrainka, Mykhailo Drahomanov and Ivan Franko. There were also many student- and labour societies. The independence of the Ukrainian state opened new horizons for cooperation between philatelists of the two countries, in particular, the exchange of philatelic material – new stamps, envelopes, etc. Keywords: Diaspora, Austria, philately, culture, art.