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Journal articles on the topic 'Catholics'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Rosie, Michael. "Scotland's Catholics, A Distinctive Community?" Scottish Affairs 31, no. 3 (2022): 366–81. http://dx.doi.org/10.3366/scot.2022.0422.

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Despite persistent debate about the status and character of Scotland’s Catholic community the question of how distinctive – if at all – Scotland’s Catholics are within a wider British Catholicism is seldom asked. Utilising the newly released Catholics in Britain Survey of 2019 this short article sketches out some comparative evidence on Catholic religiosity, moral values, family, and personal networks. It concludes that Scotland’s Catholicism is closely similar, in terms of such measures, to a wider British Catholic community.

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Chambon (陈立邦), Michel. "Remaking the Church Catholic in Post-Maoist China." Mission Studies 39, no. 3 (2022): 376–99. http://dx.doi.org/10.1163/15733831-12341864.

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Abstract After the political reforms that followed the death of Mao Zedong, Chinese Catholics were gradually allowed to reestablish their churches and resume public gatherings. Yet this opened serious challenges. After decades of persecution and isolation, which reshaped the ways Chinese Catholics worshipped and perceived themselves, they needed to redefine Chinese Catholicism. Is performing specific rituals in both Latin and a local dialect, at home and in secret, enough to be Catholic? Who holds the religious authority to effectively administer the sacraments? To what extent is a formal rela

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Dye, Ryan. "Catholic Protectionism or Irish Nationalism? Religion and Politics in Liverpool, 1829–1845." Journal of British Studies 40, no. 3 (2001): 357–90. http://dx.doi.org/10.1086/386247.

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In August 1865, Liverpool's Catholic Bishop (1856–72), Alexander Goss, needed to find a priest. The bishop knew that Father Hardman of Birchley had grown too old to minister to a mission that was rapidly expanding because of Irish migration into the region. As he considered a replacement for Hardman, Goss made two specifications. First, the bishop sought to replace Hardman with a younger priest who could handle a growing congregation. Second, Goss intended to find an English priest to satisfy the local English Catholic baronet, Sir Robert Gerard. In a letter to Gerard, Goss lamented that “I ha

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Tutino, Stefania. "‘Makynge Recusancy Deathe Outrighte’? Thomas Pounde, Andrew Willet and The Catholic Question in Early Jacobean England." Recusant History 27, no. 1 (2004): 31–50. http://dx.doi.org/10.1017/s0034193200031162.

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With the accession of James VI of Scotland to England’s throne as James I, many English Catholics began hoping that the vexing question of religion would soon be resolved in a manner not unfavourable to their faith. James, after all, was the son of the Catholic Mary Stuart, Queen of Scots, and it seemed not impossible that he would convert to the Catholic faith. The diplomatic contact with Spain that would eventually produce the Treaty of 1604 was already in process and religious toleration was one element in the discussion. But the more significant grounds for Catholics’ hope came most certai

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Stern, Andrew. "Southern Harmony: Catholic-Protestant Relations in the Antebellum South." Religion and American Culture: A Journal of Interpretation 17, no. 2 (2007): 165–90. http://dx.doi.org/10.1525/rac.2007.17.2.165.

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AbstractThis essay seeks to recover the experiences of Catholics in the antebellum South by focusing on their relations with Protestants. It argues that, despite incidents of animosity, many southern Protestants accepted and supported Catholics, and Catholics integrated themselves into southern society while maintaining their distinct religious identity. Catholic–Protestant cooperation was most clear in the public spaces the two groups shared. Protestants funded Catholic churches, schools, and hospitals, while Catholics also contributed to Protestant causes. Beyond financial support, each grou

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Cummings, Kathleen Sprows. "American Saints: Gender and the Re-Imaging of U.S. Catholicism in the Early Twentieth Century." Religion and American Culture: A Journal of Interpretation 22, no. 2 (2012): 203–31. http://dx.doi.org/10.1525/rac.2012.22.2.203.

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AbstractIn Roman Catholic theology, saints are intermediaries between heaven and earth. In American Catholic practice, saints could also serve as intermediaries between two cultures—the minority religious community and the larger Protestant one. This article focuses on two female saints who became popular among American Catholics in the early twentieth century in part because American Catholics believed that devotion to them would help to undermine negative images of Catholicism in American culture. Presenting St. Bridget of Ireland as an antidote to popular stereotypes of Bridget the Irish se

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McGowan, Mark G. "The De-Greening of the Irish : Toronto’s Irish‑Catholic Press, Imperialism, and the Forging of a New Identity, 1887-1914." Historical Papers 24, no. 1 (2006): 118–45. http://dx.doi.org/10.7202/030999ar.

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Abstract Traditionally Canadian and American historians have assumed thai Irish Catholics in urban centres constituted highly resistant subcultures in the face of a dominantProtestant majority. In Canada, scholars have stated that these Irish-Catholic subcultures kept themselves isolated, socially and religiously, from the Anglo- Protestant society around them. Between 1890 and 1918, however, the Irish Catholics of Toronto underwent significant social, ideological, and economic changes that hastened their integration into Toronto society. By World War One, Irish Catholics were dispersed in all

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Johnson, María Cecilia. "Assisted Reproductive Techniques and Catholicism(s) in the US." Religion and Gender 9, no. 2 (2019): 147–69. http://dx.doi.org/10.1163/18785417-00902001.

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Abstract Assisted Reproductive Techniques (ART s) have proposed a new way of understanding notions of sexuality, reproduction, gestation, and family, and these transformations have arguably been a challenge in the religious field. This study aims to analyze the stances taken within the Catholic spectrum in the United States on ART s. Catholicism in the United States is an internally heterogeneous space, and different agents have taken diverse stances on ART s, with an impact on health care regulations, Catholic facilities administrations, and Catholics’ and non-Catholics’ reproductive rights.

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Cúc, Lê Thị. "Inculturation and Symbiosis Through Ritual Practice: Catholic Funerals in the Northern Delta of Viet Nam." Magic, Ritual, and Witchcraft 18, no. 2 (2023): 261–82. http://dx.doi.org/10.1353/mrw.2023.a918940.

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Abstract: Nowadays Vietnamese Catholics worship Jesus while at the same following indigenous practices of non-Catholic Vietnamese such as ancestor veneration, which Vietnamese and other Asian Catholics had previously been prohibited from performing. A relatively new Catholic concept termed “inculturation” has become a primary means of enabling Catholicism to be adopted globally, making possible broader and more inclusive ways of practicing Christianity. . This article explores the practices of Catholic funerals in the Northern Delta of Viet Nam, which follow Catholic traditions for the dead bu

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Day, Maureen K. "POLARIZATION? IDENTIFYING WHAT DIVIDES AND UNITES AMERICAN CATHOLICS." Politics and Religion Journal 17, no. 2 (2023): 251–75. http://dx.doi.org/10.54561/prj1702251d.

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Polarization among American Catholics has been a subject of both scholarly and media attention. Using a nationally representative survey of over 1500 Catholics, the first part of this article explores the extent to which race, gender, generation, and commitment to Catholicism shape polarization among Catholics; these different characteristics affect Catholics’ political and civic beliefs and practices to varying degrees. The second part of the article parses Catholics into their political party groupings – Democrat, Republican, and Independent – to determine the ways party affiliation affects

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Johnson, Karen J. "Beyond Parish Boundaries: Black Catholics and the Quest for Racial Justice." Religion and American Culture: A Journal of Interpretation 25, no. 02 (2015): 264–300. http://dx.doi.org/10.1525/rac.2015.25.2.264.

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Abstract According to most historians, the majority of northern urban Catholics before Vatican II (1962–1965) were ensconced in their parish boundaries, viewing their existence through the lens of the parish and focusing the majority of their attention on matters within their particular geographic location. As African Americans moved north during the Great Migration (1910s–1960s) and the racial dynamics of cities changed, some black Catholics began to organize for what they called “interracial justice,” a term that reflected their belief that black equality would benefit African Americans and

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Pobutska, Sofiia. "English Catholic Community and Its Religious-Political Views during the Reign of Elizabeth I Tudor (1558–1603)." Ethnic History of European Nations, no. 75 (2025): 20–28. https://doi.org/10.17721/2518-1270.2025.75.03.

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The article analyzes the religious-political doctrine of «English Catholicism» during 1558–1603. The topicality of the topic is that at the current stage in British historical science, the results of the Reformation are ambiguously presented in relation to the appearance in the country of various currents of religious intolerance, religious-political views of the Catholic community, as well as the problem of the royal power’s relationship with it remains debatable. In the course of the study, the origins of the religio-political doctrine of «English Catholicism» were analyzed on the basis of a

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Byrne, Julie. "Catholicism Doesn’t Always Mean What You Think It Means." Exchange 48, no. 3 (2019): 214–24. http://dx.doi.org/10.1163/1572543x-12341526.

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Abstract Anthropologists of Catholicism should consider “floating” Catholicism as a signifier and resisting ingrained habits of essentializing and assuming its referent or content, exemplified by still-frequent quotations of sociologist Andrew Greeley’s exceptionalist idea of the “sacramental imagination.” I use examples from my work including everyday micropolitics, independent Catholics, and cultural Catholics, as well as the work of Maya Mayblin and Jon Bialecki, to suggest a catholic—in the small-c sense of all-encompassing—approach that has the potential to sustain the anthropology of Cat

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Cressler, Matthew J. "“Real Good and Sincere Catholics”: White Catholicism and Massive Resistance to Desegregation in Chicago, 1965–1968." Religion and American Culture 30, no. 2 (2020): 273–306. http://dx.doi.org/10.1017/rac.2020.7.

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AbstractAlthough the civil rights movement has long been framed as a pivotal turning point in twentieth-century U.S. religious history, comparatively little attention has been directed to the role of religion in what has been termed “the long segregation movement.” Likewise, Catholic historians tend to emphasize the exceptional few priests, sisters, and lay people committed to interracial justice over and against the majority of white Catholics who either opposed integration or objected to the means by which it would be achieved. This article argues that, in order to fully understand U.S. Cath

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Field, Clive D. "No Popery’s Ghost." Journal of Religion in Europe 7, no. 2 (2014): 116–49. http://dx.doi.org/10.1163/18748929-00702004.

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Anti-Catholicism has been a feature of British history from the Reformation, but it has been little studied for the period since the Second World War, and rarely using quantitative methods. A thematically-arranged aggregate analysis of around 180 opinion polls among representative samples of adults since the 1950s offers insights into developing attitudes of the British public to Catholics and the Catholic Church. Anti-Catholicism against individual Catholics is found to have diminished. Negativity toward the Catholic Church and its leadership has increased, especially since the Millennium. Ge

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Vincentnathan, Lynn, S. Georg Vincentnathan, and Nicholas Smith. "Catholics and Climate Change Skepticism." Worldviews 20, no. 2 (2016): 125–49. http://dx.doi.org/10.1163/15685357-02002005.

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Despite Church teachings on climate change and most Catholics accepting the science and being concerned, a large minority of Catholic laity and clergy deny it. This multi-sited, qualitative study, which includes supporting quantitative data, focuses on how skepticism is articulated by Catholic climate change skeptics, and transmitted and transmuted through Catholic networks. While Catholic climate change skeptics echo other skeptics, they also bring Catholic perspectives, often mingled with conservative religious and political views. Some express concern common among other Christian skeptics t

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REYNAUD, DANIEL. "A Second Front: Canon Garland, Chaplain Maitland Woods and Anglo-Catholicism in the Australian Imperial Force during the First World War." Journal of Ecclesiastical History 72, no. 1 (2020): 95–112. http://dx.doi.org/10.1017/s0022046920000743.

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This article explores the work and influence of Anglo-Catholicism in the Australian Imperial Force during the Great War, based on reading the wartime correspondence of key AIF Anglo-Catholics, especially that of Canon David Garland and Chaplain William Maitland Woods. Anglo-Catholics were enthusiastic in support of the war, but simultaneously used it to promote Anglo-Catholicism and combat what they perceived to be the errors of non-Anglo-Catholic Anglicanism and the various Protestant groups, opening what might be considered a second front against these religions.

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Cipta, Samudra Eka. "100% KATOLIK 100% INDONESIA: Suatu Tinjauan Historis Perkembangan Nasionalisme Umat Katolik di Indonesia." Jurnal Sosiologi Agama 14, no. 1 (2020): 175. http://dx.doi.org/10.14421/jsa.2020.141-07.

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Since the arrival of the Portuguese to Indonesia, many missionaries have spread Catholicism in Indonesia. The Maluku region became the beginning of the Catholicsm process in Indonesia, when a Portuguese missionary Francis Xavier came to the largest spice producing region in the world at that time. Previously, the arrival of the Portuguese in Indonesia in addition to their trade also brought religious interests in it. In 1546-1547 when he arrived in Maluku, he had succeeded in baptizing thousands of people also building schools for the indigenous population. When the VOC, which incidentally was

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19

Kloppe-Santamaría, Gema. "Martyrs, Fanatics, and Pious Militants: Religious Violence and the Secular State in 1930s Mexico." Americas 79, no. 2 (2022): 197–227. http://dx.doi.org/10.1017/tam.2021.149.

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AbstractThis article examines the cultural and political repertoire that contributed to Catholics’ understanding of violence as a legitimate means to resist the secular state in 1930s Mexico. Following the end of the Cristero War (1926-29), the Church officially and overtly rejected the use of violence by Catholics as a means to defend religious freedom. However, many Catholic militants and organizations continued to support violence as a last but necessary recourse to resist the country's so-called tyrannical government and to build a Catholic nation that would recognize the kingship of Chris

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20

Tirenin, Gregory James. "Wesley and the People Called Papists: Recusancy, Methodism, and Religious Tension in Eighteenth-Century Britain." Wesley and Methodist Studies 16, no. 1 (2024): 29–58. http://dx.doi.org/10.5325/weslmethstud.16.1.0029.

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ABSTRACT Scholarly interest in Wesley’s views of Catholicism and his conceptions of catholicity has increased significantly. This article examines how British Catholics, especially Bishop Richard Challoner of London and Fr Arthur O’Leary of Cork, engaged with Methodism in late Georgian Britain. Despite the proscribed status of the Catholic Church during this period, Catholics participated to an impressive degree in the controversies surrounding Methodism by defining themselves against Wesley both theologically and politically. Their actions aroused considerable interest and controversy, thus d

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J. Hunt, Stephen. "BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS." POLITICS AND RELIGION JOURNAL 2, no. 2 (2008): 27–51. http://dx.doi.org/10.54561/prj0202027h.

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This paper has argued that over some four decades the Catholic charismatics have been pulled in different directions regarding their political views and allegiances and that this is a result of contrasting dynamics and competing loyalties which renders conclusions as to their political orientations difficult to reach. To some degree such dynamics and competing loyalties result from the relationship of the charismatics in the Roman Church and the juxtaposition of the Church within USA politico-religious culture. In the early days of the Charismatic Renewal movement in the Roman Catholic Church

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22

Paddison, Joshua. "Anti-Catholicism and Race in Post-Civil War San Francisco." Pacific Historical Review 78, no. 4 (2009): 505–44. http://dx.doi.org/10.1525/phr.2009.78.4.505.

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In San Francisco during the 1870s, conflicts over public schools, immigration, and the bounds of citizenship exacerbated long-simmering tensions between Protestants and Catholics. A surging anti-Catholic movement in the city——never before studied by scholars——marked Catholics as racially and religiously inferior. While promising to unite, anti-Catholicism actually exposed splits within Protestant San Francisco as it became utilized by opposing sides in debates over the place of racially marked groups in church and society. Considered neither fully white nor fully Christian, many Irish Catholic

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Rafferty, Oliver P. "Nicholas Wiseman, Ecclesiastical Politics and Anglo-Irish Relations in the Mid-Nineteenth Century." Recusant History 21, no. 3 (1993): 381–400. http://dx.doi.org/10.1017/s0034193200001680.

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English Catholicism in the middle decades of the nineteenth century was an extremely complex phenomenon. In the years after 1829 English Catholics were determined to take their rightful place in society. No longer could they be regarded as politically inferior to their Protestant fellow countrymen. Now at last they were in a position to lay to rest the age-old charge that adherence to papism was evidence of disloyalty to the crown. Into this ideal picture of the union between solid English virtues and Roman obedience there intruded two factors designed to precipitate a shattering of the new fo

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Wetzel, Benjamin. "A CHURCH DIVIDED: ROMAN CATHOLICISM, AMERICANIZATION, AND THE SPANISH-AMERICAN WAR." Journal of the Gilded Age and Progressive Era 14, no. 3 (2015): 348–66. http://dx.doi.org/10.1017/s1537781415000079.

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AbstractStandard accounts of American Catholic history generally note in passing that American Catholics supported the Spanish-American War but do not examine what reasons provoked them to do so. At the same time, recent literature on the war itself has described various factors that motivated American support, but few of these studies have noted the central role that religion played in Americans' interpretations of the conflict. This article brings these two historiographies together by showing the importance of the war for the Catholic Church in America as well as the significance of religio

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Feltmate, David. "Cowards, Critics, and Catholics." Bulletin for the Study of Religion 42, no. 3 (2013): 2–11. http://dx.doi.org/10.1558/bsor.v42i3.2.

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Throughout its history South Park has had a contentious relationship with Catholicism, frequently using Catholic doctrine, rituals, and popular practices as a foil for humor. This article examines the way that a Catholic parachurch organization, the Catholic League for Religious and Civil Rights, has criticized South Park and its creators Trey Parker and Matt Stone as cowardly and not the satirical mavericks they are frequently portrayed as in popular media. Using the sociologies of religion, humor, and culture, this article demonstrates that this conflict reflects deeper conflicts over the li

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Kiessling, Nicolas. "Anthony Wood and the Catholics." Recusant History 30, no. 1 (2010): 71–87. http://dx.doi.org/10.1017/s0034193200012656.

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Anthony Wood (1632–1695), the Oxford biographer and historian, was accused of being a ‘papist’ from the early 1670s until his death on 29 November 1695. These accusations were given credence because Wood had many Catholic friends and acquaintances; had a genuine affection for manuscripts and monuments of the pre-reformation past; wrote bio-bibliographies of many noteworthy Catholics who were graduates of Oxford colleges or were associated with the university; had a view of the reformation that Gilbert Burnet, later the bishop of Salisbury, saw as ‘unseemly’; and never joined any campaign again

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Xiong, Wei. "Food Culture, Religious Belief and Community Relations: An Ethnographic Study of the Overseas Chinese Catholic." Religions 14, no. 2 (2023): 207. http://dx.doi.org/10.3390/rel14020207.

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Religion and food culture are two closely related topics in the Christian discourse and have been the subject of extensive anthropological research. This paper takes the Boston Chinese Catholics as a case study, and it adopts an ethnographic research methodology to explore the ways in which the sense of belonging develops in the Church community, based on the analysis of food culture in this context. Chinese Catholics in Boston are mainly Fujian and Hong Kong immigrants, and the class, status, and economic differences between these two communities are well apparent. The Boston Chinese Catholic

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Kane, Paula M. "‘The Willing Captive of Home?’: The English Catholic Women's League, 1906–1920." Church History 60, no. 3 (1991): 331–55. http://dx.doi.org/10.2307/3167471.

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Henry Cardinal Manning wrote in 1863 that he wanted English Catholics to be “downright, masculine, and decided Catholics—more Roman than Rome, and more ultramontane than the Pope himself.” Given this uncompromising call for militant, masculine Roman Catholicism in Protestant Victorian England, frequently cited by scholars, it may seem surprising that a laywomen's movement would have emerged in Great Britain. In 1906, however, a national Catholic Women's League (CWL), linked closely to Rome, to the English clergy, and to lay social action, emerged in step with the aggressive Catholicism outline

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Phan, Peter C. "To be Catholic or Not to Be: Is it Still the Question? Catholic Identity and Religious Education Today." Horizons 25, no. 2 (1998): 159–80. http://dx.doi.org/10.1017/s0360966900031133.

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AbstractRecent social studies have show that there are, especially among young American Catholics, different conceptions of what constitutes a Catholic. Factors contributing to this new understanding of Catholic identity include religious pluralism and the divergent conceptualizations of catholicity and Catholicism in contemporary theology. As a consequence, different criteria are used to define what it means to be a Catholic. These variations pose serious challenges to religious educators whose task is to shape the religious identity of the students.The study begins with a survey of the histo

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Pizzoni, Giada. "Mrs Helena Aylward: A British Catholic mother, spouse and businesswoman in the Commercial Age (1705–1714)." British Catholic History 33, no. 4 (2017): 603–21. http://dx.doi.org/10.1017/bch.2017.27.

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Mrs Helena Aylward, as a Catholic merchant and investor, enriches the literature on both female Catholicism and on the Atlantic-Mediterranean trade. Recent historiography has stressed the importance of women in business, but Catholic women have been overlooked in the mercantile world and in the British fiscal-military economy. I contend that female Catholics were accustomed to their husband’s dealings, and after bereavement, took financial responsibility for the family’s business. Helena was proactive and did not limit herself to the exchanges already established by her husband. She moved inde

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Antkowiak, Laura S. "ARE CATHOLICS UNIQUELY CROSS-PRESSURED? POLICY BELIEFS AND VOTING BEHAVIOR BY RELIGIOUS TRADITION IN RECENT U.S. ELECTIONS." Politics and Religion Journal 17, no. 2 (2023): 299–325. http://dx.doi.org/10.54561/prj1702299a.

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The Catholic Church’s pro-life, pro-social justice policy agenda takes the sides of both major US political parties. This potentially cross-pressures Catholic voters’ choice between those parties, but could alternatively legitimate a Catholic voter’s personal partisan preference. This paper examines whether Catholic voters who share the Church’s core policy positions are more or less likely than comparably cross-pressured non-Catholic voters to exhibit political behaviors associated with cross-pressures: avoiding identification with a major party, avoiding voting or a major-party vote choice,

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Burns, Ryan. "Enforcing uniformity: kirk sessions and Catholics in early modern Scotland, 1560–1650." Innes Review 69, no. 2 (2018): 111–30. http://dx.doi.org/10.3366/inr.2018.0171.

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In the decades following the Scottish Reformation, Scottish parliaments passed a series of penal laws against Catholics and expressions of Catholic religious practice. In an act of 1594 the death penalty was prescribed on the first offence for wilfully hearing Mass; but no Scot was ever executed for hearing Mass. The same law of 1594 encouraged local presbyteries to convert any suspected Catholic under their jurisdiction. As historians of the Scottish Reformation begin to appreciate the crucial role that kirk sessions played in suppressing Scottish Catholicism, this article adds to recent stud

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Edwards, Owen Dudley. "1918 And All This – The Education (Scotland) Act then and now." Scottish Affairs 27, no. 4 (2018): 425–37. http://dx.doi.org/10.3366/scot.2018.0256.

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On the centenary of the Education (Scotland) Act, 1918, this essay offers personal reflections on its immediate impact and longer term legacies upon Scottish Catholicism. A century of Catholic state schools in Scotland has evolved very different Catholics – and a very different Scotland.

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Leitmeir, Christian Thomas. "CATHOLIC MUSIC IN THE DIOCESE OF AUGSBURG c.1600: A RECONSTRUCTED TRICINIUM ANTHOLOGY AND ITS CONFESSIONAL IMPLICATIONS." Early Music History 21 (September 4, 2002): 117–73. http://dx.doi.org/10.1017/s0261127902002048.

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After decades of suffering and agony, Catholicism in Augsburg entered a phase of gradual recovery around 1550. The first half of the sixteenth century was characterised by the rapid expansion of the Reformation and the marginalisation of the Catholics in the town. At the zenith of Protestant predominance, the Lutherans even managed to force the entire Catholic clergy into exile from 1537 to 1547 and for a few months in 1552. The episcopate of Cardinal Otto Truchsess von Waldburg (1543-73), however, marked a turning point for Catholics in Augsburg. The Peace of Augsburg (1555) conceded politica

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Sander, William. "Catholics and Catholic Schooling." Education Economics 13, no. 3 (2005): 257–68. http://dx.doi.org/10.1080/09645290500073720.

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McKeever, C. F., S. Joseph, and J. McCormack. "Memory of Northern Irish Catholics and Protestants for Violent Incidents and Their Explanations for the 1981 Hunger Strike." Psychological Reports 73, no. 2 (1993): 463–66. http://dx.doi.org/10.2466/pr0.1993.73.2.463.

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The aim of this study was to examine the memory of Northern Irish Catholics ( n = 20) and Protestants ( n = 21) for violent events which had occurred over the previous 11 years and their explanations for those events. It was predicted that Catholics would recall more events involving Catholic deaths than Protestants and that Protestants would recall more events involving Protestant deaths than Catholics. Although Catholics were as likely as Protestants to recall incidents which resulted in Protestant deaths, Protestants were less likely than Catholics to recall incidents involving Catholic dea

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Darmawan, Fransiscus Xaverius Riski, and Agustinus Supriyadi. "HIDUP MENGGEREJA ORANG MUDA KATOLIK DALAM ARUS MODERNISASI." CREDENDUM: Jurnal Pendidikan Agama 5, no. 1 (2025): 79–99. https://doi.org/10.34150/credendum.v7i1.912.

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Life of the Catholic Church in the current of modernization needs to be seriously considered by the young Catholics. It is because the future of the Catholic Church depends on the quality of the Catholic young in a parish or region. The current of modernization poses a great challenge for the young Catholics because modernization can be a means of facilitating the involvement of the young Catholics in the life of the Church. On the other hand, the current of modernization can also be alienating young people from the Church. The Catholics young should be able to develop and utilize those five d

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Heft, James L. "Evolution and Catholicism: A Few Modest Proposals." Horizons 35, no. 2 (2008): 203–27. http://dx.doi.org/10.1017/s0360966900005454.

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ABSTRACTDuring 2006, two events, one involving mainly Protestants and the other Catholics, triggered widespread debate on evolution and Christianity. The Dover, Pennsylvania case focused on whether intelligent design (ID) should be taught alongside evolution in public high school science classes; a New York Times Op-Ed by Cardinal Schönborn of Austria argued that Catholics should reject neo-Darwinianism. Once again, these debates raise the important issue of the relationship of science and religion, and more specifically, science and Catholicism, and call for further reflection on how Catholic

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Bartram, Erin. "American Catholics and “The Use and Abuse of Reading,” 1865–1873." Religion and American Culture 29, no. 1 (2019): 36–64. http://dx.doi.org/10.1017/rac.2018.3.

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ABSTRACTIn the wake of the Civil War, Father Isaac Hecker launched several publishing ventures to advance his dream of a Catholic America, but he and his partners soon found themselves embroiled in a debate with other American Catholics, notably his friend and fellow convert Orestes Brownson, over the “use and abuse of reading.” Although the debate was certainly part of a contemporary conversation about the compatibility of Catholicism and American culture, this essay argues that it was equally rooted in a moment of American anxiety over a shifting social order, a moment when antebellum faith

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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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Jordan, Sally. "Paternalism and Roman Catholicism: The English Catholic Elite in the Long Eighteenth Century." Studies in Church History 42 (2006): 272–81. http://dx.doi.org/10.1017/s0424208400004009.

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There is a general acceptance amongst historians of English Catholicism in the Early Modern period that Catholic landlords were paternalistic towards their tenants, that they were generally in turns charitable and controing, their behaviour invasive yet motivated by a desire for religious and social harmony within the manor. Early modern English Catholicism was certainly seigneurial, with a requirement by the landlord, as suggested by John Bossy, to pay attention to the tenants’ well-being and ‘also to their faith and morals’.’ Michael Mullett echoes these sentiments with regard to late eighte

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Trang, Lam To. "Law on Marriage of Catholics and non-Catholics in Vietnam." International Journal of Religion 5, no. 3 (2024): 512–18. http://dx.doi.org/10.61707/azr20q18.

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The Vietnamese State has recognized a lot of organizations of many different religions such as Buddhism, Catholicism, Protestantism, Cao Dai, Hoa Hao Buddhism, Islam..., of which Buddhism accounts for the largest number, next is Catholicism. The conceptions of marriage between the various religions are different. Unlike Buddhism, where the monks worship the celibacy, the love between husband and wife in Catholicism has profound meaning because it originates from the love of God and follows the model of love between Christ and Jesus. Within the scope of this article, the author will clarify the

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Ridgely, Susan B. "The Generational Ties That Bind American Roman Catholics." Exchange 48, no. 3 (2019): 251–67. http://dx.doi.org/10.1163/1572543x-12341529.

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Abstract Roman Catholic Studies has had little interest in or sources on Catholics marginalized by region or age or both. Challenging this assumed wisdom calls for a new orientation to the study of Catholicism, an orientation found in Anthropology. In this paper, I question why scholars have failed to ask questions about how age—different stations in life and varying generational contexts, across space, time and within one historical moment—shapes Roman Catholic practice on the individual as well as communal level? To attempt to answer this question, I use examples from my work; two ethnograph

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Fernández Rodríguez, Carmen María. ""Whatever her Faith may be": Some Notes on Catholicism in Maria Edgeworth's Oeuvre." Miscelánea: A Journal of English and American Studies 48 (January 7, 2014): 29–44. http://dx.doi.org/10.26754/ojs_misc/mj.20138829.

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 The relationship between the Anglo-Irish writer Maria Edgeworth (1768- 1849) and Catholicism has always been close and conditioned by the authoress’s inscription in the Protestant Ascendancy ancatholod by her father’s enlightened ideas. The intention of the present study is to reevaluate the role of Roman Catholics in the fictional and non-fictional texts some of which Edgeworth wrote alone and others in collaboration with her father. The Edgeworths were more interested in individual worth than in sectarianism and promoted the economic and intellectual advancement of Ireland, a process

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Hopper, Andrew. "‘The Popish Army of the North’: Anti-Catholicism and Parliamentarian Allegiance in Civil War Yorkshire, 1642–46." Recusant History 25, no. 1 (2000): 12–28. http://dx.doi.org/10.1017/s0034193200031964.

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By the time of the outbreak of the Civil Wars, may educated British Protestants considered Roman Catholicism to be an anti-religion; indeed, the Cambridge divine William Fulke went so far as to equate it with devil worship. Wealthy and powerful English Catholics attracted extreme hostility in moments of political crisis throughout the early modern period, but in 1642, fear of Roman Catholicism was even used to legitimate the terrible act of rebellion. Keith Lindley has emphasized the civil war neutrality of English Catholics, while many current historians, nervous of displays of religious prej

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Ackerman, Keith. "Personal Reflections on the Anglo-Catholic Identity." Cranmer Theological Journal 1, no. 2 (2024): 47–68. http://dx.doi.org/10.62221/ctj.2024.203.

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This paper explores the origins and significance of Anglo- Catholicism within the Anglican tradition. It traces the history of this movement from its roots in the pre-Reformation English church through the Oxford Movement of the 19th century to its impact on Anglicanism today. The paper examines the key beliefs and practices of Anglo-Catholics, their emphasis on the Catholic heritage of the Anglican Church, and their contributions to the development of Anglican liturgy, theology, and social justice. It also discusses the challenges faced by Anglo-Catholics in the twenty-first century and their

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Oldmixon, Elizabeth A., and William Hudson. "When Church Teachings and Policy Commitments Collide: Perspectives on Catholics in the U.S. House of Representatives." Politics and Religion 1, no. 1 (2008): 113–36. http://dx.doi.org/10.1017/s1755048308000060.

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AbstractThis article investigates the influence of religious values on domestic social policy-making, with a particular focus on Catholics. We analyze roll call votes in the 109th Congress and find that Catholic identification is associated with support for Catholic Social Teaching, but both younger Catholics and Republican Catholics are found less supportive. In followup interviews with a small sample of Catholic Republicans, we find that they justify voting contrary to Church teaching by seeing its application to most domestic social issues as less authoritative than Church moral teachings o

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Calfano, Brian Robert, and Daniel E. Ponder. "The Variable “Catholic” Influence on US Presidential and Abortion Politics." Religions 14, no. 2 (2023): 280. http://dx.doi.org/10.3390/rel14020280.

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We demonstrate that, in comparison to religious groups showing reliable, contemporary voting tendencies (e.g., white evangelical Protestants voting Republican, Jews and Muslims voting Democratic), Roman Catholics show far less consistency in supporting one major party over the other. After reviewing relevant literature Catholic public political preferences and behavior, we delve into a basic overview of the history of the Catholic Church in the United States. We then analyze historical periods when the impact of the church seems consequential, such as effects of the “Catholic vote”. We summari

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Kehoe, S. Karly. "Unionism, Nationalism and the Scottish Catholic Periphery, 1850–1930." Britain and the World 4, no. 1 (2011): 65–83. http://dx.doi.org/10.3366/brw.2011.0005.

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This article investigates the relationship between nationalism, unionism and Catholicism between 1850 and 1930 and proposes that ideas about the Scottish nation and national identity had a strong connection with the re-emergence and development of Catholicism. The presence of a large Irish-born and Irish-descended Catholic population meant that although there was a peripheral sensitivity to Ireland and an intellectual curiosity with Home Rule, indigenous Catholics remained deeply committed to the Scottish nation within the British state. A majority of Catholics in Scotland saw themselves as lo

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Chambon, Michel, Bubbles Beverly Asor, and Renchillina Joy G. Supan. "Lateral Synodality: Academics of Asian Catholicism and Organizational Change." Religions 16, no. 3 (2025): 283. https://doi.org/10.3390/rel16030283.

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As the Synod on Synodality has massively consulted Catholics around the globe for three years (2021–2024), this paper discusses ways in which academics with knowledge related to Asian Catholics have been involved in these processes. Focusing on this specific community of scholars, we highlight the paradoxical ways in which they contributed to these synodal conversations. They simultaneously illustrate the relatively new production of multidisciplinary knowledge on Asian Catholicism and the hesitations standing between ecclesial organizations and academia. While academics of Asian Catholicism p

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