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Journal articles on the topic 'Eike, Catholic Church Church and state'

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Published: 4 June 2021

Last updated: 13 February 2022

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1

Cleary, E. L. "The Brazilian Catholic Church and Church-State Relations: Nation-Building." Journal of Church and State 39, no. 2 (1997): 253–72. http://dx.doi.org/10.1093/jcs/39.2.253.

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2

Madsen, Richard. "The Chinese Catholic Church." Review of Religion and Chinese Society 6, no. 1 (2019): 5–23. http://dx.doi.org/10.1163/22143955-00601002.

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Both the Chinese state and the Vatican have an interest in maintaining more regular control over local Catholic community life. Their interests partially converge in seeking a regularized process for selecting Catholic bishops in the officially recognized part of the Chinese Church. This overlapping of interests is the basis for the “provisional agreement” between the Vatican and China on the selection of bishops signed on September 22, 2018. The agreement fails to address the area where Sino-Vatican interests diverge, i.e., the status of the thirty-six “underground” bishops, recognized by the

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3

Homer, Michael W. "Separating Church and State in Italy." Nova Religio 23, no. 2 (2019): 64–84. http://dx.doi.org/10.1525/nr.2019.23.2.64.

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In 1852 King Victor Emmanuel’s ministers proposed legislation to recognize civil marriages in the Kingdom of Sardinia (Piedmont). This proposal was opposed by Pope Pius IX and other Catholic apologists who argued that it would result in undermining the official status of the Catholic Church and one of the church’s sacraments. Even worse it would mean that Jewish and Protestant marriages would be recognized. This legislation coincided with Mormon missionaries proselytizing in Torino and the public announcement that the church practiced polygamy. Catholic opponents of this legislation argued tha

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Fylypovych, Liudmyla, and Anatolii Kolodnyi. "The Culture of State-Church and Church-State Relations: The Ukrainian Case." Roczniki Kulturoznawcze 12, no. 2 (2021): 9–30. http://dx.doi.org/10.18290/rkult21122-1.

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The article is devoted to relations between Church and the Ukrainian State and analysis of their current state and prospects of development. The authors analyze some state–church approaches to the relationship between State and Church based on Ukrainian legislation and social concepts of churches. The main task of a modern state is to guarantee freedom of conscience to citizens and provide conditions for free functioning of religious organizations. Church also assumes certain responsibilities to the state and society. The article provides an overview of the attitude of the Catholic, Greek Cath

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5

Mnozhynska, R. "Stanislav Orikhovsky's Views on Church-State Relations." Ukrainian Religious Studies, no. 38 (February 14, 2006): 116–28. http://dx.doi.org/10.32420/2006.38.1729.

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Before talking about the vision of Orikhov's essence of the relationship between the church and the state, one must first determine what the church is about - Catholic or Orthodox. After all, the thinker lived in Poland when there were still strong, even parity positions of both denominations. He himself was brought up in a family where his father was Catholic and his mother was Orthodox. This was reflected in his mentality: he repeatedly publicly stated the benefits of certain tenets of the Orthodox faith. But most of all he settled on the problem of relations between the Catholic Church and

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6

Ramet, Pedro. "Factionalism in Church-State Interaction: The Croatian Catholic Church in the 1980s." Slavic Review 44, no. 2 (1985): 298–315. http://dx.doi.org/10.2307/2497752.

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Among the approaches one might adopt in studying church-state interaction is one that endeavors to treat both church and state as active subjects and which tries to be sensitive to factional divisions within both. This approach makes it clear that just as a regime may have a religious policy, the churches may also have policies toward the regime, and that the resulting relationship reflects the interplay of both policies. If there are factions in both state and church, the policies of both will be the subject and the product of continuing debate and struggle among the factions.Sensitivity to f

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Masláková, Magdaléna, and Anežka Satorová. "The Catholic Church in Modern China: How Does State Regulation Influence the Church?" Religions 10, no. 7 (2019): 446. http://dx.doi.org/10.3390/rel10070446.

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The Chinese government has regulated all religious activity in the public domain for many years. The state has generally considered religious groups as representing a potential challenge to the authority of the Chinese Communist Party (CCP), which sees one of its basic roles as making sure religion neither interferes with the state’s exercise of power nor harms its citizens. A revised Regulation on Religious Affairs (Zongjiao shiwu tiaoli 宗教事务条例) took effect in 2018, updating the regulation of 2005. This paper aims to introduce and explore the content of the regulation, especially how it diffe

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8

Ward, Kevin. "Series on Church and State: Eating and Sharing: Church and State in Uganda." Journal of Anglican Studies 3, no. 1 (2005): 99–119. http://dx.doi.org/10.1177/1740355305052827.

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ABSTRACTThe article explores the complexities of church-state relations in Uganda, with particular reference to the two dominant churches: the Anglican Church of Uganda (the Protestants) and the Roman Catholic Church. Together the two churches include some 80 per cent of Ugandans. Since the beginnings of Christianity in the late nineteenth century, the rivalry between the two communions has had political implications, with the Anglican Church perceived as constituting a quasi-establishment and the Catholics as lacking political clout. In local discourse, ‘eating’ refers to the enjoyment of pol

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9

O'Mahony, Anthony. "THE CHALDEAN CATHOLIC CHURCH: THE POLITICS OF CHURCH-STATE RELATIONS IN MODERN IRAQ." Heythrop Journal 45, no. 4 (2004): 435–50. http://dx.doi.org/10.1111/j.1468-2265.2004.00265.x.

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10

Lin, Yaotang Peter. "The development of Catholic-State relations: harmony or conflict." Asian Education and Development Studies 9, no. 3 (2019): 349–61. http://dx.doi.org/10.1108/aeds-10-2018-0160.

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Purpose The purpose of this paper is to conduct a brief survey on the Catholic Church in Taiwan since its establishment by the Spanish missionaries in 1662 until today on its internal development and external relationship with the government. It is interesting to discover that, mostly, the Church has a harmonious relationship with the government, except a very few cases in which its foreign missionaries following the social teaching of the Church antagonize the government. However, it does not affect the close relationship between the Church and government in Taiwan. Design/methodology/approac

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11

Malahovskis, Vladislavs. "POLITICAL ACTIVITIES OF THE ROMAN CATHOLIC CHURCH IN INDEPENDENT LATVIA." Via Latgalica, no. 2 (December 31, 2009): 78. http://dx.doi.org/10.17770/latg2009.2.1610.

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The aim of the paper is to reflect the political activities of the Roman Catholic Church in two periods of the history of Latvia and the Roman Catholic Church in Latvia – in the period of First Independence of the Republic of Latvia, basically in the 1920s, and in the period following the restoration of Latvia’s independence. With the foundation of the independent state of Latvia, the Roman Catholic Church experienced several changes; - bishops of the Roman Catholic Church were elected from among the people; - the Riga diocese was restored the administrative borders of which were coordinated w

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Batalla, Eric, and Rito Baring. "Church-State Separation and Challenging Issues Concerning Religion." Religions 10, no. 3 (2019): 197. http://dx.doi.org/10.3390/rel10030197.

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In its declaration of principles, the 1987 Philippine Constitution provides for the separation of Church and State. While the principle honors distinctions between temporal and spiritual functions, both Church and State maintain a unique and cooperative relationship geared towards the common good. However, traditional boundaries governing political and religious agency have been crossed during Duterte’s presidency causing a conflict between leaders of government and the Catholic hierarchy. In the process, the conflict has resurfaced issues about the principle of Church-State separation. What a

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13

Orobator, Agbonkhianmeghe E. "Church, State, and Catholic Ethics: The Kenyan Dilemma." Theological Studies 70, no. 1 (2009): 182–85. http://dx.doi.org/10.1177/004056390907000109.

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Coranič, Jaroslav. "Legalization of Greek Catholic Church in Czechoslovakia in 1968." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 2 (2010): 192–204. http://dx.doi.org/10.2478/v10154-010-0017-3.

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Legalization of Greek Catholic Church in Czechoslovakia in 1968 This study deals with the fate (history) of the Greek Catholic Church in Czechoslovakia in 1968. Catholic Church in Czechoslovakia was liquidated by communist state power in the period of 1950 - 1968. The Church did not legally existed, its priests and believers were incorporated violently into the Orthodox Church. Improving this situation occurred in 1968, when so Prague Spring took place in Czechoslovakia. The legalization of the Greek Catholic Church was one of its result. This process was stopped by invasion of Warsaw Pact to

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15

Leslie, R. F. "The Catholic Church in communist Poland, 1945–1985: forty years of church-state relations." International Affairs 63, no. 3 (1987): 511–12. http://dx.doi.org/10.2307/2619306.

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Keane-Dawes, Antony Wayne. "Remaking the Catholic Church in Santo Domingo." New West Indian Guide / Nieuwe West-Indische Gids 94, no. 3-4 (2020): 245–71. http://dx.doi.org/10.1163/22134360-bja10011.

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Abstract In 1824, the Haitian government passed a series of laws that secularized the Catholic Church’s lands in Santo Domingo and placed this religious institution under state control. Using correspondences, pamphlets, and petitions, this article argues that Haitian reforms of the Church in Santo Domingo created a new power dynamic that incorporated local communities with these secular and religious institutions. In doing so, this literature brings together two literatures that rarely speak to one another: the impact of the Haitian Unification on the Church in Santo Domingo and Haitian diplom

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Kenny, Gale, and Tisa Wenger. "Church, State, and “Native Liberty” in the Belgian Congo." Comparative Studies in Society and History 62, no. 1 (2020): 156–85. http://dx.doi.org/10.1017/s0010417519000446.

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AbstractThis essay describes a religious freedom controversy that developed between the world wars in the Belgian colony of the Congo, where Protestant missionaries complained that Catholic priests were abusing Congolese Protestants and that the Belgian government favored the Catholics. The history of this campaign demonstrates how humanitarian discourses of religious freedom—and with them competing configurations of church and state—took shape in colonial contexts. From the beginnings of the European scramble for Africa, Protestant and Catholic missionaries had helped formulate the “civilizin

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Hyde, Simon. "Roman Catholicism and the Prussian State in the Early 1850s." Central European History 24, no. 2-3 (1991): 95–121. http://dx.doi.org/10.1017/s0008938900018884.

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The relationship between the Roman Catholic church and the state in nineteenth-century German history appears to have been plagued by discord and mistrust. From the secularization of church lands and the dissolution of sovereign ecclesiastical territories at the beginning of the century to the Kulturkampf of the 1870s, church and state found themselves repeatedly at loggerheads. One thinks of the negotiations between Prussia and Rome on a concordat after 1815, the Cologne mixed marriage controversy of 1837, the Frankfurt Parliament's debates on Article III of the Reich Constitution in 1848, an

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Schafer, Bernd. "State and Catholic Church in Eastern Germany, 1945-1989." German Studies Review 22, no. 3 (1999): 447. http://dx.doi.org/10.2307/1432269.

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20

Robinson, R. A. H. "The Catholic Church and the Nation-State: Comparative Perspectives." English Historical Review CXXIII, no. 503 (2008): 1095–97. http://dx.doi.org/10.1093/ehr/cen227.

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Bishop, J. P., and D. R. Morrison. "The Roman Catholic Church, Biopolitics, and the Vegetative State." Christian Bioethics 17, no. 2 (2011): 165–84. http://dx.doi.org/10.1093/cb/cbr012.

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22

Walker, Jennifer. "Church, State and an Operatic Outlaw: Jules Massenet's Hérodiade." Cambridge Opera Journal 31, no. 2-3 (2019): 211–36. http://dx.doi.org/10.1017/s0954586720000014.

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AbstractWhen Jules Massenet began work on Hérodiade in the late 1870s, he likely expected to see his work premiered at the Paris Opéra. But the coveted Parisian premiere was not to be. Based on a liberal reworking of the infamous tale of Herod, Salome and John the Baptist, Hérodiade undoubtedly challenges traditional Catholic doctrine. Yet Massenet's opera was not as ‘secular’ as it may seem. I argue here that it draws instead on a Republican-friendly brand of Catholicism that encouraged individual religiosity as an anticlerical strategy. Herein, I argue, lay the reasons why Hérodiade was outl

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23

Kmieć, Michał. "Constantability of Catholic Church Teaching Religious Freedom." Chrześcijaństwo-Świat-Polityka, no. 24 (May 18, 2020): 157–79. http://dx.doi.org/10.21697/csp.2020.24.1.25.

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The purpose of the article is to embed the twentieth-century teaching of the Church's Magisterium on the right to religious freedom in the Church's Tradition, showing clear evidence for the continuity of this teaching. Religious freedom is not a law that existed in the teaching of the Church fifty years ago, but one of its traditional elements, which may not have been strongly realized for centuries. It is, however, one of the elements of science about the relationship between the Church and the state that does not contradict any other elements.

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Chacon, R. D. "Salvador Alvarado and the Roman Catholic Church: Church-State Relations in Revolutionary Yucatan, 1914-1918." Journal of Church and State 27, no. 2 (1985): 245–66. http://dx.doi.org/10.1093/jcs/27.2.245.

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Teule, Herman. "The Chaldean Catholic Church. Modern History, Ecclesiology and Church-State Relations, written by Kristian Girling." International Journal of Asian Christianity 1, no. 2 (2018): 371–73. http://dx.doi.org/10.1163/25424246-00102022.

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26

Borland, Elizabeth. "Cultural Opportunities and Tactical Choice in the Argentine and Chilean Reproductive Rights Movements." Mobilization: An International Quarterly 9, no. 3 (2004): 327–39. http://dx.doi.org/10.17813/maiq.9.3.h21v5383812780j5.

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Reproductive rights movements throughout Latin America contend with the strong influence of the Catholic Church. In Argentina and Chile, two predominately Catholic countries where abortion is illegal yet common, reproductive rights activists see the church as their focal opponent. Analyzing data on the reproductive rights movement in each case, I argue that cultural opportunity is important for understanding the ways that activists address religion and the church in strategizing collective action frames. In Argentina, weak social support of the church foments more confrontational activism, des

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Byrska, Joanna Mysona. "Moral education and development in Poland after 1989." Ethics & Bioethics 6, no. 1-2 (2016): 69–77. http://dx.doi.org/10.1515/ebce-2016-0007.

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Abstract This paper aims to show the development of moral education in Poland after 1989. The Catholic Church, family and schools are the most important things concerning moral education and development in Poland. . In the past, moral education in families and in state schools was different. The Catholic Church was, for many years, the anchor of freedom and Polish identity. By 1989, there were two models of education and moral development in Poland: the state model in the communist spirit and the Catholic Church with its Christian values. Individual families were in favor of one or the other.

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Savchuk, Oleh, and Halyna Lutska. "Evolution of church notary in the canonical law of the catholic church." Scientific and informational bulletin of Ivano-Frankivsk University of Law named after King Danylo Halytskyi, no. 10(22) (December 29, 2020): 92–98. http://dx.doi.org/10.33098/2078-6670.10.22.92-98.

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Goal. The aim of the work is a comprehensive analysis of the main problems and features of the influence of religion on the formation of modern legal families, including in the context of modern globalization processes. Method. The methodology of the study involves the integrated use of a number of general and special methods of cognition, in particular: terminological analysis, synthesis, structural-functional and comparative law. Results. In the course of the research it was proved that in the modern conditions of society development the religious legal family plays an important role due to

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Koehne, Samuel. "Nazi Germany as a Christian State: The “Protestant Experience” of 1933 in Württemberg." Central European History 46, no. 1 (2013): 97–123. http://dx.doi.org/10.1017/s0008938913000046.

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The study of German Christian responses to the Nazis is undoubtedly a growing field of historical inquiry. Within this topic much of the focus has been on larger church organizations, such as the Catholic Church or on those who were engaged in the “Church Struggle” (Kirchenkampf)––the Confessing Church (Bekennende Kirche, BK) or the German Christian Faith Movement (Glaubensbewegung Deutsche Christen,GDC). There are numerous such works that form excellent studies of church organizations, as well as individual theologians.

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von Arx, Jeffrey. "Engaging the liberal state: Cardinal Manning and Irish home rule." British Catholic History 35, no. 1 (2020): 25–54. http://dx.doi.org/10.1017/bch.2020.2.

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In the course of his long career (1865–1892) as Archbishop of Westminster and head of England’s Catholic Church, Henry Edward Manning articulated a position on the engagement of voluntary religious organizations like the Church with the liberal state, now understood, at least in the British context, as religiously neutral and responsive to public opinion through increasingly democratic forms of government and mediated through political parties. The greatest test and illustration of this position was his involvement in Irish Home Rule, where he deferred to the Irish hierarchy in their support o

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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

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Antonenko, Polina S. "Democratization of the Catholic Church in Spain in 1976-1978." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (208) (December 23, 2020): 43–47. http://dx.doi.org/10.18522/2687-0770-2020-4-43-47.

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The article considers the changes in the position of the Catholic Church in Spanish society caused by the democratic transition. The beginning of the reign of Juan Carlos I was marked by the rethinking of the dialogue between the state and the Catholic Church. The king introduced the initiative to revise the provisions of the Concordat, thereby limiting the power position of the Spanish Catholic diocese. This decision looks like an intention to divide the history of Spain into Franco and democratic periods in the political and public consciousness. But the full-fledged democratization of socie

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Atkin, Nicholas. "The challenge to laïcité: church, state and schools in Vichy France, 1940–1944." Historical Journal 35, no. 1 (1992): 151–69. http://dx.doi.org/10.1017/s0018246x00025644.

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AbstractThis article examines the role which education played in church/state relations during the Occupation. It begins with an evaluation of catholic reactions to the defeat and explains why so many church leaders were quick to blame military collapse on the laïcité of the republican educational system. It then investigates the policies which the church wanted to see pursued in regard to schools and assesses how these were received by the Vichy government. Analysis of these issues reveals that Vichy was not as pro-clerical as is sometimes believed. Although initially sympathetic to church re

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Prunier, Gérard. "The Catholic Church and the Kivu Conflict." Journal of Religion in Africa 31, no. 2 (2001): 139–62. http://dx.doi.org/10.1163/157006601x00103.

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AbstractThis paper examines the role of the Catholic Church in the armed conflict that has engulfed the Democratic Republic of Congo (DRC) since 1993. The conflict itself has two dimensions. Since 1996 the DRC has been at the centre of a major war that has spilled well beyond its borders, embroiling neighbouring states and others further afield. Less well known is the local struggle, in the eastern part of the country in the two provinces of North and South Kivu, which began three years earlier. While having a dynamic of its own, Kivu's fate has become entwined in the wider international confl

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Šokčević, Šimo, and Tihomir Živić. "Newman and Strossmayer on the Relationship Between the Church and the State (I)." Anafora 7, no. 1 (2020): 225–53. http://dx.doi.org/10.29162/anafora.v7i1.11.

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The relationship between the Catholic Church and the state, and between the Church and the state in general, is a very topical issue, and theoreticians at the present time provide various models that render assistance to the comprehension of that relationship. The complexity and extensiveness of the problem necessitates that it should be dealt with in two parts (articles). Basically, our objective was to represent the deliberations of John Henry Newman (1801‒1890) and Josip Juraj Strossmayer (1815‒1905), which we consider to be exceptionally valuable and relevant even today. Through such an an

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Johnston-White, Rachel M. "A New Primacy of Conscience? Conscientious Objection, French Catholicism and the State during the Algerian War." Journal of Contemporary History 54, no. 1 (2017): 112–38. http://dx.doi.org/10.1177/0022009417714315.

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This article explores how the Roman Catholic Church in France re-evaluated its traditional condemnation of conscientious objection in the closing years of the Algerian War. In contrast to the French Protestant Churches after 1948, the Catholic Church continued to proclaim objection to be detrimental to the principles of state sovereignty and obedience to legitimate authority. Despite this, cases of Catholic conscientious objectors like Jean le Meur and Jean Pezet brought contentious Church debates into the public sphere, dramatized in the press and the courtroom. The article traces how the mor

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Espinosa, David. "“Restoring Christian Social Order”: The Mexican Catholic Youth Association (1913-1932)." Americas 59, no. 4 (2003): 451–74. http://dx.doi.org/10.1353/tam.2003.0037.

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[our goal] is nothing less that the coordination of the living forces of Mexican Catholic youth for the purpose of restoring Christian social order in Mexico …(A.C.J.M.’s “General Statutes”)The Mexican Catholic Youth Association emerged during the Mexican Revolution dedicated to the goal of creating lay activists with a Catholic vision for society. The history of this Jesuit organization provides insights into Church-State relations from the military phase of the Mexican Revolution to its consolidation in the 1920s and 1930s. The Church-State conflict is a basic issue in Mexico's political str

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Hodge, Joel. "Church, State and Secularism in Asia: The Public Nature of the Church in Timor-Leste." International Journal of Practical Theology 16, no. 2 (2013): 323–48. http://dx.doi.org/10.1515/ijpt-2012-0020.

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Abstract The Western discourse and norms around secularism, particularly Church-state relations, are foreign in many ways to the majority world, especially Asia. However, as the modern nation-state has taken root in Asia, different models of secularism have developed with interesting relationships to the particular cultural and religious context of each country. In the difficult course of forming a secular nation-state, Asian nations have had to address the dominant religious traditions and institutions of each nation, including Christian churches. This process has occasionally provoked confli

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Gray, Breda. "The Politics of Migration, Church, and State: A Case Study of the Catholic Church in Ireland." International Migration Review 50, no. 2 (2016): 315–51. http://dx.doi.org/10.1111/imre.12165.

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Chu, Lan T. "Catholicism vs. Communism, Continued: The Catholic Church in Vietnam." Journal of Vietnamese Studies 3, no. 1 (2008): 151–92. http://dx.doi.org/10.1525/vs.2008.3.1.151.

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To what extent can the Catholic Church in Vietnam contribute to both social and political change? Traditionally, scholars have often focused on countries with large Catholic populations, such as Poland or the Philippines, to exemplify the Church's ability to promote political liberalization, while countries with smaller Catholic populations have been largely overlooked. By examining the confrontations and negotiations between the Catholic Church and the communist state in Vietnam, this article demonstrates that such an oversight precludes the recognition of key figures and initiatives that may

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Horváth, Emőke. "La Iglesia Católica cubana y el Estado en 1959 según la circular Vida Nueva." Acta Hispanica 19 (January 1, 2014): 27–37. http://dx.doi.org/10.14232/actahisp.2014.19.27-37.

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The paper analyzes the relationship between the Cuban government and the Catholic Church after the victory of the Cuban Revolution in 1959. The struggle of Fidel Castro and his fellow rebels against the Batista dictatorship was supported by a significant number of priests and catholic faithfuls. Three days after the victory of the Ejercito Rebelde, a pastoral letter with the title of Vida Nueva (New Life) was issued by Mons. Enrique Pérez Serantes, the primate of Cuba. This letter is a main source for the interpretation of the Church and State relations at the beginning of the political change

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Салмин, Алексей. "The Church, the State and Politics in the Catholic World." Полис. Политические исследования, no. 6 (2005): 147–71. http://dx.doi.org/10.17976/jpps/2005.06.10.

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Greil, Arthur L., and James E. Wood. "Ecumenical Perspectives on Church and State: Protestant, Catholic and Jewish." Review of Religious Research 32, no. 2 (1990): 189. http://dx.doi.org/10.2307/3511774.

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Ruff, M. E. "The East German State and the Catholic Church, 1945-1989." German History 30, no. 2 (2012): 316–18. http://dx.doi.org/10.1093/gerhis/ghs003.

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McKenzie, Richard M. "The East German State and the Catholic Church 1945–1989." International History Review 35, no. 3 (2013): 654–55. http://dx.doi.org/10.1080/07075332.2013.781386.

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Nixon, Robert W., and James E. Wood. "Ecumenical Perspectives on Church and State: Protestant, Catholic and Jewish." Journal of Law and Religion 8, no. 1/2 (1990): 647. http://dx.doi.org/10.2307/1051339.

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Bulyga, Iryna. "Roman Catholic Church in the System of State-Confessional Relations in Volhynia (1944-1945)." Ukrainian Religious Studies, no. 66 (February 26, 2013): 204–11. http://dx.doi.org/10.32420/2013.66.266.

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Understanding the historical retrospective of state-confessional relations becomes especially relevant in connection with socio-political changes of the XX - the beginning of the XXI centuries. The Roman Catholic Church, as one of the subjects of these relations, increasingly expresses its attitude to socio-political events. Historical experience of the existence of the Roman Catholic Church testifies that the mentioned institution has had a significant impact on all spheres of public life, in particular political. In this context, we note that the beginning of the XXI century. once again reve

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Csatlós, Mária. "A „Katolikus Akció” néven társult szervezkedés Marosvásárhelyen és Ágotha Endre papi életútja." Studia Theologica Transsylvaniensia 24, no. 1 (2021): 155–76. http://dx.doi.org/10.52258/stthtr.2021.1.09.

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With the available archival resources and through exploring the life, work and political actions of Endre Ágotha, the dean and parish priest of Nyárádselye I trace the unfolding and failing of the schismatic catholic peace movement legitimated in Marosvásárhely in the period 1950-1956. The state backed “Catholic Action” did not succeed in severing the Catholic Church in Romania from Rome by settling the “pending cases” between the church and the state and only a small portion of the clergy joined the movement, yet it has made significant moral damages by dividing the believers and the clergy.

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Pelc, Paweł. "Kwestia zwrotu mienia kościelnych osób prawnych w świetle ustawy o stosunku Państwa do Kościoła Katolickiego w Rzeczypospolitej Polskiej." Prawo Kanoniczne 38, no. 1-2 (1995): 103–37. http://dx.doi.org/10.21697/pk.1995.38.1-2.07.

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A relation between the state and catholic church in Poland was regulated in 1989 as a result of long negotiations between communist authorities and church representatives. The legislator could not disregard the issue of property lost by church, in particular the property lost during communist time. In post-communist period 1989 Law on State Relation to Catholic Church was to some extend amended to reflect the interests of the Church. The Law of 1989 provides for two ways of resolving the church property status. If a property remained in church legal person’s possession then, in cases described

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Shadle, Matthew A. "Cavanaugh on the Church and the Modern State: An Appraisal." Horizons 37, no. 2 (2010): 246–70. http://dx.doi.org/10.1017/s0360966900007271.

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ABSTRACTIn a series of recent articles and books, the Catholic theologian William T. Cavanaugh has leveled a profound challenge to the modern state. He critiques its pretentions to be a savior and to provide social cohesion. He proposes that the church should provide resistance to, and even be an alternative to, the modern state. While Cavanaugh draws creative insights from Augustine's political thought, he misuses that thought in ways that dismiss the positive goods provided by the government. Cavanaugh also makes a positive contribution to Catholic social ethics by employing “the social imag

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