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Journal articles on the topic 'Evangelicalism – Relations – Catholic Church'

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Published: 4 June 2021

Last updated: 9 February 2022

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Root, Michael. "Ecumenism in a Time of Transition." Horizons 44, no. 2 (2017): 409–14. http://dx.doi.org/10.1017/hor.2017.118.

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To assess the present state and future possibilities of personal and ecclesial ecumenism between Protestant and Catholic Christians is a difficult task. On the one hand, the diversity among Protestants is so great few generalities hold for all of them. The challenges involved in Catholic relations with the Church of England are quite different than those involved in relations with the Southern Baptist Convention, and different in yet other ways from those involved in relations with a Pentecostal church in South Africa. In a broad sense, one can think of a spectrum of Protestant churches, some with whom Catholic relations might be close, and then a series of churches at a greater distance from Catholicism with whom relations would be more limited. That picture is only partially true, however. On many social issues, Catholics can work more closely with Evangelicals, with whom there are deep differences over sacraments and ecclesiology, than they can with more socially liberal representatives of, say, the Lutheran or Anglican traditions. In this brief reflection, I will be concerned with the Protestant communities with whom the greatest possibilities of a wide spectrum of closer relations seem to exist, such as the Anglican, Lutheran, and Reformed churches.

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Cedillo, Joel Ivan Gonzalez. "Evangelicalism as a Political Mobilizer in Latin American Politics and the Reemergence of Conservative Governments." Study of Religion, no. 3 (2019): 21–27. http://dx.doi.org/10.22250/2072-8662.2019.3.21-27.

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Evangelicalism has experienced a rapid increase in Latin America the last four decades at the expense of Catholicism, as believers look for a more personal relation with God, a more practical religious life and detaching from the institutionality the Catholic Church represents. Due to the nature of Evangelicalism, believers started to get involved into the political life of their countries. The author analyses the use of discursive elements of Evangelicalism by conservative parties in Guatemala and Brazil to gain political power. Such phenomenon is reciprocal as Evangelical leaders take advantage of the exposure and reach they will get once conservative politicians gain power. The goal of the author is to visibilize the existing alliance between the Evangelical communities and conservative political parties in Latin America and the effects it has on secular democracies. The author gets to the conclusion that Latin American secular democracies that allow the participation of resourceful religious institutions or individuals in the political life risk the continuation of the secular democratic state

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Lunkin, R., and S. Filatov. "Christian Churches and the Antiidentist Revolution." World Economy and International Relations 65, no. 8 (2021): 97–108. http://dx.doi.org/10.20542/0131-2227-2021-65-8-97-108.

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The article analyzes the ideological contradictions of liberal democracy, or neoliberalism (antiidentism), and traditionalism (identism) on the example of Christian churches. Antiindentism considers traditional religiosity to be hostile: it should be reformed to conform to neoliberal values, and it should be banished from public space. At the same time, antiidentism does not want to eliminate religion, because it is one of the identities that have to be redone like other human identites. The article examines anti-Christian movements (like the “Black Lives Matter”) as well as conservative and liberal movements within various confessions. The authors emphasize that the antiidentist demands are based on the Christian values of respect for any person, for women and men, regardless of anything, for humane methods of raising children, mercy for any categories of people, regardless of their sexual orientation, etc. On the other hand, the demands of antiidentists go far beyond Christian principles and even common sense (not to quote inconvenient passages of the Bible, to change the rules of church life and the appointment of clergy). The article proposes a classification of confessions by direction and by territorial feature, depending on specifics of divisions based on the attitude to antiidentism (American Churches, the Catholic Church, Lutherans and Anglicans as well as diversity of Orthodox churches that are also touched by the antiidentist wave). The authors conclude that the Christian churches, despite the existence of liberal factions, are primarily a traditionalist force in modern politics. Because of fundamental ideological differences, the consolidation of diverse Christian forces is a difficult task. However, there is some progress in this direction. Evangelicals, traditional Catholics, who make up the majority of the Catholic Church, as well as the majority of Orthodox Christians, are a serious political and, what perhaps more important, ideological force.

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Village, Andrew. "Liberalism and Conservatism in Relation to Psychological Type among Church of England Clergy." Journal of Empirical Theology 32, no. 1 (2019): 138–54. http://dx.doi.org/10.1163/15709256-12341384.

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Abstract Liberalism and conservatism have been important stances that have shaped doctrinal, moral and ecclesial beliefs and practices in Christianity. In the Church of England, Anglo-catholics are generally more liberal, and evangelicals more conservative, than those from broad-church congregations. This paper tests the idea that psychological preference may also partly explain liberalism or conservatism in the Church of England. Data from 1,389 clergy, collected as part of the 2013 Church Growth Research Programme, were used to categorise individuals by church tradition (Anglo-catholic, broad church or evangelical), whether or not they had an Epimethean psychological temperament, and whether or not they preferred thinking over feeling in their psychological judging process. Epimetheans and those who preferred thinking were more likely to rate themselves as conservative rather than liberal. Conservatism was associated with being Epimethean among those who were Anglo-catholic or broad-church, but with preference for thinking over feeling among evangelicals.

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Hallig, Jason Valeriano. "Catholicization: Towards a Theological Praxis of the Unity of the Church of Jesus Christ in Celebration of the Upcoming 500th Anniversary of the Protestant Reformation." Evangelical Quarterly 88, no. 1 (2016): 22–36. http://dx.doi.org/10.1163/27725472-08801002.

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Jesus’s prayer for unity needs a face. Evangelicals have been accused of a pathological tendency to fragment. And unless the Church addresses its disunity and deals with its calling for unity, both its life and ministry are at risk. Catholicization is an attempt to offer a theological praxis of the unity of the Church, putting emphasis both on theology and its practical relation to the life and ministry of the Church to make its spiritual unity an empirical one. This is a new ‘Reformation’ but this time towards a catholic movement. Catholicization is anchored in and founded upon four ‘distinctives’ of the unity of the Church, namely the Trinity, the Scripture, the creeds, and the liturgy.

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Golding, Gordon. "L'évangélisme: un intégrisme protestant américain?" Social Compass 32, no. 4 (1985): 363–71. http://dx.doi.org/10.1177/003776868503200404.

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Evangelicalism: An American Protestant Version of Conser vative Catholicism? American evangelicalism has often been pre sented in Europe as the new world counterport of similar conservative of traditionalist movements in the Catholic Church. The comparaison is tempting, and to determine its validity, this article presents an overview of evangelical doctrine, with a brief discussion of the movement place in American history and its cur rent role in American Society

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Harp, Gillis. "Toward a Critical Historiography of the Episcopal Church." Journal of Anglican Studies 6, no. 2 (2008): 241–44. http://dx.doi.org/10.1177/1740355308097413.

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ABSTRACTHistorians of the Episcopal Church of the USA face the challenge of dealing with a tradition of in house ‘self-serving’ biographies and also of a Whiggish meta-narrative which privileged the Anglo Catholic reading of the history of ECUSA. This is similar to the challenge laid out by Diarmaid MacCulloch in relation to the English Reformation. This meta-narrative often read evangelicals out of the story. My book sought in part to correct this approach through a fresh analysis of Phillips Brooks' ministry and teaching. Within a broad tradition such as Anglicanism, argument about the past is part of the contemporary debate about identity in the tradition and of priorities in the present. That is very reasonable and a more candid engagement of the differences would serve everyone better than different perspectives passing each other like ships in the night.

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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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Frank, Fr Chrysostom. "Orthodox-Catholic Relations." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 7, no. 1 (1998): 48–78. http://dx.doi.org/10.1177/106385129800700104.

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It is only in worship, with a keen sense of the transcendence of the inexpressible mystery ‘which surpasses knowledge’ (Eph. 3:19), that we will be able to see our divergences in their proper setting and ‘to lay … no greater burden than these necessary things’ (Acts 15:28), so as to reestablish communion…. It seems to me, in fact, that the question we must ask ourselves is not so much whether we can reestablish full communion, but rather whether we still have the right to remain separated. We must ask ourselves this question in the very name of our faithfulness to Christ's will for his Church, for which constant prayer must make us both increasingly open and ready in the course of the Theological Dialogue.1

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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 the state.

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Nockles, Peter B. "The Oxford Movement as Religious Revival and Resurgence." Studies in Church History 44 (2008): 214–24. http://dx.doi.org/10.1017/s0424208400003600.

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It was ‘one of the most wonderful revivals in church history’, to be compared to the religious revival in the ‘days of Josiah towards the close of the Jewish monarchy’. This extravagant comment referred not to the Evangelical Revival of the eighteenth century, that paradigm of all religious revivals, but to something which the author, writing in 1912, characterized as ‘the Catholic Revival’.The idea of a revival or resurgence in either the individual soul or the life of the Church as a whole is as old as Christian history. Yet in the vast recent explosion of scholarship on the subject of religious revival, the term itself and whole framework of discussion continues to be applied primarily to Protestant Evangelicalism. While religious resurgence has not been tied to a specific theological or denominational tradition, religious revival (which is often classified in terms of a hierarchy of significance from ‘Awakenings’ downwards) and especially ‘revivalism’ (a term used to describe religious movements of enthusiasm) has tended to become synonymous with Evangelicalism.

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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/approach It is a qualitative research on archive and books to research on the events of the Catholic Church in Taiwan in the discipline of social sciences. Historical research is in the majority of events. Findings The finding is acceptable because it is one of the few writings on the Catholic Church in Taiwan when writing on the Protestant Churches in Taiwan is flooding. Originality/value This is a ground-breaking work with academic value.

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Borsch, Irina. "Charismatic Leadership in the Catholic Church." Contemporary Europe 102, no. 2 (2021): 147–57. http://dx.doi.org/10.15211/soveurope22021147157.

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The article analyzes the ideas of charismatic leadership developed in the Catholic Church in the second half of the 20th century. These ideas are connected, on the one hand, with the biblical revival, with the attempts to rediscover the heritage of the Church of the first centuries, and on the other hand, with new social phenomena, which are typical for the era after the Second World War. The social dimension of charisma and its role in the creation of associations were rediscovered in Catholicism during the Second Vatican Council. At the same time, a huge number of new social and evangelical initiatives appealing to charisma appeared. The new church movements became the most prominent and well-known examples of catholic “charismatic associations”. The author shows how the Catholic hierarchy managed to streamline and incorporate the charismatic leadership of lay associations into the reality of the universal church structure. The article emphasizes that the concept of charismatic leadership in the Church is in the process of evolution. The author concludes that the documents of church governance, proclaiming the absence of a conflict between charisma and institution in theory, reflect the political processes of the contemporary Catholic era: the emergence of Catholic movements with a predominant role of laity, the change of generations of Catholic elites and the formation of a new balance of responsibility between movements and the church hierarchy.

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Nikolic, Marko. "Contemporary relations of Serbian Orthodox and Roman Catholic Churches." Zbornik Matice srpske za drustvene nauke, no. 133 (2010): 19–37. http://dx.doi.org/10.2298/zmsdn1033019n.

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The issue of primacy divides Roman Catholic (RCC) and Serbian Orthodox Church (SOC) in theological field. Painful historical heritage from Second World War is also the great obstacle. Yugoslav atheistic state supported development of inter-church relations in acceptable proportion that would increase national relations in Yugoslav federation. Its fear was related to possible 'common front' against ideological system. Regional inter-church relations were initiated by Vatican and Pope Paul II, while SOC accepted it particularly in the social field. Both agreed on common responsibility for the evangelization an atheistic society. The variety of institutional forms of cooperation was also agreed, Common Commission for dialogue of SOC Council and Yugoslav Bishop Conference, and Theological Faculties Conferences in Post World War II Vatican period. In post-conflict Balkan Societies, RCC and SOC agreed to continue common activities for post-conflict rehabilitation and evangelizational purposes.

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Hryniewicz, Waclaw. "Ecumenical Relations and Theological Dialogue Between the Catholic Church and the Orthodox Church." Exchange 32, no. 2 (2003): 168–87. http://dx.doi.org/10.1163/157254303x00217.

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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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Ramet, Sabrina Petra. "The catholic church in Czechoslovakia 1948–1991." Studies in Comparative Communism 24, no. 4 (1991): 377–93. http://dx.doi.org/10.1016/0039-3592(91)90012-u.

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Cviic, Christopher. "The Catholic Church in world politics." International Affairs 64, no. 1 (1987): 119. http://dx.doi.org/10.2307/2621519.

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Pierre, Andrew J., and Eric O. Hanson. "The Catholic Church in World Politics." Foreign Affairs 69, no. 4 (1990): 176. http://dx.doi.org/10.2307/20044504.

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Dietrich, D. J. "Antisemitism and the Institutional Catholic Church." Holocaust and Genocide Studies 16, no. 3 (2002): 415–26. http://dx.doi.org/10.1093/hgs/16.3.415.

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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 Catholic and Orthodox Churches to power. Referring to the practice of state-church relations and church-state relations in Ukraine, the authors deduce that the subjects of these relations do not yet demonstrate the appropriate level of culture of this relationship, and do not follow the rules of partnership between Church and State. The authors admit a possibility to constructively criticize each other’s positions and make mutual demands, contextualizing their interests and needs while forming this culture. At the same time, State should get rid of the remnants of Soviet totalitarian control over the activities of Church, and Church should renounce patronage and servility. For both State and Church, in the sphere of mutual relations, taking into consideration world models of civilized relations between them and referring to their own history of these relations and existing experience of communication with each other, there should be established a high culture of dialogue between State and Church, between secular and spiritual authorities.

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

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

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Braun, Christian Nikolaus. "The Catholic presumption against war revisited." International Relations 34, no. 4 (2019): 583–602. http://dx.doi.org/10.1177/0047117819879486.

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One of the most contested arguments in contemporary just war thinking has been the question of the right starting point of analysis. On one side of the argument, one finds Catholic Church officials who argue for a ‘presumption against war’ as jumping-off point. On the other, one encounters critics of that position, led by James Turner Johnson, who defend a ‘presumption against injustice’ as the correct point of entry. Interestingly, both sides refer to St Thomas Aquinas, the key figure in the systematisation of the classical just war, as giving support to their respective position. While Johnson was vindicated as far as Aquinas’s historical starting point is concerned, debate about the contemporary purchase of the presumption against war has continued until the present day. Historical just war thinkers like Johnson have criticised the Church not only for turning the logic of the just war tradition on its head by reversing the inherited hierarchy between the so-called deontological and prudential criteria, but have also questioned the empirical evidence that has put the Church on this trajectory. In this article, I explain how the debate about the presumption against war continues to be relevant by engaging with the general direction the Catholic Church has taken up until Pope Francis and by investigating the particular example of its position on drone warfare. I point out that while the presumption against war runs counter to what Aquinas wrote during his days, Thomistic virtue ethics is generally open to development. The Church may thus claim a Thomistic patrimony in advocating for a presumption against war, but, as I demonstrate, the just war thinking that results, often referred to as modern-war pacifism, struggles to address important moral issues raised by contemporary warfare.

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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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Gray, Breda, and Ria O'Sullivan Lago. "Migrant Chaplains: Mediators of Catholic Church Transnationalism or Guests in Nationally Shaped Religious Fields?" Irish Journal of Sociology 19, no. 2 (2011): 94–110. http://dx.doi.org/10.7227/ijs.19.2.7.

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Migrant chaplains are key mediators in the Catholic Church's ministry to its mobile flock. In this article we draw on field-work with migrant chaplains in Ireland, scholarship in transnationalism and Bourdieu's concepts of field, habitus and capital to examine the transnational and local relations by which this ministry is shaped. Three themes are addressed: first, how the dispositions or positions of migrant chaplains as visitors or guests are produced in the negotiation of nationally infected religious capital; second, the ways in which migrant chaplains challenge the Catholic Church field as manifest in Ireland via calls for recognition of migrant church religious capital; and third, the ways in which the Catholic Church as a universal church reinstates the logic of the Catholic Church religious field across national differences.

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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 reveals the tendencies of the influence of the religious-church factor on the political life of many countries of the world, in the middle of which Ukraine. This influence is characterized by tension, a very complex dynamics, an increase in the interference of the political structure of religious affairs. Considerable interest in this aspect, in view of the sharp change in the political course of party-state leadership in relation to the Roman Catholic Church, is the final period of the Second World War.

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HORBACHEVSKYI, Taras. "Ukraine – Vatican: Interstate and inter-church relations (1991–2005)." Ukraine-Poland: Historical Heritage and Public Consciousness 11 (2018): 131–39. http://dx.doi.org/10.33402/up.2018-11-131-139.

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The article examines the stages of the formation of diplomatic relations between Ukraine and the Vatican in the 1990s. The chronology of official meetings and visits of officials was followed, the causes of difficulties with delaying the opening of the Ukrainian Embassy in the Vatican were identified. The Vatican was interested in a close relationship with Ukraine, where the Catholic Church was granted equal rights alongside other denominations, which served as a basis and example for further in-depth dialogue with the Russian Orthodox Church (ROC). The papal mission in Ukraine aimed to protect the status of the Catholic Church and to ensure religious freedom. The Vatican's policy towards an independent Ukraine, its support in the state's aspirations for European integration are analyzed. The importance of the visit of Pope John Paul II and his dialogue in Ukrainian society for the development of inter-church cooperation, inter-confessional dialogue, Ukrainian-Polish reconciliation in matters of historical memory was established. The disconnection of inter-denominational disputes smoothed out the activities of the All-Ukrainian Council of Churches and Religious Organizations, whose work was judged to be attended by the Pope. In his speech to the audience of the All-Ukrainian Council of Churches and Religious Organizations, the Pope emphasized the multicultural space of Ukraine. The framework of cooperation between Ukraine and the Vatican in humanitarian policy, social and educational programs is traced. Cooperation between the two countries has contributed to the growth of the moral authority of Ukraine, as a European state with Western European values. Countries seeking to join the European Union (among them Ukraine) paid great attention to the spiritual factors of European integration, attending various forums and meetings held by the Vatican. Keywords Ukraine, Vatican, Roman Catholic Church, diplomatic relations, ecumenism.

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Phayer, M. "The German Catholic Church After the Holocaust." Holocaust and Genocide Studies 10, no. 2 (1996): 151–67. http://dx.doi.org/10.1093/hgs/10.2.151.

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Beckwith, Francis. "Doting Thomists: Evangelicals, Thomas Aquinas, and Justification." Evangelical Quarterly 85, no. 3 (2013): 211–27. http://dx.doi.org/10.1163/27725472-08503002.

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Over the past several decades, some Evangelical philosophers and theologians have embraced the metaphysics, epistemology, and natural law theory of Thomas Aquinas (1225–74), despite that fact that historically some of the leading lights in Evangelicalism have rejected Aquinas’s views because they believed these views are inconsistent with classical Reformation teaching. Some of these Evangelical Thomists have argued that on the matter of justification Aquinas is out of step with Tridentine and post-Tridentine Catholicism though closer to the Protestant Reformers. This article argues that such a reading of Aquinas is mistaken, and that Aquinas’s understanding of justification is of a piece with his both his predecessors (Augustine, Council of Orange) as well as his successors (Council of Trent, Catechism of the Catholic Church)

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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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Laham, Gregorios III. "The Ecumenical Commitment of the Melkite Greek Catholic Church." Downside Review 135, no. 1 (2017): 3–20. http://dx.doi.org/10.1177/0012580616657245.

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The Ecumenical Commitment of the Melkite Greek Catholic Church has been at the centre of its ecclesiology and theological thought especially in relation to its sister-church the Greek Orthodox Patriarchate of Antioch since the Second Vatican Council. The Antiochene context has provided a unique and creative context for a renewed ecumenical engagement as viewed through the developing relations between the Greek Orthodox Patriarchate of Antioch and the Melkite Greek Catholic Church. This paper sets out in detail how these relations have developed over the last decades, however, with the caveat that the author, Patriarch Gregorios III who has been deeply involved in these discussions, notes that the significant proposals mentioned in the final part of this article remain to be received within the wider ecclesial communities.

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Chiaretto Yan, Kin Sheung. "When the Gospel meets the China Dream: Religious Freedom and the Golden Rule." International Bulletin of Mission Research 42, no. 3 (2017): 212–19. http://dx.doi.org/10.1177/2396939317747149.

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The issue of religious freedom affects Sino-Vatican relations, but the Roman Catholic Church shares values with Confucianism, which provides common ground for dialogue. Pope Francis is focusing the church outward by promoting a culture of encounter and by working unceasingly for a fraternal dialogue of peace. Chinese president Xi Jinping urges his people to fulfill the China dream, emphasizing the core values of harmony, friendship, and civilization. Many have believed that the Gospel can contribute to China’s spiritual civilization; normalization of relations between China and the Holy See would benefit China and the Catholic Church and contribute to world peace and harmony.

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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 accounts for the changing Church-State relations in the Philippines? How will this conflict affect State policy towards religion, religious freedom, and religious education? In the present study we discuss the present context of the Church-State separation principle in the Philippines. We argue that institutional relations between Church and State remain stable despite the Duterte-Catholic Church conflict.

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de Busser, Cathelijne. "Church–state relations in Spain: Variations on a National-Catholic theme?" GeoJournal 67, no. 4 (2006): 283–94. http://dx.doi.org/10.1007/s10708-007-9067-y.

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Buravskyy, Oleksandr. "Roman Catholic Church in interconfessional relations in the Right-Bank Ukraine: history and modern state." Ukrainian Religious Studies, no. 66 (February 26, 2013): 181–89. http://dx.doi.org/10.32420/2013.66.264.

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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 factionalism is not a black-and-white issue but a matter of degree. Nevertheless, Western writings on church-state relations under communism may be grouped into four general categories. In the first category are works treating both church and state as unified (nonfactionalized) entities—either explicitly (by denying factionalism) or implicitly (by ignoring it as analytically unimportant).

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Hehir, J. Bryan. "There's No Deterring the Catholic Bishops." Ethics & International Affairs 3 (March 1989): 277–96. http://dx.doi.org/10.1111/j.1747-7093.1989.tb00223.x.

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This article uses two episcopal texts published by the National Conference of Catholic Bishops during the 1980s as a case study of the role of ethics in the foreign policy process. No longer a topic for theologians, philosophers, and lawyers alone, as in past decades, the morality of foreign affairs is now a matter of public discourse and political strategy. The size and social diversity of the Catholic church, the convergence of its stands on anti-communism and anti-nuclear weaponry, and the cosmic nature of the nuclear threat allowed the bishops to make transnational references reaching into all corners of the globe. The church-state exchange introduced the ethics of consequences and promoted moral debate about strategic foreign policy and deterrence.

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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 struggles of the nineteenth and twentieth centuries, with the Church mobilizing forces wherever it could during these years dominated by anticlericalism. During the 1920s, the Mexican Catholic Youth Association (A.C.J.M.) was in the forefront of the Church's efforts to respond to the government's anticlerical policies. The A.C.J.M.’s subsequent estrangement from the top Church leadership also serves to highlight the complex relationship that existed between the Mexican bishops and the Catholic laity and the ideological divisions that existed within Mexico's Catholic community as a whole.

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Danyliuk, Ivan. "Activities of the Catholic Church in the International Arena: Position of Pope Benedict XVI." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 1, no. 47 (2018): 128–35. http://dx.doi.org/10.31861/hj2018.47.128-135.

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The article analyzes the diplomatic activity of the Catholic Church on the internationalarena in the views of Pope Benedict XVI. The article briefly describes the activities of the Catholic Church and the Holy See in the international arena. An analysis of the interconnection between the Catholic Church and the Holy See is made, which is conditioned by the factual merger of the legal order of these institutions. The mission of the Church in the international activities is analyzed. The main focus of the article is made on the views of Pope Benedict XVI on the international activities of the Catholic Church and the Holy See. The article considers the main ideas of the Pope regarding international activities of the Catholic Church and the Holy See, as well as the proposals of Benedict XVI to the international community. Benedict XVI’s critics of the United Nations structures were analyzed, as well as his proposals regarding United Nations reforms and the formation of «true world political authority». Also, the article considered issues that were actualized by Pope Benedict XVI on the international scene, namely: the protection of human rights and freedoms, the protection of religious freedom, responsibility for protection, the issue of peace and refugees. Keywords: Catholic Church, Holy See, Vatican, diplomacy, international relations

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Danyliuk, Ivan. "Diplomacy of the Holy See in the process of de-isolation of Cuba." American History & Politics Scientific edition, no. 7 (2019): 37–48. http://dx.doi.org/10.17721/2521-1706.2019.07.37-48.

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In the article are considered the role of the Holy See and the Catholic Church in the de-isolation of Cuba in the international community and the promotion of the restoration of relations with the world community. The article analyzes the change in the international situation that has forced the Cuban government to dialogue with the Catholic Church, as well as the strengthening of the position of the Catholic Church on the Cuban island. The resumption of relations between Cuba and the Holy See was mutually beneficial and necessary for both sides. The Cuban government needed a new ally to get out of isolation. For the Vatican it was necessary to legalize the activities of the Catholic Church on the Cuban island. It is noted that three popes John Paul II, Benedict XVI and Francis played a part in the withdrawal from international isolation. The visit of Pope John Paul II to Cuba attracted attention to Cuba and became a step that began the process of legalizing the Catholic Church on the island and de-isolating Cuba. Benedict XVI’s visit came at a time when the leadership changed, when Cuba was governed by Raul Castro, who conducted a series of reforms. And of course, Pope Francis played a key role in the process of restoring relations with the United States and the de-isolation of Cuba in the international arena. Cuba has undoubtedly benefited from the active interventions of Vatican diplomacy and the Holy See, which has been distinguished how in Cuba’s international statuses and so in Cuba’s economic, tourism and information areas. However, the Cuban breakthrough was also an achievement for the Holy See’s peacekeeping diplomacy on international arena. For a long time, Vatican diplomacy has once again received vocal recognition on the international stage. The Cuban breakthrough testified that even today in the XXI-st century, the «soft power» of the Vatican diplomacy See and the Pope of the Catholic Church are able to engage the conflicting parties in dialogue, to promote mutual understanding, tolerance, peaceful coexistence, international cooperation and security.

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Bull, George. "The Catholic Church and the question of Palestine." International Affairs 64, no. 2 (1988): 306–7. http://dx.doi.org/10.2307/2621904.

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Hoffmann, Stanley, and Michael Phayer. "The Catholic Church and the Holocaust, 1930-1965." Foreign Affairs 80, no. 3 (2001): 141. http://dx.doi.org/10.2307/20050193.

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Chu, Lan T. "Unfinished business: the Catholic Church, communism, and democratization." Democratization 18, no. 3 (2011): 631–54. http://dx.doi.org/10.1080/13510347.2011.563114.

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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 with the borders of the state of Latvia; - priests of the Roman Catholic Church were acting also in political parties and in the Latvian Parliament. For the Church leadership, active involvement of clergymen in politics was, on the one hand, a risky undertaking (Francis Trasuns’ experience), but, on the other hand, a necessary undertaking, since in this way the Roman Catholic Church attempted to exercise control over politicians and also affect the voters in the elections for the Saeima. The status of the Church in the State of Latvia was legally secured by the concordat signed in the spring of 1922 which provided for a range of privileges to the Roman Catholic Church: - other Christian denominations in Latvia are functioning in accordance with the regulations elaborated by the State Control and confirmed by the Ministry of the Interior, but the Roman Catholic Church is functioning according to the canons set by the Vatican; - releasing the priests from military service, introduction of the Chaplaincy Institution; - releasing the churches, seminary facilities, bishops’ apartments from taxes; - a license for the activity of Roman Catholic orders; - the demand to deliver over one of the church buildings belonging to Riga Evangelical Lutherans to the Roman Catholics. With the regaining of Latvia’s independence, the Roman Catholic Church of Latvia again took a considerable place in the formation of the public opinion and also in politics. However, unlike the parliamentarian period of the independent Latvia, the Roman Catholic Church prohibited the priests to involve directly in politics and considered it unadvisable to use the word “Christian” in the titles of political parties. Nowadays, the participation of the Roman Catholic Church in politics is indirect. The Church is able to influence the public opinion, and actually it does. The Roman Catholic Church does not attempt to grasp power, but to a certain extent it can, at least partly, influence the authorities so that they count with the interests of Catholic believers. Increase of popularity of the Roman Catholic Church in the world facilitated also the increase of the role of the Roma Catholic Church in Latvia. The visit of the Pope in Latvia in 1993 was a great event not only for the Catholic believers but also for the whole state of Latvia. In the autumn of 2002, in Rome, a concordat was signed between the Republic of Latvia and the Vatikan which is to be classified not only as an agreement between the Roman Catholic Church in Latvia and the state of Latvia but also as an international agreement. Since the main foreign policy aim of Latvia is integration in the European Union and strengthening its positions on the international arena, Vatican as a powerful political force was and still is a sound guarantee and support in international relations.

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Meunier, E. Martin, and Jean-François Laniel. "Congrès eucharistique international 2008. Nation et catholicisme culturel au Québec. Signification d’une recomposition religio-politique." Studies in Religion/Sciences Religieuses 41, no. 4 (2012): 595–617. http://dx.doi.org/10.1177/0008429812459631.

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This article explores the Church’s recent institutional and symbolic re-articulations with regard to the society and nation of Quebec. Its observations were collected during the 2008 International Eucharistic Congress, and over the course of an investigation led by the authors on the state of different facets of contemporary catholic practices (church involvement, attendance at Mass, marriage and baptism statistics). Tying field observations to statistical tendencies, this article takes a novel approach to better comprehend the evolution of the Catholic Church in its relations to Quebec society. In conjunction with the continued decline in catholic expression in Quebec since the Quiet Revolution, the shaping of a new religio-political configuration has been noted, at the centre of which the Catholic Church seeks to determine its current place and involvement.

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Yarotskiy, Petro. "Ukrainian Greek Catholic Church as an Object of the Eastern Policy of the Vatican in the Context of Catholic-Orthodox Relations." Religious Freedom 1, no. 19 (2016): 147–57. http://dx.doi.org/10.32420/rs.2016.19.1.955.

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Until the mid-twentieth century, the Catholic Church did not recognize the principle of religious freedom, and hence the freedom of conscience. That is why her attitude to other religions, especially Christian churches, was based on the ecclesial and soteriological exclusivism "Extra Ecclesiam Romanam nulla salus" - "Out of the Roman Church there is no salvation." The Second Vatican Council (1962-1965) approved the "Decree on Religious Freedom", which opened the way for dialogue with other religions and ecumenism with Christian churches, especially the Orthodox.

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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 changes. The analysis of the letter helps to understand the attitude of the Catholic Church toward the new political system and it’s leader, Fidel Castro. After the victory of the revolution, despite the earlier promises, the new Cuban State vigorously opposed the Catholic Church. The new goverment began to weaken its institutional system, and aspired to the elimination of these institutions in some fields.

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Jevtic, Miroljub. "Eastern Orthodox Church and modern religious processes in the world." Medjunarodni problemi 64, no. 4 (2012): 425–41. http://dx.doi.org/10.2298/medjp1204425j.

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The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.

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VAN DEN BERCKEN, Wil. "The Disturbed Relations between the Russian Orthodox and the Roman Catholic Church." Journal of Eastern Christian Studies 54, no. 3 (2002): 227–43. http://dx.doi.org/10.2143/jecs.54.3.1075.

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