Academic literature on the topic 'Modern Catholic spirituality'
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Journal articles on the topic "Modern Catholic spirituality"
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Reno, R. R. "Toward a Postliberal Ecclesial Spirituality." Journal of Anglican Studies 1, no. 1 (August 2003): 10–30. http://dx.doi.org/10.1177/174035530300100102.
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ABSTRACTFocusing on the modern concept of spirituality, this article analyzes the various strategies available for giving power and potency to inherited forms of Christian language and practice. The first part of the paper discusses modern spirituality and shows how it appeals to an x outside of Christian language and practice to infuse it with spiritual potency. The second section investigates the motive for this modern strategy, illustrating the ways in which inherited forms of Christianity have become mute and ineffective. Anglo-Catholic and Evangelical alternatives are briefly canvased and set aside. With a discussion of Origen, the article ends by commending a spiritual practice that both takes seriously the weaknesses and impediments to faith and at the same time rejects the strategies of modern spirituality.
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Silva, Emanuel Freitas da. "COMO SE PRODUZ UM NOVO CATÓLICO CARISMÁTICO: ELEMENTOS DA ESPIRITUALIDADE DA COMUNIDADE SHALOM." Revista Caminhos - Revista de Ciências da Religião 17, no. 1 (March 29, 2019): 43. http://dx.doi.org/10.18224/cam.v17i1.6963.
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O presente artigo apresenta e discute as particularidades na religião no mundo contemporâneo. Para tanto, toma como córpus de análise a espiritualidade da Comunidade Católica Shalom, destacando os termos “amor esponsal” e “vida de intimidade com Deus” (com os quais a própria Comunidade define sua espiritualidade) para compreender os elementos de sua espiritualidade. Discutir-se-á a problemática da religião e o seu lugar no mundo moderno, o surgimento das Novas Comunidades, destacando a CCSh e os elementos de sua espiritualidade, que permitem a seus membros perceberem-se como os “místicos” contemporâneos do catolicismo.
HOW IS A NEW CHARISMATIC CATHOLIC CREATED: ELEMENTS OF THE SPIRITUALITY OF THE COMMUNITY SHALOM
The present article presents and discusses the particularities of the spirituality of one of the institutional expressions of charismatic Catholicism: Catholic Community Shalom (CCSh), highlighting the terms "spousal love" and "life of intimacy with God". We will discuss the problem of religion and its place in the modern world, the emergence of the New Communities, highlighting the community and the elements of its spirituality, which allow its members to perceive themselves as the contemporary "mystics" of Catholicism .
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Alva, Reginald. "The Role of the Charismatic Renewal Movement in Reigniting the Flame of Spirituality in Contemporary Christians." PNEUMA 38, no. 1-2 (2016): 77–92. http://dx.doi.org/10.1163/15700747-03801021.
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Life in the modern world is hectic. Development in technology has diminished the importance of religion in society. Nonetheless, humans are not satisfied with their ultramodern gadgets and are in a continuous pursuit after something more. The advancements in science in the developed nations have not stopped people from the West from being fascinated by eastern spiritualities. Has Christianity, which has traditionally been the religion of the western world, lost its relevance? How can the Catholic Church offer a “lively” spirituality to people who seek meaning in life? The Charismatic Renewal Movement, which began in 1967 in the Catholic Church, has helped millions to rediscover the beauty of Christian faith and has the potential of making Christianity relevant in the modern world. In this article I will examine the role of the Charismatic Renewal Movement in reigniting the flame of spirituality in contemporary Christians. I will base my study on the documents of the Church and the documents of the Charismatic Renewal Movement.
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Yarotskiy, Petro. "The process of humiliating the traditional sacred functions of religious organizations and "entering the world"." Ukrainian Religious Studies, no. 76 (December 1, 2015): 134–48. http://dx.doi.org/10.32420/2015.76.606.
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Traditional sacral function of religion in the modern globalized and secular era is undergoing increasing transformation, that research in this article the following issues shows: human dignity as the highest value – anthropocentric and theistic dimension; development of secular Europe: Catholic and Orthodox opinion; the conception of permanent worlds’ development and «ecological spirituality» instead of theology of individual salvation.
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Scully, Robert E. "Trickle Down Spirituality? Dilemmas of the Elizabethan Jesuit Mission." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 285–99. http://dx.doi.org/10.1163/187607505x00173.
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AbstractIn the face of many difficulties, especially mounting opposition from the Elizabethan government, Jesuits on the mission in England and Wales had to make some hard decisions about how to allocate their limited human and financial resources. In particular, with regard to the social landscape, the missioners came to realize that the gentry were, as a whole, more open to Catholic evangelization than many other groups. Moreover, they had the prestige and material resources to lend the missioners a sizable measure of protection and outreach. Due to the hierarchical nature of early modern society, winning over the gentry usually opened many doors. This increased the possibility of confirming in their faith or converting not only the Catholic gentry's families and friends, but also their servants, tenants, and others. Overall, although this focus on the world of the gentry inevitably limited the potential scope of the mission, it probably also helped to insure its survival and at least some measure of success.
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Gavrylyuk, Tetyana. "Catholic anthropologism in the context of socio-cultural realities of Ukraine." Ukrainian Religious Studies, no. 66 (February 26, 2013): 390–98. http://dx.doi.org/10.32420/2013.66.287.
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Socio-cultural realities of the beginning of the XXI century predetermine the need for another return to the consideration of the phenomenon of man. The world created by the world of powerful technologies, which was supposed to improve and facilitate its life, did not realize the expected, but deep and comprehensive influence on its spirituality, world outlook, on the main direction of activity and creativity. Philosophers, theologians and religious leaders pay attention to the paradoxical state of modern anthropocentric society, which, with the center of a person, begins to act against it. Modern technologies open up diverse opportunities for the development of intellectual potential, and at the same time simplify the manipulation of consciousness, promote individualization of society and the growth of loneliness, undermine the notion of human uniqueness and uniqueness, depreciate the value of human life and transform people into an element of commodity relations. Understanding a person by the modern Catholic Church is extremely relevant not only for religious studies, but also for the modern Ukrainian society as a whole, as the socio-cultural situation in the country undergoes a profound anthropological crisis.
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Supple, Jennifer F. "Robert Cornthwaite: a Neglected Nineteenth Century Bishop." Recusant History 17, no. 3 (May 1985): 399–412. http://dx.doi.org/10.1017/s0034193200001217.
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Several nineteenth-century Catholic bishops have found biographers, not only, as might be expected, the three archbishops of Westminster but also Ullathorne of Birmingham and Grant of South-wark. Yet Robert Cornthwaite, who was bishop in Yorkshire for almost twenty-nine years, laying the foundations for the three modern dioceses of Middlesbrough, Leeds and Hallam; who was Manning’s chief supporter at the Vatican Council and the most Ultramontane of the English bishops; and who was that allegedly rare creature, both an able administrator and a man of great spirituality, has been neglected. It is surely time to remedy matters.
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PORTER, BRIAN. "Hetmanka and Mother: Representing the Virgin Mary in Modern Poland." Contemporary European History 14, no. 2 (May 2005): 151–70. http://dx.doi.org/10.1017/s0960777305002298.
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Marian devotion has long been a central component of Catholic spirituality, in part because the image of the Virgin has been accommodated effectively within so many diverse cultural contexts. In modern Poland, Marianism gained much of its power from the way it linked seemingly contradictory models of femininity together within a national (or even nationalist) worldview. Mary, the Queen of Poland, has been offered to the faithful as a model for conceptualising the feminine within the nation, a model which is flexible enough to endure because it rests on a basic dichotomy: on the one hand, Mary is a powerful, sometimes militant, protector of Poland; on the other, she is an exemplar of feminine domesticity. She provides an image of authority and power which ultimately (perhaps paradoxically) poses little challenge to traditional norms of femininity – indeed, she is frequently called upon to fortify those norms. Marianism thus provides some of the glue that helps hold together two otherwise distinct strains of Polish national thought, one focused on maintaining conservative gender relations and the other on attaining victory in the international realm.
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Czekalski, Rafał. "Od humanizmu ekologicznego i ekofilozofii do ekoteologii. Krytyka koncepcji duchowości ekologicznej H. Skolimowskiego." Studia Ecologiae et Bioethicae 9, no. 4 (December 31, 2011): 19–33. http://dx.doi.org/10.21697/seb.2011.9.4.02.
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The purpose of this article was a review of the concept of ecological spirituality. Prior to this, however, the development of ecophilosophical thought of prof. Skolimowski has been presented. The starting point for Skolimowski’s philosophical thought is the holistic picture of the world (cosmology), which becomes the basis for the formulation of new ethics whose main attitude is reverence for the world and the man immersed in it. It is undoubtedly an original idea, opposing the canons and the paradigms valid in modern science. Skolimowski offers a holistic view of our civilization, the restoration of lost values, and inhibition of unilateral, i.e. materialistic progress. It is amazing how multifaceted Skolimowski’s publications are, ranging from strictly philosophical texts, regarding for instance analytical philosophy, to works concerning religious or social issues. The review of Skolimowski’s eco-theology has been conducted from the perspective of Catholic theology. The concept of God, spirituality, and the random treatment of other religions presented by Skolimowski are unacceptable. In reality, it is an attempt to subordinate religion to the assumptions of his own ecophilosophy.
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Williams, Michael E. "The Ascetic Tradition and the English College at Valladolid." Studies in Church History 22 (1985): 275–83. http://dx.doi.org/10.1017/s0424208400008007.
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The history of English Roman Catholicism from the end of the sixteenth century right through to the nineteenth has as one of its main features the rivalries between seculars and regulars, especially between the seculars and the Jesuits. As this dispute primarily, but not exclusively, concerns the clergy it is most clearly seen in the history of those colleges which provided clergy for the English mission. The early history of the English College in Rome is not only the story of English and Welsh rivalry, but of frequent objections to the Jesuit administration and accusations by the seculars of the enticement of students to join the Society. Similar cases are to be found in the history of Saint Alban’s College Valladolid, but in this college there is an added dimension. Not only did the seculars complain about the Jesuits but the Jesuits complained of students being enticed away to the Benedictines. Later, a certain amount of bitterness arose out of the establishment of a college directed by the seculars in Lisbon. The Jesuits considered that they should have been placed in charge. What is more, there were even quarrels among the catholics detained in Wisbech castle. The ‘stirs’ there bore a remarkable resemblance to those at the college in Rome. As Aveling remarks about English Roman Catholicism ‘Historians have been defeated by its immense complexities of ecclesiastical intrigue and embarrassed by its sheer ferocity’. The quarrels not only provoke a feeling of distaste in the modern mind — why couldn’t these people resolve their differences and get on with their spiritual mission? They also instil puzzlement – are these disputes to be explained solely as political intrigue and in-fighting within the Catholic party? If so, how could such a cause appear attractive or plausible? How could such a house divided against itself, stand? I want to suggest that there is an element often overlooked which, although not explaining fully these intrigues and dissensions, nevertheless might help us to understand better what was going on. This can be called the positive attraction of the ascetic ideal. Bossy has stated in reference to the history of the English Catholic community ‘martyrology pointed this subject historiographically speaking up a cul-de-sac’. I want to suggest that cul-de-sac or no, the consideration of martyrdom and of life as a preparation for martyrdom is a path that can lead to a vantage point from which one can view this clerical back biting and contentiousness in a clearer light. Evenett in his Birbeck Lectures in 1951 pleaded for a better integration of the history of spirituality into ecclesiastical history and in particular devoted some space to a consideration of the origins of the Catholic revival in Spain. He pointed out the overlap of those who abandoned the world with those who remained in it, reforming its practice. Speaking of the Carthusians of the sixteenth century he said ‘A larger interest and practical usefulness in the external affairs of the Church were manifest by them at this period than we are accustomed to associate with modern Parkminster or Miraflores’. Following these lines let us turn to certain aspects of Spanish spirituality and its relationship to England.
Dissertations / Theses on the topic "Modern Catholic spirituality"
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Cichy, Andrew Stefan. "'How shall we sing the song of the Lord in a strange land?' : English Catholic music after the Reformation to 1700 : a study of institutions in Continental Europe." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:0bdfe9b2-b5c6-48fe-a565-ddb699b72312.
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Research on English Catholic Music after the Reformation has focused almost entirely on a small number of Catholic composers and households in England. The music of the English Catholic colleges, convents, monasteries and seminaries that were established in Continental Europe, however, has been almost entirely overlooked. The chief aim of this thesis is to reconstruct the musical practices of these institutions from the Reformation until 1700, in order to arrive at a clearer understanding of the nature of music in the post-Reformation English Catholic community. To this end, four institutions have been selected to serve as case studies: 1. The Secular English College, Douai. 2. St Alban’s College, Valladolid. 3. The Benedictine Monastery of Our Lady of the Assumption, Brussels. 4. The Augustinian Monastery of Our Lady of Nazareth, Bruges. The music of these institutions is evaluated in two ways: firstly, as a means of constructing, reflecting and forming English Catholic identity, and secondly, in terms of the range of influences (both English and Continental) that shaped its stylistic development. The thesis concludes that as a result of the peculiarly domestic nature of religious practice among Catholics in England, and interactions with Continental Catholicism, the aesthetic and ideological bases for English Catholic music were markedly different from those of its Protestant counterpart. The marked influence of Italianate styles on the sacred music of English Catholic composers and institutions in exile demonstrates a simultaneous process of cultural alignment with the aesthetic and theological principles of the Counter-Reformation, and dissociation from those of English Protestantism. Finally, it is clear that music was an important formational tool in both the seminaries and convents, where it shaped both community and self-identity, and created affinities with the locales in which these institutions were situated – although it is also clear that these uses of music had the potential to conflict.
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Pouchet, Anne-Marie Denise. "LA SENSIBILIDAD CATOLICA DE JUAN MANUEL DE PRADA: ESCRITOR DE FICCION Y PERIODISTA." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1296659667.
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Brennan, Terri-Lynn Kay. "Spiritual Diversity in Modern Ontario Catholic Education: How Youth Imbue an Anti-colonial Identity Through Faith." Thesis, 2010. http://hdl.handle.net/1807/26409.
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Approximately one in two parents across the province of Ontario, regardless of personal religious beliefs, now choose to enrol their children in a public Roman Catholic secondary school over the public secular school counterpart. The Ontario Roman Catholic school system has historically struggled for recognition and independence as an equally legitimate system in the province. Students in modern schools regard religion and spirituality as critical aspects to their individual identities, yet this study investigates the language and knowledge delivered within the systemic marginalization and colonial framework of a Euro-centric school system and the level of inclusivity and acceptance it affords its youth.
Using a critical ethnographic methodology within a single revelatory case study, this study presents the voices of youth as the most critical voice to be heard on identity and identity in faith in Ontario Roman Catholic schools. Surveys with students and student families are complemented with in-depth student interviews, triangulated with informal educational staff interviews and the limited literature incorporating youth identity in modern Ontario Roman Catholic schools.
Through the approach of an anti-colonial discursive framework, incorporating a theology of liberation that emphasizes freedom from oppression, the voice of Roman Catholic secondary school youth are brought forth as revealing their struggle for identity in a system that intentionally hides identity outside of being Roman Catholic. Broader questions discussed include: (a) What is the link between identity, schooling and knowledge production?; (b) How do the different voices of students of multi-faiths, educators, administrators, and so forth, contradict, converge and diverge from each other?; (c) How are we to understand the role and importance of spirituality in schooling, knowledge production, and claims of Indigenity and resistance to colonizing education?; (d) What does it mean to claim spirituality as a valid way of knowing?; (e) In what way does this study help understand claims that spirituality avoids splitting of the self?; (f) How do we address the fact that our cultures today are threatened by the absence of community?; and (g) What are the pedagogic and instructional relevancies of this work for the classroom teacher?
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Jajtner, Tomáš. "Spiritualita přítomnosti: k významu díla R. Voillauma." Doctoral thesis, 2013. http://www.nusl.cz/ntk/nusl-326727.
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English abstract The present dissertation Spirituality of Presence: the Significance of R. Voillaume s Work focuses on the life and work of R. Voillaume (1905-2003). His work is understood as spirituality of presence , or to be more precise of double presence: presence to God and presence to man. After the introductory part dealing with Voillaume s life, historical context and a survey of his work, the dissertation continues with an analysis of his literary work. The main theme is a relecture of Foucauld s spirituality of Nazareth in the light of the mentioned concept of presence: the hidden and silent presence in the midst of men refers not only to the significance of hidden life in Catholic spirituality, it also points out to the deep openness to the situation of modern man and to the search of an authentic Christian life as a life of presence trying to make the life of faith accessible to a contemporary man in a creative and nonconformist way. The conclusion puts Foucauldian spirituality (whose main interpreter is R. Voillaume) into the context of Catholic spirituality and confronts his spirituality of presence with the findings of biblical theology. Theoretically, the dissertation combines personalistic and systematic approaches. Voillaume s work is understood as a major manifestation of Catholic...
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Andrle, Jan. "Kult sv. Františka Xaverského v českých zemích raného novověku." Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-313490.
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The work deals with the dissemination, duration, transformations and reception of the cult of an important Jesuit Saint, St. Francis Xavier, in the early modern Czech lands. Its goal is to contribute to the better understanding of the reality of the re-catholicization after the Battle of White Montain and the forms of Czech spirituality of the 17th and 18th century. This particular cult was selected because of the fact that St. Francis Xavier was closely related to the main (or most prominent) participant of the re-catholicization, i. e. the Jesuit order, where he in the informal hierarchy of Saints occupied the second place immediately after the founder of the Society St. Ignacius of Loyola. Moreover, St. Francis Xavier belonged among the five new Catholic Saints canonized in 1622 (St. Ignacius of Loyola, St. Francis Xavier, St. Teresa of Avila, St. Philipp Neri, and St. Isidore of Madrid), who represented an important constituent of the revived post-Tridentine Catholic spirituality. However, although the existing secondary literature presupposes that the reverence to St. Francis Xavier was widespread in the Czech Baroque, no systematic study of this theme was realized untill now. First chapter deals with the specification of the theme of the work, maps existing knowledge and sources available and...
Books on the topic "Modern Catholic spirituality"
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LaNoue, Deirdre. Henri J. M. Nouwen and modern American spirituality. Ann Arbor, Mich: UMI Dissertation Services, 1999.
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Writing women in late Medieval and early modern Spain: The mothers of Saint Teresa of Avila. Philadelphia: University of Pennsylvania Press, 1995.
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Augustine. The confessions of St. Augustine: A modern English version. [Orleans, Mass.]: Paraclete Press, 1986.
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Urbina, Fernando. Mundo moderno y fe cristiana: Meditación desde España. Madrid: Editorial Popular, 1993.
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Oratori devoti, combattenti spirituali, soldati di Cristo: Percorsi della perfezione cristiana in Italia nella prima età moderna. Napoli: Loffredo, 2012.
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Augustine. Suche nach dem wahren Leben: (Confessiones X / Bekenntnisse 10) ; lateinisch-deutsch. Hamburg: Meiner, 2006.
Find full textBook chapters on the topic "Modern Catholic spirituality"
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Golemon, Larry Abbott. "Planting Catholicism in America." In Clergy Education in America, 86–118. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195314670.003.0004.
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The third chapter explores how Catholic seminaries formed an American priesthood equipped to engage American religious pluralism. There were three models of formation. The first was the diocesan seminary founded by Sulpicians, a French order dedicated to the education of diocesan priests, founded by Fr. Jean Jacques Olier. Bishop John Caroll brought them to Baltimore to build St. Mary’s Seminary in 1791, where they combined the scholastic study of theology with a spirituality of interiorizing the mystical states of Christ’s life, as developed by Fr. Pierre Berulle. Priests became “little Christs” of self-sacrifice and formed an “ecclesiastical spirit” that prepared them as leaders of Catholic culture. The second model was that of religious orders like the Benedictines. Fr. Bonifacio Wimmer came from Bavaria to begin St. Vincent’s seminary in Pennsylvania in 1846. He established a regimen of private devotion, study, work, and the liturgy of the hours that focused on lectio divina of the Psalms. The oral/aural engagement with Scripture accompanied a liberal arts rather than scholastic approach to sacred texts. The third kind of Catholic seminary was the modern, professional seminary pioneered by “Americanists” like Bishop John Ireland. He sought a “civic minded Catholicism” that demonstrated the legitimacy and public value of the faith. Following the Third Plenary Council of Baltimore, Ireland founded a minor seminary (1885), then a major seminary which included historical-critical studies, a science lab, modern periodicals, and a professional ethos.
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Scott, Amanda L. "Conclusion." In The Basque Seroras, 171–76. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501747496.003.0009.
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This concluding chapter examines how modern seroras serve as living reminders about the historic value of the seroras and their potential for revising people's understanding of the importance of women during the Catholic Reformation. More important, the long history of the seroras demonstrates that Catholic reformers did not operate with blind efficiency and detachment, so focused on a narrow definition of success that they could not consider variability in approach. Indeed, when examined not strictly through synods and decrees but rather through personal interaction, one sees a consistent recognition of the value of women's spirituality in strengthening and promoting the pastoral mission of Tridentine reform. Moreover, these diocesan efforts to include and work with the seroras in their reform program was deliberate and formalized, as evidenced by the copious documentary record produced on the seroras during these centuries. Their rich, if scattered, records also offer significant opportunity to hear the voices of not just a handful of anomalous women but a persistent chorus of thousands of individual women across three centuries. Amplified by their supporters, as well as detractors, the seroras leave a multifaceted testament about how communities experienced reform, and about the central role women played in mediating and helping mold it to local needs.
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Kečka, Roman. "Contemporary Models of Marian Discourse in Slovakia." In Traces of the Virgin Mary in Post-Communist Europe. Institute of Ethnology and Social Anthropology, Slovak Academy of Sciences, VEDA, Publishing House of the Slovak Academy of Sciences, 2020. http://dx.doi.org/10.31577/2019.9788022417822.126-151.
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According to the 2001 census, the majority of Slovakia's population statistically follows the Catholic confession of Roman or Byzantine rites. In both rites, the Marian devotion has a consider- able place in religious reflection and spirituality. This study explores the religious discourse of the Marian devotion as it appears in available books and booklets on this topic. The main focus of the chapter is a comparison of the Marian discourse in Slovakia (representing a post-socialist country) and the Marian discourse in neighbouring Austria (representing a ‘Western’ country with no socialist history). For this purpose, a sample of Mariological reflections and spiritual texts was created based on their availability in all Catholic bookstores in the capital of Slovakia (Bratislava) and the capital of Austria (Vienna). The reason for this choice is that these bookstores offer books that mirror the living intellectual and religious brainstorming and reflect Christianity, in par-ticularly the pattern of the Marian discourse of the recent decades in both countries. The study comments on the absence of modern Marian literature in Slovak bookstores. The author also analyses the Marian vocabulary and topics in the both samples. The author distinguishes three existing models of the Marian discourse in Slovakia, all of traditional origin, portraying Mary as an unselfish and patient mother, Mary loving conditionally and restraining God's anger; Mary leading the legions against Satan and crushing his head. All three models are based on the traditional images of Mary and, within the Christian communities, are not understood as contradictory, but complementary. Compared to Western Christianity, the Marian discourse in Slovakia lacks two recurrent models: (1) the progressive 20th/21st century model, and (2) the traditionalist and fundamentalist mod- el. The first model has created a Marian vocabulary and contents representing a self-confident, social and communicative model of Mary. This model presents an alternative to the old models combining mild or triumphant vocabulary with mild or triumphant contents. The second model which is absent among Slovak believers is the Marian discourse of the traditionalist and fundamentalist groups of each age tolerated by official Church structures. These traditionalist and fundamentalist groups return to the old Marian vocabulary and contents that is triumphant, militant and – in this modern version – has an offensive character. This form of discourse, created as a reaction to progressive Christian groups – did not emerge in Slovakia, since there were no progressive Christian movements. Based on the research of the author, the Slovak Marian re- flection and spirituality result from traditional beliefs, having no affinity to Western progressive and traditionalist models. In this regard, it can be stated that Slovakia's isolation from the European spiritual development, which has caused traditional devotion to be fixed in its forms, is, paradoxically, continuing also after the fall of Communism in the era of religious freedom. The comparative discoursive analysis of Mariological literature in Slovakia and its Western neighbour – Austria has showed that the Slovak religious landscape is far more traditional (but not traditionalist) than the current trends in the ‘Western’ religious discourse.
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Gallagher, Lowell. "Remembering Lot’s Wife: The Structure of Testimony in the Painted Life of Mary Ward." In Sodomscapes. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823275205.003.0004.
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Chapter three identifies the sodomitical subtext informing a hospitality crisis on a different register, one provoked by the controversial pastoral career of Mary Ward (1585-1645), the early modern “Jesuitress” missionary. The ensemble of commemorative paintings chronicling Ward’s career (the so-called Painted Life) suggestively folds both the scandal and the eschatological resilience of Ward’s public teaching ministry into a forgotten legacy of Lot’s wife. The paintings’ visual testimony achieves this by recapturing second-century church father Irenaeus of Lyons’ intuition of the abandoned woman in Genesis 19 as the spiritually radiant figure of the ecclesial community’s patient dwelling between disaster and redemption. The paintings’ anamorphically transfigured markers of Lot’s wife confirm Erich Auerbach’s cherished hope in the adaptability of figura as a means of maintaining neighborly proximity between past and present in historical realism’s secular grammar. The paintings also anticipate the keen interest that Auerbach’s contemporaries from the progressive ressourcement school of Catholic theology would also develop in deploying figura’s resources as a means of opening up more generous – more hospitable – pathways between Catholicism and modernity.
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Field, Clive D. "1914–18—Keeping the Spiritual Home Fires Burning." In Periodizing Secularization, 141–74. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198848806.003.0006.
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The First World War has traditionally been thought to have had a catastrophic and long-standing impact on organized religion in Britain, but this bleak picture has been qualified in recent historiography. By seriously disrupting the Churches’ work and Sunday observance, and broadening the range and affordability of secular leisure opportunities, the war proved an ‘accelerant’ rather than a novel agent of secularization. Religious allegiance held fairly steady, although the Free Churches continued to lose ground, there was (speculatively) some increase in religious ‘nones’, and growth in Spiritualism. One million Sunday scholars were permanently lost during the war, partly as a consequence of the falling birth rate. In Protestant Churches, there was a short-lived surge in attendance at the start of the war, fuelling hopes of religious revival, but it quickly gave way to ongoing decline, which was not reversed after the conflict. There were modest rises in Catholic and Jewish populations.