Relevant bibliographies by topics / RELIGION / Christianity / Catholic

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'RELIGION / Christianity / Catholic'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "RELIGION / Christianity / Catholic"

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Sukamto, Sukamto, Nina Herlina Lubis, and Kunto Sofianto. "SIKAP KRISTEN CALVINIS TERHADAP KELOMPOK AGAMA LAIN DI BATAVIA PADA ABAD KE XVII." Patanjala Jurnal Penelitian Sejarah dan Budaya 12, no. 1 (April 18, 2020): 1. http://dx.doi.org/10.30959/patanjala.v12i1.514.

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Artikel ini meneliti sikap Kristen Calvinis terhadap agama-agama yang ada di Batavia pada abad ke-XVII. Dengan menggunakan Metode Sejarah, didapat beberapa kesimpulan: (1) VOC hanya mengakui satu agama yang sah (publieke kerk) yaitu Kristen Calvinis, (2) Dengan menggunakan VOC, sikap Kristen Calvinis terhadap komunitas Katolik Roma sangat tegas, banyak pastor Katolik Roma yang dipenjara. Untuk membatasi perpindahan penduduk Batavia ke Gereja Katolik Roma, dibuat peraturan bahwa sakramen Katolik Roma (Baptisan) dianggap tidak sah secara hukum dan tidak bisa dijadikan sebagai syarat pernikahan, (3) Islam dan Kong Hu Cu di Batavia tidak diakui sebagai agama resmi, namun karena secara politik dan ekonomi mereka kuat, VOC menjadi sangat berhati-hati dalam membuat kebijakan-kebijakan, khususnya yang berkaitan dengan hidup keagamaan mereka.The article presents the findings of the research of Calvinistic Christianity’s attitude towards the other religion groups in Batavia during the 17th century. By using the Historical Method, the conclusions are obtained as follows: (1) The VOC recognized exclusively the Calvinistic Christianity as the only legitimate religion (publieke kerk), (2) The Calvinistic Christianity manipulated the VOC to behave strict towards the Roman Catholics so that many Roman Catholic priests were consequently imprisoned. To prevent the Batavia citizens from embracing the Roman Catholics, the Calvinistic Christianity had the Roman Catholic's sacrament of Baptism considered as as not legally valid by the VOC so that it could not fulfill the marriage requirements, (3) Meanwhile, Islam and Confucianism in Batavia remained unrecognized as official religions. However, their political and economic influence forced the VOC to be very careful in decision-making, especially concerning their religious lives.
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Evlampiev, Igor I. "The Birth of Christianity from the Spirit of the Roman Empire. A Paradoxical View of the Religious Development of Europe in the Works of F.F. Zelinski." RUDN Journal of Philosophy 26, no. 1 (March 29, 2022): 75–93. http://dx.doi.org/10.22363/2313-2302-2022-26-1-75-93.

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The article analyzes the original concept of the development of ancient religions and the emergence of Christianity set out in the six-volume work of F.F. Zelinski History of Ancient Religions. Zelnski refutes the well-established idea of the origin of Christianity from Judaism and proves that it was based on the Hellenistic-Roman religion of the early Roman Empire. In this religion, a idea of monotheistic and pantheistic God was formed, which is the basis of all world processes and human actions, at the same time the idea arose of the possibility of a "particle" of God entering a separate human personality (the personality of the emperor). According to Zelinski, it was these ideas that became the basis of Christianity, which radically rethought them, but nevertheless left them close to the beliefs of the majority of the citizens of the Roman Empire; that is why early Christianity quickly spread throughout the empire. The article suggests that Zelinski's flight from Bolshevik Russia in the 1920s and his life in the Polish Catholic environment led to the fact that he refused to develop his ideas to their natural outcome, which could conflict with Catholic teaching. The article reconstructs the result that Zelnski should have come to with the consistent implementation of his ideas: he would have to admit that the teachings of Jesus Christ and early Christianity which arose from the Roman religion and not from Judaism coincides with that religious tradition which the Catholic Church has persecuted in a story called the Gnostic heresy.
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Aguilan, Victor. "Spirituality of Struggle." Asia Journal Theology 38, no. 1 (April 2, 2024): 1–16. http://dx.doi.org/10.54424/ajt.v38i1.89.

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The Philippines is known to be the only predominantly Christian country in Asia. Christianity in both Catholic and Protestant forms came with the Western colonizers. However, despite its identification with the colonizers, Christianity became the faith of the ordinary Filipinos. Western Christianity, the religion of the colonizer, became Filipino Christianity, the religion of the struggling people for independence and self-determination. Philippine Christianity developed an anti-West and anti-colonial character. It became part of the Filipino postcolonial national identity. However, neocolonialism and globalization are undermining and eroding Philippine Christianity’s anti-colonial tradition. Philippine Christianity continues to emulate Western spirituality, such as the prosperity gospel and the health and wellness movement. The paper argues for a spirituality using the perspective of the Theology of Struggle (ToS) developed by Filipino Christian activists. The paper claims that ToS can foster a spirituality of resistance, repentance, solidarity, and renewal in the struggle against globalization and neocolonialism.
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Suárez, José I. "Dichotomy Christianity – Japaneseness." Letrônica 15, no. 1 (December 1, 2022): e41607. http://dx.doi.org/10.15448/1984-4301.2022.1.41607.

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The purpose of this study is to demonstrate briefly how Shusaku Endo, the noted Japanese author of Silence, stresses his Japanese identity over his Roman Catholic religion in novel The Samurai. This preference has unfortunately been ignored by Western literary critics who have instead opted to stress the importance of his religious beliefs in his fiction.
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Palaver, Wolfgang. "Collective Identity and Christianity: Europe between Nationalism and an Open Patriotism." Religions 12, no. 5 (May 12, 2021): 339. http://dx.doi.org/10.3390/rel12050339.

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Times of crisis push human beings, a clannish creature, to retreat into closed societies. Anthropologically, this can be explained with concepts such as pseudospeciation, group narcissism, or parochial altruism. Politically, the preference for closed societies results in our modern world in nationalism or imperialism. Henri Bergson’s distinction between static and dynamic religion shows which type of religion promotes such tendencies of closure and which type can facilitate the path toward open society. Bergson rejected nationalism and imperialism and opted for an open patriotism with its special relation to dynamic religion. Dynamic religion relativizes political institutions such as the state and results today in an option for civil society as the proper space where religions can and must contribute to its ethical development. It aligns more easily with a counter-state nationhood than with a state-framed nationalism. Whereas Bergson saw in Christianity the culmination of dynamic religion, a closer look shows that it can be found in all post-Axial religions. Martin Buber, Mohandas Gandhi, Leo Tolstoy, Abul Kalam Azad, and Khan Abdul Ghaffar Khan exemplify this claim. After World War II, Catholic thinkers such as Jacques Maritain or Robert Schuman by partly following Bergson chose patriotism over nationalism and helped to create the European Union. Today, however, a growing nationalism in Europe forces religious communities to strengthen dynamic religion in their own traditions to contribute to a social culture that helps to overcome nationalist closures. The final part provides a positive example by referring to the fraternal Catholic modernity as it culminates today in Pope Francis’ call for fraternity and his polyhedric model of globalization that connects local identity with universal concerns.
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Rowell, Geoffrey. "‘Anglo-Catholic in Religion’: T.S. Eliot and Christianity." International journal for the Study of the Christian Church 12, no. 3-4 (August 2012): 356–58. http://dx.doi.org/10.1080/1474225x.2012.709038.

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Salamah Eka Susanti. "Konsep Keselamatan Dalam Al-Qur'an." HUMANISTIKA : Jurnal Keislaman 4, no. 2 (June 15, 2018): 185–97. http://dx.doi.org/10.36835/humanistika.v4i2.39.

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The doctrine of salvation is an important concept that is common to every religion. Therefore, each religion claims to be the savior (Salvator) for each of its followers. In Protestant Christianity for example, there is a doctrine known as "No Salvation Outside Christianity", beyond Christianity there is no salvation. Likewise in Catholic Christianity, adhering to, a doctrine that mentions "Extra Ecclesiam Nulla Salus", outside the church there is no salvation. For Judaizers, the doctrine of "The Chosen People" becomes their theological foundation that only Jews will gain salvation. Whereas in Islam itself, the theological argument of salvation as their own is based on the doctrine of ultimate cessionism (ie, Christianity and Judaism) remains valid before the coming of the new (Islamic) rule that replaces the old rule, the new rule by itself cancel the previous rule. This argument is based primarily on the verse (إن الد ين عند الله الاء سلام) .If historically examined, all religions without exception, both tertiary and non-theistic are born and have a claim to the truth about the assurance of salvation, whether expressed explicitly or implicitly. In other words, no religion does not have a doctrine of salvation because the claim of salvation is something that is already inherent in every religion.
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Purba, Veny, Maya Retnasary, and Yoggi Indriyansyah. "Melacak Pluralisme Agama dalam Film “PEEKAY”." Tuturlogi 1, no. 2 (May 1, 2020): 107–21. http://dx.doi.org/10.21776/ub.tuturlogi.2020.001.02.3.

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Diversity or plurality such as ethnicity, race, culture, and religion become a natural thing in the community, in particular, the diversity of religions must be accepted by society. The existence of religious group differences is a very natural thing, where the group is under their own theological and legal systems. The Peekay film is one of the films that represent the diversity of religions in India, by showing how every religion worships God, and also displays the identities of each religion, such as Hinduism, Islam, Catholic Christianity, Sikhism, and Jainism. Purpose of this research is to know and understand the menaing of plurality in Peekay movie. This study uses qualitative methods, and semiotics studies by using the semiotic theory of the two orders of signification model from Roland Barthes which interpret the signs through the stages of denotation, connotation, and myth, the paradigm used in conducting this research uses the constructivist paradigm. Data collection techniques in research carried out with documents, where researchers look for written sources, both from books, journals, research-relevant research, and the internet media. The results obtained by researchers are displaying several scenes that represent religious plurality, both with visuals and also dialogue and Voice Over contained in the PK film. Such as the scene depicting the buildings of places of worship of each religion, and the way each religion performs worship and Peekay who says that in this world there are many religions and each religion has its own Belief or God, where each of these religions has a way in doing God's commands. The diferents in Hinduism, Islam, Catholic Christianity, Sikhism, and Jainism symbol are the main core in this research.
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Kinyamagqha, Grace. "The Persistence of Indigenous Traditional Religion in the Catholic White Father’s Mission of Bukumbi-Mwanza 1883- 2010." International Journal of Research and Innovation in Social Science VIII, no. IV (2024): 1517–28. http://dx.doi.org/10.47772/ijriss.2024.804111.

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The paper intended to examine the persistence of indigenous traditional religion in Catholic White Father’s Mission of Bukumbi. On the process of evangelizing Bukumbi society, White Fathers’ missionaries realized that the society had their own organized religion as believed in Lyuba as the creator. Various methods were used to consolidate Christianity in this society. This study used historical Materialism theory which was developed by Karl Marx on 1818-1883 to trace changes in society of Bukumbi based on religion. The study used historical research design while qualitative research approach was applied. The main argument of this study is based on traditional religion, consolidation of Christianity and persistence of tradition religion at Bukumbi. Documentary review and Interview were used. Moreover, data concludes that, Bukumbi society continued and continuing practicing Sukuma traditional religion through various practices. The study suggests other study to be carried on Projects established by Catholic White Fathers’ missions at Bukumbi.
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BOGUSIAK, MAŁGORZATA. "Religie Indii w relacjach arcybiskupa Władysława Michała Zaleskiego opublikowanych w „Misjach Katolickich" (1891-1897)." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 167–72. http://dx.doi.org/10.14746/amp.2010.17.13.

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Archbishop Władysław Zaleski was one of the best known Polish missionaries in history of Catholic Church. He spent over 30 years in India, where he founded first theological seminary in Ceylon and established indigenous hierarchy in Indian Church. During his mission he used to write a lot of letters, which were published in periodical “Missye Katolickie”. This text presents archbishop’s attitude toward religions he met in India - Buddhism and Hinduism. As many missionaries in his times he believed that only Christianity is true religion and other people outside Catholic Church were pagans. In his opinion those Indian indigenous religions were worshiping devil. Text shows also Zaleski’s opinion about Budda and nirvana.
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Dissertations / Theses on the topic "RELIGION / Christianity / Catholic"

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Sutherland, Philip. "Christ and Culture in America: Civil Religion and the American Catholic Church." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107479.

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Thesis advisor: Mark Massa
Thesis advisor: Dominic Doyle
Civil religion is a necessary unifying force in a religiously plural society such as the United States, but it can also usurp the place of Christianity in the believer’s life. This is always a danger for Christianity which can only be the “good news” if it is inculturated by drawing upon a society’s own symbols. But it must also transcend the culture if it is to speak a prophetic word to it
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Chukwu, Isidore-Splendour. "Christianity and African Traditional Religion (ATR): A Conundrum of Crisis in Faith in Igboland, Nigeria." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108079.

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Thesis advisor: Richard Lennan
Thesis advisor: Dominic Doyle
Religion is central and vital for an Igbo person. No Igbo person exists in isolation from his/her community. An indigenous and traditional Igbo society is communal; it does not entertain any sense of individuality. But the coming of the missionaries broke into this communal bond with a new religion that threatened the traditional society when it began to exalt the individual soul. The Nigerian author, Chinua Achebe, in his book Things Fall Apart, portrays a situation in which an African indigenous missionary (Mr. Kiaga) succeeds in separating a son (Nwoye) from his African parent (Okonkwu) so that the son can become a Christian and be saved. But alone? As the son leaves his parents’ house for the mission compound the missionary quotes the Bible, “Blessed is he who forsakes his father and mother for my sake…” Achebe’s story depicts a situation in which the family is utterly divided as a result of the parents’ or their children’s conversion to Christianity. At this point, things fall apart. The pivotal core of the traditional Igbo society cannot hold again. The majority of the missionaries saw African religion from within their Western understanding and concluded that it was heathen, anti-Christian, and repulsive. African societies started to disintegrate when traditional religion was attacked. A rift occurs between the family and the extended family. Instead of bringing reconciliation and understanding, Christianity in this case brings division. This is because converts were instructed to leave everything behind, including families, for the sake of the gospel. But the Igbo Traditional Religion looked at life in a holistic way. There was no contradiction between sacred and profane, hence many people were horrified when the first converts wanted to set themselves apart, away from other members of the community. This is why inculturation is important, as it enables the Igbo Christian to see and experience life in a holistic manner without doing needless violence to cultural values. The failure of the early missionaries to inculturate the cultural values of the people is the conundrum. The result raises some theological problems. In the attempt to ascertain a balance, most times, the Christians in Africa, particularly in Igboland, find themselves oscillating between Christianity and African Traditional Religion (ATR). The need for a reconciliation is long overdue. It is best given a lasting, concrete and a dialogical chance through inculturation
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Ferreira, Josenildo Tavares. "Afro-Brazilian religions syncretism, inculturation and a new definition of mission /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Cullen, Mary Josephine. "Looking to the future : the development of a new partnership between priests and people in the Catholic Church in Scotland." Thesis, University of Glasgow, 2017. http://theses.gla.ac.uk/7981/.

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The Second Vatican Council set out a new vision of the ecclesial relationship between ordained and lay people in the Roman Catholic Church within its understanding of the church as the people of God. This is an important issue for the church’s self-understanding and mission; it also has practical implications for the Catholic Church in Scotland as it faces a sharp decline in vocations to the ordained priesthood, raising questions about the relative roles of priests and lay people. Dioceses are developing plans for closing and merging parishes based on projected numbers of priests, in an effort to maintain traditional patterns of church life. This study explored a different approach, based on the development of a partnership between ordained and lay people which reflects the theology of Vatican II. To investigate this possibility, the study drew on research carried out in two Scottish dioceses between 1998 and 2000. It found evidence that a new partnership between priests and people was developing in some parish communities, but it also found that diocesan commitments to collaborative working between ordained and lay were not reflected in the church’s practice and structures. These tensions between commitment and practice, which undermined efforts to create a new partnership, were analysed with the help of Receptive Ecumenism and Catholic Learning, a strategy for ecumenical engagement which addresses tensions in the church’s performance of its vocation by a critical appraisal of its own tradition and openness to the insights of others. By bringing together the experience of those who took part in the archived research with the theology of Receptive Ecumenism and Catholic Learning, the elements of a new ecclesial partnership between ordained and lay were identified. They open up the possibility of a different kind of future for the Catholic Church in Scotland.
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Volz, Michele. "“...and he was known in the breaking of the bread.”." Digital Commons at Loyola Marymount University and Loyola Law School, 2013. https://digitalcommons.lmu.edu/etd/63.

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Foiera, Manuela. "The translation and domestication of an oriental religion into a western Catholic country : the case of Soka Gakkai in Italy." Thesis, University of Warwick, 2007. http://wrap.warwick.ac.uk/2403/.

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This thesis is premised on the fundamental notion of religious translation as a process of interpretation and adaptation that arises out of a complex iinguistic and cultural interplay. Its aim is to examine the types of interpretative problems one encounters as a society deeply rooted in Biblical and Christian practices struggles to integrate the rituals and formulae of Buddhism. As part of a cultural system, the translation of a religion cannot be explored in a vacuum, but needs to be viewed in the mutual interdependence with other elements of such system. Starting from Giambattista Vico's hypothesis that 'whenever men can form no idea of distant and unknown things, they judge them by what is familiar and at hand' (1744) this thesis aims to look at the interplay of local and foreign traditions in the translation and domestication of a Japanese new religious movement, Soka Gakkai, that has migrated from East to West. Through the notion of 'cultural repertoire', i.e. the aggregate of options utilized by a group of people for the organization of life', this work explores the extent in which Catholicism in Italy has influenced the formation of both religious sense and religious vocabulary. It will be argued that in Italy, the translation of an entire set of Japanese key-concepts pertaining to the sphere of religion has been measured on the yardstick of Christian vocabulary, and thus influenced by the search of 'perfect equivalences'. This operation has, in time, secured the successful dissemination of Soka Gakkai in the territory. At the same time, however, the overlap of Catholic and Buddhists practices has given rise to a peculiar form of hybrid religion that can be defined as 'Catho- Buddhism'.
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Taouk, Youssef, University of Western Sydney, of Arts Education and Social Sciences College, and School of Humanities. "The Roman Catholic church in Britain during the First World War : a study in political leadership." THESIS_CAESS_HUM_Taouk_Y.xml, 2003. http://handle.uws.edu.au:8081/1959.7/758.

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The political influence of British Catholics in First World War Britain has been a neglected aspect of British history. This thesis aims to address this deficiency by focusing precisely on the political role played by leading Roman Catholics in Britain during the conflict. This work concentrates on leading Catholic clergy, laymen and the British Catholic press. It demonstrates that the majority of leading Catholics were guided by an excessive nationalism which had two consequences. Firstly, British Catholics supported the war effort and the British government almost unquestionably. Secondly, most leading Catholics failed to give their full support to the Pope and repudiated his efforts to facilitate a negotiated peace. The thesis is based upon research into a wide array of primary material located in archives in the United Kingdom and Ireland. It depends heavily on the private correspondence of the Catholic hierarchy and leading Catholic politicians and publicists. In addition, it includes a survey of the Catholic press of the period, since it manifested the relationship between the leading Catholic clergy and laity, and the rest of British society.
Doctor of Philosophy (PhD)
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Romero, Sigifredo. "The Progressive Catholic Church in Brazil, 1964-1972: The Official American View." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1210.

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This thesis explores the American view of the Brazilian Catholic Church through the critical examination of cables produced by the U.S. diplomatic mission in Brazil during the period 1964-1972. This thesis maintains that the United States regarded the progressive catholic movement, and eventually the Church as a whole, as a threat to its security interests. Nonetheless, by the end of 1960s, the American approach changed from suspicion to collaboration as the historical circumstances required so. This thesis sheds light on the significance of the U.S. as a major player in the political conflict that affected Brazil in the 1964-1972 years in which the Brazilian Catholic Church, and particularly its progressive segments, played a fundamental role.
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Scheuren, Acevedo Sonia M. "The Opposition to Latin American Liberation Theology and the Transformation of Christianity, 1960-1990." FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2454.

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This thesis aims to explore the political, social and religious opposition to Liberation Theology in Latin America during the 1960s to 1990s, and the transformation of Christianity. During this period, most Latin American countries underwent social struggles and political repression in which opposition and persecution arose from dictatorial and military governments who labeled those committed to the poor as communists. Liberation Theology emerged as an ecclesial and theological trend committed to the poor, in the late 1960’s and early 1970’s in Latin America. This thesis traces the origins, development, expansion and repression of Liberation Theology. This work maintains that under the Cold War context and the National Security Doctrine, Liberation Theology became a target of political repression because its commitment with the poor placed it as subversive and communist. This research reveals how it was repressed with violence and the promotion of counteracting religious groups, leading to changes in Christianity.
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Hurl, Ronald H. "The philosophy of the new evangelization and Etienne Gilson's notion of Christian philosophy." Theological Research Exchange Network (TREN) Access this title online, 2003. http://www.tren.com.

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Books on the topic "RELIGION / Christianity / Catholic"

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Parsons, Richard. GCSE Religious studies: Complete revision and practice : covering Christianity, Roman Catholic Christianity, Mark's Gospel, Judaism and Islam. Broughton-in-Furness: Coordination Group Publications Ltd, 2009.

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Mansueto, Anthony E. Religion and dialectics. Lanham, MD: University Press of America, 2003.

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Mansueto, Anthony E. Religion and dialectics. Lanham, MD: University Press of America, 2002.

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Jozef, Lamberts, ed. Religion populaire, liturgie et évangélisation =: Popular religion, liturgy and evangelizaton. Leuven: Peeters, 1998.

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Dy, Ari C. Building a bridge: Catholic Christianity meets Chinese-Filipino culture. Quezon City: Jesuit Communications Foundation, 2005.

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author, Stone Robert M., ed. Religion and life through roman catholic christianity (Unit 3) and religion and society (Unit 8). London: Hodder Education, 2014.

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Penny, Lord, ed. The many faces of Mary: Book II, the love story continues ... [Morrilton, AR]: Journeys of Faith, 2003.

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Ejizu, Christopher I. Issues in African traditional religion: Prayer. Port Harcourt [Nigeria]: Regal Press, 1989.

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Piana, George La. Catholic power vs. American freedom. Amherst, N.Y: Prometheus Books, 2002.

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Salzmann, Andrew. Catholic and loving it: Traditions for a new generation. Cincinnati, Ohio: St. Anthony Messenger Press, 2007.

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Book chapters on the topic "RELIGION / Christianity / Catholic"

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Martín, Joseba García, and Benjamín Tejerina. "The Rise of Public Religion in Countries of Catholic Tradition." In The Routledge International Handbook of Sociology and Christianity, 80–92. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003277743-9.

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Schüßler, Michael. "Conflicting Masculinities in Christianity: Experiences and Critical Reflections on Gender and Religion." In Pathways for Ecumenical and Interreligious Dialogue, 139–58. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-56019-4_9.

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AbstractThe article discusses the challenges arising from an essentialist approach to masculinity as a stable category with a set of given, unchangeable characteristics developed in contrast to femininity. Such a hegemonic view is a stumbling block in the development of more diverse and inclusive environments, to which the Catholic Church contributes by its defense of “traditional” family, the ideal of clerical men or the discrimination of queer living. The text argues for recognition and normalization of diversity, instead of a continuous reproduction of toxic ideals of masculinity. In this sense, conflicting masculinities in church and theology could be a perspective of hope for transformation: Hegemonic masculinity no longer goes unchallenged, not even in Catholic Church.
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Evolvi, Giulia. "“Europe is Christian, or It Is Not Europe”: Post-Truth Politics and Religion in Matteo Salvini’s Tweets." In Europe in the Age of Post-Truth Politics, 129–48. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-13694-8_7.

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AbstractPost-truth narratives are often connected to the online spreading of far-right ideologies and hate speech. Disinformation has also been studied in relation to religion, as it tends to target religious people and involve narratives about Christianity and Islam. In this chapter, I explore the use of post-truth online narratives about religion by focusing on the case of Italian populist political leader Matteo Salvini, who is renowned for his anti-Islam positions, for his Catholic faith, and for his intense use of social media. Through an analysis of tweets sent by Salvini between September 2019 and January 2020, I found that his narratives about religion create three types of post-truth narratives: first, generalisations that consider all Muslims as holding values incompatible with Western democracies; second, hyperboles that negatively frames the ideology of Catholic clergy and left-wing politicians; third, misleading connections that suggest correlations not based on factual information. These strategies show that post-truth politics is not necessarily characterised by news that is blatantly false, but can involve implicit disinformation. In conclusion, Salvini’s tweets suggest that disinformation creates a climate of post-truth that activates religious emotions through the circulation of claims about religion; in turn, religious narratives further fuel antagonisms and emotional reactions that sustain the spreading of disinformation.
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Go, Johnny C. "Critical realism and Catholic Christianity." In Religious Education from a Critical Realist Perspective, 21–39. New York : Routledge, 2019. | Series: Routledge studies in critical realism: Routledge, 2018. http://dx.doi.org/10.4324/9781351016636-2.

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Joseph, Pushpa. "Can Catholic Religious Women Democratize the Indian Church?" In Democratization of Indian Christianity, 106–25. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003426035-9.

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Lam, Imelda Pui-hing. "Interreligious Education Involving Christianity and Confucianism in Hong Kong." In Global Perspectives on Catholic Religious Education in Schools, 589–99. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-6127-2_47.

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"Catholic Christianity: Sacramental Community." In Religion in America, 134–55. Taylor & Francis, 2015. http://dx.doi.org/10.4324/9781315662923-15.

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"Christianity: Roman and Eastern Catholic." In Fast Facts About Religion for Nurses. New York, NY: Springer Publishing Company, 2019. http://dx.doi.org/10.1891/9780826178312.0019.

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Neal, Lynn S. "Designing New Ways of Seeing Christianity." In Religion in Vogue, 19–49. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479892709.003.0002.

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This chapter examines the religion-oriented articles published by fashion magazines from the mid-1940s through the 1960s. These articles provide a valuable starting point for understanding how fashion conceptualized Christianity during this time. By fusing elements of liberal Protestantism and Catholic art and ritual in their construction of Christianity, fashion magazine articles fostered religious individualism, spiritual tourism, and the decontextualization of Christian elements. After establishing the religious context of the mid-twentieth century, this chapter examines three prominent themes—Christmas, church, and pilgrimage—through which this fashionable vision of Christianity was conveyed. Fashion magazines taught readers how to cultivate a stylish form of Christianity that aligned the sophistication of modernity with the enchantment of religion.
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Hetherington, Naomi, and Rebecca Styler. "A. N. Groves, ‘On Departure from Catholic Christianity’." In Nineteenth-Century Religion, Literature and Society, 203–7. Routledge, 2020. http://dx.doi.org/10.4324/9781351272285-41.

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Conference papers on the topic "RELIGION / Christianity / Catholic"

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Petrović, Dragana. "ANTINOMIJA U RAZUMEVANjU SVETOSTI ŽIVOTA I DOSTOJANSTVENE SMRTI." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.109p.

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As the title itself shows, the subject of this paper is not the question of euthanasia in all possible aspects and as a whole. It is only about some segments of that problem. It seems to us, however, the more significant one, because they basically touch the very essence of the question - man's relationship to himself, to his life in all its forms and phases of existence - from birth to death. Equivalent to that, it is insisted that this, very complicated problem with its specific content, i.e. sensitive nature, evokes and provokes lively debates about the bioethical and legal permissibility of "death with dignity". This is, therefore, the plane in the consideration of "mercy killing" where we are faced with numerous contradictions and disputes, inconsistencies and vagueness, imprecise and confused comments... Passing it through the historical prism, the author points out that only "footnotes" were presented in the large to the text of various theoretical positions on the indicated issue (if we want to see it in all its indicated lines). In this context, the Christian religion, more precisely, all types of Christianity (Catholics, Protestants, Orthodox), declare against any form of euthanasia. And all major world religions, from Islam, through Hinduism, Judaism, Buddhism and others. oppose this practice of ending life. Our initial position is that, as things stand today, there will be a significant shift in this regard. Even if we are able to reach a solution in this work, to come to the right knowledge, such an effort, once we have already agreed to it, will hopefully open some new perspectives, perhaps illuminate the problem from a different perspective, and offer new possibilities solving the mentioned, very complex and difficult dilemmas that arise in connection with the termination of life out of mercy and compassion.
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