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Journal articles on the topic 'Religious (Catholic) marriage'
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1
Homer, Michael W. "Separating Church and State in Italy." Nova Religio 23, no. 2 (November 1, 2019): 64–84. http://dx.doi.org/10.1525/nr.2019.23.2.64.
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In 1852 King Victor Emmanuel’s ministers proposed legislation to recognize civil marriages in the Kingdom of Sardinia (Piedmont). This proposal was opposed by Pope Pius IX and other Catholic apologists who argued that it would result in undermining the official status of the Catholic Church and one of the church’s sacraments. Even worse it would mean that Jewish and Protestant marriages would be recognized. This legislation coincided with Mormon missionaries proselytizing in Torino and the public announcement that the church practiced polygamy. Catholic opponents of this legislation argued that even Mormon polygamous marriages would be recognized if the legislation passed. During fierce debates that took place Catholic apologists also claimed that Mormons formed alliances with other Protestant “sects” to push through the civil marriage litigation. The specter of Mormon plural marriages in a civil marriage system continued to be mentioned until civil marriages were finally recognized in 1865.
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Alvaré, Helen M. "RELIGIOUS FREEDOM VERSUS SEXUAL EXPRESSION: A GUIDE." Journal of Law and Religion 30, no. 3 (September 15, 2015): 475–95. http://dx.doi.org/10.1017/jlr.2015.21.
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AbstractClaimed rights to sexual expression unlinked to the creation of children are among the strongest challenges facing the free exercise of religion in the United States today. Such rights gained importance by means of a series of Supreme Court opinions associating consensual sexual expression unlinked to children with human dignity and even personal identity. These were accompanied by legal and cultural movements, led by more privileged Americans, diminishing children's rights in favor of adults', in the context of sex, marriage, and parenting. Laws and regulations protecting and promoting sexual expression detached from children are powerfully affecting religious institutions that operate health care, educational, and social services available to all Americans; the Catholic Church is a particularly prominent supplier of all of these services. Respecting the Catholic Church, it is possible but quite difficult to maintain respect for its free exercise of religion in the current environment, potentially by highlighting its measurable contributions to the common good. It might also be useful to show the close link between Catholic teachings on sex and marriage and the entire Catholic cosmology, such that coercing Catholics to behave otherwise is tantamount to coercing them to practice a different faith.
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Lon, Yohanes S. "The Legality of Marriage According to Customary, Religion and State Laws: Impacts on Married Couples and Children in Manggarai." Jurnal Dinamika Hukum 19, no. 2 (December 22, 2019): 302. http://dx.doi.org/10.20884/1.jdh.2019.19.2.2429.
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This study explores the complexity of marriage for people in Manggarai. Since they are citizens of the cultural community of Manggarai, Indonesian citizens, and members of a Catholic community, their marriage is required to follow the provisions of customary law, religious law, and state law. Using a library and ethnographic approaches, the study compares these laws on the legality of marriage and analyzes their differences and the impacts on the rights and obligations of married couples and children born to the couple. The study discovered that the differences in the provisions regarding the validity of a marriage between the three laws have provided space for the emergence of legal uncertainty and discriminatory treatment of customary marriages which are not legalized by religious law and state law as well as marriages that are divorced civilly but are still valid according to Catholic rules. Such a phenomenon is certainly a portrait of failure or incompetence in the attempt to unify marriage law in Indonesia through Law No. 1 of 1974 concerning Marriage. So it is urgent to have a more comprehensive new law that accommodates the wisdom of local customary law and provides protection for every citizen
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Zahedi, Ashraf. "Negotiating between Shi’a and Catholic Rituals in Iran." Anthropology of the Middle East 13, no. 1 (June 1, 2018): 82–96. http://dx.doi.org/10.3167/ame.2018.130107.
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Religious rituals, while comforting for believers, may be uncomfortable for those who do not share their manifold meanings. Catholic Filipinas who marry Muslim Iranian men face mandatory conversion to Islam, necessitating ongoing negotiations between Christianity and Islam. My research suggests that these Filipinas held their first religion dear while participating in – for them – unpleasant Shi’a Muslims rituals. Their Filipino/Iranian children, familiar from birth with Shi’a Islam, felt at home with both religions, no matter which one they chose for themselves. The discussion of converts’ perceptions of Shi’a rituals contributes to the literature on transnational marriages and marriage migration.
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Barilleaux, Ryan J. "Assessing Trump’s Legacy for Catholics." Catholic Social Science Review 26 (2021): 153–68. http://dx.doi.org/10.5840/cssr20212615.
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Donald Trump’s one-term presidency was significant for Catholics. Trump pursued policies that promoted the pro-life cause and helped to protect traditional marriage, human nature, and religious freedom. Trump’s judicial appointments were also important to supporting Catholic interests. At the same time, there were drawbacks to Trump’s presidency and his conduct of it. This article provides a preliminary assessment of Donald Trump’s presidency from a Catholic perspective.
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Costigane, Helen. "Dignitas Connubii: Greater Fairness in Declarations of Nullity?" Ecclesiastical Law Journal 10, no. 2 (April 16, 2008): 191–97. http://dx.doi.org/10.1017/s0956618x0800118x.
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Shattered Faith is the story of Sheila Rauch Kennedy's marriage and divorce from Congressman Joe Kennedy, a member of one of the best known families in the United States of America. Married in 1979 in a Catholic Church, Mr Kennedy was a Catholic while Mrs Kennedy remained an Episcopalian. Twin sons were born in 1980 and baptised as Catholics, with godparents from both Christian churches. The marriage began to unravel when Mr Kennedy was elected to Congress. Separation in 1989 was followed by divorce because of ‘irreconcilable differences’. In 1993, Mrs Kennedy received notification from the Metropolitan Tribunal of the Archdiocese of Boston, informing her of the petition lodged by her former husband to have the marriage declared null on the grounds of lack of due discretion of judgement (though whose lack of due discretion is not made clear). Shocked, and while willing to acknowledge that the marriage had failed (evidenced in a divorce), she could not accept that it had never existed as a sacrament.
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& Ilham, Iswandi, Misbahuddin. "ISBAT NIKAH MUALLAF DALAM KONTEKS PLURALISME (ANALISIS PUTUSAN NOMOR 0062/PDT.P/2016/PA.JR)." Al-Qadha 7, no. 1 (July 29, 2020): 29–42. http://dx.doi.org/10.32505/qadha.v7i1.1523.
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Judge's Decision Number 0062/Pdt.P/2016.Jr contains a discussion about the determination of muallaf marriage. The marriage procession was initially carried out in a Catholic way and was recorded at the Civil Registry Office, after the passage of time the husband chose to convert to Islam and wanted to have an official marriage book with the law. applicable, then submit a request for marriage Isbat to the Jember Religious court then the decision was issued. The purpose of this study is to describe judges' considerations, review Islamic law and analyze the determination of judges in case Number 0062/Pdt.P/2016/PA.Jr in the context of pluralism. The method in this study, using qualitative methods with a Normative Juridical approach. The results of this study are the first Isbat Marriage Marriage or different religious marriages according to the law that has been regulated in regulations Number 1 of 1974 Regarding marriage and ratified on the basis of the Law of Mixed Marriage Ordination Stb. 1898 Number 158. Second According to Islamic law interfaith marriages are permissible if certain conditions are adjusted to the existing provisions and adhere to the shari'ah that has been believed. Third, according to the view of pluralism of different marriages. Religion shows the attitude of tolerance in this plural society.
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Asue, Daniel Ude. "A Catholic Inclusive Approach to Homosexuality in Nigeria." Theology Today 74, no. 4 (January 2018): 396–408. http://dx.doi.org/10.1177/0040573617731710.
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This essay discusses Same-Sex Marriage Prohibition Bill in Nigeria, with a focus on the contribution of the Nigerian Catholic Church to the law. Though the Catholic Church in Nigeria did not actively contribute towards the public debates about homosexuality that resulted into the Same-Sex Marriage Prohibition Bill it nevertheless welcomed the bill. However, the official teachings of the Catholic Church and elucidations from the Catholic Bishops Conference of Nigeria could potentially contribute to creating an inclusive society. In what way can we potentially utilize the principles of Catholic Social Teaching to make room for an inclusion of homosexual persons in the life of the church and in society?
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Rubio, Julie Hanlon. "Theology of Family Today: Contemporary Struggles and Future Promise." Irish Theological Quarterly 85, no. 3 (June 1, 2020): 247–64. http://dx.doi.org/10.1177/0021140020926596.
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Before, during, and after the Synods on the family and Pope Francis’s apostolic exhortation, Amoris Laetitia, Catholics have been engaged in extensive debates on the theology of the family in light of changing practices and norms. This essay argues that contemporary Catholic thinking on the family balances a radical vision of marriage as lifelong love oriented outward with a vision of a church offering welcome, accompaniment, and mercy.
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Opromolla, Adriana. "Law, Gender and Religious Belief in Europe: Considerations from a Catholic Perspective." Ecclesiastical Law Journal 9, no. 2 (April 11, 2007): 161–74. http://dx.doi.org/10.1017/s0956618x07000324.
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In the teaching of the Catholic Church, the institution of marriage derives directly from God, for common good and for the good of spouses and children. Human authorities are called upon not to transform its characteristics and to avoid any attempts to distort them. However, the Church is today confronted with a changing understanding of the notion of ‘gender’ and with new considerations about the meaning of ‘marriage’ on behalf of parts of society and of political institutions. Based on an overview of the recent legislative and political proposals concerning family issues at the European level, this article aims to assess what model of family the Member States of the European Union are developing, and how the traditional concept of marriage could be influenced by this evolution.
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Ponzetti, James J. "Marriage in catholic thought: Toward a vocation of domesticity." Social Thought 17, no. 1 (January 1991): 41–51. http://dx.doi.org/10.1080/15426432.1991.10383729.
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Fastyn, Arkadiusz. "Zawarcie małżeństwa mieszanego wyznaniowo według prawa małżeńskiego z 1836 roku." Czasopismo Prawno-Historyczne 65, no. 1 (November 2, 2018): 229–47. http://dx.doi.org/10.14746/cph.2013.65.1.09.
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The thesis discusses the signifi cant question of inter-denominational marriages in Poland prior to 1946. Until the end of 1945, the laws in force in Poland were the 19th-century statutes. They had been enacted by the neighbouring countries (Austria, Russia and Prussia) that partitioned the Polish territory in the second half of the 18th century. In the Polish lands enjoying some autonomy in the Russian Empire, the regulation of marriage was based on the religious principles of 1836. Under the 1836 statute, there could be no civil marriage that would not produce a confessional effect. Consequently, the regulation of marriage had to combine confessional and civil effects into single norms and the legislative authorities had to provide for mechanisms correlating such effects. This applied to both the conclusion and dissolution of marriage. In these matters, the Roman Catholic Church adopted an uncompromising stance following from its belief in the special theological character of the sacrament of marriage.
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Cahill, Lisa Sowle. "Notes on Moral Theology Marriage: Developments in Catholic Theology and Ethics." Theological Studies 64, no. 1 (February 2003): 78–105. http://dx.doi.org/10.1177/004056390306400134.
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[Roman Catholic teaching on marriage focuses on interpersonal love of spouses, of which sacramentality and procreation are dimensions. Post Vatican II disputes about sexual morality, divorce, and birth control have taken place in this general context. A new generation of scholars—married, with children—argues for a more social view of marriage, with special concern about socioeconomic pressures. They emphasize that marital and parental commitment needs more attention and support than the justified exceptions, though they do not stress absolute norms.]
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KRIVULSKAYA, SUZANNA. "Paths of Duty: Religion, Marriage, and the Press in a Transatlantic Scandal, 1835–1858." Journal of American Studies 53, no. 3 (October 4, 2018): 636–62. http://dx.doi.org/10.1017/s0021875818000981.
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When the Rev. Pierce Connelly denounced Protestantism and converted to Catholicism in 1835, he inadvertently started a small newspaper war among the burgeoning religious press in America. While Catholic periodicals celebrated their newest addition in print, Protestant newspapermen were scandalized. They worried about how the clerical husband's conversion might affect his marital life should he pursue ordination in the Catholic Church. Soon, the Connellys dissolved their marriage in Rome and moved to England, where Pierce became a priest, and his wife Cornelia entered a convent. When, thirteen years later, Pierce reconverted and sued Cornelia “for the restoration of conjugal rights” in an English court, the case became an international sensation – with both British and American newspapers covering the developments and using the saga to comment on larger religious and political issues of their time. The two scandals demonstrate how the transatlantic press debated contested global concerns about the limits of religious freedom, the changing nature of marriage, church–state relations, and international law.
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Tentler, Leslie Woodcock. "“The Abominable Crime of Onan”: Catholic Pastoral Practice and Family Limitation in the United States, 1875–1919." Church History 71, no. 2 (June 2002): 307–40. http://dx.doi.org/10.1017/s0009640700095706.
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By the 1930s few Catholics in the United States could have been unaware of their church's absolute prohibition on contraception. A widely-publicized papal encyclical had spoken to the issue in 1930, even as various Protestant churches were for the first time giving a public blessing to the practice of birth control in marriage. Growing numbers of American Catholics had been exposed since at least 1920 to frank and vigorous preaching on the subject in the context of parish missions. (Missions are probably best understood as the Catholic analogue of a revival.) And by the early 1930s Catholic periodicals and pamphlets addressed the question of birth control more frequently and directly than ever before. As a Chicago Jesuit acknowledged in 1933, “Practically every priest who is close to the people admits that contraception is the hardest problem of the confessional today.” A major depression accounted in part for the hardness of the problem. But it was more fundamentally caused by the laity's heightened awareness of their church's stance on birth control and their growing consciousness of this position as a defining attribute of Catholic identity.
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Bourg, Florence C. "Book Review: A Christian Theology of Marriage and Family, Marriage and the Catholic Church: Disputed Questions." Theological Studies 65, no. 1 (February 2004): 208–11. http://dx.doi.org/10.1177/004056390406500124.
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Uelmen, Amelia J. "Traveling Light: Pilgrim Law and the Nexus between Law, Politics and Catholic Social Teaching." Journal of Law and Religion 22, no. 2 (2007): 445–79. http://dx.doi.org/10.1017/s0748081400003994.
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Coming out of a church whose marks of identity include unity, holiness, and universality, it is ironic—and painful—that the “Catholic vote” has become a “metaphor” for polarization in United States culture and politics. As one reporter described the scene in the weeks before the 2004 presidential election: Some rail against their own bishops, while others cheer what they see as a long-awaited stand of conscience. The tension seemed to reach a peak yesterday, when the Vatican felt compelled to publicly dismiss the claims of a Catholic lawyer who said he had Vatican support to seek [Senator] Kerry's excommunication.Tensions have also manifested themselves in the variety of Catholic “voter's guides.” Some list a limited number of “non-negotiable” issues—particular actions that are identified in Catholic moral theology as “intrinsic evil” and suggest that candidates be evaluated according to their stand on these particular issues. For example, the Catholic Answers Voter's Guide for Serious Catholics, first distributed prior to the 2004 election, named “five non-negotiables”: abortion, euthanasia, embryonic stem-cell research, human cloning and homosexual marriage. As these moral principles “do not admit of exception or compromise,” the Guide reasoned that political consequences should be clear: “You should avoid to the greatest extent possible voting for candidates who endorse or promote intrinsically evil policies.”In the interim between the 2004 and 2006 elections, a few organizations congealed to formulate competing guides. Others rallied around Faithful Citizenship, the United States Bishop's long-standing official commentary on the nexus between the principles of Catholic social teaching and political participation. Others directly challenged the Catholic Answers guide as a distortion of Catholic social teaching and argued that its partisan activities were a potential threat to the Roman Catholic Church's tax-exempt status.
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Beauregard, David. "SHAKESPEARE ON MONASTIC LIFE: NUNS AND FRIARS IN MEASURE FOR MEASURE." Religion and the Arts 5, no. 3 (2001): 248–72. http://dx.doi.org/10.1163/15685290152813653.
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AbstractAgainst recent claims that Shakespeare satirizes and demystifies religious life in Measure for Measure, this article maintains that Shakespeare is generally sympathetic to Franciscan nuns and friars, particularly so in this play. Indeed, Shakespeare works against the anti-fraternal tradition by reversing its conventions. Nuns and friars are represented as virtue figures, not vice figures. The secular characters are guilty of sexual irregularities, whereas the religious are chaste and work to regularize the marriages of the lay figures. The usual exposure of the sexual corruption and hypocrisy of the friar backfires on Lucio, the chief vice figure in the play. The virginal and temperate Isabella, a secular figure in Shakespeare's sources, is portrayed as a prospective novice of the Poor Clares over against the puritanical Angelo, whose hypocritical asceticism turns into lust. Angelo conducts a public shaming English Protestant style, whereas the Duke in Catholic fashion conducts a sympathetic auricular confession. Finally Isabella does not sacrifice her virginity or accept the Duke's offer of marriage, two things her counterparts in the sources invariably do. Shakespeare's reversal of anti-Catholic conventions requires us to reposition him as a Catholic rather than a conforming member of the Church of England.
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Laukaitytė, Regina. "Society Without a Civil Registry (1918–1940): Outcomes and Consequences." Lithuanian Historical Studies 18, no. 1 (January 8, 2013): 105–22. http://dx.doi.org/10.30965/25386565-01801004.
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This paper analyses the resulting legal situation in the Lithuanian Republic in 1918–1940 when only the clergy of state-recognised religions registered acts of civil status (births, marriages and deaths). This situation created many problems for the small number of believers of ‘unrecognised’ religions, and non-religious citizens. This paper investigates the different approaches to civil registration by the political forces representing the government. It attempts to explain what solutions society found from the resulting situation, that is, how in the absence of a state registration system of civil status, believers of ‘unrecognised’ communities and the non-religious population nevertheless married, registered children and buried their dead. The consequences of the dominance of Church registration are also discussed. All the right and left political parties that ruled the Lithuanian state recognized the importance of the introduction of civil registration: all of them promised and prepared to adopt laws to regulate it. However, by 1940 these laws were not adopted. This was determined by the active opposition by the Catholic Church, and from a religious point of view the quite homogeneous position of the majority of society. The dominance of Church registration radicalised the part of society that was dissatisfied with this, especially the intelligentsia. The Lietuvos laisvamanių etinės kultūros draugija (Lithuanian Libertines Society) appeared and grew, its initiative spread to establish civil marriage in the Klaipėda region and abroad, and to establish a cemetery for libertines (freethinkers). Although such events were rare, their presence indicates a social change: the trend towards the liberalisation of traditional conservative Catholic culture.
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Relano Pastor, Eugenia. "Spanish Catholic Church in Franco Regime: A marriage of convenience." Kirchliche Zeitgeschichte 20, no. 2 (April 1, 2007): 275–87. http://dx.doi.org/10.13109/kize.2007.20.2.275.
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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 (October 1, 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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Pecheny, Mario, Daniel Jones, and Lucía Ariza. "Sexual Politics and Religious Actors in Argentina." Religion and Gender 6, no. 2 (February 19, 2016): 205–25. http://dx.doi.org/10.18352/rg.10155.
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This article examines the role of religious actors in sexual politics in Argentina. Sexual politics has become a critical battlefield when it comes to the role of religion in the Argentinean liberal-democratic regime, while gender and sexuality have been the main political targets of religious institutions since the 1980s and 1990s. In this context, progressive legislation on gender, sexual, and reproductive rights was passed, including same-sex marriage and the recognition of transgender identities, despite the opposition of the Catholic Church. Paradoxically, abortion remains largely illegal, allowed only in exceptional circumstances.
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Silveira, Emerson José Sena da. "Reacionarismo católico ontem, hoje e sempre... Os “vencidos” do." Revista Eclesiástica Brasileira 79, no. 314 (December 18, 2019): 541. http://dx.doi.org/10.29386/reb.v79i314.1903.
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O presente artigo analisa o reacionarismo entre os católicos no século XX. Baseado em uma metodologia ensaístico-bibliográfica, argumenta que as organizações contemporâneas que defendem um catolicismo e uma Igreja voltados para a ênfase em guerras da moral e da cultura (campanha antiaborto e contra o casamento LGBTQIA+), podem ser vistas como complexas heranças conservadoras mescladas às linguagens midiáticas modernas que articulam a fé religiosa reacionária num passado idolátrico e a ação público-política em uma finalidade: apontar o futuro como hierofania do modus vivendi reacionário. Abstract: This paper analyses the presence of reactionarism among Catholics on the twentieth century. Based on a bibliographic-essayist methodology, one proposes the premise that contemporary Catholicism-advocating organizations, with an emphasis on the cultural and moral Catholic wars – i.e. anti-abortion campaigning, anti-LGBTQIA+ marriage campaigning; can be perceived as complex conservative inheritances mixed with contemporary media languages that articulate reactionary religious belief in an idolatrous past and public and political actions with a specific purpose, pointing to the future as a hierophany of the reactionary modus vivendi.Keywords: Catholic reactionarism; Catholic moral war; Contemporaneity and Catholicism.
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Murillo, Luis E. "Tamales on the Fourth of July: The Transnational Parish of Coeneo, Michoacán." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 137–68. http://dx.doi.org/10.1525/rac.2009.19.2.137.
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AbstractThis article traces the significant yet largely unexplored experience of transnationalism in the lived religious experiences of Mexican and Mexican American Catholics by focusing on the parish as a central unit of analysis. Within this analysis, the parish unit is rethought as an analytical unit in two important regards. First, the way in which parish life in rural Mexico has been predominately conceptualized as one whose rhythm revolves around a traditional ritual calendar centered on community celebrations of particular religious holidays and localized votive devotions needs to be replaced. Based on research from an ongoing historical case study (1890-present) of a central Mexican parish, Nuestra Señora del Rosario in Coeneo, Michoacán, and on other parishes, the rhythm of parish life has clearly shifted to celebrations of marriages and baptisms. These religious celebrations of marriages and baptisms in Mexico have become the focal point of identity and community in this transnational Mexican and Mexican American experience. These sacraments of baptism and marriage have multiple meanings that not only include universal Catholic doctrines but also notions of family, community, and a particular appreciation for the sacralized landscape of their Mexican parish. Second, notions of parish boundaries as fixed and parish affiliation as singular must be reconsidered because many Mexicans and Mexican Americans living in the United States consider themselves to be active members in at least two parishes: one in Mexico and one or more in the United States.
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Engelen, Theo. "What the Seasons Tell Us. The Monthly Movement of Marriages, Economic Modernization, and Secularization in the Netherlands, 1810-1940." Historical Life Course Studies 4 (September 26, 2017): 165–80. http://dx.doi.org/10.51964/hlcs9346.
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This study focuses on the seasonal pattern of marriages in seven provinces of the Netherlands from 1810 to 1940. We ask whether the prevalence of May as the preferred marriage month was diminishing when industrialization changed the course of workload over the year. And if so, when did this occur, and were there differences between the regions? Given the ban on marriages during Lent and Advent, by studying the number of marriages during these months (approximated as March and December), we can determine which provinces adhered most to the religious rules, and how this pattern developed over time. In doing so, we have an excellent demographic measure for secularization. The analysis is based on the LINKS dataset which currently includes almost 2 million marriages that were contracted in seven Dutch provinces: Groningen, Drenthe, Overijssel, Gelderland, Noord-Holland, Zeeland and Limburg. The main conclusion of this study is that although Dutch society substantially transformed (economically, socially, politically and culturally) during the 19th and early 20th centuries until the Second World War, it was both the agricultural calendar and the Roman Catholic regulations that determined Dutch marriage seasonality.
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Gibson, Troy, and Christopher Hare. "Do Latino Christians and Seculars Fit the Culture War Profile? Latino Religiosity and Political Behavior." Politics and Religion 5, no. 1 (March 16, 2012): 53–82. http://dx.doi.org/10.1017/s1755048311000630.
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AbstractThis article examines the effect of religious affiliation and depth of religious commitment on the political behavior of Catholic Latinos, evangelical Latinos, and secular/unaffiliated Latinos. The culture war theory connects theological conservatism with political conservatism, but because prior research shows that minority groups often have alternate experiences with churches that place religious doctrine and teachings in varying political contexts, it is not clear that Latinos fit the culture war profile. We find that religious tradition and church attendance have an additive but differing impact on ideological and partisan identification as well as various policy preferences on social issues where culture war religious divisions are usually found (abortion, gay marriage, death penalty, and support for Israel) and other non-social issues (universal healthcare and taxing and spending). We find that religiosity has the greatest effect on the political behavior of evangelical Latinos, followed by secular/unaffiliated Latinos and committed Latino Catholics, and that religious tradition is largely consistent in moving evangelical Latinos to the political right and secular/unaffiliated Latinos to the political left.
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Rakoczy, Tomasz. "Małżeństwo świeckie i wyznaniowe w nauczaniu prawa polskiego w latach 1945–1993." Opolskie Studia Administracyjno-Prawne 15, no. 2 (June 30, 2017): 187–99. http://dx.doi.org/10.25167/osap.1280.
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The institution of marriage is important for the both systems of law: state and church, as both of these two bodies must respect the truth about the institution of marriage. As the analysis of the problem shows, i.e. the possibility of contracting marriage in the religious form and in presence of other religious elements, the mentioned rule was not always respected by the Polish State. Religious elements were in fact significantly present in different jurisdictions of the partitioning states, which were in force on Poland’s territory under the rule of individual partitioning states. The possibility of the presence of religious elements in executing institution of marriage was taken into account in discussion that took place in Poland after the year 1918. All projects of acts of law were unfortunately rejected. The first act of law that was promulgated in 1945 presented a completely new, strange and even inimical to the Polish tradition, lay model of executing the institution of marriage. Its tightening followed rapidly after the promulgation of the next act of law, i.e. the Code of Family in the year of 1950. A change came about in the year 1998 through the Polish Concordat which came into force beginning with the year 1993. The possibility of contracting a civil marriage in the religious form was opened first for the Catholic Church. At the next stage, the same possibility was recognized in the case of ten other churches. As the analysis of the problem shows, contracting of a civil marriage in the religious form has always stayed under the control of the registry office. A clergyman is only an executor of the procedure.
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Pfau-Effinger, Birgit. "Le basi culturali delle politiche per la famiglia negli anni 1950 e 1960 e il ruolo dei valori religiosi." SOCIOLOGIA E POLITICHE SOCIALI, no. 3 (January 2013): 75–90. http://dx.doi.org/10.3280/sp2012-003006.
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The "housewife model of the male breadwinner marriage" is a specific cultural family model based on two main ideas: a separation of the "public" and "private" spheres, which in turn implies a corollary location for both genders, and the notion of protected childhood within the privacy of the household. It is considered to be the cultural basis of conservative family policies, but its influence differed across West European countries in the 1950s and 1960s. In the present chapter the Author discusses how these crossnational differences can be explained, paying particular attention on the specific relevance played by religious values. In this regard, it is a common assumption that the housewife model is embedded in Catholic religious values, whereas the Protestant religion supports more modern family models. In this essay, by contrast, it is argued that there was no direct link between the dominance of Catholic or Protestant religion and the cultural basis of the family policies in a given country. The Author shows that the origins and development of the housewife model were not connected with Catholic values and that its main supporter, in fact, was the urban bourgeoisie. This cultural model of family laid the ground for the overall gender culture, and gave a common trait to the different religious pillars of the Catholic, Calvinistic, and Lutheran religions. We surmise that factors other than differences in the dominant religion/s per se played a pivotal role, including the social role of the urban bourgeoisie, socio-economic structures, and the density of settlement.
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Lawler, Michael G., and Todd A. Salzman. "Amoris Laetitia a Turning Point: Cohabitation Revisited." Irish Theological Quarterly 84, no. 3 (May 22, 2019): 268–86. http://dx.doi.org/10.1177/0021140019849413.
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Cohabitation is an ever-increasing phenomenon in our human experience and human experience is a long-established source of knowledge for Catholic moral reflection and judgment. In this essay, inspired by Pope Francis’s Apostolic Exhortation, Amoris Laetitia, we reflect on that phenomenon and seek to make faith-sense of it, that is, we come to the experience of cohabitation with a faith nourished in the Catholic tradition and attempt to allow that faith to enter into dialogue with the experience of cohabitation and the effect it has on the Christian lives of cohabiting couples. The essay develops in four cumulative sections. The first section considers the contemporary phenomenon of cohabitation; the second considers Pope Francis’s treatment of cohabitation in Amoris Laetitia; the third unfolds the Western and Christian historical tradition as it relates to cohabitation and marriage; the fourth formulates a Church response to cohabitation based on our theological reflection on it and advances a plea, similar to Adrian Thatcher’s proposal, for the establishment of a Marriage Catechumenate for cohabiting couples.
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Albarracín, Mauricio, and Mauricio Albarracín. "The Crusade against Same-Sex Marriage in Colombia." Religion and Gender 8, no. 1 (February 19, 2018): 32–49. http://dx.doi.org/10.18352/rg.10247.
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In 2011 the Colombian Constitutional Court laid the groundwork for gay marriage, ruling it unconstitutional to exclude same-sex couples from the benefits of legal marriage. Instead of extending marriage to same-sex couples, however, the Court’s decision left it to Congress to pass a law regulating such unions. Sharply divided on the issue, Congress failed to act. The then-Inspector General, a conservative Catholic, launched a wide-ranging legal and moral attack on marriage rights for same-sex couples, an attack which lasted until the Constitutional Court in 2016 expressly authorized these weddings. The attack included not only briefs and legal actions but also disciplinary action against public officials that celebrated same-sex weddings. This article seeks to unpack both the subtle and overt ways in which religious homophobia reflects and is reflected in popular culture and argues for a complex understanding of the relationship between homophobia in popular culture, religious definition of homosexuality as sinful, and the recourse to Constitutional Law by advocates for and against same-sex marriage.
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Zellma, Anna, and Wojsław Czupryński. "Cultural Model of Marriage and Family, as Shown in Selected Polish TV Series - A Pastoral Challenge for the Catholic Church." Nova prisutnost XVIII, no. 2 (July 21, 2020): 311–23. http://dx.doi.org/10.31192/np.18.2.6.
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The analyses conducted in this paper aimed at presenting the standard for the marriage and family, which is created in Polish TV series, and subsequently noting the pastoral challenges arising from them. The quantitative analysis method was applied to stress the issues presented in the TV series. The moral issues dealt with in the series and their popularity in various social groups in Poland were the criteria for choosing the TV series. The qualitative analysis has shown that Polish TV series promotes alternative forms of marriage and family life. They are very different from the Catholic model of marriage and family. This provided grounds for the conclusions. It was observed that the Church is obliged to take up new pastoral challenges as a result of the TV series’ impact of Poles’ views and beliefs. Preparing young people to the sacrament of marriage and education for life in the family should be a priority. The Church should become involved in creating TV series which promote the Christian model of the marriage and family.
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Yarotskiy, Petro L. "Issues of marriage and family with regard in the context of woman’s innovative role in Catholic Church." Religious Freedom, no. 21 (December 21, 2018): 64–79. http://dx.doi.org/10.32420/rs.2018.21.1221.
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The article is based on the value of the human personality and the principle of mercy proposed by Pope Francis. It explores the threats to the modern functioning of the Catholic Church in the context of globalization and secularization of the issues of marriage and family that were submitted to discussion and decision-making by the Extraordinary Synod of the Catholic Church Bishops holding in 2014 – 2016 in Rome. The work of this Synod proved the conservatism and the lack of readiness of the synodal bishops to resolve the crisis situation with modern family which was assessed by Francis as a crisis of synodality and the bishops’ opposition to the modern Catholic Church reform. In order to overcome these negative factors Pope Francis decided to change in a categorical way the current salutation with the clergy's frames formation and processing of an innovative "theology of women" which would become a determining factor in the church’s reform and replace the modern formation of the conservative clergy.
The purpose of this study is to identify and characterize the causes and consequences of the modern family’s crisis from theological and religious points of view. As a result of this study it has been proved that cardinals and bishops of the Extraordinary Synod ambiguously and conservatively assess the complex problems of the modern family. And so they appeared to be unable to offer actual preventions to overcome this crisis.
The factors of the crisis state of the modern family are revealed and characterized in the further aspects:
during last 25 years (in the crossing of second and third millennia) the Catholic Church has lost from 15 up to 30 percent of its parishioners in many countries particularly in Europe and in Latin America;
in such circumstances according to Francis the issues of marriage and family are such issues that "disturb” the society and church" since the western ritual parishioners no longer accept church marriages, divorce and marry again outside the church (therefore the church does not recognize such marriages) in the consequence of thereof the exclusion of these people from the church takes place;
such form of marital intimate relationships as concubinage is constantly increasing (long-term extra-marital cohabitation with an unmarried woman) that is family status by "faith" not being the official marriage (in the words of people "without a stamp in the passport");
the number of families with mixed-confessional couples and with the problem of denominational education of children is constantly increasing;
homosexuality and same-sex marriages acquire legitimacy;
the natural conception and birth of children is replaced by surrogate motherhood.
Key words: marriage, family, human dignity, mercy, conservatism of the clergy, church reform, "theology of women".
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Margalit, Yehezkel. "TEMPORARY MARRIAGE: A COMPARISON OF THE JEWISH AND ISLAMIC CONCEPTIONS." Journal of Law and Religion 33, no. 1 (April 2018): 89–107. http://dx.doi.org/10.1017/jlr.2018.12.
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AbstractThe Jewish marriage differs from the Catholic Christian marriage, which is an institution surrounded by the halo of a holy sacrament that cannot be nullified. It also differs from the Islamic marriage, which is closer to a legal agreement than to a sacrament, wherein the husband alone may annul the marriage, either unilaterally or by mutual consent. This is especially true of the Shi'ite marriage—themuta—which may be annulled without any divorce proceedings at a predetermined date. In this article, I present a little-known possible halakhic stipulation: temporary marriage. I consider its roots and the different applications in Talmudic sources. An example of the Babylonian application of this conditional marriage is the cry by important Babylonianamoraim, “Who will be mine for a day?” In this unique case, some of the halakhic authorities rule that there is no necessity for agetin order to terminate the marriage. I consider the early halakhic rulings on these cases and the modern version of this stipulation, which was also rejected by modern halakhic authorities. I also offer a comparative study of a possible parallel to the marriage for a predetermined period, the Shi'ite temporary marriage, which is intentionally restricted to an agreed period of time and does not require divorce to annul it. I conclude my discussion by revealing the possible common roots for the Jewish temporary marriage and the Shi'ite temporary marriage in ancient Persian law.
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Cornelio, Jayeel, and Robbin Charles M. Dagle. "Weaponising Religious Freedom: Same-Sex Marriage and Gender Equality in the Philippines." Religion & Human Rights 14, no. 2 (August 13, 2019): 65–94. http://dx.doi.org/10.1163/18710328-13021146.
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Abstract This article spells out the ways in which religious freedom has been deployed against proponents of same-sex marriage and gender equality in the Philippines. While the lesbian, gay, bisexual, transgender, and queer (LGBTQ) community and allies have appealed to religious freedom to gain equal rights under the law, conservative Christian entities have fought back by invoking the same notion. They have appropriated religious freedom, which has historically been interpreted by the courts in favour of individual liberties, to defend majoritarian values surrounding sexuality. This article describes this move as the weaponisation of religious freedom in defence of the dominant religion and an assumed majority of Filipinos whose moral sensibilities are purportedly under attack. Towards the end, the article relates this weaponisation to the experience of the Catholic Church in the contemporary public sphere and the militant character of Christianity that continues to view the Philippines as a Christian nation.
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Yockey, John G. "An “intimate communion … of love”: The catholic vision of marriage and family life." Social Thought 16, no. 2 (January 1990): 35–48. http://dx.doi.org/10.1080/15426432.1990.10383699.
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Hale, Frederick A. "Ibo Spirituality and Marriage Customs On the Eve of Nigerian Independence: the Testimony of Onuora Nzekwu's Wand of Noble Wood." Religion and Theology 7, no. 1 (2000): 24–39. http://dx.doi.org/10.1163/157430100x00108.
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AbstractFor many years scholars of African religion have appreciated the potential insights that imaginative literature can provide into religious beliefs and practices in rapidly transforming societies, not least with regard to the confrontation of indigenous religions and missionary Christianity. Generally ignored, however, has been the fiction of Onuora Nzekwu, a talented Ibo novelist who during the 1960s was hailed as one founder of Nigerian letters but who stood in the shadow of Chinua Achebe and a handful of other contemporary literary giants. The present article is a study of enduring commitment to Ibo spiritual and marital traditions and the critique of Roman Catholic missionary endeavours in Nzekwu's first novel, Wand of Noble Wood (1961). It is argued that in this pioneering treatment of these recurrent themes in African literature of that decade, Nzekwu vividly highlighted the quandary in which quasi-Westernised Nigerians found themselves as they sought to come to grips with the confluence of colonial and indigenous values and folkways on the eve of national independence in 1960. Nzekwu did not speak for all Ibo intellectuals of his generation; his portrayal of the weakness of Ibo commitment to the Roman Catholic Church is squarely contradicted by other literary observers, such as T Obinkaram Echewa.
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Ellison, Christopher G., Nicholas H. Wolfinger, and Aida I. Ramos-Wada. "Attitudes Toward Marriage, Divorce, Cohabitation, and Casual Sex Among Working-Age Latinos." Journal of Family Issues 34, no. 3 (May 2, 2012): 295–322. http://dx.doi.org/10.1177/0192513x12445458.
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The rapid growth of the Latino population in the United States has renewed interest in Latino family research. It has often been assumed that Catholicism is a key factor influencing Latinos’ attitudes toward the family, despite the fact that nearly one third of Latinos are not Catholic. This article uses data from the 2006 National Survey of Religion and Family Life, a survey of working-age adults (aged 18-59 years) in the lower 48 states, to explore the relationship between multiple dimensions of religiosity—denomination, church attendance, prayer, and beliefs about the Bible—and Latinos’ attitudes regarding marriage, divorce, cohabitation, and casual sex. Compared with Catholics, evangelical Protestants tend to hold more conservative attitudes on family-related issues. Latinos who attend services regularly and pray frequently also report more traditional views. Findings involving literalist views of the Bible are more equivocal. Taken together, religious variables are just as potent as socioeconomic and demographic factors in explaining individual-level variation in Latinos’ attitudes. Study limitations are noted, and several directions for future research are identified.
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Nguyen, Thao. "The Vision of Asian Women for Interreligious Dialogue." Mission Studies 35, no. 3 (October 18, 2018): 412–30. http://dx.doi.org/10.1163/15733831-12341592.
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Abstract This article discusses a special way in which Asian Catholic women have envisioned their roles in the religiously pluralistic context of Asia. By engaging in dialogue with other religions through service, inter-faith marriage, and collaboration with non-Christian women for women’s liberation, these women have used their special gifts in communicating with other women to bring about a change in relationships among people of other religions. In addition, Asian women’s theological reflection on interreligious dialogue helps enrich the church’s understanding of their role in building a relationship between the church and Asian religions.
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Lynch, Andrew P. "Negotiating Social Inclusion: The Catholic Church in Australia and the Public Sphere." Social Inclusion 4, no. 2 (April 19, 2016): 107–16. http://dx.doi.org/10.17645/si.v4i2.500.
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This paper argues that for religion, social inclusion is not certain once gained, but needs to be constantly renegotiated in response to continued challenges, even for mainstream religious organisations such as the Catholic Church. The paper will analyse the Catholic Church’s involvement in the Australian public sphere, and after a brief overview of the history of Catholicism’s struggle for equal status in Australia, will consider its response to recent challenges to maintain its position of inclusion and relevance in Australian society. This will include an examination of its handling of sexual abuse allegations brought forward by the Royal Commission into Institutional Responses to Child Sexual Abuse, and its attempts to promote its vision of ethics and morals in the face of calls for marriage equality and other social issues in a society of greater religious diversity.
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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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Geraerts, Jaap. "Caught between Canon and Secular Law: Catholic Marriage Practices in the Dutch Golden Age." Archiv für Reformationsgeschichte - Archive for Reformation History 111, no. 1 (October 1, 2020): 246–88. http://dx.doi.org/10.14315/arg-2020-1110111.
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Lepicard, Etienne. "Eugenics and Roman Catholicism An Encyclical Letter in Context: Casti connubii, December 31, 1930." Science in Context 11, no. 3-4 (1998): 527–44. http://dx.doi.org/10.1017/s0269889700003197.
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The ArgumentLittle has been written about religion vis à vis eugenics and, even less on Roman Catholicism and eugenics. A 1930 papal encyclical, Casti connubii, is usually held by historians to have been the official condemnatory view of the Catholic Church on eugenics, and the document is further supposed to have induced the only organized opposition to eugenic legislative efforts in several countries (especially France). In fact, the encyclical was not directly about eugenics but a general statement of the Catholic doctrine on marriage.This article attempts to clarify the issue of a Catholic position on eugenics by re-examining the encyclical itself as well as its contemporaneous reception in Germany and France, where there was a strong Catholic presence. Casti connubii introduced a change in the prescribed hierarchy of the aims of marriage when, for the first time, relations between spouses took precedence over procreation. While condemning the means (abortion, sterilization, etc.), the encyclical did not condemn positive eugenics. In the broader context of the history of eugenics, the reception of the encyclical emphasizes the family as the third entity between the individual and society. Eugenics, as a “religious Utopia” of modernity, developed a hegemonic discourse over the family realm. As such it entered into competition with more traditional religious institutions such as the Roman Catholic Church.
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Hillman, Jennifer. "Lay Female Devotional Lives in the Counter Reformation." Church History and Religious Culture 97, no. 3-4 (2017): 369–80. http://dx.doi.org/10.1163/18712428-09703005.
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In 1563, the Catholic Church responded to the Protestant challenge to the religious life as the most holy feminine state with the maxim aut maritus aut murus (wife or wall). The navigation of that dictum by early modern women across Catholic Europe has arguably been one of the dominant themes in the scholarship over the last thirty years. Certainly, there had always been the opportunity for women to lead a religious life outside of marriage and the cloister as beatas, tertiaries and beguines. Yet it was after the Council of Trent (1545–1563) that women had to renegotiate a space in the world in which they could lead spiritually-fulfilling devotional lives. If this was one unintended legacy of 1517, then the quincentenary of the Reformation seems a timely moment to reflect on new directions in the now burgeoning historiography on lay women in Counter-Reformation Europe.
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Cranmer, Frank. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 18, no. 1 (December 10, 2015): 95–98. http://dx.doi.org/10.1017/s0956618x15000939.
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The General Synod met in St Paul's and St George's Church in Edinburgh from 11 to 13 June. In his charge, the Primus, the Most Revd David Chillingworth, told Synod that the most significant challenge before it was same-sex marriage; and he believed that the time had come when that fundamental issue had to be addressed. It had been an extraordinary experience to be in Dublin, the city of his birth, just after the Constitutional Referendum on Same-Sex Marriage, when the most Catholic country in Europe decided to make the change. Just because society changed, the Church did not have to change as well – but it clearly had to consider the possibility of change. And that is what Synod would do.
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Kamieniecki, Jan. "Rodzina i sprawy rodzinne w staropolskich pismach polemicznych." Poznańskie Studia Polonistyczne. Seria Językoznawcza 23, no. 2 (December 4, 2016): 69–82. http://dx.doi.org/10.14746/pspsj.2016.23.2.5.
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The article presents ways of using motives related to family matters in Old Polish documents written by catholic and Protestant polemicists in both metaphorical and reality oriented content. As the analysed materials shows it was a common practice to use family related motives in religious polemics and to describe real or fictitious pathological phenomena. However, there is no a positive vision of marriage and family in the discussed polemic works. Recalling phenomena unacceptable for the society of that period was aimed at creating a proper image of a religious opponent. However, it led to significant simplification of theological argumentation.
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Deguara, Angele. "Secularisation and intimate relationships in a Catholic community: Is Malta a resistant niche?" Social Compass 67, no. 3 (June 11, 2020): 372–88. http://dx.doi.org/10.1177/0037768620920173.
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This study explores secularisation in a traditionally Catholic community through the analysis of intimate relationships which fall outside Catholic morality. It gives an indication of how individuals in contemporary society perceive Church teachings on sexuality in terms of the relationship choices they make. The research draws upon 2 years of fieldwork carried out with Drachma LGBTI, a space where lesbian, gay, bisexual, trans, and intersex (LGBTI) people of faith may explore and deepen their spirituality. I also conducted 35 in-depth interviews with LGBT and non-LGBT individuals whose lifestyle runs counter to official Church teachings on sexuality, despite their Catholic faith that is, who are in a same-sex relationship or else divorced, cohabiting or in a civil marriage. The study revealed that while informants may disregard Church teachings on matters of sexuality, their reconstructed sexual morality is still embedded within a Catholic framework.
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Brabant, Sarah, Craig Forsyth, and Robert Gramling. "Organizational Change in the Roman Catholic Church: The Marriage Preparation Policy as Case Study." Review of Religious Research 33, no. 3 (March 1992): 256. http://dx.doi.org/10.2307/3511090.
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Scharlieb, Mary. "1920 Problems of marriage and sexual morality: the Lambeth Conference." Theology 123, no. 4 (July 2020): 248–53. http://dx.doi.org/10.1177/0040571x20934022.
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This article by Dame Mary Scharlieb (1845–1930) addresses issues on marriage and sexuality raised at the 1920 Lambeth Conference of Anglican Bishops. It is likely that she had a strong influence on the Bishop of London on medical issues, and, through him, on the resolutions on marriage and sexuality at this Conference. Her article, published in Theology in November 1920, is clearly a piece of its time and reflects a fascinating mixture of pro-women and conservative ethical views, tempered by her understanding of medical science as it was then: for example, she and the bishops at the Conference strongly opposed the use of contraception even within marriage (ten years later the Lambeth Conference dropped this opposition). Mary Scharlieb was a pioneer female gynaecologist. Raised as an Evangelical, she became an Anglo-Catholic after her marriage to a British lawyer who was employed in Madras. Her medical training, prompted by the lack of medical help for Indian women, began at the Madras Christian College but was completed at Mrs Garrett Anderson’s London School of Medicine for Women, leading to her appointment at the Royal Free Hospital in 1902. Her husband stayed working in India until his death, while she worked as a gynaecologist in London. She was created a Dame two years before her death. Editor.
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Clevenger, Casey. "Constructing Spiritual Motherhood in the Democratic Republic of Congo." Gender & Society 34, no. 2 (September 9, 2019): 307–30. http://dx.doi.org/10.1177/0891243219872464.
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Drawing on an ethnographic study of Roman Catholic sisters in the Democratic Republic of Congo, I show how women in the Global South draw on religious imagery to redefine cultural ideals of womanhood and family responsibility. By taking the religious vows of chastity, poverty, and obedience, the Congolese sisters I interviewed seemingly betray local expectations regarding women’s responsibility to reproduce and repair the clan. Although sisters’ vows subject them to social ridicule for violating cultural expectations to bear children and support kin, they devise new strategies to negotiate the connection between womanhood and the maternal role of caregiver and nurturer outside of marriage and fertility. In social ministries that affirm their communal, moral, and spiritual ties to others, the sisters realize these cultural ideals through a “spiritual motherhood” that transforms their traditional heteronormative obligations. Framing their decision to live outside accepted kinship structures in religious terms mutes the radicalness of this lifestyle and provides religious legitimation for what would otherwise be considered a selfish choice for a woman acting independent of family well-being. In this context, I demonstrate how doing religion is inseparable from doing gender as Catholic sisters embody alternative ways of being a woman in post-colonial Congolese society through their religious practices.
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Riga, Peter J. "The Catholic View of Marriage in the New Code of Canon Law of 1983 and the Nullity of Marriage in Canon 1095." Journal of Law and Religion 9, no. 2 (1992): 515. http://dx.doi.org/10.2307/1051212.
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