Relevant bibliographies by topics / Roman Catholic Church and Modernism

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Academic literature on the topic 'Roman Catholic Church and Modernism'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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Journal articles on the topic "Roman Catholic Church and Modernism"

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Hill, Harvey. "French Politics and Alfred Loisy's Modernism." Church History 67, no. 3 (September 1998): 521–36. http://dx.doi.org/10.2307/3170944.

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The first decade of the twentieth century was a time of great theological ferment in the Catholic church in France. In order to reconcile Catholic teaching with the latest findings of historical criticism, Alfred Loisy (1857–1940) and other “modernists” proposed sweeping reforms in the Church. From the perspective of Rome, however, these reforms seemed to threaten the very heart of the faith. In Roman eyes, Loisy and his theological allies had adopted the scientific methods of the anticlerical university. Like their secular colleagues but less openly, they then used these methods to subvert the Catholic tradition and the institutional structure of the church. The Vatican defended its embattled faith with a series of measures designed to crush this movement.
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Mitchell, Margaret M. "A Plot of Possibilities: Elizabeth Clark's The Fathers Refounded." Church History 89, no. 2 (June 2020): 404–8. http://dx.doi.org/10.1017/s0009640720001250.

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Elizabeth A. Clark's immensely learned new book, The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America, which follows directly on her examination of the nineteenth century in Founding the Fathers: Early Church History and Protestant Professors in Nineteenth-Century America, is a joy to read and from which to learn about the histories of our discipline, the history of Christianity. Chiefly, the book documents, through in-depth study of three fascinating figures, the severance of the field of “church history” from “theology” and, in particular, its pivotal moments within Protestant and Catholic “modernism.”
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Tacchi, Francesco. "Contributo alla storia del cattolicesimo ‚integrale‘ nella Germania guglielmina." Quellen und Forschungen aus italienischen Archiven und Bibliotheken 100, no. 1 (November 25, 2020): 446–70. http://dx.doi.org/10.1515/qufiab-2020-0020.

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AbstractDuring the early years of the 20th century, attempts at dialogue with modern culture and practical collaboration with the Protestant majority in the Kaiserreich emerged in German Catholicism in order to overcome the condition of ‚inferiority‘ that characterized the Catholic population. In the context of the anti-modernist repression enacted by the Roman Curia of Pope Pius X, however, the proponents of forms of interdenominational organization, the autonomy of the laity from the ecclesiastical hierarchy, and openness towards secularized modernity more generally attracted the criticism of the so-called integralist Catholics. The latter saw a danger to the Catholic faith and to the prerogatives of the Roman Church in these developments and, ultimately, a manifestation of modernist ‚heresy‘. Among the targets of the integralist accusations were the Volksverein and the Centre Party, as well as the interdenominational Christian trade unions. The paper aims to shed light on the contents and characteristics of German Catholic integralism in the years following the encyclical Pascendi (1907): to this end, the specific case of the Cologne priest Andreas Müller (1862–1938) is examined; through dozens of letters addressed to the Nuncio of Munich and the Holy See itself, he denounced the (alleged) infiltration of Modernism in Germany.
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( Bulyko), Hiermonk Ioann. "The Aggiornamento Phenomenon and the Second Vatican Council." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 5 (October 10, 2020): 98–105. http://dx.doi.org/10.37482/2227-6564-v053.

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The Second Vatican Council was a unique event in the history of the Roman Catholic Church. Initiated by Pope John XXIII, it was intended to make the Roman Catholic Church more open to the contemporary society and bring it closer to the people. The principal aim of the council was the so called aggiornamento (updating). The phenomenon of updating the ecclesiastical life consisted in the following: on the one hand, modernization of the life of the Church and closer relations with the secular world; on the other hand, preserving all the traditions upon which the ecclesiastical life was founded. Hence in the Council’s documents we find another, French word ressourcement meaning ‘return to the origins’ based on the Holy Scripture and the works of the Church Fathers. The aggiornamento phenomenon emerged during the Second Vatican Council due to the movement within the Catholic Church called nouvelle theologie (French for “new theology”). Its representatives advanced the ideas that became fundamental in the Council’s decisions. The nouvelle theologie was often associated with modernism as some of the ideas of its representatives seemed to be very similar to those of modernism. However, what made the greatest difference between the two movements was their attitude towards the tradition. For the nouvelle theologie it was very important to revive Christianity in its initial version, hence their striving for returning to the sources, for the oecumenical movement, for better relations with non-Catholics and for liturgical renewal. All these ideas can be traced in the documents of the Second Vatican Council, and all this is characterized by the word aggiornamento.
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Talar, C. J. T. "“The Synthesis of All Heresies”—100 Years On." Theological Studies 68, no. 3 (September 2007): 491–514. http://dx.doi.org/10.1177/004056390706800301.

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The condemnation of Roman Catholic Modernism in 1907 was a traumatic event—in the dual sense that it reflected the traumatic impact of intellectual and political modernity on the Church, and in that it induced a climate of repressive reaction that affected Catholic scholarship for decades thereafter. The issues raised by the Modernists form an integral part of the trajectory of 20th-century theology.
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Leonard, Ellen M. "Friedrich Von Hügel's Spirituality of Empowerment." Horizons 21, no. 2 (1994): 270–87. http://dx.doi.org/10.1017/s0360966900028516.

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AbstractAs a Catholic lay person Friedrich von Hügel developed a spirituality which sought to integrate scholarship, including the critical study of religion, with a full religious life, one which holds the institutional, the intellectual, and the mystical elements in a creative tension. He did this during and after the period known as “Roman Catholic Modernism,” a difficult time in the history of the Roman Catholic Church as it responded to perceived threats with severe restrictions. This essay explores how von Hiigel's spirituality was one of empowerment by considering him as advocate and networker, writer, and spiritual director. He not only developed a lay approach to spirituality but a spirituality of scholarship which can still inspire contemporary Christians.
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Clark, Elizabeth A. "Liberals, Modernists, and Others: A Response." Church History 89, no. 2 (June 2020): 409–12. http://dx.doi.org/10.1017/s0009640720001262.

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My thanks to Maria Doerfler for organizing a session at the January 2020 meeting of the American Society of Church History on my book The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America, to the editors of Church History for suggesting that the (revised) papers from the session could find a home in print, and, especially, to the panelists for their insightful comments.
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Fahey, Michael. "Shifts in Roman Catholic, Orthodox, Anglican and Protestant Ecclesiology from 1965 to 2006." Ecclesiology 4, no. 2 (2008): 134–47. http://dx.doi.org/10.1163/174413608x308582.

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AbstractDrawing upon his thirty years experience of teaching ecclesiology, the author tries to identify some developments and paradigm shifts he recognizes as having influenced theological reflection on the Church in Roman Catholic, Orthodox, Anglican, and Protestant contexts. He contrasts the present-day situation of Catholics to the isolationist doldrums that characterized the post-Modernist and pre-Vatican II eras. The impact of the Faith and Order Commission of the World Council of Churches was already notable when Catholics belatedly began to participate in ecumenical dialogue. Various advances in ecclesiology can be identified, especially the use of 'communion' ecclesiology. Negatively, the achievements of ecumenical exchanges are little known by the faithful and rarely cited by church leaders. Canonical regulations especially affecting eucharistic hospitality do not take into consideration the doctrinal consensuses that have emerged. A select bibliography is appended.
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Proctor, Robert. "Churches for a Changing Liturgy: Gillespie, Kidd & Coia and the Second Vatican Council." Architectural History 48 (2005): 291–322. http://dx.doi.org/10.1017/s0066622x00003816.

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The relationship of Modernism in architecture with the symbolic needs of church- building was fraught with the dangers of betrayal: whether the architect indulged in personal spiritual expression, or used traditional forms, he could be accused of stylistic excess; if he applied a reductive functionalism, the result could be faulted as failing the brief. After the Second World War, expression and tradition were gradually admitted into Modernism to expand and enrich its vocabulary, and the limits of functionalism were reassessed. Churches were a field in which architects of the Modern Movement could explore their new concerns with poetic form and monumentality, in contrast to the more prosaic jobs in housing, schools, and so on; but few architects had the chance to work on churches in quite the same volume as the more pressing post-war building tasks. One firm of architects with an exceptional opportunity was Gillespie, Kidd & Coia, responsible for a series of Roman Catholic churches in Scotland, ‘the finest body of post-war church building in Britain’, according to Elain Harwood.1 This work has attracted attention from architectural historians before, particularly for its rich and humane interpretation of sacred architecture.
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Campbell, Debra. "The Rise of the Lay Catholic Evangelist in England and America." Harvard Theological Review 79, no. 4 (October 1986): 413–37. http://dx.doi.org/10.1017/s0017816000020186.

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In December 1916 David Goldstein, Catholic convert and former Jewish socialist cigarmaker, approached Boston's Cardinal William Henry O'Connell with a novel plan. Goldstein wanted to deliver lectures on Catholicism from a custom-built Model-T Ford on Boston Common. A little over a year later, across the Atlantic, Vernon Redwood, a transplanted tenor from New Zealand, asked Francis Cardinal Bourne of Westminster for permission to speak on behalf of the church in Hyde Park. Both Goldstein and Redwood received episcopal approval and Boston's Catholic Truth Guild and London's Catholic Evidence Guild were born. The emergence of these two movements marked a new epoch in the history of the Roman Catholic laity in the English-speaking world. The fact that the lay evangelist appeared on the scene during the First World War and in the aftermath of the Vatican condemnations of Americanism (1899) and Modernism (1907), actions generally assumed to have dampened the spirit of individual initiative in the church, renders them all the more illuminating to scholars of modern Catholicism. Goldstein and Redwood both exemplified and encouraged the new assertiveness which began to characterize a growing number of the American and English laity by the First World War. They call our attention to a significant shift in the self-identity of the lay population which came to fruition during the period between the World Wars, a shift which prompted even tenors and cigarmakers to mount the public pulpit.
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Dissertations / Theses on the topic "Roman Catholic Church and Modernism"

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Rahme, Edmond H. "Saint Barbara: a Roman Catholic Church." Thesis, Virginia Polytechnic Institute and State University, 1997. http://hdl.handle.net/10919/53436.

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The design of the complex addresses Roman Catholic and pre-Christian legends, symbols, and signs. It transforms them based on our understandings of ourselves and our universe today. Saint Barbara is a Roman Catholic Church located on a suburban site in Chantilly, Virginia on the eastern coast of the United States of America. Chantilly was chosen because it has been victimized by a lack of comprehensive planning. The complex is composed of a bell tower, baptistry, Sunday school, sanctuary, outdoor funeral chapel, cemetery, and parking area. The church of Saint Barbara addresses the dichotomy of human existence as both spiritual and material being.
Master of Architecture
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Burroughs, Valerie. "Protestant views of Roman Catholics since Vatican II." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Samland, James A. "Towards an evangelical understanding of Roman Catholicism in Eastern Europe." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1546.

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Chung, Hee Won. "A conductor's guide to the Roman liturgy /." Thesis, Connect to this title online; UW restricted, 2004. http://hdl.handle.net/1773/11307.

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Curry, James E. "A Roman Catholic sanctuary of the future." Thesis, Georgia Institute of Technology, 1987. http://hdl.handle.net/1853/23972.

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Szajkowski, B. "Roman Catholic Church-State relations in Poland 1944-1983." Thesis, Bucks New University, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.378427.

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Renehan, Caroline Anne. "The Church, Mary and womanhood : emerging Roman Catholic typologies." Thesis, University of Edinburgh, 1993. http://hdl.handle.net/1842/27258.

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This thesis is about the exploration of two distinct theological disciplines and the hope of finding conciliatory mediation between them. The Roman Catholic Church as hierarchical Institution is one side while Christian feminism within that context is on the other. Rosemary Radford Ruether has been chosen to state the Christian feminist case while certain selected documents and teachings of the Church have been chosen to portray Roman Catholic tradition and teaching. The theological mediation point between the two is to be found particularly in one aspect of Marian theology. However, it is not possible simply to claim that theological conciliation is to be found in Marian theology without first stressing that this discipline in itself is fraught with difficulties which have accumulated throughout the centuries. Therefore, it has been necessary to divide Marian theology into three different classifications. These have been built into the thesis and are known as theatypology, christatypology and ecclesiatypology respectively. An outline and explanation of the tradition that gave rise to the introduction of these typologies is explained and justified in the text. Specifically within the ecclesiatypical context it will be shown that certain theological aspects are found which are common to the normally opposing patriarchal and feminist disciplines.
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Aspden, Kester. "The English Roman Catholic bishops and politics, 1903-1943." Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/272804.

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Kimmel, Thomas Stuart. "Clarifying distinctions between Roman Catholicism and evangelicalism." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1996.
Includes abstract and vita. "Annotated bibliography ... consulted to determine what are the major differences between Catholicism and biblical Christianity": (leaves 84-100). Includes bibliographical references (leaves 236-238).
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Hughes, Trystan Owain. "The Roman Catholic Church and society in Wales 1916-62." Thesis, Bangor University, 1998. https://research.bangor.ac.uk/portal/en/theses/the-roman-catholic-church-and-society-in-wales-191662(43b193f0-fb93-4635-9446-d45abd9e9545).html.

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The progress of the Roman Catholic Church in Wales under a succession of able bishops between 1916 and 1962 was striking. The Church grew in strength, stature, and confidence. The expansion in the number of its adherents was largely due to continuing immigration from Ireland, England and the Continent. Although conversions from among the native population certainly occurred, they helped the Catholic cause only minimally. Furthermore, like the other Welsh denominations, the Church found itself in a constant struggle to retain its existing faithful. The growth of the Church in the Principality was one of the primary reasons why hostility and prejudice against Catholicism continued unabated down to the early 1960s. At a local level, the initial opposition to the re-emer gence of Catholicism was undramatic and soon subsided. In the wider sphere, however, animosity remained virulent. In denominational newspapers and conferences, ministers, clergymen and prominent laymen revealed deep anti-Catholic dispositions. Many reacted directly to the growth of the Church by warning fellow Welshmen of the insidious intentions of Rome and its Fascio-political threat. Others vehemently attacked Catholic belief and practice. The Catholic Church's unceasin g attempts to establish its own educational system in Wales became an ideal channel into which these prejudices were directed. While hostility remained fervent throughout the period, underlying_ it was the clear, yet gradual, acceptance of the Roman Catholic Church by the people of Wales. By 1962 the Church had achieved an accepted, and indeed revered, position among the Welsh denominations. The effect of increasing general tolerance, the wide-scale adoption of ecumenical ideals, and respect both for individual Catholics and for their promotion of social, moral and cultural issues, all helped transform the attitude of Welsh society towards the Church.
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Books on the topic "Roman Catholic Church and Modernism"

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(Re)reading, reception, and rhetoric: Approaches to Roman Catholic modernism. New York: P. Lang, 1999.

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Kurtz, Lester R. The politics of heresy: The modernistcrisis in Roman Catholicism. Berkeley: University of California Press, 1986.

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Kurtz, Lester R. The politics of heresy: The modernist crisis in Roman Catholicism. Berkeley: University of California Press, 1986.

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Hippolyte Delehaye: Hagiographie critique et modernisme. Bruxelles: Société des Bollandistes, 2000.

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Bedeschi, Lorenzo. Lettere romane: Un testo pirata del modernismo italiano, 1906. Urbino: Quattro venti, 2000.

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Hartley, Edmund. The Roman Catholic Church. London: Kuperard, 2009.

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Hartley, Edmund. The Roman Catholic Church. London: Kuperard, 2009.

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Hartley, Edmund. The Roman Catholic Church. London: Kuperard, 2009.

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George Tyrrell and Catholic modernism. Dublin: Four Courts Press, 2010.

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Roman Catholicism. New York: Marshall Cavendish Benchmark, 2006.

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Book chapters on the topic "Roman Catholic Church and Modernism"

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Green, Jennifer, and Michael Green. "The Roman Catholic Church." In Dealing with Death, 155–58. Boston, MA: Springer US, 1991. http://dx.doi.org/10.1007/978-1-4899-7216-3_18.

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McGrath, Aidan, and Robert Ombres. "Roman Catholic canon law." In Church Laws and Ecumenism, 28–45. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003084273-3.

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de Kadt, Emanuel. "Liberalism in the Roman Catholic Church." In Liberal Religion, 74–94. New York : Routledge, 2018. | Series: Routledge studies in religion ; 64: Routledge, 2018. http://dx.doi.org/10.4324/9781351185639-4.

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Starkey, A. Denise. "The Roman Catholic Church and Violence Against Women." In Religion and Men's Violence Against Women, 177–93. New York, NY: Springer New York, 2015. http://dx.doi.org/10.1007/978-1-4939-2266-6_11.

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Kunicki, Mikołaj. "Lustration and the Roman Catholic Church in Poland." In Churches, Memory and Justice in Post-Communism, 21–44. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-56063-8_2.

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Clark, Anthony E. "Roman Catholic Foreign Missionaries, Nineteenth-Century China." In The Palgrave Handbook of the Catholic Church in East Asia, 1–33. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-9365-9_4-1.

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Zielińska, Katarzyna. "The Roman Catholic Church and Human Rights in Poland." In Religion and Human Rights, 137–49. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-09731-2_11.

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Fogarty, Gerald P. "Chapter Ten. The Catholic Church and Historical Criticism of the Old Testament." In Hebrew Bible / Old Testament. III: From Modernism to Post-Modernism. Part I: The Nineteenth Century - a Century of Modernism and Historicism, 244–61. Göttingen: Vandenhoeck & Ruprecht, 2012. http://dx.doi.org/10.13109/9783666540219.244.

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Feierman, Jay R. "Sexual abuse of young boys in the Roman Catholic Church." In The Abuse of Minors in the Catholic Church, 7–47. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge studies in religion: Routledge, 2020. http://dx.doi.org/10.4324/9781003002567-2.

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Streikus, Arūnas. "The Roman Catholic Church in Lithuania and Its Soviet Past." In Churches, Memory and Justice in Post-Communism, 203–21. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-56063-8_10.

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Conference papers on the topic "Roman Catholic Church and Modernism"

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Krusinsky, Peter. "PROPORTIONAL ANALYSIS OF A TRANSVERSAL BOND OF THE HISTORIC TRUSS IN THE GOTHIC ROMAN-CATHOLIC CHURCH OF ST CATHERINE IN BANSKA STIAVNICA DATED TO THE MID-17TH CENTURY." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocialf2018/2.3/s20.021.

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