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

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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1

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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2

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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3

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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6

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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7

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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8

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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9

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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SIMONOV, V. V. "Socio-economic Issues in the Theory and Practice of Institutional Christianity." Outlines of global transformations: politics, economics, law 11, no. 4 (October 16, 2018): 83–103. http://dx.doi.org/10.23932/2542-0240-2018-11-4-83-103.

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The article outlines the problem of the current crisis of institutional Christianity, which is developing against the backdrop of a systemic crisis of the world economy. In this context, the problems of reducing the mass Christian religiosity of the modern “developed” society, the marginalization of the Christian consciousness, as well as the attempts of the institutional Churches to offer an answer to the current socio-economic issues of the present are considered. The basis for the development of socio-economic teaching of the Roman-catholic theology is provided by a long historical tradition. Its emergence is due to the reaction of the Holy See to the “crisis of faith” associated with the genesis of industrial capitalism. This teaching substantially evolved in time – from classical political economy and trade-unionism through post-industrialism and neo-liberalism in the direction of neo-Keynesianism, while retaining the quite traditional terminological framework of classical political economy. An important place in this took the overcoming of “Catholic Modernism”, on the one hand, and, on the other hand, attempts at institutional reception of a number of phenomena that have arisen within the Church. Russian Orthodox theology passed a more complex and less consistent path in the field under investigation. The genesis and development of industrial capitalism had no real effect on the domestic theological discourse – two or three publications on this subject are an exception. In fact, the first approach to the problem turned out to be the “Outlines of the Social Concept of the Russian Orthodox Church”. The positive potential of its content is connected precisely with the beginning of the path from concept to teaching. Due to a number of reasons, as socio-religious and economic, and conceptual, a system of social initiatives of the ROC is now in the early stages of development.

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12

McGuigan, John. "To Go and Sin Once More: Confession and Joyce's ‘Nausicaa’ Episode." Modernist Cultures 10, no. 2 (July 2015): 201–26. http://dx.doi.org/10.3366/mod.2015.0109.

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While critics note the saturation of Gerty MacDowell's mind with British commercial culture in the ‘Nausicaa’ episode of James Joyce's Ulysses, less well noted is the language and logic of Ireland's other master, Rome. In addition to the Marian images of piety and purity Gerty would have learned through religious societies like the Children of Mary, one finds elements of the Roman Catholic Sacrament of Reconciliation. Joyce's rejection of the Catholic Church being common knowledge, it is surprising to find that the language and logic of confession which pervades much of Gerty's narrative and thought is not the repressive force one might expect. Instead, the logic of sin and redemption becomes a means for Gerty to embrace and explore her sexuality, to indulge her sexual desire, enhancing her enjoyment while allowing her to defer moral judgment. Through Gerty, Joyce diagnoses confession's functional importance in the mental, social, and sexual lives of many Irish of his day, complicating our assessments of modernist attitudes towards organized religion.

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13

Szkoła, Michał. "Silesian Theological Seminary and Częstochowa Theological Seminary in Krakow— the Heritage of the Interwar Period. A Study of the History of Organization Management." Perspektywy Kultury 27, no. 4 (January 1, 2020): 91–106. http://dx.doi.org/10.35765/pk.2019.2704.07.

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After Poland regained its independence in 1918, the Polish Roman Catholic Church needed to be reunited, so that thoroughly educated priests could be deployed to work in the newly established dioceses. The system of teaching had to be reorganized and this issue was finally regulated by the 1925 Concordat which guaranteed the possibility of creating a seminary in each diocese. A special situation took place in Krakow, where in the 1920s, in addition to the existing diocesan seminary, the Częstochowa Seminary and the Silesian Seminary were located. The article outlines the circumstances in which the seats of these institutions were established outside home dioceses and draws attention to the cultural context of the events of that time, whose material reflection remains as the two modernist buildings preserved in the center of Krakow.

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Sidenvall, Erik. "Dealing With Development: The Protestant Reviews of John Henry Newman’s An Essay on the Development of Christian Doctrine, 1845–7." Studies in Church History 38 (2004): 357–64. http://dx.doi.org/10.1017/s0424208400015928.

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The greatness of John Henry Newman’s Essay on the Development of Christian Doctrine has been acknowledged many times since it was first published in 1845. Its international repute was secured by the beginning of the twentieth century; for example, the future Archbishop of Uppsala, Nathan Söderblom, writing on the modernist movement, described it and its author in 1910 as ‘the most significant theological work, written by England’s foremost theologian, and together with Leo XIII, the most important man in the Roman Catholic Church during the last century’. This estimation is confirmed by the impact Newman’s book has had on twentieth-century theology. One recent observer has judged that it is ‘significant, less for its positive arguments … [than] for its method of approach to the whole problem of Christian doctrine in its relation to the New Testament’. In other words, Newman’s book touches on a central topic of modern theology.

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15

Sokolovsky, Oleh. "CHRISTOLOGICAL IDEAS IN LIBERAL-PROTESTANT THEOLOGY." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 50–54. http://dx.doi.org/10.17721/sophia.2019.13.12.

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The article deals with the Christological problems of liberal theology, which is determined by the idea of unity of the divine and human origin; recognition of religion as a constituent part of culture; granting the prerogative of the historical method in theology over dogmatic. It was established that in recent times, representatives of the liberal Protestant school of exegesis modernized Christology, paying due attention to the terminology apparatus and the presentation of the New Testament plots on an easy to perceive language. A characteristic feature of modern Christology was the reproduction of the image of Christ as a religious teacher and the removal of supernatural elements from it. These ideas, in the form of theological modernism, were condemned by the Roman Catholic Church, but in the context of Protestantism they long existed in the ideology of religious liberalism. In this regard, liberalization in Christology manifests itself in the subjective reflection of the person of Jesus Christ and his activities, built on the experience of the researcher. The mind in this sense should be open to critical perception of information. Liberal theologians denied the doctrines of the Christian church, the content of which was not subject to scientific substantiation, in particular the embodiment of Christ, the Resurrection, the Ascension, the second coming. However, the correlation of religious faith with the latest scientific achievements, for many theologians, created a kind of challenge to adjust the centuries-old Christian tradition with the advent of time. Protestant theology allows you to adapt to the demands of the present, to introduce new tactics and strategies for its development. Having determined the Christological object of Divine worship as a mentor of morality, liberal theology generated modernist concepts that enhanced the morality of Christianity and formed the image of historical Christ. This position has become dominant in the Christological concepts of the representatives of the Tübingen Protestant School, the theology of mediation and new orthodoxy, and to a large extent reflected on the doctrinal basis of modern models of Christology in Christian theology. Given the bias of representatives of liberal theology in covering key aspects of the Christological doctrine of Jesus Christ, the followers of Protestantism launched a separate line of research, called the theology of mediation. The main task of this movement was to reconcile the ideological paradigm between Christian faith and scientific knowledge.

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Percy, Martyn. "'Saving the Roman Catholic Church?'." Conversations in Religion and Theology 1, no. 1 (May 2003): 79–95. http://dx.doi.org/10.1111/1479-2214.00008.

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17

Massa, Mark S. "“Mediating Modernism”: Charles Briggs, Catholic Modernism, and an Ecumenical “Plot”." Harvard Theological Review 81, no. 4 (October 1988): 413–30. http://dx.doi.org/10.1017/s001781600001018x.

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Historians of religion in America, as enamored of marking “watersheds” in our culture as other scholars, have long used the famous “Briggs Case” as an event for marking that cultural moment when American mainline Protestants, mostly kicking and screaming, began to confront officially the higher criticism of the Bible. Charles Augustus Briggs, as students of Gilded Age religion know well, was a professor of scripture at New York's Union Theological Seminary who, between 1891 and 1893, underwent a peripatetic heresy trial in various Presbyterian church courts—“the most notorious event in 19th century American church history,” as one of its chroniclers has described it—for advocating the application of modern historical-critical methods to the biblical record.

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18

Talar, C. J. T. "The ‘Synthesis of All Heresies’: Roman Catholic Modernism." Religion Compass 4, no. 7 (June 27, 2010): 426–35. http://dx.doi.org/10.1111/j.1749-8171.2010.00227.x.

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19

Wood, Susan. "Continuity and Development in Roman Catholic Ecclesiology." Ecclesiology 7, no. 2 (2011): 147–72. http://dx.doi.org/10.1163/174553111x559517.

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AbstractAn overview of the conceptualizations of the Catholic Church from the theology of Bellarmine to contemporary understanding of the church as communion shows both continuity and development from one concept to the next rather than an abrupt change to a new model that discards the model preceding it. This essay examines the church as perfect society, church as mystical body, church as sacrament, church as people of God, and church as communion, demonstrating that the various conceptualizations represent development, balance, correction, and a deeper penetration in the understanding and articulation of the prior conceptualizations. The church as body of Christ develops the spiritual and Christological dimension of the church as society. The church as sacrament offers a way of differentiating between Christ and the church while at the same time retaining the close correlation between the two. The church as people of God introduces historical consciousness into the definition of the church. The church as communion synthesizes the strong sacramental and spiritual identity of the church with its organizational structure.

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Malahovskis, Vladislavs. "POLITICAL ACTIVITIES OF THE ROMAN CATHOLIC CHURCH IN INDEPENDENT LATVIA." Via Latgalica, no. 2 (December 31, 2009): 78. http://dx.doi.org/10.17770/latg2009.2.1610.

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The aim of the paper is to reflect the political activities of the Roman Catholic Church in two periods of the history of Latvia and the Roman Catholic Church in Latvia – in the period of First Independence of the Republic of Latvia, basically in the 1920s, and in the period following the restoration of Latvia’s independence. With the foundation of the independent state of Latvia, the Roman Catholic Church experienced several changes; - bishops of the Roman Catholic Church were elected from among the people; - the Riga diocese was restored the administrative borders of which were coordinated with the borders of the state of Latvia; - priests of the Roman Catholic Church were acting also in political parties and in the Latvian Parliament. For the Church leadership, active involvement of clergymen in politics was, on the one hand, a risky undertaking (Francis Trasuns’ experience), but, on the other hand, a necessary undertaking, since in this way the Roman Catholic Church attempted to exercise control over politicians and also affect the voters in the elections for the Saeima. The status of the Church in the State of Latvia was legally secured by the concordat signed in the spring of 1922 which provided for a range of privileges to the Roman Catholic Church: - other Christian denominations in Latvia are functioning in accordance with the regulations elaborated by the State Control and confirmed by the Ministry of the Interior, but the Roman Catholic Church is functioning according to the canons set by the Vatican; - releasing the priests from military service, introduction of the Chaplaincy Institution; - releasing the churches, seminary facilities, bishops’ apartments from taxes; - a license for the activity of Roman Catholic orders; - the demand to deliver over one of the church buildings belonging to Riga Evangelical Lutherans to the Roman Catholics. With the regaining of Latvia’s independence, the Roman Catholic Church of Latvia again took a considerable place in the formation of the public opinion and also in politics. However, unlike the parliamentarian period of the independent Latvia, the Roman Catholic Church prohibited the priests to involve directly in politics and considered it unadvisable to use the word “Christian” in the titles of political parties. Nowadays, the participation of the Roman Catholic Church in politics is indirect. The Church is able to influence the public opinion, and actually it does. The Roman Catholic Church does not attempt to grasp power, but to a certain extent it can, at least partly, influence the authorities so that they count with the interests of Catholic believers. Increase of popularity of the Roman Catholic Church in the world facilitated also the increase of the role of the Roma Catholic Church in Latvia. The visit of the Pope in Latvia in 1993 was a great event not only for the Catholic believers but also for the whole state of Latvia. In the autumn of 2002, in Rome, a concordat was signed between the Republic of Latvia and the Vatikan which is to be classified not only as an agreement between the Roman Catholic Church in Latvia and the state of Latvia but also as an international agreement. Since the main foreign policy aim of Latvia is integration in the European Union and strengthening its positions on the international arena, Vatican as a powerful political force was and still is a sound guarantee and support in international relations.

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21

MARTENS, Kurt. "Administrative Procedures in the Roman Catholic Church." Ephemerides Theologicae Lovanienses 76, no. 4 (December 1, 2000): 354–80. http://dx.doi.org/10.2143/etl.76.4.548.

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22

Domingo, Rafael. "Penal Law in the Roman Catholic Church." Ecclesiastical Law Journal 20, no. 2 (May 2018): 158–72. http://dx.doi.org/10.1017/s0956618x18000042.

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This article provides a general account of the universal law of sanctions in the Roman Catholic Church. The crisis of the Catholic Church caused by clergy sexual abuse of minors has revealed, among other things, the widespread well-intentioned but naïve inclination to resort to penal law as opposed to any theology of mercy and forgiveness. Although the author argues that penal law has a proper place in the Catholic Church, he considers that in a voluntary community that shares a homogeneous system of moral values without strong penalties involving deprivation of liberty – a community like the Catholic Church – moral and administrative sanctions could be more effective than penal sanctions. A distinction between administrative sanctions and penal sanctions, and therefore between administrative tribunals (should they be established) and penal tribunals, is highly recommended.

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Benagiano, Giuseppe, Sabina Carrara, Valentina Filippi, and Ivo Brosens. "Condoms, HIV and the Roman Catholic Church." Reproductive BioMedicine Online 22, no. 7 (June 2011): 701–9. http://dx.doi.org/10.1016/j.rbmo.2011.02.007.

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Empereur, James. "Worship Wars in the Roman Catholic Church." Liturgy 19, no. 4 (September 2004): 15–24. http://dx.doi.org/10.1080/04580630490490486.

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Mayor, Stephen H. "The Nonconformist and the Roman Catholic Church." Recusant History 19, no. 2 (October 1988): 183–97. http://dx.doi.org/10.1017/s0034193200020239.

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THIS article surveys the attitude of the Nonconformist, the best-known Free Church journal of the Victorian age, to the Roman Catholic Church. It was not necessarily representative of Dissenting opinion in general; indeed there is plenty of evidence that a good number of leading Nonconformists looked on it with disfavour; but clearly it represented one strand, and an important one, in the outlook of Victorian Nonconformity.

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McPartlan, Paul. "Presbyteral Ministry in the Roman Catholic Church." Ecclesiology 1, no. 2 (2005): 11–24. http://dx.doi.org/10.1177/1744136605051894.

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AbstractThis paper considers the teaching of Vatican II on the presbyterate in relation to the episcopate, against the background of the history of these ministries. The Council used Ignatius of Antioch and the Apostolic Tradition in its renewed teaching that presbyters form a college in union with the bishop, who is high priest of his local church. Since the fourth century, however, presbyters have been dispersed to act as individual parish priests. Tensions between this model and the earlier one are explored, as is the liturgical and theological renewal that led to Vatican II’s teaching. It is finally proposed that the Council offers valuable resources, not yet fully realized, for pastoral planning in a time of priestly shortage.

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Silva, Rev Alvaro. "The Roman Catholic Church: An Illustrated History." Religion and the Arts 13, no. 2 (2009): 280–81. http://dx.doi.org/10.1163/156852909x422809.

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Bonomini, Vittorio. "The Roman Catholic Church and Organ Transplantation." International Journal of Artificial Organs 13, no. 10 (October 1990): 645. http://dx.doi.org/10.1177/039139889001301001.

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Turpijn, Willem Leonardus, William Cahyawan, and Benny Suwito. "Towards the Spirit of Renewal and Openess: The Roman Catholic Church Reforms and the Global South." Global South Review 1, no. 2 (September 4, 2020): 49. http://dx.doi.org/10.22146/globalsouth.54477.

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The Second Vatican Council (1962-1965) has brought change into the Roman Catholic Church. Since that day, various changes has taken place within the Roman Catholic Church. Furthermore, the Roman Catholic Church which has always been associated with the Western world, especially European and North American countries, is and will face the "Global South" phenomenon. Some recent studies have shown this real shift. This study will try to present how the “Global South” phenomenon occurs, and what’s the role of the Roman Catholic Church and also local Church, as well as the opportunity to grow and developed more. Discussing also how the Roman Catholic Church which has been built from a fairly long tradition for around two millennia will face the situation of its universality and also at the same time its diversities and localities as the Church becomes increasingly dominated by Catholics in the Global South region. Some of ideas are the Church should embraces Global South, increasingly develop the spirit of renewal and openness, and the most important thing is to involving the participation of local Church in South Countries to overcome social issues that occurs or we called it a Participatory Church.

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Sawa-Czajka, Elżbieta, and Mirosław Michalski. "Polish Catholic Church -Ecumenical Contexts." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 2 (November 1, 2010): 163–69. http://dx.doi.org/10.2478/v10154-010-0014-6.

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Polish Catholic Church -Ecumenical Contexts Polish Catholic Church operates in its parishes as well as ecumenical cooperation with other Catholic Churches. Moreover, there is also an important ecumenical dialogue conducted with the Roman Catholic Church. Polish Catholic Church is also active in the Polish Ecumenical Council.

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Chirkov, Nikolai V. "THE INCULTURATION OF CHRISTIANITY IN THE CONTEXT OF INTERCULTURAL AND INTERRELIGIOUS DIALOGUES OF THE ROMAN CATHOLIC CHURCH." Study of Religion, no. 1 (2018): 144–55. http://dx.doi.org/10.22250/2072-8662.2018.1.144-155.

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In the missionary work of the Roman Catholic Church among non-Christian peoples and cultures, the Church resorts to the use of strategies for the inculturation of Christianity, based on the establishment and development of intercultural and interreligious dialogues. Based on the analysis of the official documents of the Roman Catholic Church (declaration of the Second Vatican Council, social doctrine of the Catholic Church, encyclicals and apostolic exhortations of the pontiffs), the author attempts to reveal the problems of the inculturation of Christianity rising in the context of intercultural and interreligious dialogues and making impact on the missionary work of the Catholic Church. Thanks to the reforms and subsequent decisions of the Second Vatican Council, the aspects, goals, tasks, and instructions for the dialogue of Christianity with non-Christian religions were formulated and set out. In future, the topic of intercultural and interreligious dialogues was developed and expressed in the social doctrine of the Catholic Church, as well as in the encyclicals and apostolic exhortations of the Roman Catholic pontiffs. According to the Roman Catholic Church position, interreligious and intercultural dialogues are aimed at mutual enrichment of various spiritual cultures, and their development should prepare the ground for further evangelization.

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Chistyakov, K. D. "Public Projects of Roman Catholic Church in Russia." RUDN Journal of Political Science, no. 3 (December 15, 2015): 57–63. http://dx.doi.org/10.22363/2313-1438-2015-3-57-63.

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The article analyses some features of non-liturgical activity of Catholic Church, which are related to the arrangement and the occupation of catholic orders, to the arrangement of laity's association, to publishing and educational activities.

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PUTNEY, MICHAEL. "A Roman Catholic Understanding of Ecumenical Dialogue." Ecclesiology 2, no. 2 (2006): 179–93. http://dx.doi.org/10.1163/174553206x00052.

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Abstract<title> ABSTRACT </title>The Decree on Ecumenism and subsequent ecumenical documents indicate a growing commitment to ecumenical dialogue in the Catholic Church. Given the ecclesiology of communion of the Second Vatican Council and foundational ecumenical texts in St John's Gospel, it would be impossible for the Roman Catholic Church to be faithful to Christ if it were not engaged in dialogue with other Christian communions. Such dialogue is necessary for its own self-realization. Only through dialogue will it hear the call to conversion and receive the gifts that only other Christians can offer. for the Catholic Church to cease to be involved in ecumenical dialogue would be not just a moral failure, but an ecclesiological breakdown.

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Stoll, Christian. "The Modernist Interest in Mysticism. Friedrich von Hügel’s Contribution to the Discourse on ‘Religious Experience’ around 1900." Downside Review 139, no. 2 (April 2021): 105–21. http://dx.doi.org/10.1177/00125806211016792.

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The article analyzes from the case of Friedrich von Hügel what the special interest of Roman Catholic Modernism in mysticism was about. Different from major tendencies in modernist research, it places his work in the framework of the discourse on “religious experience” around 1900. This way it becomes visible that von Hügel’s account of mysticism was shaped to a great extent by scholars from a liberal Protestant background, such as William James, Rudolf Eucken, and Ernst Troeltsch. In engaging these scholars, von Hügel was able to develop his own concept of the “mystical element” of religion from the perspective of a Catholic believer. The case of von Hügel suggests that Roman Catholic Modernism in general should be studied more in connection with its scientific setting outside Catholic theology.

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Lane, Anthony. "John Calvin: Catholic Theologian." Ecclesiology 6, no. 3 (2010): 290–314. http://dx.doi.org/10.1163/174553110x518577.

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AbstractCalvin began by affirming the Catholicity of the Church, but such positive affirmations become rarer as he grew older. By contrast, he more and more frequently rejects the claims of the Roman Church to Catholicity. The change is provoked by the barrage of claims to Catholicity that Calvin faced from his opponents, together with the claim that the Reformers had abandoned it. This made Calvin less enthusiastic about using the word for himself, thus pointing the way towards the eventual development where Catholic came to mean Roman Catholic. Calvin accepted the Catholic canon of the New Testament, though without ever explaining the basis for this. He appealed to the early Catholic tradition (most especially Augustine) for support, though he was not uncritical of it. The Church had declined from the truth during the Middle Ages and the true Church remained but had lost outward form.

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Gau, Justin, Ruth Arlow, and Will Adam. "Trustees of the Roman Catholic Church v Ellis." Ecclesiastical Law Journal 10, no. 3 (August 12, 2008): 373–75. http://dx.doi.org/10.1017/s0956618x08001543.

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Benagiano, Giuseppe, Sabina Carrara, and Valentina Filippi. "Robert G Edwards and the Roman Catholic Church." Reproductive BioMedicine Online 22, no. 7 (June 2011): 665–72. http://dx.doi.org/10.1016/j.rbmo.2011.03.004.

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Itçaina, Xabier. "The Roman Catholic Church and the Immigration Issue." American Behavioral Scientist 49, no. 11 (July 2006): 1471–88. http://dx.doi.org/10.1177/0002764206288459.

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Eberts, Mirella W. "The Roman Catholic Church and democracy in Poland." Europe-Asia Studies 50, no. 5 (July 1998): 817–42. http://dx.doi.org/10.1080/09668139808412567.

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Russell, David S. "The Extraordinary Synod of the Roman Catholic Church." Baptist Quarterly 31, no. 6 (January 1986): 295–300. http://dx.doi.org/10.1080/0005576x.1986.11751721.

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Copland, P. S. "The Roman Catholic Church and embryonic stem cells." Journal of Medical Ethics 30, no. 6 (December 1, 2004): 607–8. http://dx.doi.org/10.1136/jme.2002.002600.

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Alec R. LeMay. "Inculturation and the Roman Catholic Church in Japan." Horizontes Decoloniales / Decolonial Horizons 3 (2017): 91. http://dx.doi.org/10.13169/decohori.3.0091.

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Shaw, David. "The Roman Catholic Church and the Repugnant Conclusion." Journal of Bioethical Inquiry 13, no. 1 (January 15, 2016): 11–14. http://dx.doi.org/10.1007/s11673-015-9695-8.

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Kerc, Olga. "Roman Catholic periodicals in the national media space of Ukraine." Ukrainian Religious Studies, no. 66 (February 26, 2013): 292–300. http://dx.doi.org/10.32420/2013.66.276.

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The Second Vatican Council became a prerequisite for the functioning of the mass media of the Roman Catholic Church, defining mass media as a strategic object for spreading the ideas of the Church, Christian upbringing. Due to the actualization of religious freedom with the independence of Ukraine, national confessional media (including the Roman Catholic) received an impetus for the deployment of active activities, as well as the chance for an impartial scientific analysis. Today, Ukrainian Roman Catholic media are a significant component of the system of national religious editions, which, in turn, is one of the media segments of the state. Therefore, studying in the context of the mass media of Ukraine periodicals of the Roman Catholic Church is necessary to create a holistic image of the national information space. This is due to the relevance of the topic.

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Barrette, Rev Gene. "Spiritual Direction in the Roman Catholic Tradition." Journal of Psychology and Theology 30, no. 4 (December 2002): 290–302. http://dx.doi.org/10.1177/009164710203000404.

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This article presents the practice of spiritual direction in the Roman Catholic tradition. Specific attention is given to: definition and description of spiritual direction, scriptural roots, Roman Catholic specificity, practice in the early Church and association with the beginning of Monasticism, and the impact of Vatican II. The development of different forms of spiritual direction is presented within the context of the variety of theological, philosophical, cultural, and historical biases evident throughout church history. The process of authentic spiritual transformation and the role of the spiritual director plays are described–-both as it was understood historically and in terms of the present practice. Contrasts between spiritual direction and traditional psychotherapy are proposed.

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Bush, Peter G. "The Presbyterian Church in Canada and the Pope: One denomination's struggle with its confessional history." Studies in Religion/Sciences Religieuses 33, no. 1 (March 2004): 105–15. http://dx.doi.org/10.1177/000842980403300106.

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The Westminster Confession of Faith (1647), a subordinate standard of The Presbyterian Church in Canada, makes harsh, even offensive, statements about the Pope and the Roman Catholic Church. This paper explores how The Presbyterian Church in Canada has sought to balance the confessional nature of the church with its changing views of the Roman Catholic Church. Choosing not to amend the Westminster Confession of Faith, the church has adopted explanatory notes and declaratory acts to help Presbyterians understand the Confession in a new time.

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BĂLAN, Dragoș Corneliu. "DESCRIPTION AND EVALUATION REGARDING THE HOLY MYSTERY OF PRIESTHOOD IN ROMAN CATHOLICISM." Icoana Credintei 7, no. 14 (June 6, 2021): 27–36. http://dx.doi.org/10.26520/icoana.2021.14.7.27-36.

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The central difference between the Orthodox teaching and the Catholic one regarding the Church comes from the conception regarding its foundation. In the Catholic conception, the visible Church was founded before the Pentecost, on the testimony of Saint Peter the Apostle, and at Pentecost only the invisible Church would have been added. The entire conception about the hierarchy, in the Roman Catholic Church, is strictly juridical. In reality, as the Orthodox theology testifies, the essence of the ecclesial hierarchy is charismatic, not juridical. This is what the great difference to the Catholic teaching consists in. The Eastern theology makes no abstraction of jurisdiction and canon law, yet, jurisdiction depends on grace, not grace on jurisdiction, contrary to what some Western Church theologians would suggest in certain works such as those belonging to the Western Theology.

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Ombres, Robert. "Faith, Doctrine and Roman Catholic Canon Law." Ecclesiastical Law Journal 1, no. 4 (January 1989): 33–41. http://dx.doi.org/10.1017/s0956618x00007237.

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‘It is not at all easy (humanly speaking) to wind up an Englishman to a dogmatic level’.This quotation is, of course, from Newman's Apologia, where many memorable things are said. Yet, even in England, it seems inescapable to treat of faith and doctrine if we are to consider Roman Catholic canon law. As Christian believers, consequently holding certain doctrines about Christ and his Church, we have a theology of canon law and a theology in canon law. We explore the theology of canon law whenever we consider why there is canon law at all in a Church founded on the unique saving grace of Jesus Christ, and we explore the theology in canon law whenever we consider how faith and doctrine show themselves in the making and application of canon law.

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Bulyha, Iryna. "Christian denominations of Volyn region in the conditions of transformation of modern Ukrainian society." Religious Freedom, no. 20 (March 7, 2017): 82–84. http://dx.doi.org/10.32420/rs.2017.20.868.

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The social transformations taking place today in Ukraine are accompanied by the intensive development of denominations, among which in the Volyn region championship holds Christian in their kind - Orthodox (Ukrainian Orthodox Church of the Moscow Patriarchate, Ukrainian Orthodox Church of Kyiv Patriarchate, Ukrainian Autocephalous Orthodox Church, independent Orthodox communities ), Protestant (Baptists, Pentecostals, Adventists, Jehovah's Witnesses and others), Catholic (Roman Catholic Church, Ukrainian Greek-Catholic Church) community.

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Doerfler, Maria E. "Forum on Elizabeth A. Clark's The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America: Introductory Remarks." Church History 89, no. 2 (June 2020): 390–91. http://dx.doi.org/10.1017/s0009640720001213.

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The turn of the twentieth century represents an incisive moment in religious thought and theological education. Scholars across Europe and North America were wrestling with the twin influences of Protestant Liberalism and Roman Catholic Modernism, the questions they raised for how to conceive of the origins of Christianity, and how to make them palatable to a rapidly changing world. In her most recent monograph, The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America, Elizabeth A. Clark explores these questions in the lives and work of three of the era's most influential figures. Her work stands at the center of this forum, with four distinguished scholars considering its implications.

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