Journal articles: 'Roman Catholic Church University'

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Charles, Henry J. "Roman Catholics at Non-Catholic, University-Related Divinity Schools and Theologates." Horizons 20, no. 2 (1993): 311–23. http://dx.doi.org/10.1017/s0360966900027468.

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AbstractAn important dimension of the changing character of Roman Catholic theological education is the growing numbers of Catholic lay women and men in all degree programs at non-Catholic, university related divinity schools, theologates, and departments of religious studies. This year-long study focused on Roman Catholic students and graduates of five schools across the country, in a first attempt to analyze the phenomenon and to suggest implications of the trend both for “ecumenical” theological education and for ministry in the Roman Catholic Church.

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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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Parker, Kenneth L. "Re-Visioning the Past and Re-Sourcing the Future: The Unresolved Historiographical Struggle in Roman Catholic Scholarship and Authoritative Teaching." Studies in Church History 49 (2013): 389–416. http://dx.doi.org/10.1017/s0424208400002254.

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During twenty years of teaching at a Jesuit university in an ecumenical Ph.D. programme focused on historical theology, I have observed a profound unresolved problem in Roman Catholic theological scholarship. Framed very simply, it is this: since the rise of historical consciousness among Roman Catholics during the nineteenth century, conflicting historiographical assumptions about the Christian past have led to tensions and divisions among Roman Catholic scholars and church authorities. My purpose here is to diagnose this unresolved challenge and propose a mode of analysis for intra-ecclesial dialogue.

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Holmes, Stephen Mark. "Historiography of the Scottish Reformation: The Catholics Fight Back?" Studies in Church History 49 (2013): 303–16. http://dx.doi.org/10.1017/s0424208400002205.

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In 1926 the Revd James Houston Baxter, Professor of Ecclesiastical History at the University of St Andrews, wrote in the Records of the Scottish Church History Society: ‘The attempts of modern Roman Catholics to describe the Roman Church in Scotland have been, with the exception of Bellesheim’s History, disfigured not only by uncritical partisanship, which is perhaps unavoidable, but by a glaring lack of scholarship, which makes them both useless and harmful.’ The same issue of the journal makes it clear that Roman Catholics were not welcome as members of the society. This essay will look at the historiography of the Scottish Reformation to see how the Catholics ‘fought back’ against the aspersions cast on them, and how a partisan Protestant view was dethroned with the help of another society founded ten years before the Ecclesiastical History Society, the Scottish Catholic Historical Association (SCHA).

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Hilbert, Michael. "The Ninth Colloquium of Anglican and Roman Catholic Canon Lawyers." Ecclesiastical Law Journal 10, no. 3 (August 12, 2008): 357–59. http://dx.doi.org/10.1017/s0956618x08001476.

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The Ninth Colloquium of Anglican and Roman Catholic Canon Lawyers took place from 3 to 6 April 2008, at Bishop's House, Sliema, Malta, and the meeting was graciously hosted by the Anglican contingent. The ten participants (five Anglican and five Roman Catholic) were: on the Anglican side, Norman Doe (Chair), Bishop Paul Colton, Mark Hill, Anthony Jeremy (all from the Centre for Law and Religion at Cardiff Law School) and Stephen Slack (Director of Legal Services at the Archbishops' Council, Church of England); and, on the Roman Catholic side, James Conn, Michael Hilbert, Aidan McGrath (all from the Faculty of Canon Law at the Pontifical Gregorian University), Robert Ombres (Procurator General of the Dominicans) and Fintan Gavin.

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Russell, Beth M. "The Recusant Collection at the Humanities Research Center at the University of Texas at Austin." Recusant History 23, no. 3 (May 1997): 281–84. http://dx.doi.org/10.1017/s0034193200005719.

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The Ransom Center's collection of Roman Catholic Recusant Literature (1558–1829) consists of close to 4,500 books and pamphlets printed in England during periods when Catholicism was proscribed. The collection includes volumes of church history, devotional works, and Bibles.

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Stan, Lavinia, and Lucian Turcescu. "Religious education in Romania." Communist and Post-Communist Studies 38, no. 3 (September 1, 2005): 381–401. http://dx.doi.org/10.1016/j.postcomstud.2005.06.007.

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This article provides an overview of the Romanian post-communist legislation on religious education in public schools, examined against the background of the 1991 Constitution and international provisions protecting freedom of conscience, critically assesses the pre-university textbooks used in Orthodox and Roman Catholic religion courses, and discusses the churches attempts to ban evolutionary theory from schools and the efforts of the Orthodox Church to introduce religious symbols in public universities.

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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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Adamek, Piotr. "Obituary. Roman Malek, SVD (1951-2019)." Anthropos 115, no. 1 (2020): 181–84. http://dx.doi.org/10.5771/0257-9774-2020-1-181.

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Esteemed sinologist, renowned scholar and professor, prolific author and editor, director of the Monumenta Serica Institute (MSI), Fr. Roman Malek, passed away in his native Poland on November 29, 2019. Father Malek was born on Oct. 3, 1951 in Bytów, in the northern region of Kashubia, and joined the Divine Word Missionaries (SVD) in 1969. After his study of philosophy and theology in the Seminary in Pieniężno, Poland, completed with the graduation at the Catholic University of Lublin (with additional focus on the study of religion), he was ordained as a priest in 1976 and assigned to the academic and editorial work at Monumenta Serica Institute (MSI) - an SVD establishment for Chinese studies - at Sankt Augustin (Germany). He subsequently moved to the Fu Jen Catholic University in Taiwan, where he was improving his communication skills in Chinese, as well as pursued studies of Chinese and Japanese cultures and history, followed by the study of comparative religions and Church history at the University of Bonn, Germany, where he also successfully defended his doctoral thesis in sinology on Daoist fasting rituals (1984).

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Htun, Mala. "Women, Religion, and Social Change in Brazil's Popular Church By Carol Ann Drogus. Notre Dame, IN: University of Notre Dame Press, 1997. 226p. $26.00." American Political Science Review 96, no. 1 (March 2002): 237. http://dx.doi.org/10.1017/s000305540232433x.

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Historically, the Roman Catholic Church is seen as an obstacle to progressive social and political change in Latin America. Beginning in the 1960s, however, the Second Vatican Council and the growth of liberation theology prompted doctrinal and institutional changes in the church in Brazil and several other countries. From an ally of the conservative oligarchy and establishment, the church turned into an engine of mobilization for grassroots movements and a focal point for popular opposition to authoritarian governments. One of the more significant and widely researched changes in the “popular church” was the establishment of thousands of ecclesiastical base communities (CEBs) among the poor. The fact that the majority of CEB participants are women has received far less attention.

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Yewangoe, Andreas A. "KONSILI VATIKAN II, 50 TAHUN KEMUDIAN." Jurnal Ledalero 12, no. 1 (September 5, 2017): 29. http://dx.doi.org/10.31385/jl.v12i1.80.29-38.

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The Second Vatican Council has its own resonance which has impacted not only the Roman Catholic Church but other Churches also, indeed the world as a whole. This was the conviction of Pope John XXIII when he announced his idea for a Universal Council. He wished to place the Church within the rapidly changing modern world. One change is in attitudes towards other religions which has opened the path towards dialogue. Now, 50 years later, can the council still speak to us about Church renewal and unity? We note progress in Indonesia such as dialogue between religions and religious convictions, the ecumenical movement which has spread, for instance through the acceptance of a common translation of the Bible. In NTT Province theology faculty members of the Christian University (UKAW) in Kupang and the Philosophy Institute of Ledalero (STFK), Maumere exchange faculty and students. <b>Kata-kata Kunci:</b> Pembaruan, gerakan ekumene, kesatuan, misi Gereja, solidaritas

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Jarmoch, Edward. "Religiosity of the Slovakian Roma." Roczniki Teologiczne 68, no. 6 (July 20, 2021): 21–44. http://dx.doi.org/10.18290/rt21686-2.

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Religiosity of the Romani has been shaped by their history, which occupies an important role in their social identity. It manifests itself in the dominant religion of the country they live in, whether Lutheran, Catholic, Orthodox, Muslim, or other. The aim of this article is to analyse and present religiosity of the Romani in Slovakia in terms of its basic parameters (faith and beliefs, religious knowledge, religious practice, opinions and moral behaviour). The article is based on the results of the social studies performed in 2018 by Reverend Martin Majda, a professor at the Institute of Theology at Catholic University in Ružomberok. The majority of the Romani in Slovakia belong to the Roman Catholic Church. Their religiosity can be characterised by a specific interpretation of the truths of the faith, e.g. a greater belief in God rather than in the last things. What is more, it bears the traits of folk religiosity, incorporating elements of individual beliefs and rituals, reflecting the Romanis’ ethnic origin. Although knowledge is not a sine qua non of identifying oneself with a particular faith, it correlates with religiosity and is worth studying. A great role is attributed to obligatory religious practices, realised on Sundays and during Holy Days, as they affect religiosity of the Romani. There is a diversity of opinions concerning religious morality. What is challenged are the norms of morality adhered to by married couples and families, especially the norms related to human sexuality.

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Espinosa, David. "Student Politics, National Politics: Mexico’s National Student Union, 1926–1943." Americas 62, no. 4 (April 2006): 533–62. http://dx.doi.org/10.1353/tam.2006.0064.

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In 1926 students enrolled in Mexico City’s exclusive Catholic preparatory schools faced a crisis that threatened to ruin their academic careers. They were in a serious quandary because officials at the government-supported National Autonomous University of Mexico (UNAM) were placing what were viewed as unfair obstacles to their plans of matriculating into the university, thereby threatening the aspirations that these students and their parents had for their futures. Their predicament was directly related to the deteriorating political climate that would soon produce the religious civil war known as the Cristero Rebellion of 1926-1929. These students were being victimized by pro-government UNAM officials because of their Catholic Church affiliation; this at a time that the Church was locked in a bitter struggle with President Plutarco Elías Calles (1924-1928). The heart of the conflict was Calles’s steadfast determination to enforce the anticlerical provisions contained in the Constitution of 1917. This landmark document encapsulated many of the central demands of the men and women who, like President Calles, had fought in the Mexican Revolution (1910-1920). Calles was a dedicated anticlerical who believed that the nation’s social, political, economic, and educational development required a dramatic reduction in the Roman Catholic Church’s influence within Mexican society.By mid 1926 these affected students had organized themselves into a citywide student group, the Union of Private School Students, with the goal of defending themselves from what they perceived to be the arbitrary, ideologically driven actions of university officials. However, the evolution of this nascent student organization changed dramatically when its activities drew the attention and interest of the country’s most important Catholic official, the Archbishop of Mexico José Mora y del Río.

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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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Espinosa, David. "Student Politics, National Politics: Mexico’s National Student Union, 1926–1943." Americas 62, no. 04 (April 2006): 533–62. http://dx.doi.org/10.1017/s0003161500069856.

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In 1926 students enrolled in Mexico City’s exclusive Catholic preparatory schools faced a crisis that threatened to ruin their academic careers. They were in a serious quandary because officials at the government-supported National Autonomous University of Mexico (UNAM) were placing what were viewed as unfair obstacles to their plans of matriculating into the university, thereby threatening the aspirations that these students and their parents had for their futures. Their predicament was directly related to the deteriorating political climate that would soon produce the religious civil war known as the Cristero Rebellion of 1926-1929. These students were being victimized by pro-government UNAM officials because of their Catholic Church affiliation; this at a time that the Church was locked in a bitter struggle with President Plutarco Elías Calles (1924-1928). The heart of the conflict was Calles’s steadfast determination to enforce the anticlerical provisions contained in the Constitution of 1917. This landmark document encapsulated many of the central demands of the men and women who, like President Calles, had fought in the Mexican Revolution (1910-1920). Calles was a dedicated anticlerical who believed that the nation’s social, political, economic, and educational development required a dramatic reduction in the Roman Catholic Church’s influence within Mexican society. By mid 1926 these affected students had organized themselves into a citywide student group, the Union of Private School Students, with the goal of defending themselves from what they perceived to be the arbitrary, ideologically driven actions of university officials. However, the evolution of this nascent student organization changed dramatically when its activities drew the attention and interest of the country’s most important Catholic official, the Archbishop of Mexico José Mora y del Río.

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Huber, Wolfgang. "Ein Gerechter unter den Völkern." Zeitschrift für Evangelische Ethik 58, no. 2 (May 1, 2014): 87–98. http://dx.doi.org/10.14315/zee-2014-0203.

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AbstractStephan H. Pfürtner (1922-2012) was a Catholic theologian who in the last stage of his academic career taught Social Ethics in the Department of Protestant Theology at Philipps-University in Marburg. The text, originally a lecture in commemoration of Stephan Pfürtner and his work, shows the close connection between biography and theology, between ethical experience and ethical reflection in his case. EmpatheticCourage is shown by him in his successful effort to save three young Jewish women from death in the Concentration Camp of Stutthof near Danzig in 1944. Ecumenical Resistance is performed by a group of young Christians around four ministers who became sentenced to death in 1943. A LiberatedConscience is decisive for Pfürtner’s position in a deep conflict with the Roman-Catholic Church on the ethics of human sexuality. Ethics of Reponsibility is the conception that he develops in his Marburg years. Evangelical Catholicity characterizes the spiritual dimension of Stephan Pfürtner’s legacy.

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Macdonald, Heidi. "Transforming Catholic women's education in the sixties: Sister Catherine Wallace's feminist leadership at Mount Saint Vincent University." Encounters in Theory and History of Education 18 (December 2, 2017): 53–77. http://dx.doi.org/10.24908/eoe-ese-rse.v18i0.6910.

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Sister Catherine Wallace (1917-91) was president of Mount Saint Vincent University (MSVU), Canada’s only degree-granting women’s post-secondary institution, from 1965 to 1974. Wallace’s appointment coincided with a transformative era not only in the North American post-secondary landscape, but also in the Roman Catholic Church and the women’s movement. Wallace was acutely aware that this combination of factors would require a transformation of MSVU itself for the institution to survive the next decade. Wallace ultimately strengthened MSVU’s identity and gave it a more outward-looking vision by embedding many of the goals of second-wave feminism, including the recommendations of the Report of the Royal Commission on the Status of Women in Canada (1970), in the University’s renewal. She also gave the university a more national profile through her work on the executive of the Association of Universities and Colleges of Canada (AUCC), including in 1973 as their first woman president.

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Kaczorowski, Włodzimierz. "The 110th birth anniversary of Professor Leszek Winowski (1910–1979), expert in Canon Law, historian of state and law." Opolskie Studia Administracyjno-Prawne 18, no. 2 (October 28, 2020): 119–33. http://dx.doi.org/10.25167/osap.2184.

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Prof. Leszek Józef Egidiusz Winowski was born on 23 January 1910 in Skałat, Tarnopol Voivodeship, in the Eastern Lands of the Second Polish Republic. He studied in the Faculty of Law of Jan Kazimierz University in Lvov, where he earned the Master’s degree (1932), Doctor’s degree (1935), and in 1936 began his scientific work in the Chair of Church Law; from 1942 he was working in conspiracy in Lvov and cooperated with theBaltic Institute in Sopot; in Olsztyn he organized a branch of the Baltic Institute, which was operating in the Masurian District. In 1945, Leszek Winowski was employed in the Department of Law and Administration of Wrocław University and in 1974 he was granted the title of Full Professor. At the same time he worked in the Catholic University of Lublin, where he held the post of Dean of the Faculty of Law and Social Sciences in the years 1945-1946 and – following its liquidation – he worked in the Faculty of the Canon Law where he lectured in Roman law and ecclesiastical law. In 1957, L. Winowski resigned from his work in the Catholic University of Lublin. Between 1957 and 1968, he was employed in the Teacher’s Training College in Opole, still working for Wrocław University. As regards the fields of scientific studies developed by Prof. Leszek Winowski, one candistinguish three main directions dealing with the legal situation of dissenters from the earliest Middle Ages, the state and law of Islam, and lastly – history of the Church in Silesia. Prof. Leszek Winowski was awarded the Knight’s Cross of the Order of Polonia Restituta. He was a member of many scientific societies. He died in Wrocław on 16 November 1979.

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Padała, Olga, Anna Taracha, Adrianna Krupa, Małgorzata Drwal, Katarzyna Głaszcz, and Ryszard Maciejewski. "Opinion of students of Medical University of Lublin on emergency contraception." Polish Journal of Public Health 126, no. 1 (March 1, 2016): 41–45. http://dx.doi.org/10.1515/pjph-2016-0009.

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Abstract Introduction. Many women at the reproductive age face the dilemma of choosing the best contraceptive method. Apart from the natural birth control methods, there is a large selection of barrier, hormonal or invasive procedures. Birth control also includes emergency contraception, which can be used in a short period of time after an unprotected sex. In 2015, Ella One (uliprystal acetate) has been approved as an over-the-counter drug in Poland. Aim. The purpose of this study was to check the knowledge and survey opinions of students of various faculties of Medical University of Lublin concerning the topic of emergency contraception. Material and methods. An anonymous online questionnaire was used in the study. It included single and multiple-choice questions. The results were analyzed using Microsoft Excel 2011. Results. 256 students, aged 19-27 took part in the study. 81.3% of the respondents declared themselves as Christians. 47% of interviewees said that using emergency contraception is ethical. In the group of Christians, 37.5% claimed that emergency contraceptives should not definitely be sold as an OTC drug while among the non-religious individuals, only 6% shared that view. 60.6% of students decided that EC is not a form of abortion, On the other hand, 29.9% opted for it being an abortion. In the group of female participants, 14.9% said that they had used emergency contraception at least once in their lives. As it comes to evaluation of students’ knowledge about the topic, only 15.23% knew the way of uliprystal acetate worked and even less (11.32%) were able to explain the way levonorgestrel works. Discussion. According to the Catholic Church, the only acceptable forms of family planning include sexual abstinence during fertile days or calendar-based contraceptive methods. Postcoital contraception is treated as a sin punished with excommunication. Therefore, adhering by the rules imposed by the Roman Catholic Church has huge impact on the choices that believers make, also when it comes to birth control. This statement has been confirmed by many studies conducted in Poland, where 90% of population consider themselves Catholics. Conclusions. Emergency contraception remains a controversial topic in Poland. Students of Medical University of Lublin seem to have insufficient knowledge about the effects of available drugs. There is a need to educate future healthcare providers, so they could provide reliable advice and recommendations to their patients.

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Kendle, John. "The Consolidation of the Roman Catholic Church in Ireland, 1860-1870, by Emmet LarkinThe Consolidation of the Roman Catholic Church in Ireland, 1860-1870, by Emmet Larkin. Chapel Hill, University of North Carolina Press, 1987. xxi, 714 pp." Canadian Journal of History 23, no. 3 (December 1988): 431–32. http://dx.doi.org/10.3138/cjh.23.3.431.

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González Magaña, Jaime Emilio. "La formazione spirituale ignaziana al sacerdozio. Dal Collegio Romano all’Istituto di Spiritualità della Pontificia Università Gregoriana di Roma." Studia Universitatis Babeș-Bolyai Theologia Catholica 65, no. 1-2 (December 30, 2020): 107–52. http://dx.doi.org/10.24193/theol.cath.2020.05.

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"The Ignatian Spiritual Formation in The Priesthood. From the Roman College to the Institute of Spirituality of The Pontifical Gregorian University of Rome. The present study aims to analyze the importance of the spiritual formation of Seminarians and Priests in the present times. Assuming that the most delicate part of the formation concerns the work of the divine grace, the exhortations of the Pontiffs, from Leo XIII to Francis insist that the good dispositions of the Seminarians help them to find in their Formators the spirit, better understanding and all the help to reach the state of perfection, called priestly holiness. As one of the forms of the celebrations of the 60° anniversary of the Institute of Spirituality of the Pontifical Gregorian University, this paper also has the purpose of some genuine expressions of gratitude for the contributions of Fathers Herbert Alphonso and Maurizio Costa, two Jesuits who have been called to the Father’s House. Together with Father Franco Imoda, they were sensible toward the needs of the Church with great courage. As an answer to these expectations and on the explicit request from Congregation for the Catholic Education of the Holy See, Father Joseph Pittau S.I., the then Magnificent Rector of Pontifical Gregorian University, founded, the Interdisciplinary Center for the Formation of the Formators in Seminaries (CIFS = Centro Interdisciplinare per la Formazione dei Formatori nei Seminari) in May 1996. Our conclusions synthesize the results of the research, and place in prominence the mission of the Institute of Spirituality as an expression of its fidelity to the inheritance of the Roman College. Keywords: priestly spirituality, priestly and spiritual formation, formation of the formators, Ignatian pedagogy, prayer, theology, Roman College, the Ignatian vision of man, pastoral charity."

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Peltzer, Karl, Dorothy W. Malaka, and Nancy Phaswana. "Sociodemographic Factors, Religiosity, Academic Performance, and Substance Use among First-Year University Students in South Africa." Psychological Reports 91, no. 1 (August 2002): 105–13. http://dx.doi.org/10.2466/pr0.2002.91.1.105.

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The purpose of this study was to identify the relationships among sociodemographic variables, family background, religiosity, course of study, academic performance, and substance use. The sample included 799 first-year students in the age range of 16 to 49 years ( M age 20.1 yr., SD = 3.2) chosen at random from the University of the North in South Africa A Model Core Questionnaire from the WHO on substance use was administered Analysis indicated that women smoked tobacco or cannabis and drank less than men, while women took more stimulants and other opiate type drugs than men. Low scores on religiosity was a predictor for past-month tobacco use, alcohol use, binge drinking, cannabis use, and having a drinking or drug problem now. Being a member of a Protestant denominational church or a Roman Catholic was a predictor for past-month tobacco and alcohol use. A family history of drinking or drug problems and being a social science or humanities student were predictive for a current alcohol or drug problem. Economic status, education of parents, living arrangement, and rural-urban differences were not associated with substance use. Findings have implications for prevention programmes.

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Zinkow, Leszek. "From the Editors." Perspektywy Kultury 27, no. 4 (January 1, 2020): 9–12. http://dx.doi.org/10.35765/pk.2019.2704.02.

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The title subject matter of this Issue 27 of our quarterly “Perspectives on Culture” is likely to direct the Reader’s intuition toward philosophical reflection. And rightly so. The basic dictionary definition of “identity” provides one meaning of the term signifying a state of being identical, and further, implies the facts, features, and personal information allowing one to identify a person. However, a deeper, humanistic and social definition refers to the area of self-awareness, but also a sense of unity with the community, and the elements that determine it. These elements are especially culture, values, and finally, the community itself as seen in the metaphysical dimension, i.e., high moral and religious ideals. Two authors–philosophers, Agata Płazińska, and Piotr Duchliński from the Ignatianum University, propose their reflections on the metaphysical and culture-building nature of self-sacrifice as represented by the lives and deaths of Edith Stein and Simone Weil, and the meaning of self‑sacrifice in the name of higher values. In our culture, such value might lie in giving one’s life for another human being. It is a kind of sacrifice which can be described as an absolute one. Contrary to the present crisis in metaphysics and axiology, such “absolute acts” are essential and indelible elements of identity in our culture. In the second text, Fr. Mariusz Szram from the John Paul II Catholic University of Lublin goes back many centuries, to the time of the Fathers of the Church, to explore the theological reflection on creating a monumental cohesion of Semitic and Hellenic thought, defining the identity of Christianity. Two other interesting analyses in our title section are Christian Identity of a Teacher of Early Education in the Contemporary World by Ewelina Kurowicka-Roman (KUL JPII) and Shaping the National Identity of the Youth in the Polish Scouting Association (ZHP) by Kamil Roman (also from the Catholic University of Lublin).

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Owens, Gary. "The Roman Catholic Church and the Home Rule Movement in Ireland, 1870-1874, by Emmet LarkinThe Roman Catholic Church and the Home Rule Movement in Ireland, 1870-1874, by Emmet Larkin. Chapel Hill, North Carolina, University of North Carolina Press, 1990. xxi, 416 pp. $59.95 U.S." Canadian Journal of History 26, no. 2 (August 1991): 328–30. http://dx.doi.org/10.3138/cjh.26.2.328.

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Roddy, Sarah. "Ireland's empire: the Roman Catholic church in the English-speaking world, 1829–1914. By Colin Barr. Pp 566. Cambridge: Cambridge University Press. 2020. £75." Irish Historical Studies 45, no. 167 (May 2021): 137–39. http://dx.doi.org/10.1017/ihs.2021.9.

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Dummons, Bruno. "Between Religion and Politics." Contemporary European History 8, no. 1 (March 1999): 141–47. http://dx.doi.org/10.1017/s096077739900017x.

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Jean-Marie Mayeur, La question laïque (XIXe–XXe siècle) (Paris: Fayard, 1997), 239 pp., 95 FF. IBSN 2–213–60013–9.Etienne Fouilloux, Les chrétiens français entre crise et libération (1937–1947) (Paris: Seuil, 1997), 293 pp, 130 FF. ISBN 2–020–28131–7.Stathis N. Kalyvas, The Rise of Christian Democracy in Europe (Ithaca and London: Cornell University Press, 1996), 300 pp., £15.95. ISBN 0–8014–8320–4.Emiel Lamberts, ed., Christian Democracy in the European Union (1945–1995) (Leuven: Leuven University Press, 1997), 511 pp. ISBN 9–061–86808–4.‘Christians and political life’ (taking the latter term in its widest sense) is a theme which continues to attract a great deal of interest among contemporary historians, in terms of both detailed research and broader surveys. René Rémond and Aline Coutrot demonstrated the interconnectedness of the two domains of religion and politics when they abandoned the restricted subject of relations between states and the Roman Catholic church and initiated the study of religion as an integral part of history, and the social sciences, as a whole. Approaches since 1966 have been greatly modified, as shown by the treatment of the material in the four works now to be reviewed.

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SERBIN, KENNETH P. "The Anatomy of a Death: Repression, Human Rights and the Case of Alexandre Vannucchi Leme in Authoritarian Brazil." Journal of Latin American Studies 30, no. 1 (February 1998): 1–33. http://dx.doi.org/10.1017/s0022216x97004884.

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Employing new archival sources, this article reappraises the role of human rights in the opposition to Brazil's repressive military regime. While most interpretations pinpoint the protest against the 1975 murder of journalist Vladimir Herzog as the opposition's great awakening, this research focuses on a similar outcry against the 1973 killing of University of São Paulo student Alexandre Vannucchi Leme. His death led students and clergymen to defy riot troops and gather 3,000 people for a memorial service that was the first large-scale anti-regime demonstration of the 1970s and a decisive step in the Roman Catholic Church's development as leader of the opposition.

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Woods, C. J. "The making of the Roman Catholic church in Ireland, 1850–1860. By Emmet Larkin. Pp xxiv, 520. Chapel Hill, N.C.: University of North Carolina Press. 1980. $32.50. - The consolidation of the Roman Catholic church in Ireland, 1860–1870. By Emmet Larkin. Pp xxi, 714. Chapel Hill, N.C.: University of North Carolina Press. 1987. $49.95." Irish Historical Studies 26, no. 101 (May 1988): 112–13. http://dx.doi.org/10.1017/s0021121400009536.

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Trythall, Marisa Patulli. "“Russia’s Misfortune Offers Humanitarians a Splendid Opportunity”: Jesuits, Communism, and the Russian Famine." Journal of Jesuit Studies 5, no. 1 (December 21, 2018): 71–96. http://dx.doi.org/10.1163/22141332-00501005.

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Using archival documentation, this article discusses the beginning of the first grand international aid mission of the Catholic Church (1922–23), undertaken to assist the starving children of Bolshevik Russia. Under the auspices of the American Relief Administration (ara), the Papal Relief Mission to Russia fed approximately 158,000 persons a day. The pivotal figure between American Catholics and the Roman Curia, and subsequently between the Vatican and the Bolsheviks, was Edmund Aloysius Walsh, S.J., founder of the first us school of diplomacy, at Georgetown University. Walsh served as papal emissary in charge of this mission, which, among other duties, entailed liaising with the ara, keeping the Vatican informed, and negotiating with the Bolsheviks regarding the church’s position within a communist society. Walsh’s experience provides a firsthand view of the “Bolshevik world” and insight into the manner in which the Bolshevik Revolution was understood by the Vatican. The actions of the protagonists (Włodzimierz Ledóchowski, Jesuit superior general; Pietro Cardinal Gasparri, Vatican secretary of state; Mgr. Giuseppe Pizzardo, Vatican substitute secretary of state; Col. William Haskell, director of the ara’s Russian Relief Program; Mgr. Lorenzo Lauri, apostolic nuncio to Poland; and Walsh), are revealed through their own words, which show the difficulties encountered within both the Christian and Bolshevik spheres and clarify that common objectives were often shared only in appearance. Notwithstanding the good will that the mission’s success earned for the Vatican, the attempt to establish diplomatic relations was destined to fail, due in large part to the events narrated herein.

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Yates, Nigel. "The pastoral role of the Roman Catholic church in pre-Famine Ireland, 1750–1850. By Emmet Larkin. Pp xvi, 298. Dublin: Four Courts Press & Washington: Catholic University of America Press. 2006. €55." Irish Historical Studies 35, no. 139 (May 2007): 399–401. http://dx.doi.org/10.1017/s0021121400006805.

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Nolan, Janet. "The Pastoral Role of the Roman Catholic Church in Pre‐Famine Ireland, 1750–1850. By Emmet Larkin. (Washington, D.C.: Catholic University of America Press and Dublin: The Four Courts, 2006. Pp. xvi, 298. $69.95.)." Historian 69, no. 4 (December 1, 2007): 830–31. http://dx.doi.org/10.1111/j.1540-6563.2007.00197_58.x.

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Scuderi, Antonio. "The Gospel According to Dario Fo." New Theatre Quarterly 28, no. 4 (November 2012): 334–42. http://dx.doi.org/10.1017/s0266464x12000632.

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For over half a century the Italian Nobel playwright and performer Dario Fo (b. 1926) developed a theatre that challenged the authority of hegemonic culture, while promoting the validity and dignity of folk and popular cultures. In his satire of the Catholic Church, Fo presents the paternalistic God the Father as an instrument of suppression, while showing Jesus as being closer to the hearts of the folk. His references to apocryphal gospels – the gospels of early Christianity that were rejected by the Roman Church – play into this schema. In two of his plays, First Miracle of the Christ Child (from Tale of a Tiger and Other Stories) and Johan Padan Discovers America, Fo borrows elements from various apocryphal texts as a basis to underscore his father/son dichotomy, and to contest hegemonic dominance. At the same time, he presents a human Jesus who is more akin to the Jesus of certain apocrypha than to official gospels. Antonio Scuderi is Professor of Italian at Truman State University in Missouri, where he founded the Italian programme. His interdisciplinary articles on Italian performance traditions have been published in leading journals of theatre, folklore and literary studies, and in essays for books. He is the author of Dario Fo and Popular Performance (Legas, 1998) and co-editor of Dario Fo: Stage, Text, and Tradition (Southern Illinois UP, 2000). His latest book, Dario Fo: Framing, Festival, and the Folkloric Imagination (Lexington Books, 2011), examines the influence of concepts derived from folk culture, anthropology, and Gramscian Marxism on the development of Fo's theatrical praxis.

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Litvack, Leon B. "An Auspicious Alliance: Pugin, Bloxam, and the Magdalen Commissions." Journal of the Society of Architectural Historians 49, no. 2 (June 1, 1990): 154–60. http://dx.doi.org/10.2307/990474.

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This article forms the sequel to "The Balliol that Might Have Been: Pugin's Crushing Oxford Defeat" (JSAH, XLV, 1986, 358-373). That study showed that Augustus W. N. Pugin (1812-1852) was prevented from carrying out his plans for renovating Balliol College, Oxford, because of his somewhat singular views and oppressive nature, combined with the prevailing sentiments against Roman Catholics in the University. The present study surveys the history of the two small commissions that Pugin was granted: the Magdalen College gateway and the Church of St. Lawrence, Tubney (the only Anglican church Pugin ever built). In both cases Pugin was appointed as architect through the benevolence of Dr. John Rouse Bloxam, in appeasement for the failures at Balliol. Pugin executed the designs in secrecy and with extraordinary speed, thereby hoping to avoid criticism or scandal, in an effort to erect a small monument to himself in Oxford, his "city of spires," which he hoped could serve as the model for the 19th-century Gothic revival in England.

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Murray, Damien. "Ireland's Empire: the Roman Catholic Church in the English-Speaking World, 1829–1914. By Colin Barr. New York: Cambridge University Press, 2020. xvi + 566 pp. $99.99 hardcover." Church History 89, no. 4 (December 2020): 967–69. http://dx.doi.org/10.1017/s0009640721000494.

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Brusokas, Eduardas. "1794 M. SUKILĖLIŲ VIEŠIEJI RENGINIAI VILNIUJE." Lietuvos Didžioji Kunigaikštystė Visuomenė. Kasdienybės istorija, T. 4 (October 8, 2018): 218–28. http://dx.doi.org/10.33918/xviiiastudijos/t.4/a9.

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A public event, whichever kind it may be – entertaining, educational, educative, and formative, strengthens and rallies individuals into community, amplifying mutual ties, shaping and engrafting common values. Such events allow each and every one to feel a part of a larger common action or undertaking. First public events after the insurgence of 1794 took place right after the capital fell under control of the rebels. In three and a half months Vilnius saw at least ten public events of the rebels. All these events could be divided into secular and religious. Seven of those event could be considered secular: solemn pronouncements of the government – 1 (announcement of the Act of Insurgence and a public oath); military parades – 2 (Vilnius Guards and armed forces of Vilnius voivodeship); commemorations – 1 (commemoration of the Constitution of 3 May 1791); public punishments (three times). Secular events by the rebels were quite closely linked to the church, since often they were concluded with some religious note, usually a mass. Speaking of religious events it is important to note that the Curia of Vilnius bishopric supported the insurgence, and commissioned clergy to attend events organized by the leadership of the insurgence, initiating such events as well. Roman Catholic Church held two solemn burials of the rebels and a one solemn mass with a procession. Most (i.e. half ) of the secular and religious events of the rebels took place in May. In the most important events, such as announcement of the Act of Insurgence or solemn burial of rebels, in addition to the crowds from all social levels members of the Council of Lithuania, clergy of all ranks, members of the Senate of Vilnius University and professors, and army officers participated as well. Members of the city magistrates are mentioned less frequently, and it might be the case that most of them also belonged to other institutions of the rebels. Smaller events were attended by representatives of all aforementioned institutions. Secular events were held under open sky – city hall square and the square of military campus, possibly not far from Pohulianka, whereas major church events took place in the Church of St Johns. Keywords: 1794 insurgence, insurgence of Tadeusz Kościuszko, public events, Church of St Johns, city hall square, Pohulianka.

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Murphy, Cliona. "Emmet Larkin. The Roman Catholic Church and the Home Rule Movement in Ireland, 1870–1874. Chapel Hill, N.C.: University of North Carolina Press. 1990. Pp. xxi, 416. $59.95." Albion 24, no. 1 (1992): 191–92. http://dx.doi.org/10.2307/4051303.

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Gushee, David P. "Evangelicals and Politics: A Rethinking." Journal of Law and Religion 23, no. 1 (2007): 1–14. http://dx.doi.org/10.1017/s0748081400002575.

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I understand my primary task in this essay to be to take you inside the world of evangelical political reflection and engagement. Though I actually grew up Roman Catholic and attended the liberal Union Theological Seminary in New York, I am by now an evangelical insider, rooted deeply in red state mid-South America, a member of a Southern Baptist church (actually, an ordained minister), a teacher at a Tennessee Baptist university, and a columnist for the flagship Christianity Today magazine. Due to the blue state/red state, liberal/conservative boundary-crossing that has characterized my background, I am often called upon to interpret our divided internal “cultures” one to another. Trained to be fair-minded and judicious in my analysis and judgments (though not always successful in meeting the standards of my training), I seek to help bridge the culture wars divide that is tearing our nation apart.As one deeply invested in American evangelicalism, most of my attention these days now goes to the internal conversation within evangelical life about our identity and mission, especially our social ethics and political engagement. In this essay I will focus extensively on problems I currently see with evangelical political engagement, addressing those from within the theological framework of evangelical Christianity and inviting others to listen in to what I am now saying to my fellow evangelicals.

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Giannini, Massimo Carlo. "The Standard Bearer of the Roman Church: Lawrence of Brindisi and Capuchin Missions in the Holy Roman Empire (1599–1613). Andrew J. G. Drenas. Washington, DC: Catholic University of America Press, 2018. xviii + 246 pp. $75." Renaissance Quarterly 73, no. 3 (2020): 1082–84. http://dx.doi.org/10.1017/rqx.2020.181.

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Burns, R. E. "The Roman Catholic Church and the Home Rule Movement in Ireland, 1870-1874. By Emmet Larkin. Chapel Hill, N.C. The University of North Carolina Press, 1990. 416 pp. $59.95." Journal of Church and State 32, no. 4 (September 1, 1990): 881–82. http://dx.doi.org/10.1093/jcs/32.4.881.

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Uciecha, Andrzej. "Stephan Schiwietz (Siwiec) – uczeń w szkole Maxa Sdralka." Vox Patrum 64 (December 15, 2015): 503–16. http://dx.doi.org/10.31743/vp.3728.

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Stefan Schiwietz (Stefan Siwiec), 1863-1941 – a Roman Catholic priest, Doctor of Theology, historian of the Eastern Orthodox Church, pedagogue – was born in Miasteczko Śląskie (Georgenberg) on 23th August 1863. He studied theology at the University of Wrocław for 3 years (1881-1884) under H. Laemmer, F. Probst, A. König and M. Sdralek, among others, and then continued his theological studies in Innsbruck (1884-1886), where he was a pupil of J. Jungmann and G. Bickell. The seminarist spent two years (1885-1886) in Freising in Bavaria, where in 1886 he took his holy orders. Siwiec published his doctoral thesis in Wrocław in 1896, so at the time when Sdralek took the chair of Church History. The subject of the Silesian scholar’s dissertation concerned the monastic reform of Theodore the Studite De S. Theodoro Studita reformatore monachorum Basilianorum. Siwiec combined his didactic work as a religious and mathematics teacher in the public middle school in Racibórz with his academic studies on the history of Eastern Orthodox Christianity, especially on monasticism. The results of his research were published both in German and in Polish. His most significant work is a three-volume monograph Das morgenländische Mönchtum (Bd. 1: Das Ascetentum der drei ersten christl. Jahrhunderte und das egyptische Mönchtum im vierten Jahrhundert, Mainz 1904; Bd. 2: Das Mönchtum auf Sinai und in Palästina im 4 Jahrhundert, Mainz 1913; Bd. 3: Das Mönchtum in Syrien und Mesopotamien und das Aszetentum in Persien vierten Jarhundert, Mödling bei Wien 1938) on the history of the beginnings and development of Oriental monasticism in Egypt, Palestine, Syria and Persia, until the 4th century, which up to the present day has been cited in the world Patristic literature. Yet, Siwiec’s academic work still remains little known, especially in the circle of historians of antiquity and Polish patrologists. The equally little known figure of Max Sdralek, another Silesian (coming from Woszczyce) priest and academic, Rector of University of Wrocław, provides a significant context with the research methodology which this eminent scholar initiated, developed and tried to pass down to his pupils, among whom was also Stefan Siwiec. Sdralek strictly demanded that the principle of the priority of Church history over history of religion and psychology should be kept. In his works a description of socio-cultural factors and natural conditions determining the process of development of Christianity enables to see in a much clearer way how God’s plan has unfolded in history. The mutual dependence of Sdralek and Siwiec, the similarities and differences in their ways of studying and understanding Church history still remains an issue worth further exploration.

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EVANS, G. R. "THE STANDARD BEARER OF THE ROMAN CHURCH: LAWRENCE OF BRINDISI & CAPUCHIN MISSIONS IN THE HOLY ROMAN EMPIRE (1599‐1613) by Andrew J. G. Drenas, Catholic University of America Press, Washington, D.C., 2018, pp. xvii + 246, hbk." New Blackfriars 101, no. 1091 (December 11, 2019): 105–7. http://dx.doi.org/10.1111/nbfr.12530.

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Madigan, Patrick. "The Standard Bearer of the Roman Church: Lawrence of Brindisi & Capuchin Missions in the Holy Roman Empire (1599-1613). By Andrew J. G. Drenas. Pp. xvii, 246, Washington, D. C., The Catholic University of America Press, 2018, $75.00." Heythrop Journal 60, no. 2 (February 28, 2019): 289–90. http://dx.doi.org/10.1111/heyj.13137.

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Kozik, Bryan D. "The Standard Bearer of the Roman Church: Lawrence of Brindisi and Capuchin Missions in the Holy Roman Empire (1599–1613). By Andrew J. G. Drenas. Washington, D.C.: Catholic University of America Press, 2018. xvii + 246 pp. $75.00 cloth; $75.00 e-book." Church History 89, no. 1 (March 2020): 188–90. http://dx.doi.org/10.1017/s0009640720000323.

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Murphy, James H. "The Society for Irish Church Missions to the Roman Catholics, 1849–1950. By Miriam Moffitt. Pp xiv, 334. Manchester: Manchester University Press. 2010. £65." Irish Historical Studies 37, no. 148 (November 2011): 645–46. http://dx.doi.org/10.1017/s0021121400003412.

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Korten, Christopher. "Ireland's empire. The Roman Catholic Church in the English-speaking world, 1829–1914. By Colin Barr. Pp. xvi + 566. Cambridge–New York: Cambridge University Press, 2020. £75. 978 1 107 04092 2." Journal of Ecclesiastical History 72, no. 1 (December 31, 2020): 210–12. http://dx.doi.org/10.1017/s0022046920000810.

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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 65, no. 1-2 (January 1, 1991): 67–105. http://dx.doi.org/10.1163/13822373-90002017.

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-A. James Arnold, Michael Gilkes, The literate imagination: essays on the novels of Wilson Harris. London: Macmillan, 1989. xvi + 180 pp.-Jean Besson, John O. Stewart, Drinkers, drummers, and decent folk: ethnographic narratives of village Trinidad. Albany, New York: State University of New York Press, 1989. xviii + 230 pp.-Hymie Rubinstein, Neil Price, Behind the planter's back. London: MacMillan, 1988. xiv + 274 pp.-Robert Dirks, Joseph M. Murphy, Santería: an African religion in America. Boston: Beacon Press, 1988. xi + 189 pp.-A.J.R. Russell-Wood, Joseph C. Miller, Way of Death: merchant capitalism and the Angolan slave trade, 1720-1830. Madison, Wisconsin: The University of Wisconsin Press, 1988. xxx + 770 pp.-Anne Pérotin-Dumon, Lawrence C. Jennings, French reaction to British slave Emancipation. Baton Rouge: Louisiana State University Press, 1988. ix + 228 pp.-Mary Butler, Hilary McD. Beckles, White servitude and black slavery in Barbados, 1627-1715. Knoxville: University of Tennesse Press, 1989. xv + 218 pp.-Franklin W, Knight, Douglas Hall, In miserable slavery: Thomas Thistlewod in Jamaica, 1750-1786. London: MacMillan, 1989. xxi + 322 pp.-Ruby Hope King, Harry Goulbourne, Teachers, education and politics in Jamaica 1892-1972. London: Macmillan, 1988. x + 198 pp.-Mary Turner, Francis J. Osbourne S.J., History of the Catholic Church in Jamaica. Chicago: Loyola University Press, 1988. xi + 532 pp.-Christina A. Siracusa, Robert J. Alexander, Biographical dictionary of Latin American and Caribbean political leaders. New York, Westport, London: Greenwood Press, 1988. x + 509 pp.-Sue N. Greene, Brenda F. Berrian ,Bibliography of women writers from the Caribbean (1831-1986). Washington D.C.: Three Continents Press, 1989. 360 pp., Aart Broek (eds)-Romain Paquette, Singaravélou, Pauvreté et développement dans les pays tropicaux, hommage a Guy Lasserre. Bordeaux: Centre d'Etudes de Géographie Tropicale-C.N.R.S./CRET-Institut de Gépgraphie, Université de Bordeaux III, 1989. 585 PP.-Robin Cohen, Simon Jones, Black culture, white youth: the reggae traditions from JA to UK. London: Macmillan, 1988. xxviii + 251 pp.-Bian D. Jacobs, Malcom Cross ,Lost Illusions: Caribbean minorities in Britain and the Netherlands. London: Routledge, 1988. 316 pp., Han Entzinger (eds)

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Baker, J. H. "Famous English Canon Lawyers: IX Stephen Lushington, D.C.L. († 1873)." Ecclesiastical Law Journal 4, no. 19 (July 1996): 556–65. http://dx.doi.org/10.1017/s0956618x00002556.

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In the first half of the nineteenth century, Doctors' Commons enjoyed a final flowering before its eradication in the 1860s, and its leading members once again achieved a reputation for scholarship and intellectual distinction. Lord Eldon's brother, William Scott (1745–1836), Lord Stowell, undoubtedly bears a considerable part of the credit for raising the public standing of the Civilian profession. Scott was a remarkable man, and his career was not a conventional one. Fellow and Tutor of University College, Oxford, at the age of nineteen—in the very year that his neighbour Blackstone across the High became Vinerian Professor—he was called to the Bar by the Middle Temple the year after taking his D.C.L., and by 1794 was a bencher of his Inn and a distinguished ecclesiastical judge. Yet not only was Dr Scott a Civilian and a barrister, he also taught for several years at Oxford as Reader in Ancient History, and served as a member of Parliament. In law and politics, Stowell shared the conservative instincts of his brother. While professing to value the principle of religious toleration, he was strenuously opposed to Roman Catholic emancipation in Ireland, which he felt would be ‘setting fire to the country’, while in the Commons in 1815 he urged that sectarians should not be excused from contributing to the maintenance of the established Church. In a letter to Joseph Story in 1820 he explained his opposition to all manner of reform, including moderate reform; the latter he considered particularly dangerous, because a modest reform was easily made and then the violent reformers would rush into the breach.

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Kenez, Peter. "The Lonely Cold War of Pope Pius XII: The Roman Catholic Church and the Division of Europe, 1943–1950. By Peter C. Kent. Montreal: McGill‐Queen’s University Press, 2002. Pp. xv+321. $45.00." Journal of Modern History 77, no. 4 (December 2005): 1068–69. http://dx.doi.org/10.1086/499845.

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Holmes, Andrew R. "Miriam Moffitt, The Society for Irish Church Missions to the Roman Catholics, 1849-1950. Manchester: Manchester University Press, 2010, xiv + 334 pp., illus., hdbk. £60, ISBN 9780719078798." Social Sciences and Missions 25, no. 1-2 (2012): 191–92. http://dx.doi.org/10.1163/187489412x628082.

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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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Journal articles on the topic 'Roman Catholic Church University'

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