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1
Supple, Jennifer F. "The Role of the Catholic Laity in Yorkshire, 1850–1900." Recusant History 18, no. 3 (1987): 304–17. http://dx.doi.org/10.1017/s0268419500020638.
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THE ROLE of the laity in the Church is a topic of great interest today. Since the second Vatican Council the part which the people could, and should, play in the Church has been discussed at length, and the shortage of priests has led to demands for the laity to become more actively involved in spiritual affairs. Some, however, still maintain that spiritual tasks must be left to the ordained, but would like to see the laity take a much more active role, as Catholics, in the secular sphere, representing and defending Catholic values in public life. In the light of the current debate, it is interesting to look at the role of the laity in the Catholic Church in Yorkshire during the last century. At that time, too, there was a shortage of priests, while the role of Catholics in public life did not always fulfil the desires of Church leaders.
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Kieniewicz, Stefan. "Polish Revolutionaries of the Nineteenth Century and the Catholic Church." Studies in Church History. Subsidia 6 (1990): 147–59. http://dx.doi.org/10.1017/s0143045900001241.
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The subject of my paper lies in a field of studies seldom pursued in Church historiography. Catholic historians in Poland are concerned principally with the study of the Church itself: its spiritual life, organization, political role, and contribution to national life. Much less attention is given to adversaries of the Church; so that, generally speaking, the study of non-Catholic (and non-Christian) trends or sectors in society is currently left to Marxist or liberal scholars. This is a pity.
3
Sawa, Przemysław. "Synodality, Discernment, Catholic Movements." Ecumeny and Law 7 (December 29, 2019): 115–41. http://dx.doi.org/10.31261/eal.2019.07.06.
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One of the basic categories used to describe the nature of the Church is communion with its spiritual, structural, and legal dimensions. On the basis of their aptism, all the faithful should undertake common responsibility and real care for the life and particular areas of the Church. This also includes discernment within the Church. Synods and synodality are a special case which expresses the communal character of the Church. However, synodality and communal discernment cannot be understood similarl to a parliament where the majority decides. It is about recognising contemporary needs and searching for the place of the Church in the world while preserving the Revelation. In recognising the ways for the Church, her movements are important as they form Catholics who increasingly identify with the mission of the baptised. Deepening their meaning and determining the degree of their influence on discernment in the Church, both universal and local, remains a challenge.
4
Kubasik, Adam. "Relacje pomiędzy metropolitą Andrzejem Szeptyckim a ukraińską inteligencją." Saeculum Christianum 25 (April 25, 2019): 312–26. http://dx.doi.org/10.21697/sc.2018.25.24.
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The Metropolitan Archbishop Andrey Sheptytsky was the head of the Greek Catholic Church in Eastern Małopolska in 1901-1946. When he assumed the duties of a bishop, he realised that work with the intelligentsia would be more difficult than with other people. However, he still wished to be their spiritual leader in their Christian life. He never wanted to set the clergy against the intelligentsia; he did not believe they were in opposite camps. He summoned those who declared they affiliation with the Greek Catholic Church to manifest it in their everyday living. Moreover, he opposed those who demanded that the Greek Catholics join the Orthodox Church for the sake of national unity of the Ukrainians.Many people representing the world of culture and science considered him as the most important defender of the Ukrainian nation’s rights.
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Suprobo, Nicolaus Agung. "Model-Model Partisipasi Kaum Awam Katolik dalam Ekumenisme Berdasarkan Imaji-Imaji Biblis dan Inspirasi Teologis." MELINTAS 36, no. 3 (2020): 329–59. http://dx.doi.org/10.26593/mel.v36i3.5387.
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History shows that there were divisions within the Church. After the Second Vatican Council the Catholic Church began to be more open in contributing efforts for the restoration of Christian unity. One of the results is the publication of Unitatis Redintegratio. In this document Art. 5, it is emphasised that ecumenism is the responsibility of all members of the Church, including the laity. Hence the participation of the laity is important in the process of restoring unity among Christians. The apparently low participation of Catholic laity in ecumenism might have been due to the risk of blurring their identity as Catholics. Based on this issue, this article offers models of participation for Catholic laity in ecumenism. Models are offered for the reason that they are flexible, can be interpreted according to the contextual challenges, and contain patterns of relationship that can help Catholic laity take initiatives in promoting dialogue. Five models offered in this article are model of faith conversation, model of friendship, model of sharing of spiritual wealth, model of dialogue of life, and model of familial visits. These five models can encourage close interpersonal relationships and are inclusive in their characteristics, so that the laity can use them spontaneously and independently in establishing relationships. Through these models, Catholics are motivated to contribute to the Church’s efforts towards unity and to participate more actively in the ecumenical dialogue and cooperation.
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Antonius and Benny Suwito. "Misi Gereja Melalui Pendidikan di Sekolah." Perspektif 4, no. 1 (2009): 17–30. http://dx.doi.org/10.69621/jpf.v4i1.241.
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The missionary role of the church, inherited from Jesus Christ, touches every aspect of human life. The mission is not just a matter of spiritual growth, but also deals with all social development. Therefore, the Catholic church in Indonesia considers education as a missionary priority. There are many good Catholic schools around the country that earn good reputation. However, the crisis of identity seems to emerge inside these many institutions. The authors raise the question, whether currently the church is really doing the missionary job, i.e. proclaiming the Good News, through these schools, or simply running schools with Catholic label. A case studi at SMAK Dempo, Malang, is presented as an ilustration of this concern. The goal is to remind the church about the basic idea of running schools as a tool of missionary ministry.
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Lolowang, Ray Legio Angelo. "Pengalaman Hidup Mistik Santa Teresa Dari Avila Serta Relevansinya Bagi Penghayatan Hidup Imamat Zaman Ini." Fides et Ratio : Jurnal Teologi Kontekstual Seminari Tinggi St. Fransiskus Xaverius Ambon 7, no. 2 (2023): 106–12. http://dx.doi.org/10.47025/fer.v7i2.102.
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Abstrak Pengenalan akan Allah Bapa dan Putera-Nya melalui Roh Kudus dipahami dalam teologi Katolik sebagai hidup mistik. Kehidupan mistik dalam scope ajaran Gereja Katolik itu nyata dalam kesucian hidup para kudus. Salah satunya ialah Santa Teresa dari Avila. Pengalaman hidup Sta. Teresa dari Avila telah banyak memberi sumbangan berarti bagi perkembangan hidup spiritual banyak orang terlebih bagi seorang imam Kristus. Seorang imam sebagai promotor kehidupan spiritual sejatinya berkaca dari pengalaman Sta. Teresa dari Avila ini. Secara eksplisit gambaran tentang hidup saleh, suci dan yang berkenan kepada Allah seperti yang Sta. Teresa dari Avila hidupi itu ditunjukkan dalam berbagai ajaran Gereja. Telaah tentang Teologi Mistik dari sudut pandang Gereja Katolik dalam artikel ini didasarkan pada pengalaman pribadi orang kudus Gereja, Santa Teresa dari Avila bersama dengan Allah dalam hidup doa. Semakin Ia mengenal-Nya dalam kehidupan doa yang mendalam, semakin ia mengalami persatuan cinta mesra dengan Allah. Hidup dan Karyanya menjadi acuan hidup bagi imam di zaman sekarang dalam hidup spiritual dan usaha membangung keakraban yang mesra dengan Allah. Hidup doa dan relasi dengan Allah akan membawa pada keakraban dengan sesama sebagai wujud kesatuan tubuh mistik Kristus. AbstractThe knowledge of God the Father and His Son through the Holy Spirit is understood in Catholic theology as mystical life. The mystical life within the scope of the teachings of the Catholic Church is embodied in the sanctity of the life of the saints. One of them is Saint Teresa of Avila. The life experience of S. Teresa of Avila has made many important contributions to the spiritual development of many people, especially for a priest of Christ. The pastor as a mover of spiritual life actually reflects the experience of S. Teresa from Avila. A clear description of a pious, holy and pleasant life as stated by S. Teresa Avila's life is featured in various Church teachings. The study of mystical theology from the point of view of the Catholic Church in this article is based on the personal experience of the saint of the Church, S. Teresa of Avila with God in the life of prayer. The more she knows Him in a life of deep prayer, the more she experiences a passionate union of love with God. His life and work become a reference for priest this era in their spiritual life and efforts to build intimacy with God. A life of prayer and relationship with God will lead to intimacy with others as a manifestation of the unity of the mystical body of Christ.
8
Fink, Andrej. "O pridobitni dejavnosti Katoliške Cerkve." Res novae: revija za celovito znanost 2, no. 1 (2017): 30–46. http://dx.doi.org/10.62983/rn2865.171.2.
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It seems to everyone, to individuals and groups alike, that a just profitable activity is something normal. Humans are not only spiritual, but also bodily beings. Profitable activities are necessary for their bodily life and covering of material needs. The same goes for larger communities and institutions. The Catholic Church is a visible and at the same time spiritual institution, a hierarchically organized society as well as »Christʼs mystical body«. It is one, but composed of two fundamental elements, human and Divine. As far as profitable activities of the Church are concerned, all this and many other things are mutually intertwined. Catholic Church – like any other individual and institution – can be a propriety owner and engage in profitable activities by all just means of the natural and positive law. In addition to the aforementioned external normative (legal) aspects, the Church doctrine in general and its social teaching in particular clearly defines that the Church can own and administrate material goods, but at the same time necessarily respecting the criteria of Evangelical poverty. All this should be governed by prudence, wisdom and transparency.
9
Sadowska, Katarzyna. "Ministrantura w posoborowej pedagogii Franciszka Blachnickiego (wprowadzenie do problemu)." Biuletyn Historii Wychowania, no. 43 (May 2, 2021): 181–97. http://dx.doi.org/10.14746/bhw.2020.43.11.
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The aim of the study is to present the formation of altar boys in the post-conciliar pedagogical teaching of priest Franciszek Blachnicki, an outstanding mystagogue of the Second Vatican Council, in the context of Christian education. The post-conciliar documents changed the severity of the Church, pompous and inaccessible to laymen. Concern for the community of the faithful became the dominant idea of the Second Vatican Council. In connection with the changes taking place in the Church and the needs of Catholics in the Polish People’s Republic, Franciszek Blachnicki made an attempt to lay the foundations for pastoral theology. It included the metho-dological assumptions underlying Catholic communities, placed by the priest in the philosophy of the Christocentric tradition, and based on a dialogue derived from “a philosophical meeting”, mutual service and the value of spiritual experience. The work of Franciszek Blachnicki, which remains valid, has made its way to the history of the Polish Catholic Church. While the priest is widely recognized as the founder of the Light – Life movement, he built the foundations for the concept of work for “communion” when altar service was the only communion approved by the Polish Church authorities.
10
Stout, Huili S. "Toward a New Vision of Catholicity for the Chinese Catholic Church: With Insights from Dumitru Stăniloae’s ‘Sobornicity’." Ecclesiology 17, no. 3 (2021): 348–68. http://dx.doi.org/10.1163/17455316-bja10012.
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Abstract The Vatican-China agreement has brought all the Chinese bishops into communion with the pope, but the Chinese church remains substantially divided. To overcome the present antagonism, I propose that the Chinese church explore more closely, through the resources of communion ecclesiology, the spiritual dimension of catholicity which privileges the life of the local church rooted in the trinitarian communion of God. In particular, Dumitru Stăniloae’s theology of ‘sobornicity’ as a spiritual unity in communion can help the Chinese church overcome its present political difficulties by clarifying the foundation and source of Christian communion, by accentuating the special role of the Holy Spirit in the unity of the church, and by encouraging a cosmic and eschatological openness in the church’s attitude to the world.
11
Koval, T. B. "Pandemic and religion. Spanish Catholicism in the context of global transformations." Cuadernos Iberoamericanos 9, no. 3 (2022): 79–93. http://dx.doi.org/10.46272/2409-3416-2021-9-3-79-93.
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We examine the impact of the pandemic on religiosity and attitudes towards the Catholic Church in Spain. The author analyzes Spanish religious life and defines its specificity in the context of global transformations of the pandemic era, based on the researches of leading sociological centers. It would seem that in the face of a mortal threat, the population will more often turn to God and that religion will strengthen its positions. But the reality is more complicated. At various stages of the pandemic the reaction was different. Prevailing religions also gave their own models of behavior and understanding of the pandemic. Catholicism demonstrated very rational and disciplined approach to the sanitary measures and vaccinations, which corresponds to its attitude towards earthly life and bodily health. In pandemic era the general pattern was linked with the strengthening of faith among strong believers. The nonbelievers, agnostics and atheists became even more entrenched in their unbelief. This also applies to Spain, where the overall religiosity of the public correlates with its political orientations. The polarization of society is going fast, with religion rapidly losing its influence. The proportion of practicing Catholics continues to decline, and the pandemic accelerated this process. Although the Catholic Church in Spain provided significant material and spiritual assistance to the suffering society, it failed to strengthen its position due to the loss of reputation, caused by suppression of problems related to pedophilia and homosexuality of the priesthood. The author comes to a conclusion that the spiritual transformation of modern Spanish society mean that the Christian world is probably approaching radical changes in the forms of its spiritual life and faith.
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Dall’Oglio, Cecilia. "Ecological Initiatives of the Global Catholic Climate Movement." Studia Ecologiae et Bioethicae 18, no. 1 (2020): 61–72. http://dx.doi.org/10.21697/seb.2020.1.07.
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This paper presents the structure and main aims of Global Catholic Climate Movement (GCCM): an international organization serving Catholics all over the world to promote ecological values. It points to a close connection between teaching of the Catholic Church and care about the creation. The efforts to prevent effects of climate changes are indicated as an important mission for believers, in accordance with Pope Francis’ encyclical Laudato si’. There are three major dimensions describing how to bring Pope’s teaching to life: spiritual dimension, lifestyle dimension and public policy dimension. In this article one can find many examples of good practices, which have been in the process of being realized since the GCCM was set up in 2015. The main content is followed by the detailed calendar, which shows the crucial achievements of GCCM.
13
Hursʹka, L. "Influence of Orthodox Brotherhoods on the Formation of Spiritual Culture in Ukraine." Ukrainian Religious Studies, no. 10 (April 6, 1999): 68–73. http://dx.doi.org/10.32420/1999.10.843.
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Christianity has exerted invaluable influence on all spheres of human existence, first of all spiritual. Religious systems, being the same content for many nations, have a different effect on the history and consciousness of these peoples.Religious situation in Ukraine at the end of the XVI century. is marked by complexity. After the Union of Lublin in 1569, Ukrainian Orthodoxy, along with Catholicism, became dominant in the Commonwealth. But the episcopate of the Kievan Metropolitanate, worried about increasing its own and church holdings, paid little attention to the training of staff for the Orthodox Church, the education of young people. At the same time, Catholic orders that appeared in Ukraine after the union, were active missionary work. Over time, they permeated all spheres of public life of the Ukrainian people. The prestige of Orthodoxy began to fall, causing the gentry to convert to Catholicism. The situation was complicated by the so-called right of "submission" to the king and "patronage" of the gentry, especially when the "patron" of Orthodox laymen became a Catholic or Protestant. Kievan Metropolis gradually embraced church disorder.
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Gule, Yosefo. "ANALISIS PERAN PEMUDA KRISTEN DAN KATOLIK DALAM MEMBANGUN SPIRITUALITAS DI ERA DIGITAL." JPAK: Jurnal Pendidikan Agama Katolik 22, no. 2 (2022): 175–84. http://dx.doi.org/10.34150/jpak.v22i2.414.
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This article aims to describe how the role of Christian and Catholic youth in building their spirituality in their community. The results of the study show that the media has a very large influence on the spiritual growth of the Christian and Catholic youth generations. There are many young people whose lives are damaged and their spiritual level is low because they are influenced by social media. In this case the church needs to address this problem, especially to youth and youth as the biggest users. On the other hand, social media is also a tool that God can use to guide young people in repentance or good spiritual growth. In this case, the role of Christian and Catholic youth is to use digital spaces as a service, to reach out to their fellow communities, to relate to other people around them; maintain the privacy of any sensitive personal data and information; able to guard every word and deed, both in cyberspace and in the real world; can do cyber theology so that their faith community has spiritual intelligence; able to encourage changes in motivation in social media and actualize themselves in the digital world according to Christian ethics; Extrinsic motivation in the life of the church undergoes transformation and strong Christian and Catholic youth community and communication between generations are healthy. The research method in writing this article uses a descriptive qualitative study method with a library research approach.
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Baniak, Józef. "Eklezjalne dogmaty wiary katolickiej w świadomości dorosłych katolików polskich z przełomie wieków." Humaniora. Czasopismo Internetowe 36, no. 4 (2021): 15–41. http://dx.doi.org/10.14746/h.2021.4.1.
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In this paper, the author discusses a number of issues referred to in the title, namely: 1) the religious dimension of the Church as a community founded by Jesus Christ; 2) the spiritual dimension of the Church as a community of believers – the Church as the Mystical Body of Christ; 3) the essential characteristics of the Church: one, holy, universal, apostolic; 4) the religious-salvific as well as the social role of the institutional Church. The analyses in this paper rely on the findings from sociological studies and social surveys conducted in the latter half of the 20th century and in the subsequent two decades of the 21st century among adult Polish Catholics concerning their attitude towards the ecclesial dogmas of the Catholic faith. An examination of those results demonstrate a direction of changes in how adult Catholics perceive and assess the features and the religious mission of the Church in both periods in question, i.e. at the turn of the century. In the current century, the proportion of adult Catholics who accept the ecclesial dogmas of the faith have been somewhat lower than it was the case in the second half of the 20th century. Similarly, the ratios of Catholics who acknowledged the religious-salvific and social role of the Church in the religiosity and life of the lay adherents were higher in the past century.
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Mazzonis, Querciolo. "Battista Carioni da Crema (c.1460–1534) and the ‘Third Life’: Visions of Reform in Early Sixteenth-Century Italy*." English Historical Review 135, no. 573 (2020): 303–36. http://dx.doi.org/10.1093/ehr/ceaa066.
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Abstract This essay sheds new light on the spirituality and historical significance of the influential and controversial Dominican friar Battista Carioni da Crema (c.1460–1534). A popular spiritual writer, charismatic founder of devout associations such as the Barnabites, and a spiritual director of several well-known Catholic figures, including Gaetano Thiene, Battista’s significance has not yet been fully acknowledged. The essay considers his spirituality in the framework of reforming movements emerging in Italy in the first half of the sixteenth century. In dialogue with previous interpretations of Battista, the essay provides a novel and systematic analysis of his notion of perfection and concept of the Church. Synthesising ascetic and mystic spiritual influences rooted in the monastic and humanist culture of the fifteenth century, Battista presented a distinctive view of Christian life, which included an ecclesiological perspective and a new geography of the sacred. Defined as the ‘third life’ and conceived in a period of religious fluidity, it neither fitted emerging Lutheran ideas nor the orthodox Catholicism of the Roman Church. In addition, the essay argues that Battista’s proselytism can be seen as an attempt to reform society which preceded proposals for religious reform made by groups such as the Spirituali.
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Fredimento, Aurelius, Gregorius Sebo Bito, Nong Hoban, et al. "Katekese Tentang “Bangga Menjadi Orang Katolik” bagi Komunitas Mahasiswa Katolik Pu‘urere." Prima Abdika : Jurnal Pengabdian Masyarakat 1, no. 4 (2021): 181–91. http://dx.doi.org/10.37478/abdika.v1i4.1275.
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The pride of being a true Catholic has gone down and also has been the symptom among the Catholic students nowadays. The feeling of the Catholicsm with various of special charachteristics and uniqueness has not enchanted and made the Catholic students proud anymore. They were bored and were uninterested in reek of religion and spiritual as well. The Catholic students should become chief action or chief moving spirit of the pivotal strength of the Church-life in the future, but to be pitfallen slowly or step by step in the crisis of identity of the prolonged Catholicsm. This crisis was caused by their unability to have a certain attitude critically and wisely, accompanied by a gale made the values of secularism that shook various kinds of order belief of the Catholic that has been handed down from one generation to the other. Let the situation has been walking without efforts to overcome it. This condition perhaps would like to destroy the future of the Catholic students. To reply the hindrances needed lots of people to participate actively to give guidance to the them in order to reach the right way. The institute of the highest education as well as the local church are a very important people who must be the right handmen of them. Both of the institutions have to be one mind and sharing in the same struggle to make yourselves appearance or present yourselves as a shepherd to search, to find, and to guide them as the Lambs who have lost their ways to the right ways. The cooperation between two institutions must bear various kinds of contextual activities as well as useful for developing attitude and individuality of them in the future. The activity of spiritual guidance can be done in preparation Parish of St. Marinus Puu’rere is the result of a concern apprehensive together in order to hand them in order that in the middle of a tremendous storm attacking the values of the terrific secularism, the catholic students remained proud of and militant to spout the characteristic of their catholicsm as the light candle for a lot of people through thought, words, and acts which they have done.
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Hallig, Jason Valeriano. "Catholicization: Towards a Theological Praxis of the Unity of the Church of Jesus Christ in Celebration of the Upcoming 500th Anniversary of the Protestant Reformation." Evangelical Quarterly 88, no. 1 (2016): 22–36. http://dx.doi.org/10.1163/27725472-08801002.
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Jesus’s prayer for unity needs a face. Evangelicals have been accused of a pathological tendency to fragment. And unless the Church addresses its disunity and deals with its calling for unity, both its life and ministry are at risk. Catholicization is an attempt to offer a theological praxis of the unity of the Church, putting emphasis both on theology and its practical relation to the life and ministry of the Church to make its spiritual unity an empirical one. This is a new ‘Reformation’ but this time towards a catholic movement. Catholicization is anchored in and founded upon four ‘distinctives’ of the unity of the Church, namely the Trinity, the Scripture, the creeds, and the liturgy.
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Dody Kurnianto, Geovanni. "Be A Good Listener- Learning from Saint Francis de Sales." Journal of Asian Orientation in Theology 04, no. 02 (2022): 125–40. http://dx.doi.org/10.24071/jaot.v4i2.5001.
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The purpose of the study is to show that the spirituality of Francis de Sales in his work, “Introduction to the Devout Life” is still relevant today, especially for the formation of priests and religious candidates in Indonesia. His work was written when as the Bishop of Geneva, he was concerned for the spiritual life of the laity in his diocese because of the Protestantism movement that swept most of Europe at that time. Francis wants to tell his people that, not only in the Protestant Church, but in the Catholic Church also that holiness belongs to everyone, not only for the clergy, monks, and nuns. His book provides a practical guide for anyone who wants to develop a spiritual life. De Sales offers a new perspective that the first step to develop a spiritual life does not begin with the celebration of the sacraments and liturgies but from the human longing for God that arises from everyone's heart. This longing of God must be cultivated and nurtured, first of all, in spiritual friendship with those who are more experienced in spiritual life. In the formation, this is known in several forms such as spiritual guidance, personal assistance, or cura personalis.
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Ford, David G. "Catholics and their Scriptures: Six Ways of Engaging with the Bible." Ecclesial Practices 6, no. 2 (2019): 198–216. http://dx.doi.org/10.1163/22144471-00602002.
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In recent years the Catholic Church has been encouraging its members to engage with the Bible and a variety of resources have been produced to facilitate this. However, national surveys in Britain show that Catholics are some of the Christians least likely to engage with the Bible outside of a church setting. A small focus group of ordinary Catholics spent a year using five different resources to ascertain what ways of engaging with the Scriptures they found most helpful. Six ways were identified: reading the Bible in community; drawing on secondary expertise; valuing the literal and spiritual sense of Scripture; focusing on the Old Testament and the Bible’s unity; using accessible formats; and using a variety of resources. These are presented and discussed in the context of the Church’s recent teaching and instruction on the role of the Bible in the life of the believer.
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Tsykhuliak, I. "The Humane-Theological Genesis of Some Aspects of Catholic Social Teaching in the Context of Interfaith Realities in Ukraine." Zhytomyr Ivan Franko state university journal. Рedagogical sciences, no. 4(86) (December 21, 2016): 162–67. http://dx.doi.org/10.35433/pedagogy.4(86).2016.162-167.
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The article outlines the main aspects of public life, which the social doctrine of the Catholic Church examines.
 The basic components of the social doctrine of the Catholic Church are emphasized.
 Nowadays the semantics of the concept ''The Church’s social teaching'' has an immensely wide spectrum. It ranges from such a simple phenomenon as charity to the understanding described in the Gospel as ''sacrificing one’s life''.
 Due to the drastic social changes and the events of the recent decades, Ukraine has been forced not only to go through one of the most tragic pages of its history, but also to reawaken its significant ''signs of time''. They include social, political and religious cataclysms that have led to the profound reconsideration of the Churches’ meaning and role in social processes.
 The Church has never estranged itself from a human. Understanding a human as a gift of God, the Church serves a human in the light of the Gospel of Christ. To serve a human (through diaconia) is the aim and mission of the Church. Furthermore, the Church focuses not only on humans’ spiritual values, but also on their material and social well-being.
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Huralna, Svitlana. "Restoration of the Roman Catholic Church Music Traditions of Galicia (From the Nineteenth Century)." Bulletin of Kyiv National University of Culture and Arts. Series in Musical Art 5, no. 2 (2022): 185–98. http://dx.doi.org/10.31866/2616-7581.5.2.2022.269678.
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The purpose of the research is to highlight the prerequisites and conditions for the development of organ and singing performances of Roman Catholics in Galicia at the intersection of the nineteenth and twentieth centuries, which influenced the current state of church music development. Research methodology. Based on the principles of objectivity and impartiality, the prerequisites for the development of Roman Catholic music in Galicia since the nineteenth century are considered. The comparative-historical method is used to draw chronological parallels of introducing the Roman Catholic rite to Ukrainian and Polish lands. The structural-functional method was used in the consideration of the process of liturgical performance traditions’ renewal of Roman Catholic music, which began in the nineteenth century and appeared in Galicia due to close interaction with the countries of Western Europe. The influence of the Caecilian and Bernardine movements on sacred art is noted. The historical and retrospective method was used to recreate the historical and social problems of the development of spiritual art in the 19th-20th century. The local and Western European resolutions of the 20th century and several official documents that influenced the renewal of church performance were emphasized. The socio-cultural method was used to indicate the influence of organ schools of the leading musical and educational centers in Lviv, Krakow, Tarnow, and Przemyśl on the improvement of the professional competence of performers. The cultural method was used to cover several artistic and spiritual events with the participation of secular and spiritual groups, thanks to which previously unknown composers have been introduced into scientific circulation. The scientific novelty of the research is that the article highlights the historical and cultural poly-confessional specifics of different ethnic groups' coexistence in the little-studied Galicia. The state of liturgical practice in the Roman Catholic rite is presented, the reasons for the emergence of the Caecilian movement in Europe and its influence on Roman Catholic church singing traditions in Galicia are illuminated, and the importance of official documents of the RCC is emphasized. Some vocal and choral educational institutions and schools for organists in Lviv, Krakow, Przemyśl, and Tarnów were mentioned. Attention is drawn to the intensification of the organization of musical life in the region and the emergence of publishing houses that contributed to the rapid reform of Roman Catholic liturgical performance since the nineteenth century. Conclusions. As a result, it was noted that the church music of the Roman Catholic rite of Galicia in the twentieth century underwent significant updates, returning to Gregorian chant and the canons of polyphonic liturgical music, and the improvement of the level of organ and singing performance led to the study of relevant subjects in modern universities.
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Sawa, Przemysław. "Ut unum sint: New Areas of Spiritual and Pastoral Ecumenism." Ecumeny and Law 10, no. 1 (2022): 59–86. http://dx.doi.org/10.31261/eal.2022.10.1.04.
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Care for Christian unity is part of the nature of the Church. Many years after the ecumenical movement began, signs of disappointment are appearing. The doctrinal dialogues and official meetings are still taking place, but spiritual and pastoral ecumenism is increasingly needed. It manifests itself not only in joint prayers but also in an actual exchange of spiritual gifts, pastoral inspirations and cooperation in many areas of the church and social life. New aspects of such ecumenism have appeared. They take the form of various spiritual trends going beyond the boundaries of churches and communities (prayers, music, spiritual gifts) as well as a search for sources and guidelines for spiritual life that other traditions can offer. In particular, the new shape of ecumenism may be seen in Evangelical and Pentecostal communities. Therefore, the broadly understood Catholic charismatic renewal has a special place in the work for Christian unity. People must walk together, accompany one another, be hospitable and work for the benefit of others. Only then can the Holy Spirit lead the followers of Christ to unity.
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Demasure, Karlijn. "The Loss of the Self—Spiritual Abuse of Adults in the Context of the Catholic Church." Religions 13, no. 6 (2022): 509. http://dx.doi.org/10.3390/rel13060509.
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Interest in spiritual abuse is a fairly recent phenomenon in research. Originally, it received attention only in the context of child sexual abuse perpetrated by the clergy in the Catholic Church before it was recognized as a specific form of abuse in its own right. In line with Paul Ricœur, I agree that a narrative best describes a person’s identity. I, therefore, give space to the voices of three women who were spiritually abused as adults in France in the context of new religious communities that originated after the Second Vatican Council: Sophie Ducrey, Anne Mardon and Marie-Laure Janssens. The social constructionist method allows the uniqueness of each of their narratives to be recognized, while also accounting for shared experiences such as the dynamics of control, desocialization and intrusion into the private spheres of life. Spiritual abuse, which is at the hinge point between the moral and spiritual and the psychological realms, is perpetrated by a spiritual leader who has power over women. The abuse serves to fulfill the psychological or sexual needs of the leader. Abuse of the conscience, theology and spirituality are the spiritual means used, alongside the psychological ones, to cause the women to become dependent. In the process, their desire for God and the affective needs that some may have are abused. The consequences are many, but the loss of self, of which faith is the core, summarizes it well.
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ANDRIKIAN, ARMAN. "PROMINENT IRANIAN SPIRITUAL AND CULTURAL FIGURES AND THE SPIRITUAL LIFE OF THE ARMENIAN CATHOLIC AND EVANGELICAL COMMUNITIES." JOURNAL FOR ARMENIAN STUDIES 4, no. 63 (2024): 148–61. http://dx.doi.org/10.24234/journalforarmenianstudies.v4i63.78.
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The Armenian Apostolic Church has had a decisive role for Armenians throughout its existence in all areas of life. All the founders of Armenians spread all over the world due to fate.
 In the colonies, the Armenian church took upon itself the protection of its spiritual flock, the protection of Armenians, regulation of foreign state-Armenian community relations, education and enlightenment distribution and many other concerns, thanks to which it was possible to preserve Armenian over the centuries identity. The Study of Armenian Settlements by Armenian and Diaspora Armenologists has reached a fairly high level in the last fifty years and there are many on the square fundamental works.
 Iranian-Armenian colonies have played a huge role in Armenian spiritual and cultural life. XVII-XVIII centuries. Nor Jugha became a unique spiritual and cultural capital of the Armenians, where the main forces of the enlightened Armenian intelligentsia, representing the spiritual class, were concentrated. In this article, we will try to present a brief profile of some of the above-mentioned well-known and little-known figures, taking into account first of all the fact that they were clergy and worked in specific Iranian-Armenian dioceses.
 The study of the spiritual diocese, covering the territory of any Armenian settlement, makes it possible to understand and study many pressing problems arising in the Armenian diaspora. Whatever we call the Armenian communities living outside the Motherland, a village or a diaspora, the problems that concern them are the same, both in the past and in the present, and the problem of preserving Armenianness has been and remains the main issue of survival for these communities.
 This article is one of the first attempts to present a study of the spiritual dioceses of one separate locality, where the object is representatives of the Iranian-Armenian spiritual dioceses, and the subject is the spiritual and religious life of Iranian Armenians.e clergy and worked in specific Iranian-Armenian dioceses.
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Langlois, John. "Freedom of Religion and Religion in the UK." Religious Freedom, no. 17-18 (December 24, 2013): 54–57. http://dx.doi.org/10.32420/rs.2013.17-18.984.
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Britain has a long history of fighting for religious freedom. In the Middle Ages, the official church was the Roman Catholic Church, which dominated both spiritual and political life. During the Protestant Reformation, Protestantism prevailed and the (Protestant) Anglican Church became the official state church in England. The Presbyterian Church of Scotland became the official state church in Scotland. In England, the Anglican Church discriminated against members of other Christian churches, in particular, such as Baptists and Methodists (usually called dissidents or independent). Roman Catholicism was banned. Only at the beginning of the 19th century he was given the right to exist. Since then, in the United Kingdom, for almost 200 years, there has been freedom of religious faith and practice.
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Kugelmann, Robert, and Milo Milburn. "From the Editors." Integratus 2, no. 2 (2024): 103–5. http://dx.doi.org/10.1521/intg.2024.2.2.103.
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This issue of Integratus begins with “Holistic Holiness: An Examination of Human Flourishing from the Intersecting Perspectives of Catholic Theology and Psychology,” in which Joseph R. Laracy and Samantha R. Mattheiss engage in a dialogue between contemporary psychology and the deep traditions of Catholic spirituality concerning what makes for a flourishing life. In this context, “flourishing” means “holiness,” spiritually speaking. The authors contend that “When we examine contemporary psychology and neuroscience, we find that the practices that have been shown to promote well-being are consistent with the theological and spiritual traditions of the Catholic Church.” In particular, they seek to find links between “the field of positive psychology and ancient faith traditions.” As an example, the spiritual act of “surrender” to God and to offer up one's cares has a form similar in many ways to mindfulness, a popular psychotherapeutic practice: “Mindfulness training teaches participants that negative thoughts are momentary and can be let go,” which can, in a Christian context, be a form of surrender. The article includes many other forms of psychological and spiritual practices that can be harmonized. Faith makes the secular religious again, we might say. Flourishing can be seen in a non-spiritual way, but the article argues for the wealth of individual flourishing when seen in a Christian light. There is perhaps another message to this article: Do not be afraid of scientific inquiry in psychology.
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Biały, Stanisław. "Promotion of the Catholic family in crisis situations. Analysis taking into account the canonical order." Kwartalnik Naukowy Fides et Ratio 53, no. 1 (2023): 144–50. http://dx.doi.org/10.34766/fetr.v53i1.1145.
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The concept of a Catholic family can be explained by its membership in the Church, as well as by its relationship with the sacraments (with God's grace), etc. Its vocation is the community of life of a woman and a man (communio personarum), formed by a sacramental marriage and having children. Such a community enjoys normative (canonical) care and promotion in the legal order of the Catholic Church. This is particularly important when the Magisterium of the Church comes into contact with gender ideology, or secular culture in general (and this is the status quo of the issue). The author of the analysis indicated the most important elements that (in his opinion) are of particular importance for this confrontation. He analyzed in particular those aspects which in the doctrine of the Church are called crisis ones. The aim was to show in what direction the canonical defense of faith, morality, spiritual good, etc. goes (or should go, from the point of view of Catholic ethics). It was about situations where a party practicing the Catholic faith wants to enter into marriage with an unbaptized person or with a notorious apostate faith, i.e. a formal apostate, etc. Here, the Church, apart from the traditional guarantee of faith, demands something more, being (due to the emerging threats of losing faith by a practicing nupturient) reluctant to mixed relationships and similar.
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J. Hunt, Stephen. "BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS." POLITICS AND RELIGION JOURNAL 2, no. 2 (2008): 27–51. http://dx.doi.org/10.54561/prj0202027h.
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This paper has argued that over some four decades the Catholic charismatics have been pulled in different directions regarding their political views and allegiances and that this is a result of contrasting dynamics and competing loyalties which renders conclusions as to their political orientations difficult to reach. To some degree such dynamics and competing loyalties result from the relationship of the charismatics in the Roman Church and the juxtaposition of the Church within USA politico-religious culture. In the early days of the Charismatic Renewal movement in the Roman Catholic Church the ‘spirit-filled’ Catholics appeared to show an indifference to secular political issues. Concern with spiritually renewing the Church, ecumenism and deep involvement with a variety of ecstatic Christianity drove this apolitical stance. If anything, as the academic works showed, the Catholic charismatics seemed in some respects more liberal than their non-charismatic counterparts in the Church. To some extent this reflected their middle-class and more educated demographic features. More broadly they adopted mainstream cultural changes while remaining largely politically inactive. As they grew closer to their Protestant brethren in the Renewal movement Catholic neo-Pentecostals tended to express more conservative views that were then part of the embryonic New Christian Right - the broad Charismatic movement becoming more overtly politicised in the 1980s. Somewhat later the Catholics were being pulled towards the traditional core Catholicism at a time the Renewal movement found itself well beyond its peak and influence in the mainstream denominations including the Roman Church. The Catholic charismatics were ‘returning to the fold’. During this period too the New Christian Right increased its attempt to marshal a broad coalition of conservative minded Protestants and Catholics. Throughout the 1980s and 1990s this proved to be largely ineffectual. The 2004 American Presidential election saw the initiation of the second office of George Bush. It seems clear that without the support of the New Christian Right - fundamentalist, Evangelicals, Pentecostals, charismatics - the victory would not have been secured. Based on research in South Carolina, however, suggests that the CR continues to be inwardly split and quarrels with other wings of the Republican Stephen J. Hunt: BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS • (pp. 27-51) THE CONTEMPORARY ROMAN CATHOLIC CHURCH AND POLITICS 49 Party, particularly business interests are evident.59 It is also apparent that into the twenty-first century there has proved to be an uneasy alliance in the New Christian Right, threatening to split along lines already observable in the 1970s and 1980s. For one thing the some of the political and social, if not moral teachings of the Catholic Church are at variant with such organizations as the Christian Coalition. The re-invention of the New Christian Right has not fully incorporated conservative Catholics nor Catholic charismatics. A further dynamic is that lay Catholics, charismatics or otherwise, have increasingly adopted a ‘pick and choose’ Catholicism in which there is a tendency to exercise personal views over a range of political issues irrespective of the formal teachings of the Church. To conclude, we might take a broader sweep in our understanding of the role of Catholicism in USA politics, in which the Catholic charismatics are merely one constituency. Recent scholarly work has pointed to the often under-estimated political influence of Roman Catholics in the USA. Genovese et al.60 show how today, as well as historically, Catholics and the Catholic Church has played a remarkably complex and diverse role in US politics. Dismissing notions of a cohesive ‘Catholic vote,’ Genovese et al. show how Catholics, Catholic institutions, and Catholic ideas permeate nearly every facet of contemporary American politics. Swelling with the influx of Latino, Asian, and African immigrants, and with former waves of European ethnics now fully assimilated in education and wealth, Catholics have never enjoyed such an influence in American political life. However, this Catholic political identity and engagement defy categorization, being evident in both left-wing and right-wing causes. It is fragmented and complex identity, a complexity to which the charismatics within the ranks of the Catholic Church continue to contribute.
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Fisher, Elizabeth, Jan Kraus, Kerry Kuluski, and Peter Allatt. "Church Services in a Complex Continuing Care Hospital: Why Bother?" Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 4 (2017): 274–83. http://dx.doi.org/10.1177/1542305017744492.
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This research aimed to explore patient motivation for attending hospital-run church services in a complex continuing care hospital setting, as well as the perceived spiritual benefits as categorized by Fitchett’s 7 × 7 Model for Spiritual Assessment. Invitations to participate in one-to-one interviews were offered to all patient attendees at both an ecumenical and a Roman Catholic service over the course of several weeks. We collected 20 interviews before performing a qualitative analysis, at which point we determined that saturation of content had been reached. The key findings were that participants identified the strongest perceived benefits in Experiences and Emotions, and Rituals and Practice, suggesting that access to the ritual of Sunday church services contributes meaningfully to participants’ coping strategies and overall quality of life.
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Muderedzwa, Meshack. "The Impact of Spiritual Formation on Young People in Catholic Secondary Schools in Zimbabwe." International Journal of Cultural and Religious Studies 3, no. 1 (2023): 13–23. http://dx.doi.org/10.32996/ijcrs.2023.3.1.2.
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The purpose of this study is to assess the impact of spiritual formation on Catholic young people in Catholic secondary schools in Zimbabwe. The study seeks to determine the spiritual maturity of young people. The data collection instrument that is used is a questionnaire. The survey is distributed to students who are enrolled in Catholic secondary schools in selected boarding or day schools around the provinces. A sample of 70 students was randomly selected on the basis that they were Catholic. The survey asked the students questions regarding their spirituality (one’ spiritual life) and understanding thereof of spirituality in a Roman Catholic Christian context. Analysis of the survey data is done statistically using SPSS v28.0, and the survey results are reported. The major findings of the inquiry are: First, it is noted that most young people were not entirely familiar with basic scriptures about their discipleship with the Lord. Second, the young people have faith in God as they understand why they need to go to Church voluntarily and not just go as a school requirement. Third, it is not clearly determined whether or not the word they know was solely gained as a product of their school activities or from their family backgrounds at home. Fourth, it can be concluded that the spiritual formation of some young people is also attributed to the Catholic education they received at the schools since Catholic schools’ programmes are designed to address that gap. The major findings of this study showed commitment on the part of young people to a pathway of discipleship of Jesus Christ. The findings also informed on issues affecting the spiritual formation of the young people in Catholic schools, bearing in mind that ‘it is not him that willeth, nor him that runneth, but it is God that sheweth mercy’ (Romans 9:16).
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Cross, Peter R. "“Although We Cannot Fully Meet” the Roman Catholic Response to Baptism, Eucharist and Ministry." Pacifica: Australasian Theological Studies 2, no. 3 (1989): 249–67. http://dx.doi.org/10.1177/1030570x8900200301.
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The publication of Baptism, Eucharist and Ministry by the World Council of Churches in 1982 was the culmination of more than fifty years of ecumenical discussion. The document was designed to elicit official comment from the churches involved in its production and also to involve a wide membership of the churches in the process of reception of the text by taking its insights into their spiritual, pastoral and theological life. This present article analyses the response of the Roman Catholic Church. The response is largely positive, but the methodology of the document reveals unresolved tensions concerning theological reformulation while the wider issue touching reception in the life of the Church is avoided.
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Bezpalko, Ulyana. "Greek-Catholic Church in Eastern Galicia early XX century: features of spiritual and cultural identity through the prizm of uniate activities of L. Fedorov." Ukrainian Religious Studies, no. 73 (January 13, 2015): 129–36. http://dx.doi.org/10.32420/2015.73.471.
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The paper analyzes the features of internal development and life of the Greek-Catholic Church in Eastern Galicia in the early of XX century. through the prism of personal experience of L. Fedorov, and his collaboration with Andrey Sheptyts’kyi.
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Leonard, Ellen M. "Friedrich Von Hügel's Spirituality of Empowerment." Horizons 21, no. 2 (1994): 270–87. http://dx.doi.org/10.1017/s0360966900028516.
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AbstractAs a Catholic lay person Friedrich von Hügel developed a spirituality which sought to integrate scholarship, including the critical study of religion, with a full religious life, one which holds the institutional, the intellectual, and the mystical elements in a creative tension. He did this during and after the period known as “Roman Catholic Modernism,” a difficult time in the history of the Roman Catholic Church as it responded to perceived threats with severe restrictions. This essay explores how von Hiigel's spirituality was one of empowerment by considering him as advocate and networker, writer, and spiritual director. He not only developed a lay approach to spirituality but a spirituality of scholarship which can still inspire contemporary Christians.
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Fox, Charles D. "Philip Neri and Charles Borromeo as Models of Catholic Reform." Perichoresis 18, no. 6 (2020): 119–36. http://dx.doi.org/10.2478/perc-2020-0037.
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AbstractIn the face of the external challenge of the Protestant Reformation, as well as the internal threat of spiritual, moral, and disciplinary corruption, two Catholic saints worked tirelessly to reform the Church in different but complementary ways. Philip Neri (1515–95) and Charles Borromeo (1538–84) led the Catholic Counter–Reformation during the middle–to–late sixteenth century, placing their distinctive gifts at the service of the Church. Philip Neri used his personal humility, intelligence, and charisma to attract the people of Rome to Christ, while Charles Borromeo employed his gifts for administration and his experience as a top aide to the pope to promote needed institutional reform. Both men achieved great personal holiness and moved others to holiness of life. It is their response to and sharing of the ‘universal call to holiness’, then, that constitutes the core of both of their approaches to ecclesial reform. Their focus on holiness, expressed in an emphasis on either the ‘charismatic’ or ‘hierarchical’ dimensions of the Church’s life, also provides a model for today’s Church, scarred as she is by scandal and in need of a new movement of reform.
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Dobos, Fabian. "La beata Paolina Maria Jaricot (1799-1862) ed i cattolici della Moldavia." DIALOG TEOLOGIC XXV, no. 49 (2022): 37–48. http://dx.doi.org/10.53438/uahu9734.
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This Article deals with Pauline-Marie Jaricot. A nineteenth-century French Christian who contributed significantly to the building of the Universal Church through the history of man. She lived her faith in an exemplary manner. It is she who founded the Association “Propagation de la Foi”. The founding of this association marks today 200 years of existence. It was meant to support, both spiritual and financial, the evangelization missions of the Church. Pauline-Marie Jaricot was born in Lyon in 1799, and the years that followed have increased her life of faith through various experiences, both in spirit and missionary zeal. Her efforts for missions were not isolated but increased. Thus, in 1822 the Association “Propagation de la Foi” appears. The actions of this association support a missionary spirituality, material solidarity, and an international network. Among its beneficiaries, throughout history, was the Roman-Catholic Diocese of Iasi. The Catholics of Moldova have started to be supported since the nineteenth century.
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Bisu, Luka Markus. "Secular Music and Psycho-Spiritual Wellbeing: A Case of Youths, St. John The Evangelist Catholic Parish Karen, Nairobi-Kenya." International Journal of Research and Innovation in Social Science VII, no. VI (2023): 277–88. http://dx.doi.org/10.47772/ijriss.2023.7620.
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Secular music is common in every society and those who listen to it mostly are youths. Lyrical contents of many secular music today seem to have caused damage than good among youths. In our society today there is a widespread concern about the use of illicit drugs, increase violence which has become a public health problem with lifelong impact on the physical, social, psychological, and even spiritual life of many in the society. The rate of criminality seems to be on the increase, illicit sex is rampant in the society which often results in unwanted pregnancies, unprepared marriage, hence violent relationship. The research aimed at looking at secular music and psycho-spiritual wellbeing: A case of youths, St. John’s the Evangelist Catholic parish Karen, Nairobi-Kenya. The embedded mixed method design was deployed by the researcher. Responding to Likert-type survey creature for the research, 105 participants provided vital information (quantitative and qualitative) that were used for the research. The Statistical Package for Social Sciences (SPSS) helped in analyzing the data collected from the participants. The findings of this research may help the youths at different levels in the Church and beyond to evaluate themselves to see the negative influence of secular music on their psycho-spiritual well-being and how to manage them. The findings of the research showed that listening to secular music had both positive and negative effects on the lives of the youths of St. John the Evangelist Catholic Church Karen-Nairobi, Kenya. Psychologically, the findings showed that secular music help the youths as it relaxes the mind, while spiritually, listening to secular music does not help the youths improve in their spiritual wellbeing as it affects their time.
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Berlis, Angela. "“In My Modest Cell I am Not a Rebel”." Religion & Theology 24, no. 1-2 (2017): 1–31. http://dx.doi.org/10.1163/15743012-02401002.
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The contribution explores the question of how people react to situations and experiences of transition and radical change which have a major impact on their own lives. What kind of mindset do they develop in the process, who are their role models and how do they overcome spiritual hardship and marginalisation? The life and work of Charlotte Lady Blennerhassett, née Countess Leyden (1843–1917), serves as a case-study showing how learned liberal Catholics – in this case a lay noblewoman – dealt with their spiritual homelessness in the post-1870 ultramontanised Roman Catholic Church. Blennerhassett’s historical biographies reveal an interest in people in situations of threshold and transition. Through her writings on historical and cultural issues, Blennerhassett addressed topics as freedom, reconciliation of peoples and nations and ethical action. For her, the role of religion in this context was evident. The writings of Charlotte Blennerhassett, “the last European” (as she was described in obituaries), contributed to saving the non-ultramontane heritage from oblivion.
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Witte, John. "Law at the Backbone: The Christian Legal Ecumenism of Norman Doe." Ecclesiastical Law Journal 24, no. 2 (2022): 192–208. http://dx.doi.org/10.1017/s0956618x22000047.
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Welsh jurist and Anglican theologian Norman Doe has pioneered the modern study of comparative ‘Christian law’, analysing the wide variety of internal religious legal systems governing Catholic, Orthodox and Protestant churches worldwide. For Doe, religious law is the backbone of Christian ecclesiology and ecumenism. Despite the deep theological differences that have long divided Christian churches and denominations, he argues, every church – whether an individual congregation or a global denomination – uses law to balance its spiritual and structural dimensions and to keep it straight and strong, especially in times of crisis. This makes church law a fundamental but under-utilised instrument of Christian identity and denominationalism, but also unity and collaboration on many matters of public and private spiritual life, both clerical and lay. Doe has developed this thesis in a series of impressive scholarly projects and books – first on Anglican law, then comparative Anglican-Catholic canon law, then all Christian laws and other Abrahamic laws, and their interaction with secular legal systems. This article offers an appreciative analysis of the development of Professor Doe's scholarship, and situates his work within the broader global field of law and religion studies.
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Sorkowicz, Anastazja. "Catholic Church and a ministry of spiritual assistance in the dimension of sexuality development." Kwartalnik Naukowy Fides et Ratio 3, no. 51 (2022): 29–40. http://dx.doi.org/10.34766/fetr.v3i51.1106.
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In view of the omnipresent contemporary crisis of truth, it seems a purposeful and valuable activity to approximate, clarify, as well as correct or recify the vision of the Catholic Church's teaching regarding treatment of man as a sexual being. The purpose of the article is to attempt to present selected elements of the teachings of the Catholic Church on sexuality, considering the ways in which sexual education is understood and identifying persons who are most acccountable for that dimesion of education. The inquiry is conducted from the point of view of an educator. The source literature of this study consists of selected documents of the Catholic Church. Other studies on the topic were also analysed. Based on the analysis of the documents, it may be conculded, that the Catholic Church attaches great importance to the issues connected with sexuality and sexual education. Such education should be based on integral vision of man. It is emphasized that this sphere should be considered in the context of the development of the whole human being, whose fundamental taks in life is love understood as the gift of self. Sexual education is therefore tantamount to education for love. It involves assisting children and youth in their search for the answer to the most important questions concerning the meaning and purpose of life, as well as the ideas and values which determine the trajectory of human existence on Earth. An element of the analysed dimension of upbringing is both the introduction of young people to issues related in a strict sense to the biological functioning of man as a being endowed with sex, and the formation of views and attitudes towards himself and other people. Given the strength and primordiality of the natural family bonds, this responsible task should be delegated mainly to parents. It is parents who are to the greatest degree responsible for the formation of children to whom they have passed on their lives. All other educational instituations should conform to the principle of subsidiarity and respect the precedence of parental rights and obligations. The ministry of spiritual assistance in the delicate sphere of the development of sexuality is the task of parents, who are the most important educators. All parents are obliged to undertake that difficult task, which requires creation of the climate of trust, closeness and mutual respect in the family, as well as gentleness and respect for the intimate shpere of children. It is essential, that all information be conveyd in a clear way and reach children in proper time.
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Corthell, Ronald. "Politics and Devotion." Journal of Jesuit Studies 1, no. 4 (2014): 558–71. http://dx.doi.org/10.1163/22141332-00104009.
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Devotional writers of the sixteenth and seventeenth centuries liked to promote their works as an antidote to the toxic polemical literature of the period. Even Robert Persons, the fiercely tenacious and effective polemicist for the Catholic cause, and a favorite Jesuit “bogeyman” in anti-Catholic propaganda, professed to desire a future when Christians would focus their energies on cultivation of the inner spiritual life. However, the irenic dispositions of these writers were counterbalanced by both polemical pressures of the day and deep-seated convictions regarding the true church. The ideological stake in devotion is foregrounded in Edmund Bunny’s Protestant appropriation of Persons’s devotional best-seller, the Christian Directory. This article places Persons/Bunny in the context of the struggles between English Catholics and the English government (and, for that matter, between Catholics) regarding political and religious loyalties. It is argued that the writing—and especially the reading—of such works of devotion in the highly charged polemical environment of this period constitutes a still under-appreciated contribution to the formation of early modern subjectivity. The Persons/Bunny episode is an important chapter in a larger literary struggle for control of conscience.
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Shcherbiak, Iurii. "Sociálna činnosť ukrajinskej gréckokatolíckej cirkvi v ukrajinskej spoločnosti: trendy a vyhliadky." Disputationes Scientificae Universitatis Catholicae in Ružomberok 23, no. 4 (2023): 59–80. http://dx.doi.org/10.54937/dspt.2023.23.4.59-80.
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The main directions of social activity of the Ukrainian Greek Catholic Church are revealed in modern Ukrainian society. The influence of the Church on the formation of the system of moral and ethical values of the society and its role in overcoming the spiritual crisis in the conditions of globalization processes of the postmodern society. It is proved that the decisive role in the search for answers to the civilizational challenges facing Ukraine and its culture undoubtedly belongs to the Church, education and science as the universe that connects all spheres of human being. The social activity of the Church indeed directs life processes, ensures the formation of the young generation of Ukrainians with harmoniously developed intellect, inherited experience, moral principles and values. The author of this article highlighted that the war in eastern Ukraine, the economic crisis, pervasive corruption, failed social reforms, poverty, and the endless transformation of Ukrainian society have led to many social problems and daunting challenges for the Christian churches in Ukraine. The development of social thinking of religious organizations, the search for the spiritual meaning of the development of society, effective social work, and the spiritual and moral health of society are the most important, key areas of Ukrainian society in the conditions and context of globalization.
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Creemers, Jelle. "Time will teach us … Reflections on Thirty-five years of Pentecostal – Roman Catholic dialogue." Ecclesiology 5, no. 3 (2009): 322–44. http://dx.doi.org/10.1163/174413609x12466137866429.
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AbstractThe official dialogue between the Roman Catholic Church and Classical Pentecostal representatives is the only substantial bilateral dialogue between a historic church and a 'young' spiritual movement. In view of the challenge of ecumenism in the twenty-first century to incorporate new expressions of Christian community life into the ecumenical movement, this dialogue offers us an interesting test case. Since its establishment in 1972, it has gone through five phases of dialoguing, each lasting five to nine years. Both the Final Reports on each phase and the comments given by participants and observers throughout the last 35 years show the inner dynamic of this unique dialogue. It was based on a simple friendship and started as a long series of exploratory meetings with little theological but much relational gain. Yet slowly but surely it evolved into a strong dialogue that is characterised by a recognition of spiritual unity, a deep mutual respect, and an ability of honest self-criticism, teaching us that the new ecumenism requires the basis of a loving relationship and courage to leave the well-trodden paths.
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Krzyżowski, Tomasz. "Korespondencja arcybiskupa ormiańskokatolickiego Józefa Teodorowicza z prymasem Polski kardynałem Augustem Hlondem z lat 1924-1938." Lehahayer 6 (December 31, 2019): 165–296. http://dx.doi.org/10.12797/lh.06.2019.06.06.
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The Correspondence between the Armenian Catholic Archbishop Józef Teodorowicz and the Polish Primate Cardinal August Hlond in the years 1924-1938
 Cardinal August Hlond (1881-1948) and Archbishop Józef Teodorowicz (1864-1938) are notable representatives of the Polish Episcopate of the first half of the 20th century. They were men of extraordinary abilities, spiritual and intellectual values and organizational skills. As devout shepherds and great patriots, they took an active part in public life. Their letters, which constitute the main subject of this edit, illustrate the comprehensive and multi-layered involvement of both hierarchs in the area of Church and state, as well as their intense mutual cooperation. The article raises a number of issues, mainly concerning the problems of the Catholic Church in Poland at that time, i.e. the establishment of the Catholic News Agency, the work to create the facilities of the Catholic Action and their activities, the Catholic press in Poland, religious ceremonies, the education reform, catechisation, religious congregations, and the work of the episcopacy: the agenda, pastoral letters, activities of individual committees, etc. In addition, the letters provide information on the position of the two hierarchs on the parliamentary elections and the political situation in Poland, and also on the dispute between Archbishop Teodorowicz and the Jesuit Paweł Siwek about the Catholic mystic Therese Neumann of Konnersreuth.
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Bala, Kristoforus. "Peranan Doa Syafaat Bagi Karya Misi dan Evangelisasi Gereja." Perspektif 11, no. 2 (2016): 147–78. http://dx.doi.org/10.69621/jpf.v11i2.80.
Full textAbstract:
The Church, by its very nature, is missionary. The Church is called and sent out by the Most Holy Triune God to proclaim the Good News to all peoples. Evangelization and missionary activities of the early Church were deeply rootedand supported by fervent and constant intercessory prayers of the entire Church. Intercessory prayer was also an integral part of missionary and evangelical activities of Jesus and all his apostles. However, in the modern era, the zeal for evangelization and the spirit of mission of the Church and its missionaries, for some reasons, have been increasingly diminished.The main cause of the problems in mission and evangelization is that there is no committedprayer life.The absence of payer life, in its turn, has caused spiritual dryness, fruitless missionary activities and lack of missionary zeal. Therefore, it is an urgent call for the whole Church and its missionaries to go back to spiritual source, i.e., to take prayer life seriously. All Christians are called to actively and constantly offer intercessory prayers forChurch’s missionary activities and evangelical endeavors. This article describes the meaning of intercessory prayer, characteristics or virtues of a good intercessor, theological foundations of intercessory prayer, intercessors and intercessory prayersboth in the OT and the NT. It will also describe the significance of intercessory prayer in the life of St. Arnold Janssen, the founder of three missionary congregations and some contributions of Catholic Charismatic movement to the life of the Church, especially concerning the increasing awareness of the importance of intercessory prayer and spirit of evangelismin the life of the faithful. And in the last part, it will describe the importance and the urgency of intercessory prayer for mission and evangelization in the eyes of some great Popes.
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Mischuk, Maryana. "Ecumenism in the views of the hierarchs of the Ukrainian Greek Catholic Church." Ukrainian Religious Studies, no. 66 (February 26, 2013): 459–66. http://dx.doi.org/10.32420/2013.66.296.
Full textAbstract:
An important factor in the socio-political life in the process of the formation of an independent Ukrainian state was the need to create its own state ideology, which would be based on the moral principles of Christianity. The problems of the moral and peaceful functioning of any society, including the Ukrainian one, today occupy a prominent place in the whole complex of economic, social-political and spiritual transformations. In this context, the role played by the ecumenical ideas of the hierarchs of the UGCC is of paramount importance.
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US, M. "THE ACTIVITIES OF THE HOLY FATHERS IN ESTABLISHING THE SPIRITUAL TRADITIONS OF ORTHODOX SINGING." Pedagogical Sciences, no. 82 (December 28, 2023): 122–25. http://dx.doi.org/10.33989/2524-2474.2023.82.295114.
Full textAbstract:
In the modern world, there is a problem of the young generation’s loss of spiritual landmarks, which is manifested in the dominance of pragmatism, focus on obtaining material goods, indifference to the feelings of other people, including loved ones. Education of moral qualities of an individual cannot be effective if all social institutions are not involved in it: family, school, cultural institutions, church. Nowadays, the importance of religious education is gaining a high status in the domestic society - children and teenagers get used to attending church, study in Sunday schools, where they participate in choir singing. Musical spiritual works today are not limited to church life, but are included in the repertoires of singing groups of general secondary and primary music education institutions, are offered for listening to music at school, etc. (Rostovskyi, 2003). (Rostovskyi, 2003). The urgent task of preserving the traditions of Orthodoxy in its competition with the Catholic and Uniate influences on the Ukrainian community determines the special interest of teachers and scientists in the educational possibilities of Orthodox music (Afonina, 2012).
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Khodorchuk, Andrii. "KEY REASONS FOR THE ABSENCE OF THE DEVELOPMENT OF CRITICAL THINKING IN STUDENTS OF PHILOSOPHY AND THEOLOGY." Educational Discourse: collection of scientific papers, no. 31(2-3) (March 31, 2021): 68–79. http://dx.doi.org/10.33930/ed.2019.5007.31(2-3)-7.
Full textAbstract:
This issue is unique and characteristic for this category of students, and today it requires a thorough study and development of effective educational scenarios to solve the existing problem. The emphasis is placed on theology as a complex area of student training that includes various aspects of religious teaching and requires adherence to established church norms in the perception of religious issues. It is stated that theology is meant to be a tool to criticize the existing private traditions within the framework of church life from the point of view of general church or catholic traditions. It manifests itself in the form of orthodoxy, i.e., the religious norm. Due to the fact that orthodoxy does not cover the whole field of possible specific “cases” that require theological understanding, theology remains a living thought that operates on the border of the Church and the world. It is stated that theology creatively and critically comprehends any problem or topic based on the spiritual experience of life in the Church, which remains unchanged because it is the experience of meeting the eternal Divine reality.
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Cavaliere, Paola. "Women between Religion and Spirituality: Observing Religious Experience in Everyday Japanese Life." Religions 10, no. 6 (2019): 377. http://dx.doi.org/10.3390/rel10060377.
Full textAbstract:
A large majority of Japanese people describe themselves as mushūkyō, ‘non-religious’, even though they participate in several religious-related cultural practices that socialize them to accept spiritual attitudes without the mediation of organized religion. This phenomenon fits well into the ‘spiritual but not religious’ formula of the contemporary Northern European and North American sociological debate, in which the ‘religion’ and ‘spiritual’ categories denote interdependent, although not always reciprocated, domains. Drawing upon two sets of qualitative data on women belonging to five religious organizations (Shinnyoen, Risshō kōseikai, the Roman Catholic Church in Japan, Sōga Gakkai, and God Light Association (GLA)), in this study, I argue that the religion–spirituality distinction not only fails to capture the empirical reality of contemporary Japanese religions, it also does not take into account new modalities of religious and spiritual experiences of people with such affiliations. Their experiences are expressed through the socio-cultural milieu and the language of religion and spirituality available to them in contiguous and complementary ways. In this respect, the aim of this article is to discuss such aspects of Japanese women’s religious and spiritual experiences that have often eluded scholars writing on Japanese religiosity in order to broaden the focus of reflection to include the mushūkyō aspect and the presumed religion–spirituality mismatch.
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Razum, Ružica. "The Crisis of Adults and Its Implications for the Youth. A Theological-Pastoral Study within the Context of Croatia and the Roman Catholic Church Teaching." Verbum Vitae 42, no. 1 (2024): 159–76. http://dx.doi.org/10.31743/vv.16934.
Full textAbstract:
This article aims to show the connection between the current crisis of adults and the changes that can be observed in the level of religiosity/spirituality of today’s youth. The Roman Catholic Synod on Young People held in Rome highlighted the need to understand young people and their religiosity. Understanding and interpreting the religiosity, ecclesiasticism, and spirituality of today’s youth is necessary if we wish to answer their religious and spiritual questions properly. Nonetheless, this paper considers only one specific aspect of youth religiosity, that is, the connection between the world of adults, especially the crisis that has affected many of them, and the development of young people—especially of their spirituality/religiosity. The first part provides a basic outline of young people’s religiosity and their relationship to the Roman Catholic Church based on the research. The second part reflects on the crisis of intergenerational transmission of faith, critically evaluating the existing channels used for this purpose. The third part is a critical evaluation of some aspects of the life of adults, especially in light of the crisis that has affected adulthood. The last part, containing results and conclusion, emphasizes the necessity and importance of the formation of adults in the Roman Catholic Church. The research is based on a literature review, analysis of data obtained from research—carried out especially in the Republic of Croatia—as well as directions that come to us from the Roman Catholic Church documents.