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Journal articles on the topic 'Views on American Catholicism'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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1

Tate, Adam L. "Forgotten Nineteenth-Century American Literature of Religious Conversion." Catholic Social Science Review 24 (2019): 107–18. http://dx.doi.org/10.5840/cssr20192432.

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The article examines the vision of Catholicism in the fiction of J. V. Huntington, an Episcopal clergyman who converted to Catholicism in 1849 through the influence of the Oxford Movement. Huntington wrote several Catholic novels during the 1850s that won him contemporary recognition. His view of Catholicism was very different than either the republican Catholicism that emerged from the Maryland Tradition or the ethnic Catholicism of nineteenth-century urban ghettos, an indication that the views of converts, like other Catholics sitting outside of the mainstream of modern scholarly models, complicate significantly the story of American Catholicism.

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Phan, Peter C. "To be Catholic or Not to Be: Is it Still the Question? Catholic Identity and Religious Education Today." Horizons 25, no. 2 (1998): 159–80. http://dx.doi.org/10.1017/s0360966900031133.

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AbstractRecent social studies have show that there are, especially among young American Catholics, different conceptions of what constitutes a Catholic. Factors contributing to this new understanding of Catholic identity include religious pluralism and the divergent conceptualizations of catholicity and Catholicism in contemporary theology. As a consequence, different criteria are used to define what it means to be a Catholic. These variations pose serious challenges to religious educators whose task is to shape the religious identity of the students.The study begins with a survey of the history of the concept of catholicity as well as of the criteria for Catholic identity. In view of the variations in the understanding of catholicity, the work discerns four challenges for religious education with its task of fostering Catholic identity: how to maintain a fruitful balance between Vatican II's recognition of the ecclesial nature of non-Catholic Christian communities and its claim that the Catholic Church possesses the fullness of the means of salvation; between Vatican II's call for dialogue with non-Christian religions and its insistence on the distinctiveness of Catholic beliefs and practices; between the legitimate concerns of “communal Catholics” and the necessity for all Catholics to participate fully in the Catholic symbol and ethical system; and between the spiritual and institutional, the invisible and visible elements of the church. The article concludes by suggesting an indirect method to develop and strengthen Catholic identity by means of the “deep structures” of the Catholic faith, with particular focus on Christian doctrines.

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Stern, Andrew. "Southern Harmony: Catholic-Protestant Relations in the Antebellum South." Religion and American Culture: A Journal of Interpretation 17, no. 2 (2007): 165–90. http://dx.doi.org/10.1525/rac.2007.17.2.165.

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AbstractThis essay seeks to recover the experiences of Catholics in the antebellum South by focusing on their relations with Protestants. It argues that, despite incidents of animosity, many southern Protestants accepted and supported Catholics, and Catholics integrated themselves into southern society while maintaining their distinct religious identity. Catholic–Protestant cooperation was most clear in the public spaces the two groups shared. Protestants funded Catholic churches, schools, and hospitals, while Catholics also contributed to Protestant causes. Beyond financial support, each group participated in the institutions created by the other. Catholics and Protestants worshipped in each other's churches, studied in each other's schools, and recovered or died in each other's hospitals. This essay explores a series of hypotheses for the cooperation. It argues that Protestants valued Catholic contributions to southern society; it contends that effective Catholic leaders demonstrated the compatibility of Catholicism and American ideals and institutions; and it examines Catholic attitudes towards slavery as a ground for religious harmony. Catholics proved themselves to be useful citizens, true Americans, and loyal Southerners, and their Protestant neighbors approvingly took note. Catholic–Protestant cooperation complicates the dominant historiographical view of interreligious animosity and offers a model of religious pluralism in an unexpected place and time.

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Pavuk, Alexander. "Evolution and Voices of Progressive Catholicism in the Age of the Scopes Trial." Religion and American Culture: A Journal of Interpretation 26, no. 1 (2016): 101–37. http://dx.doi.org/10.1525/rac.2016.26.1.101.

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AbstractBelying assumptions about Catholics and science grounded in the old science-religion warfare model in the 1920s, two liberal Catholic intellectuals contributed in some important but overlooked ways to the discourse where prominent scientist-popularizers and other intellectuals constructed the public understanding of evolution and the Scopes Trial in the mid-1920s US. This article explores publicly-disseminated articles and archival correspondence between Catholics and non-Catholics on these topics, concluding that the manner in which the former supported evolution and opposed the Scopes prosecution may have unintentionally fostered scientism and religious modernism, rather than Catholicism, in the public square. Conditioned by their own Progressive-Era experiences and intellectual training, renowned liberal Catholics Fr. John A. Ryan, board member of the American Civil Liberties Union, and Michael Williams, editor ofCommonwealmagazine, framed their arguments directed at non-Catholic intellectual elites almost exclusively in social and biological science to the exclusion of religion. They did so even as public intellectuals and prominent scientists of modernist faith, like Henry Fairfield Osborn of the Museum of Natural History, constructed a public image of evolution that blended religion, philosophy and science when assigning meaning to the Scopes Trial. This study broadens the view of science-religion conversations surrounding evolution in the 1920s by integrating voices usually omitted from the story while further complicating the still-resonant ‘creationist-' evolutionist’ paradigm.

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Armstrong, John A. "Contemporary Ethnicity: The Moral Dimension in Comparative Perspective." Review of Politics 52, no. 2 (1990): 163–88. http://dx.doi.org/10.1017/s0034670500050336.

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The surge of national assertion in the USSR, generally unanticipated by American decision-makers, focusses attention on ethnic issues worldwide. But the moral dimension of ethnicity has rarely been examined in a comparative context, especially from the religious point of view. Issues now critical in the Soviet Union, such as justification for educational and occupational quotas for disadvantaged minorities, and the right of vulnerable ethnic collectivities to preserve their cultures by limiting immigration, have major implications for Third World and European countries, which are briefly surveyed. In the United States, concern for producing a united national culture based on the ideal of equal opportunities for individuals has usually precluded attention to preservation of ethnic collectivities distinct from the majority culture. Since most of these collectivities have been traditionally Catholic, their preservation has been especially sensitive to changes in American Catholicism.

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Scopinho, Sávio Carlos Desan. "Existe um catolicismo de base leiga? História do Laicato na América Latina e no Caribe (1498-1955)." Revista Eclesiástica Brasileira 70, no. 279 (February 25, 2019): 602. http://dx.doi.org/10.29386/reb.v70i279.1137.

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Este artigo estuda a presença do laicato no catolicismo latino-americano, desde o início da colonização (1498) até a primeira metade do século XX. Nesse período, a Igreja Católica se estruturou de forma hierárquica, fazendo do leigo um “auxiliar do clero”, como declarou a I Conferência do Episcopado latino-americano (Rio de Janeiro – 1955). Portanto, o objetivo deste artigo é demonstrar que o leigo teve uma pseudo-autonomia no período colonial e foi colaborador da hierarquia, por meio da Ação Católica geral e especializada, no período de formação dos estados nacionais. Essa visão histórica contribui para entender as conclusões das Conferências Episcopais latino-americanas de Medellín (1968), Puebla (1979), Santo Domingo (1992) e Aparecida (2007), a respeito do papel do laicato na Igreja e na sociedade.Abstract: This article studies the presence of the laity in the Latin American Catholicism, from the beginning of colonization (1948) to the first half of the XX century. In this period, the Catholic Church has been structured in a hierarchic form, making the laity a “clergy auxiliary”, as stated by the First Latin American Episcopal Conference (Rio de Janeiro – 1955). Therefore, the objective of this article is to demonstrate that the laity had pseudo-autonomy in the colonial period and also, was a collaborator of hierarchy, through the General and Specialized Catholic Action, in the period of formation of the national states. This historical view helps to understand the conclusions of the Latin American Episcopal Conferences in Medellín (1968), Puebla (1979), Santo Domingo (1992) e Aparecida (2007), regarding the role of laity inside the Church and the society.

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LEE, A. ROBERT. "US Multicultural Pathways." Journal of American Studies 39, no. 2 (August 2005): 297–304. http://dx.doi.org/10.1017/s0021875805009722.

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Emily S. Rosenberg, A Date Which Will Live: Pearl Harbor in American Memory (Durham: Duke University Press, 2003, £18.95). Pp. 248. ISBN 0 8223 3206.Greg Robinson, By Order of the President: FDR and the Internment of Japanese Americans (Cambridge, MA: Harvard University Press, 2003, £12.95). Pp. 322. ISBN 0 674 01118 X.Tetsuden Kashima, Judgment without Trial: Japanese American Imprisonment during World War II (Seattle: University of Washington Press, 2003, $35.00). Pp. 336. ISBN 0 295 98299 3.Gerald Early, This Is Where I Came in: Black America in the 1960s (Lincoln, NE: University of Nebraska Press, Abraham Lincoln Lecture Series, 2003, £11. 50). Pp. 144. ISBN 0 80302 1823 0.Deborah Davis Jackson, Our Elders Lived It: American Indian Identity in the City (DeKalb, IL: University of Northern Illinois Press, 2002, $20.00). Pp. 191. ISBN 0 87580 591 4.Yen Le Espiritu, Home Bound: Filipino American Lives across Cultures, Communities, and Countries (Berkeley, Los Angeles and London: University of California Press, 2003, $21.95). Pp. 271. ISBN 0 520 23527 4.Elizabeth Boosahda, Arab-American Faces and Voices: The Origins of an Immigrant Community (Austin: The University of Texas Press, 2003, £18.95). Pp. 288. ISBN 0 292 70919 6.John Kerry, patrician Massachusetts liberal, war hero, and yet dissident from the Vietnam era, vies for the 2004 presidency against George Bush, White House dynastic Republican, self-nominated caring conservative, and yet hard-edged ideologue. Notwithstanding Kerry's Catholicism, or his Jewish family line, both candidates hold sway as heirs to WASP cultural style bolstered by considerable personal fortunes. Howard Dean, New York MD and former Vermont governor, and like Kerry and Bush a Yale graduate, storms the early polls by his activist left-liberal agenda and Internet fundraising. John Edwards, North Carolina senator, personal injuries lawyer, and up-from-the-ranks millionaire, his father a textile factory worker and his mother a postal office employee, conducts a widely agreed good race for the Democratic Party nomination before joining the ticket as would-be Vice President. Had multiculturalism led to any shift of paradigm in connection with canonical whiteness? Or, to put matters more plainly, were not the front-runners once again executive white men, whatever their respective merits or social origins?

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Yusuf, Rusydi Muhammad. "Puritanisme dan Perkembangan Pendidikan Amerika Masa Kolonial." Buletin Al-Turas 26, no. 1 (February 10, 2020): 121–34. http://dx.doi.org/10.15408/bat.v26i1.13841.

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This study aims to know the influence of puritanism in the early development of education in America, especially in the 1600s to the beginning of American independence. It is a qualitative research with a library or documentary design relies on the main data of ideas, views, or beliefs taken from sources in the form of books, texts and other documents related to America puritanism. The collected data are analyzed qualitatively using concepts and theories relevant to the problem being discussed. The research reveals American puritanism was a religious reform movement in the mid of 16th century aimed initially at purifying religious doctrines from the influence of Roman Catholicism. Although the puritans' thoughts had undergone ebb and flow, they still emerged nowadays in various activities, like in the president’s inauguration speech. America puritanism was sourced from individual freedom values that influenced their life pattern. American puritanism was not only a religious belief, but it was also a philosophy of life. American puritanism has had a great influence on American cultural values, and the formation of the character of the American nation. It had also a great influence on the development of education in America since colonial era. It can be concluded that the puritanism influence greatly on American education system from the beginning of the first immigrants who settled in the new world in 1600s. Penelitian ini bertujuan untuk menggali lebih dalam pengaruh puritanisme dalam pengembangan awal pendidikan di Amerika, khususnya pada 1600-an hingga awal kemerdekaan Amerika. Penelitian ini menggunakan metode penelitian kualitatif dengan rancangan penelitian yang berbentuk kajian kepustakaan. Data utama dalam penelitian ini gagasan, pandangan, atau keyakinan yang diambil dari sumber-sumber yang berbentuk buku-buku, naskah dan dokumen-dokumen lain yang berhubungan dengan puritanisme di Amerika. Data terkumpul dianalisis secara kualitatif dengan menggunakan konsep dan teori yang relevan dengan permasalahan yang sedang dibahas. Hasil penelitian memperlihatkan bahwa puritanisme Amerika adalah gerakan reformasi agama pada pertengahan abad ke-16, gerakan ini awalnya bertujuan untuk memurnikan doktrin agama dari pengaruh Katolik Roma. Walaupun hasil pemikiran kaum puritan selalu mengalami pasang surut, gagasan pemikiran mereka masih muncul dalam berbagai kegiatan, bahkan dalam pidato pelantikan presiden. Puritanisme di Amerika berpusat pada nilai-nilai kebebasan individu yang memiliki pengaruh terhadap pola kehidupan mereka. Puritanisme bukan hanya kepercayaan agama, tetapi juga filsafat kehidupan, kombinasi gaya hidup dan nilai-nilai. Berdasarkan temuan tersebut dapat disimpulkan bahwa doktrin puritanisme memberi pengaruh besar pada sistem pendidikan Amerika secara keseluruhan sejak awal imigran pertama yang menetap di dunia baru pada tahun 1600-an. تهدف هذه الدراسة إلى تحليل تأثير التزمتية في التطور المبكر للتعليم في أمريكا، و خاصة في القرن السابع عشر وحتى بداية الاستقلال الأمريكي. لقد أصبحت التزامية جزءًا من تاريخ الأمريكية، بل أصبحت أساسًا لتشكيل سلوك الأمريكي، على الرغم من أن نتائج أفكار المتشددين تواجه دائمًا صعودًا وهبوطًا، لكن أفكارهم الفكرية لا تزال تظهر في العديد من الأنشطة، حتى في خطاب تنصيب الرئيس. و تركز التزمتية في أمريكا على قيم الحرية الفردية، وقيمة التطهير لها تأثير على أنماط الحياة المتعلقة بالأفراد. الالتزمية ليست معتقدًا دينيًا فحسب، بل أيضًا فلسفة للحياة، مزيج من أسلوب الحياة والقيم. و كان للتزمتية تأثير كبير على القيم الثقافية الأمريكية، وتشكيل شخصية الأمة الأمريكية، وكان له تأثير كبير على تطوير التعليم في أمريكا منذ العصور الاستعمارية. و تستخدم هذه الدراسة أساليب البحث النوعي، وهي الأساليب التي تؤكد على جانب الفهم المتعمق للمشكلة من خلال دراسة كل حالة على حدة. و أظهرت النتائج أن المذهب التزمتي كان له تأثير عميق على نظام التعليم الأمريكي ككل منذ بداية المهاجرين الأوائل الذين استقروا في العالم الجديد في القرن السابع عشر.

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Nugent, Walter. "A Catholic Progressive? The Case of Judge E. O. Brown." Journal of the Gilded Age and Progressive Era 2, no. 1 (January 2003): 5–47. http://dx.doi.org/10.1017/s1537781400002346.

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Progressivism has been notoriously hard to define, not least because progressives have been so diverse in their views and positions. They came in virtually all shapes, sizes, and opinions. One group, however, has seldom been included under the progressive umbrella, and that is American Catholics. But consider the credentials of Edward Osgood Brown, born in Salem, Massachusetts, in 1847 to a long-established Yankee sea-faring family, who migrated to Chicago in 1872 and died there in 1923.

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ALMALACHIM, AINUL CHURRIA. "RELIGION, WILLIAM E . PADEN DAN KEBERAGAMAAN DI INDONESIA." Jurnal Ilmiah Ilmu Ushuluddin 19, no. 1 (June 30, 2020): 56. http://dx.doi.org/10.18592/jiiu.v19i1.3186.

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This paper examines how to view the religion of William E. Paden's perspective in his work entitled "Interpreting The Sacred: Ways Of Viewing Religion". In this discussion, one of the most important contemporary thinkers with a new comparative approach, based on the hermeneutic approach and creating a broad scope for cross-culture, the comparison of the forms of religiosity, is the American philosopher and religious theorist, William E. Paden (1939). He showed that the religion with proper terms such as Islam, Catholicism, Protestantism, Hinduism and Buddhism was very easy, but what was most basic was what was the abstract form of the various religions? In his book Interpreting the Sacred: Ways of Viewing Religion this Paden offers a method of viewing religion through interpretations that are full of frames from interpreters

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Herman, Stewart W., and Arthur Gross Schaefer. "Introduction." Business Ethics Quarterly 7, no. 2 (March 1997): 1–3. http://dx.doi.org/10.5840/beq1997721.

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This special issue of BEQ presents diverse reflections on business practice from within Western patterns of theology and piety. Our goal is to help both academics and business practitioners understand the ultimate contexts in which religiously minded individuals construe their participation in business, and what these contexts then mean for moral reasoning. To keep the project manageable in scope, we have limited this foray to Western traditions, soliciting views from within representative denominations or viewpoints in Judaism, Roman Catholicism and Protestant Christianity. If this sampling is well-received, essays representing other traditions—Orthodox Christianity, Islam, Buddhism, Confucianism, Hinduism—will be sought for a later issue.We solicited essays from nine distinct perspectives, so as to present a cross-section of religious views. One of the questions we asked our contributors was: If a person in business were to take your tradition seriously, what does it teach him or her about God’s will for how business ought to be conducted? Here we were amply rewarded in our search for diversity. The nine contributions express a wide variety of religious beliefs and dispositions: from the fervent piety of evangelicals to the moral passion of modern Judaism, from the strict rules of traditional Judaism for containing greed to the exuberant permissions to innovate afforded by Roman Catholic social teaching, from a Lutheran focus on anxiety about security to an African-American struggle with an onerous historical legacy. (An even greater diversity is represented in the enormous recent anthology, On Moral Business, reviewed at the end of this issue.) The essays forcefully point to the importance of the quest to relate faith to business practice. They provide direction for those seeking to reconnect with their traditions. And to interested observers, they provide copious data for imagining how persons adhering to these traditions might interpret the business environment in which they work.

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Spear, Sonja E. "Claiming the Passion: American Fantasies of the Oberammergau Passion Play, 1923–1947." Church History 80, no. 4 (November 18, 2011): 832–62. http://dx.doi.org/10.1017/s0009640711001235.

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In 1934 the third centennial celebration of Oberammergau's famous passion play coincided with Adolph Hitler's rise to power. For American Jews, the Oberammergau Passion Play had long symbolized the Christian roots of Anti-Semitism. Ironically, American Jews' liberal Protestant allies viewed Oberammergau as a symbol of Christian ecumenism, capable of uniting Protestants, Catholics, and even Jews. “Claiming the Passion” traces Oberammergau in the rhetoric of American liberals from the American tour of Anton Lang, who portrayed the Christus in 1923, to his successor's trial for Nazi sympathies in 1947. It places the conflicting Jewish, Catholic, and Protestant views of Oberammergau in the context of the early goodwill or interfaith movement. It argues that liberal Protestants' enthusiasm for Oberammergau arose from their effort to articulate a more inclusive national identity, in opposition to the Ku Klux Klan and other nativists. But the conflicts over Oberammergau also suggest that liberal Protestants had not yet come to terms with Jewish critiques of Christian Anti-Judaism.

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Mislin, David. "“According to His Own Judgment”: The American Catholic Encounter with Organic Evolution, 1875–1896." Religion and American Culture: A Journal of Interpretation 22, no. 2 (2012): 133–62. http://dx.doi.org/10.1525/rac.2012.22.2.133.

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AbstractBetween 1875 and 1896, the response of American Catholic thinkers to theories of organic evolution was characterized by little rancor and discord. Among the small number of clergy and lay intellectuals who addressed the subject, there existed a wide variety of positions on the scientific plausibility of such theories. These prominent Catholics were not deeply wedded to their views, however, and few saw any significant conflict between their religious commitments and biological evolution. This state of affairs stemmed from several elements of Catholic thought, particularly as it existed in the late-nineteenth-century United States: the conviction that church authority could mediate any apparent tension between science and Scripture; the affirmation that theories of organic evolution would not undermine existing theological tenets about the relationship between religion and science, as well as that between First Cause and secondary causes in nature; the belief that Catholic intellectuals since the time of Augustine had endorsed a system of natural development that closely resembled modern conceptions of evolution; and, most important, the insistence that the theory could be reconciled with the resurgent neo-Scholasticism that had come to dominate Catholic thought. Organic evolution proved far less significant in discussions of the relationship between religion and science among American Catholics than it did among Protestants, and it did little to contribute to the split of Catholics into liberal and conservative groups.

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Minkema, Kenneth P. "A “Dordtian Philosophe”: Jonathan Edwards, Calvin, and Reformed Orthodoxy." Church History and Religious Culture 91, no. 1-2 (2011): 241–53. http://dx.doi.org/10.1163/187124111x557890.

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The relationship of the thought of Jonathan Edwards (1703–1758) to that of John Calvin and Reformed tradition has been frequently assumed and asserted but seldom detailed. Edwards, the “last American Puritan,” influential theologian of revival, and “Dordtian Philosophe,” worked within a generally Calvinist framework of divine sovereignty but also, within the context of the Enlightenment, experimented with that framework, pushing categories such as love, beauty, and personal affections to the epicenter of Christian life. His innovative conservatism is seen first in his espousal of idealism, as enunciated in aesthetics, the relationality of being, and occasionalism; secondly, in experientialism, involving a “new sense of the heart,” delineation of the signs of grace, typology, and prophecy; and thirdly, through historicism, including millennialism, anti-Catholicism, and an emphasis on revivals, integral to his view of the Work of Redemption through guiding concepts of the “happy fall,” cessationism, and covenantalism.

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Chintaram, Marie Vinnarasi. "Mauritians and Latter-Day Saints: Multicultural Oral Histories of The Church of Jesus Christ of Latter-Day Saints within “The Rainbow Nation”." Religions 12, no. 8 (August 17, 2021): 651. http://dx.doi.org/10.3390/rel12080651.

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The Church of Jesus Christ of Latter-day Saints emerged within the Mauritian landscape in the early 1980s after the arrival of foreign missionary work. With a population of Indian, African, Chinese, French heritage, and other mixed ethnicities, Mauritius celebrates multiculturalism, with many calling it the “rainbow nation”. Religiously, Hinduism dominates the scene on the island, followed by Christianity (with Catholicism as the majority); the small remainder of the population observes Islam or Buddhism. Although Mauritian society equally embraces people from these ethnic groups, it also has historically marginalized communities who represent a “hybrid” of the mentioned demographic groups. This article, based on ethnographic research, explores the experiences of Mauritian Latter-day Saints as they navigate the challenges and implications of membership in Mormonism. Specifically, it focuses on how US-based Mormonism has come to embrace the cultural heritage of people from the various diaspora and how Mauritian Latter-day Saints perceive their own belonging and space-making within an American born religion. This case study presents how the local and intersecting adaptations of language, race, and local leadership within a cosmopolitan society such as Mauritius have led to the partial hybridization of the Church into the hegemony of ethnic communities within Mauritian Latter-day Saint practices. These merging of cultures and world views prompts both positive and challenging religious experiences for Mauritian Church members. This article illustrates the implications and pressures of the Church trying to globalize its faith base while adapting its traditionally Anglocentric approaches to religious practices to multiracial, multicultural cosmopolitan communities such as Mauritius.

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Garnett, Jane. "The Gospel of Work and the Virgin Mary: Catholics, Protestants, and Work in the Nineteenth Century." Studies in Church History 37 (2002): 255–74. http://dx.doi.org/10.1017/s0424208400014789.

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When, in 1904–5, Max Weber published his famous essay on The Protestant ethic and the spirit of capitalism’, he set out to explore the reasons for an affinity, the existence of which was a commonplace in large parts of Europe and North America. Whilst the literature on the strengths and weaknesses of Weber’s thesis is vast, much less attention has been paid to the contours of the mid to late nineteenth-century debate out of which his interest developed. Yet the neglect of that context has continued to foster over-simplified views of the world with which Weber’s argument originally engaged. His essay forms part of a much more extensive discourse on the role of religious belief in economic life. This paper discusses one particular nexus of that debate: the way in which British Protestants shaped their economic ethic by reference both to their ideas of Catholicism and to perceived oversimplifications of Protestant virtue; and the way in which Catholics in Italy responded to the promotion by secular liberals of what was seen by them as ‘puritan’ economics – that is, the maxims of British classical political economy. To compare the British and Italian contemporary literatures on this theme helps to draw out and to clarify some significant complexities in nineteenth-century thinking about the relationship between economics and morality. Underpinning each religious critique in Britain and in Italy was an emphasis on the necessary closeness of the relationship between attitudes to work and attitudes to the rest of life. In each case this implied an assertion at the philosophical level that economics had a metaphysical dimension which needed to be justified, and at a practical level that time spent both working and not working was devotional. Because each was engaging with a popularized model of political economy there were in fact methodological affinities between their respective positions in this context, little though each would often have liked to acknowledge it. These have been obscured by obvious distinctions of cultural and political development which have in turn produced different historiographical traditions. Moreover, the predominance, since the early twentieth century, of a supposedly ‘objective’ model of economics which tacitly denies its metaphysical dimension has meant that nineteenth-century Christian economic thought has been discussed rather as part of the multiple stories of denominational social action than as what it more crucially set out to be: that is, a radical intellectual challenge to the premises of mainstream economic assumptions.

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Froehle, Bryan T., and Mary L. Gautier. "Latin American Catholicism." International Bulletin of Missionary Research 28, no. 2 (April 2004): 68–69. http://dx.doi.org/10.1177/239693930402800205.

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Farrelly, Maura Jane. "American Slavery, American Freedom, American Catholicism." Early American Studies: An Interdisciplinary Journal 10, no. 1 (2012): 69–100. http://dx.doi.org/10.1353/eam.2012.0005.

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Kittelstrom, Amy. "The International Social Turn: Unity and Brotherhood at the World's Parliament of Religions, Chicago, 1893." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 243–74. http://dx.doi.org/10.1525/rac.2009.19.2.243.

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AbstractWhen the World's Parliament of Religions convened at the Columbian Exposition at Chicago in 1893, it brought together delegates of Judaism, Buddhism, Hinduism, Jainism, Islam, and several varieties of Christianity. Recent critics of the event have noted that the overwhelmingly Protestant organizers imposed their own culturally specific views of what constitutes religion on the non-Christian participants. But the guiding refrain of the Parliament—the unity of God and the brotherhood of man—reflects not only the specifically Social Gospel theology of the Protestant organizers but also a much wider consensus on the proper character, scope, and function of religion in a modernizing, globalizing, secularizing world. Buddhists from Japan, Hindus and Jains from India, and Buddhists from Ceylon actively participated in this international turn toward social religion as a way of pursuing their own culturally specific claims of distinct national identity, while Jews and Catholics in the United States equally adeptly claimed ownership of this central rhetoric of social religion in order to penetrate the American cultural mainstream.

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McGreevy, John T. "Catholicism and American Freedom." Historically Speaking 6, no. 1 (2004): 25–26. http://dx.doi.org/10.1353/hsp.2004.0011.

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Itsenko, Oleksandr. "Religious-philosophy views of Metropolitan Alexiy (O. J. Gromadskiy) for Catholicism." Ukrainian Religious Studies, no. 73 (January 13, 2015): 370–75. http://dx.doi.org/10.32420/2015.73.550.

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In this article studed comprehend of the religious phenomenon of Catholicism in religious-philosophy conception of the Metropolitan Alexiy (Gromadskiy). Ascertained that Alexiy approached to consider Catholicism from position of Orthodox ecclesiology his views incurred transformation and the main acceptance in the critique of Catholicism views decided by thinker to the conception of Primacy of the Pope and papocaesarism.

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22

DeCosse, David E. "Conscience, Catholicism, and Politics." Theological Studies 78, no. 1 (March 2017): 171–92. http://dx.doi.org/10.1177/0040563916682388.

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Reviewing the literature on conscience, Catholicism, and politics, especially from the last ten years, the author argues that there are two views of conscience emerging: the ecclesial view and the personalist view. The author also discusses the significance of historical context for the development of theological thought about conscience in relation to politics.

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23

Garnett, Richard W., and John T. McGreevy. "American Conversations with(in) Catholicism." Michigan Law Review 102, no. 6 (May 2004): 1191. http://dx.doi.org/10.2307/4141942.

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24

Benestad, J. Brian. "Catholicism and American Public Philosophy." Review of Politics 53, no. 4 (1991): 691–711. http://dx.doi.org/10.1017/s0034670500016363.

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25

Hughson, Thomas. "Public Catholicism: An American Prospect." Theological Studies 62, no. 4 (December 2001): 701–29. http://dx.doi.org/10.1177/004056390106200402.

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26

Gautier, Mary. "American Parishes: Remaking Local Catholicism." Contemporary Sociology: A Journal of Reviews 49, no. 6 (November 2020): 497–98. http://dx.doi.org/10.1177/0094306120963121.

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27

Rigney, Daniel, and Thomas J. Hoffman. "Is American Catholicism Anti-Intellectual?" Journal for the Scientific Study of Religion 32, no. 3 (September 1993): 211. http://dx.doi.org/10.2307/1386660.

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28

Issel, William, Una Cadegan, William D. Dinges, and Nicholas Rademacher. "Forgotten Classics in American Catholicism." American Catholic Studies 129, no. 2 (2018): 59–80. http://dx.doi.org/10.1353/acs.2018.0034.

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29

Hillman, John, and Daniel H. Levine. "Popular Voices in Latin American Catholicism." Bulletin of Latin American Research 12, no. 3 (September 1993): 354. http://dx.doi.org/10.2307/3338746.

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30

DULLES, Avery. "The Four Faces of American Catholicism." Louvain Studies 18, no. 2 (July 1, 1993): 99–109. http://dx.doi.org/10.2143/ls.18.2.2013767.

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31

Portier, William L. "Reimagining the “America” in American Catholicism." Horizons 44, no. 2 (November 7, 2017): 448–55. http://dx.doi.org/10.1017/hor.2017.64.

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Your faces bring back memories of thirty-six previous CTS convention banquets. The first was in 1979. It was held at Trinity College in Washington. I was a graduate student. Bill Cenkner was president. I'm here tonight, warts and all, where Bill stood in 1979. I think of Gerry Sloyan, Vera Chester, Dolores Greeley, Mary Lea Schneider, and the rest. To a much younger me they loomed larger than life. Tonight I want to thank you for the honor of serving briefly with them in the long line of our society's presidents. And a special thanks to my family, who made the trip to Newport to be here with us tonight.

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32

Glenn, Gary D., and John Stack. "Is American Democracy Safe for Catholicism?" Review of Politics 62, no. 1 (2000): 5–29. http://dx.doi.org/10.1017/s0034670500030199.

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The question implies that the First Amendment's “separation of church and state,” as interpreted by the Supreme Court, is an insufficient solution to the old conflict between American democracy and Catholicism. Catholicism has become unsafe in contemporary American democracy in ways that the original constitutional arrangement, of which the First Amendment was only a part, does not help. The contemporary danger is rooted partly in the old conflict between classical liberalism and revealed religion as such. But the more proximate danger is the secular “civil liberties” regime that has been instituted by the Supreme Court since 1940. That regime permits Catholics to follow their religion in public affairs only insofar as it is in agreement with the secularism which the “civil liberties” regime both instituted and understands liberal democracy to require.

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33

Samson, C. Mathews. "Popular Voices in Latin American Catholicism." Latin American Anthropology Review 6, no. 1 (June 28, 2008): 52–53. http://dx.doi.org/10.1525/jlca.1994.6.1.52.

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34

DAVIDSON, James D., and Andrea S. WILLIAMS. "Megatrends in 20th-century American Catholicism." Social Compass 44, no. 4 (December 1997): 507–27. http://dx.doi.org/10.1177/003776897044004003.

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35

BENAVIDES, Gustavo. "Latin American Catholicism, Comprometido and Compromised." Social Compass 44, no. 4 (December 1997): 529–44. http://dx.doi.org/10.1177/003776897044004004.

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36

Dolan, Jay P. "The Search for an American Catholicism." Catholic Historical Review 82, no. 2 (1996): vi—186. http://dx.doi.org/10.1353/cat.1996.0016.

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37

Brust, Steven. "Catholicism, the American Nation, and Politics." Catholic Social Science Review 22 (2017): 95–107. http://dx.doi.org/10.5840/cssr2017229.

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38

Maduro, Otto, and Daniel H. Levine. "Popular Voices in Latin American Catholicism." Journal for the Scientific Study of Religion 32, no. 3 (September 1993): 300. http://dx.doi.org/10.2307/1386672.

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39

Shannon, Christopher. "Comments on Catholicism and American Freedom." Historically Speaking 6, no. 1 (2004): 32–34. http://dx.doi.org/10.1353/hsp.2004.0001.

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40

Snow, Jennifer. "The Altar and the Rail: “Catholicity” and African American Inclusion in the 19th Century Episcopal Church." Religions 12, no. 4 (March 24, 2021): 224. http://dx.doi.org/10.3390/rel12040224.

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Examining the denominational history of The Episcopal Church from the point of view of mission shifts the view of the church’s nature and its most important figures. These become those people who struggled to overcome boundaries of race, culture, and geography in extending the church’s reach and incorporating new people into it, and puts issues of racial relationships at the forefront of the church’s story, rather than as an aside. White Episcopalians from the 1830s forward were focused heavily on the meaning of “catholicity” in terms of liturgical and sacramental practice, clerical privilege, and the centrality of the figure of the Bishop to the validity of the church, in increasingly tense and conflicted debates that have been traced by multiple scholars. However, the development of catholicity as a strategic marker of missional thinking, particularly in the context of a racially diverse church, has not been examined. The paper investigates the ways in which Black Episcopalians and their white allies used the theological ideal of catholicity creatively and strategically in the nineteenth century, both responding to a particular missional history and contending that missional success depended upon true catholicity.

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Dolan, Jay P., Michael Zoller, Steven Rendall, and Albert Wimmer. "Washington and Rome: Catholicism in American Culture." Journal of American History 87, no. 4 (March 2001): 1587. http://dx.doi.org/10.2307/2674899.

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42

Escobar, Samuel. "Missions and Renewal in Latin-American Catholicism." Missiology: An International Review 15, no. 2 (April 1987): 33–46. http://dx.doi.org/10.1177/009182968701500203.

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Not enough attention has been paid to the impact of Catholic North American and European missionary work on the contemporary state of Christianity in Latin America. Another important aspect of recent missionary history is the effect of the Protestant missionary presence in Latin America on the Catholic Church there. This article makes an initial exploration into these processes, examining especially how Latin-American Catholicism is experiencing a change in three areas: a self-critical redefinition of the meaning of being a Christian, a fresh understanding of the Christian message in which the Bible plays a vital role, and a change of pastoral methodologies more relevant to the situation of the continent.

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43

Tentler, Leslie Woodcock. "Catholicism and American Freedom: A History (review)." Catholic Historical Review 90, no. 2 (2004): 357–60. http://dx.doi.org/10.1353/cat.2004.0102.

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44

Burns, Gene. "Studying the Political Culture of American Catholicism." Sociology of Religion 57, no. 1 (1996): 37. http://dx.doi.org/10.2307/3712003.

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45

Salvaterra, David L., and George Weigel. "Catholicism and the Renewal of American Democracy." Sociological Analysis 51, no. 1 (1990): 117. http://dx.doi.org/10.2307/3711350.

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46

John Radzilowski. "A Social History of Polish-American Catholicism." U.S. Catholic Historian 27, no. 3 (2009): 21–43. http://dx.doi.org/10.1353/cht.0.0018.

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47

Fitch, Eric J. "American Roman Catholicism and the environmental movement." Interdisciplinary Environmental Review 3, no. 2 (2001): 27. http://dx.doi.org/10.1504/ier.2001.053880.

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48

Hoenes del Pinal, Eric. "Reading Laudato Si’ in the Verapaz." Exchange 48, no. 3 (July 19, 2019): 291–301. http://dx.doi.org/10.1163/1572543x-12341532.

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Abstract As global climate change is becoming an increasing worry, Q’eqchi’-Maya Catholics in Guatemala have begun drawing Pope Francis encyclical Laudato Si’ into their discourse about the environment. This article examines how Catholic teachings and Maya culture come together to shape Q’eqchi’-Mayas’ views on climate change, and argues that these processes offer anthropologists of Catholicism insight into how we might better understand Catholicism as a religion that is at once local and global.

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Žaltauskaitė, Vilma. "Catholicism and Nationalism in the Views of the Younger Generation of Lithuanian Clergy in the Late-Nineteenth And Early-Twentieth Centuries." Lithuanian Historical Studies 5, no. 1 (November 30, 2000): 113–30. http://dx.doi.org/10.30965/25386565-00501007.

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In historical scholarship the attitudes of the clergy at the turn of the century are often referred to as a generational conflict between older and younger clergymen. In this paper an attempt is made to establish the basis of the conflict and the extent to which it depended on the differences in age and outlook – in the different interpretations of the ratio between nationalism and Catholicism. The analysis of Catholic texts suggests that the ideological differentiation of the clergy can only partly be accounted for by the generation gap. The confrontation ’the young versus the old’ was conditioned by different conceptions of the clergy’s duties and the relationship between Catholicism and nationalism rather than by the conflict of their age groups. Clergymen treating Lithuanian national movement positively advocated the synthesis of Catholicism and (Lithuanian) nationalism, while others considered Catholicism as a universal dimension and supported the idea of political Lithuanian-Polish union against Lithuanian modern nationalism.

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50

Samson, C. Mathews. "Popular Voices in Latin American Catholicism:Popular Voices in Latin American Catholicism." Latin American Anthropology Review 6, no. 1 (March 1994): 52–53. http://dx.doi.org/10.1525/jlat.1994.6.1.52.

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