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Littérature scientifique sur le sujet « Catholic Church – Diplomatic service »

Auteur : Grafiati

Publié le 10 mars 2023

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Articles de revues sur le sujet "Catholic Church – Diplomatic service"

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Orofino, Anna Maria. « Sir Edward Carne of Ewenni, c.1496-1561 ». British Catholic History 34, n^o 2 (27 septembre 2018) : 199–221. http://dx.doi.org/10.1017/bch.2018.21.

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The Tudor Welshman, Sir Edward Carne (c.1496-1561), gained a wide reputation as an outstanding diplomat and lawyer. Chosen by Cardinal Wolsey to enter the service of King Henry VIII, he was sent to Rome as excusator in the process of annulment of the king’s marriage to Queen Catherine of Aragon. After the Rota had refused to annul Henry’s marriage, Carne returned to Glamorgan, and continued his career as a civil servant. He was appointed justice of the peace, master of requests and was made a member of the Council in the Marches of Wales. His next main appointment was as English envoy to the Holy See during the reign of Mary I. Carne was entrusted with the difficult task of restoring diplomatic relations between England and Rome. He remained in Rome until his death in 1561. His attachment to Wales and his staunch Catholic faith are evident in the burial memorial erected to his memory in a church in Rome by two Welsh friends.

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Loomie, S.J., Albert J. « London's Spanish Chapel Before and After The Civil War ». Recusant History 18, n^o 4 (octobre 1987) : 402–17. http://dx.doi.org/10.1017/s0268419500020687.

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IN THE mid-seventeenth century the chapel of the Spanish embassy caused considerable concern to the authorities at Whitehall since they were frustrated in preventing scores of Londoners from attending it for masses and other Catholic devotions. This was a distinct issue from the traditional right of a Catholic diplomat in England to provide mass for his household or other compatriots,’ and from the custom of Sephardic Jews to gather in the embassy for Sabbath worship when they desired. While the practice of Londoners to attend mass secretly at the residences of various Catholic diplomats had developed early in the reign of Elizabeth and occasional arrests at their doors had acted as a deterrent, late in the reign of James I sizeable crowds began to frequent the Spanish embassy. John Chamberlain commented in 1621 that Gondomar had ‘almost as many come to his mass’ in the chapel of Ely House as there were attending ‘the sermon at St. Andrewes (Holborn) over against him’. Although Godomar left in 1622 and subsequently the embassy was closed for five years during the Anglo-Spanish War, it was later, from 1630 to 1655, that the Spanish chapel acquired not only a continuous popularity among Catholics of the area but also an unwelcome notoriety in the highest levels of government. This paper will suggest two primary factors which led to that development: the persistent ambition of the resident Spanish diplomats to provide a range of religious services unprecedented in number and character, and their successful adaptation to the hostile political conditions in the capital for a quarter of a century. The continuous Spanish diplomatic presence in London for this long period was in itself both unexpected and unique for it should be recalled that, for various reasons, all the other Catholic ambassadors, whether from France, Venice, Portugal, Savoy or the Empire, had to leave at different times and close their chapels. However, the site of the Spanish residence during these years by no means permanent since, as with other foreign diplomats, a new property was rented by each ambassador on arrival. There is, moreover, a wider significance in this inquiry because of the current evidence that by the eve of the Civil War the king was considered in the House of Commons to have been remiss in guarding his kingdom from a ‘Catholic inspired plot against church and state’, for while it has been well argued that a public disquiet over Henrietta-Maria's chapels at Somerset House and St. James's palace had by 1640 stimulated increasing suspicions of a Popish Plot, there were other protected chapels, particularly the Spanish, where scores of Londoners were seen to attend. Indeed, after the closure of the queen's chapels at Whitehall in 1642, the Spanish remained for the next thirteen years as silent evidence that Catholics seemed to be ‘more numerous’ and were acting ‘more freely than in the past’.

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Crahan, Margaret E. « Cuba : Religion and Revolutionary Institutionalization ». Journal of Latin American Studies 17, n^o 2 (novembre 1985) : 319–40. http://dx.doi.org/10.1017/s0022216x00007914.

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Both before and after the 1959 revolution, the Catholic Church in Cuba deviated from the norm in Latin America. This is in large measure due to the unique historical and social experience of Cuba, as well as to the fact that the church remained until the early 1960s largely a missionary outpost of Spain. When the revolution occurred, the Catholic Church was frozen in a pre-Vatican II mold which was reinforced by an exodus of clergy, religious and laity. The economic and diplomatic embargo of Cuba further isolated the church from progressive trends within the international church. Thus, the ferment unleashed by Vatican II (1962–5) and the Latin American Bishops Conference at Medellín, Colombia (1968) had less impact than changes resulting from the Cuban Revolution. As a consequence, the Catholic Church in Cuba entered the 1970s with limited theological and pastoral resources to meet the challenge of a consolidated Marxist/Leninist revolution. As an institution, the Catholic Church in Cuba is, as it was in 1959, the weakest in all of Latin America.

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Keane-Dawes, Antony Wayne. « Remaking the Catholic Church in Santo Domingo ». New West Indian Guide / Nieuwe West-Indische Gids 94, n^o 3-4 (25 novembre 2020) : 245–71. http://dx.doi.org/10.1163/22134360-bja10011.

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Abstract In 1824, the Haitian government passed a series of laws that secularized the Catholic Church’s lands in Santo Domingo and placed this religious institution under state control. Using correspondences, pamphlets, and petitions, this article argues that Haitian reforms of the Church in Santo Domingo created a new power dynamic that incorporated local communities with these secular and religious institutions. In doing so, this literature brings together two literatures that rarely speak to one another: the impact of the Haitian Unification on the Church in Santo Domingo and Haitian diplomatic negotiations over sovereignty in the Atlantic world. This article will discuss how different relationships between Church and state in Santo Domingo and Haiti resulted in conflict after Haiti’s annexation in 1822. Next, it will focus on the clerics’ responses to Haitian rule that includes the consequences of the 1824 secularization law. Finally, it will examine the impact of Haitian reforms on local communities particularly their relationships with their priests.

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Danyliuk, Ivan. « Activities of the Catholic Church in the International Arena : Position of Pope Benedict XVI ». Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 1, n^o 47 (30 juin 2018) : 128–35. http://dx.doi.org/10.31861/hj2018.47.128-135.

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The article analyzes the diplomatic activity of the Catholic Church on the internationalarena in the views of Pope Benedict XVI. The article briefly describes the activities of the Catholic Church and the Holy See in the international arena. An analysis of the interconnection between the Catholic Church and the Holy See is made, which is conditioned by the factual merger of the legal order of these institutions. The mission of the Church in the international activities is analyzed. The main focus of the article is made on the views of Pope Benedict XVI on the international activities of the Catholic Church and the Holy See. The article considers the main ideas of the Pope regarding international activities of the Catholic Church and the Holy See, as well as the proposals of Benedict XVI to the international community. Benedict XVI’s critics of the United Nations structures were analyzed, as well as his proposals regarding United Nations reforms and the formation of «true world political authority». Also, the article considered issues that were actualized by Pope Benedict XVI on the international scene, namely: the protection of human rights and freedoms, the protection of religious freedom, responsibility for protection, the issue of peace and refugees. Keywords: Catholic Church, Holy See, Vatican, diplomacy, international relations

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Doherty, Martin. « “No Pope Here” : Britain, the Vatican, the IRA, and the Papal Visit to Ireland, September 1979 ». Church History 90, n^o 3 (septembre 2021) : 603–20. http://dx.doi.org/10.1017/s0009640721002134.

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AbstractIt is often assumed, particularly by outsiders, that the conflict in Northern Ireland—known euphemistically as “the Troubles”—in which some 3,600 people lost their lives, was an atavistic throwback to Europe's religious wars of earlier centuries. In 1979, by which time some 2,000 people had already been killed in the Troubles, Pope John Paul II proposed to pay a visit to Ireland and perhaps to cross the border into Ulster's sectarian cockpit. The idea provoked outrage from some Ulster Protestants and high anxiety for the British, concerned that the Pope might inadvertently inflame the situation or embarrass the British by raising difficult issues. But there were hopes, too, that an unequivocal condemnation of violence by the head of the Catholic Church might help to bring the conflict to an end. This article, based on extensive research in diplomatic archives, reveals deep divisions within the Catholic Church on the Irish question and points to the power and limitations of the British diplomatic reach into the Vatican. It reveals also, however, the powerlessness of prayer and pleadings in the face of terrorist violence.

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HORBACHEVSKYI, Taras. « Ukraine – Vatican : Interstate and inter-church relations (1991–2005) ». Ukraine-Poland : Historical Heritage and Public Consciousness 11 (2018) : 131–39. http://dx.doi.org/10.33402/up.2018-11-131-139.

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The article examines the stages of the formation of diplomatic relations between Ukraine and the Vatican in the 1990s. The chronology of official meetings and visits of officials was followed, the causes of difficulties with delaying the opening of the Ukrainian Embassy in the Vatican were identified. The Vatican was interested in a close relationship with Ukraine, where the Catholic Church was granted equal rights alongside other denominations, which served as a basis and example for further in-depth dialogue with the Russian Orthodox Church (ROC). The papal mission in Ukraine aimed to protect the status of the Catholic Church and to ensure religious freedom. The Vatican's policy towards an independent Ukraine, its support in the state's aspirations for European integration are analyzed. The importance of the visit of Pope John Paul II and his dialogue in Ukrainian society for the development of inter-church cooperation, inter-confessional dialogue, Ukrainian-Polish reconciliation in matters of historical memory was established. The disconnection of inter-denominational disputes smoothed out the activities of the All-Ukrainian Council of Churches and Religious Organizations, whose work was judged to be attended by the Pope. In his speech to the audience of the All-Ukrainian Council of Churches and Religious Organizations, the Pope emphasized the multicultural space of Ukraine. The framework of cooperation between Ukraine and the Vatican in humanitarian policy, social and educational programs is traced. Cooperation between the two countries has contributed to the growth of the moral authority of Ukraine, as a European state with Western European values. Countries seeking to join the European Union (among them Ukraine) paid great attention to the spiritual factors of European integration, attending various forums and meetings held by the Vatican. Keywords Ukraine, Vatican, Roman Catholic Church, diplomatic relations, ecumenism.

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Madden, Gerard. « Thomas J. Kiernan and Irish diplomatic responses to cold-war anticommunism in Australia, 1946-1951 ». Twentieth Century Communism 21, n^o 21 (1 novembre 2021) : 29–54. http://dx.doi.org/10.3898/175864321834645805.

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Despite being a peripheral actor in the Cold War, Ireland in the immediate post-war period was attentive to cold war developments internationally, and the influence of the Catholic Church over state and society predominantly shaped the state's response to the conflict. Irish diplomats internationally sent home repo rts on communist activity in the countries in which they served. This article will discuss Thomas J. Kiernan, Ireland's Minister Plenipotentiary in Australia between 1946 and 1955, and his responses, views and perceptions of Australian anti-communism from his 1946 appointment to the 1951 plebiscite on banning the Communist Party of Australia, which ultimately failed. Through analysis of his reports in the National Archives of Ireland – including accounts of his interactions with politicians and clergy, the Australian press, parliamentary debates and other sources – it argues that his views were moulded by the dominant Irish conception of the Cold War, which was fundamentally shaped by Catholicism, and his overreliance on Catholic and print sources led him to sometimes exaggerate the communist threat. Nonetheless, his reports home to Dublin served to reinforce the Irish state's perception that communism was a worldwide malaise which the Catholic Church and Catholics internationally were at the forefront of combatting.

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Laskowska, Małgorzata, et Krzysztof Marcyński. « Diplomatic communication of the Holy See based on the example of Pope Francis' speeches to the Vatican diplomatic corps ». Forum Teologiczne 23 (25 novembre 2022) : 139–54. http://dx.doi.org/10.31648/ft.8019.

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The primary objective of this paper is to identify and characterize the diplomatic communication of Pope Francis in speeches addressed to the diplomatic corps accredited to the Holy See from 2013 to 2021. The research objective so formulated can be presented in the form of the following questions: What is diplomatic communication? What are the characteristics of diplomatic communication of the Holy See? What are its objectives? How is it distinguished from other forms of communication? What issues does Pope Francis address in his speeches to ambassadors accredited to the Holy See? What are the characteristics of these speeches? What language and symbolism does Pope Francis use in this diplomatic message? The answers to these questions will be determined by analyzing the media content of Pope Francis' speeches addressed to the Vatican diplomatic corps from 2013-2021, available on the Holy See's official website: vatican.va. The article has an overview and research character. Its indirect purpose is to draw attention to the issue of diplomatic communication in the Roman Catholic Church.

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Malužinas, Martinas. « The Relations of the Antanas Smetona Regime with the Catholic Opposition, 1929–32 ». Acta Poloniae Historica 125 (8 août 2022) : 239–55. http://dx.doi.org/10.12775/aph.2022.125.10.

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The article’s main objective is to present the relationship between the Antanas Smetona regime and the Catholic opposition in 1929–32, and an evaluation of the repressive measures applied during this period. An analysis of various sources revealed that the actions of the right-wing nationalist government toward the Catholic opposition – which included the clergy, Catholic social organisations, and the Christian Democrats – were extremely harsh, significantly since the Catholic movement did not threaten the state sovereignty, public order, or political doctrine carried out by the Lithuanian president. The 1929–32 timeframe refers to the period of the greatest tension in the conflict between the Lithuanian government and the Catholic Church. The conflict between the Republic of Lithuania and the Vatican divided society, thus disrupting the existing positive diplomatic relations, which were reflected in the signing of the concordat in 1927.

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Thèses sur le sujet "Catholic Church – Diplomatic service"

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Seccia, Giovanni. « La missione cattolica in Sudan vista e vissuta da protagonisti ed osservatori tirolesi, 1858-1862 / ». Roma : Missionari comboniani, 2001. http://catalog.hathitrust.org/api/volumes/oclc/53109847.html.

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Romero, Sigifredo. « The Progressive Catholic Church in Brazil, 1964-1972 : The Official American View ». FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1210.

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This thesis explores the American view of the Brazilian Catholic Church through the critical examination of cables produced by the U.S. diplomatic mission in Brazil during the period 1964-1972. This thesis maintains that the United States regarded the progressive catholic movement, and eventually the Church as a whole, as a threat to its security interests. Nonetheless, by the end of 1960s, the American approach changed from suspicion to collaboration as the historical circumstances required so. This thesis sheds light on the significance of the U.S. as a major player in the political conflict that affected Brazil in the 1964-1972 years in which the Brazilian Catholic Church, and particularly its progressive segments, played a fundamental role.

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Ahern, Kevin Joachim. « Structures of Grace : Catholic Nongovernmental Organizations and the Mission of the Church ». Thesis, Boston College, 2013. http://hdl.handle.net/2345/bc-ir:104378.

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Thesis advisor: David Hollenbach
Transnational Catholic nongovernmental organizations (NGOs) are among the most active agents in the promotion of the global common good as they seek to overcome the structures of sin that divide the human family. This dissertation investigates the theological and ethical significance of Catholic NGOs by developing a critical framework that uncovers the relationship between these organizations and the church's mission. Part One considers the global context and theoretical foundations of Catholic NGO action by examining social scientific literature (Chapter One) and modern Catholic teaching on the relationship between mission and justice (Chapter Two). Part Two places the theoretical foundations into dialogue with two case studies--the International Movement of Catholic Students-Pax Romana (Chapter Three) and the Jesuit Refugee Service (Chapter Four). This critical investigation of both theory and praxis illuminates several missiological, pneumatological, and ethical conclusions that are addressed in the final part (Chapter Five). This dissertation asserts three conclusions regarding the theological signifigance of Catholic NGOs. First, in contrast to some interpretations of the role of the church in the world, the actions of Catholic NGOs for the global common good are an integral part of the church's mission. Second, these organizations can be described as structures of grace as they embody charity and charism in their efforts to overcome the divisive effects of structural sin. Finally, a more robust awareness of the theological dimensions of their work can aid these and other organizations respond more effectively and ethically to the demands of the global common good today
Thesis (PhD) — Boston College, 2013
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Touchebœuf, Bénédicte. « Décider dans l’Église : le service national de la catéchèse (1958-1973) ». Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5052.

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Qui décide dans l’Eglise ? La réponse semble facile : ce sont les évêques, investis de l’ « autoritas » et de la « potestas » par la succession apostolique. Or, parce que l’Eglise est une institution complexe, ce travail tente d’aller plus loin et d’appréhender une institution ecclésiale dans sa dynamique et de rendre compte du jeu des influences et des interactions dans la prise de décision. Au sein du service national de la catéchèse, structurée en trois organismes (Commission épiscopale, commission nationale et centre national de l’enseignement religieux), le processus de prise de décision est dans les mains des fonctionnaires. Instituée progressivement entre 1941 et 1951, « arme » du mouvement catéchétique pour imposer son désir d’adapter la pédagogie du catéchisme, cette administration de la catéchèse à l’échelle nationale prépare la décision, construit le consensus et s’assure de la bonne réception d’une décision, certes toujours adoptée en Assemblée plénière de l'épiscopat. Bien que par nature l’Eglise catholique ne soit pas démocratique, il semble que le processus de décision implique une participation de tous les acteurs et un relatif partage du pouvoir. Durant les années 1958-1973, ce service d’Eglise est aux prises avec la « crise catholique ». Il lui faut adapter son message aux évolutions d’une société qui s’enrichit et s’individualise, alors que l’autorité est contestée et les institutions remises en cause, dans le contexte d’une désaffection silencieuse mais néanmoins massive des Français. Et l’étude d’une administration de l’Eglise de France témoigne de la diffusion par capillarité de cette crise tant chez les fidèles que chez des clercs en proie à un questionnement existentiel
Who is in charge of decision-making in the Catholic Church ? The answer seems obvious: the bishops are, for they are entrusted with the « autoritas » and the « potestas », according to apostolic authority. But because the Catholic Church is a complex institution, this study wants to further examine and analyse an ecclesiastical organization in its dynamics so as to account for the role played by influence and interaction in the decision-making process. Within the National Office for Catechesis, itself composed of three structured bodies (the Episcopal Commission, the National Commission and the National Center for Religious Education), the process of taking decisions lies primarily in the hands of administrative officials. Between 1941 and 1951, this administration for catechesis was progressively set up by the catechetical movement as a weapon to enforce its wish to adapt the way catechism is taught. On a national scale, this administration aims at preparing the decisions, building up agreement around them and making sure they will be widely accepted. These decisions are then adopted by the General Assembly of the Conference of Catholic Bishops. In a Catholic Church which by definition is non democratic, this decision-making process allows participation from all actors as well as some degree of power-sharing. Between 1958 and 1973, this Church office had to cope with the crisis of the French Catholic Church. At a time when authority was disputed and institutions challenged, with the French silently but massively withdrawing from religious practice, it had to adapt its message to a changing society, wealthier but also more individualistic. The study of a French Church administration shows the diffusion of this crisis, not only among the catholic faithful but also among the clergy, whose members appear to be under growing existential questioning

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Scheidgen, Hermann-Josef. « Der deutsche Katholizismus in der Revolution von 1848/49 ». Köln [u.a.] : Böhlau, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=017005796&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Plank, Georg. « Was kommt nach Trient ? : kirchliche Personalentwicklung nach dem II. Vatikanum / ». Wien : Lit, 2005. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=013361931&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Parker-Martin, Gloria J. « The Development of U.S. Roman Catholic Church Lay Leaders For a Future with Fewer Priests ». University of Cincinnati / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1367936803.

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Spahn, Stephen F. « Mass intentions : Memorials, money and the meaning of the Eucharist ». Thesis, Boston College, 2011. http://hdl.handle.net/2345/bc-ir:105012.

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Zsupan-Jerome, Daniella. « Digital Media at the Service of the Word : What does Internet-mediated Communication offer the Theology of Revelation and the Practice of Catechesis ? » Thesis, Boston College, 2011. http://hdl.handle.net/2345/1843.

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Thesis advisor: Jane E. Regan
Internet-mediated communication is undoubtedly shaping our culture, especially the way we access, gain, produce, share and understand information. The Internet, a vast resource of content is also taking form as a social communication network, where online content mediates the presence of people animating this network, who are accessing, contributing to, sharing and connecting over information. This movement toward the social web has significant implications for the way we go about communicating, sharing knowledge and making meaning as a whole, giving way to an overall more participatory culture, both on and offline. Commissioned to go and proclaim the Good News to the world, the Church continues to hold the communication of the faith as one of its essential tasks. This cultural shift in communication thus demands the attention the Church, presenting new opportunities and challenges for its evangelizing mission, while inviting a greater dialogue between evangelizing faith and digital culture. This dissertation engages the Church in this dialogue, focusing especially on what the present cultural shift wrought by Internet-mediated communication may mean for the theological foundations of communication in divine revelation, and the practice of the transmission of revelation in the context of the catechetical ministry. The dissertation offers a theological and ministerial foundation for exploring Internet-mediated communication, and the ways it may continue to evolve and shape our culture. To narrow in scope my investigation of the Church's dialogue with Internet-mediated communication, the dissertation approaches the Church's evangelizing mission as an expression of the theology of revelation concretely exemplified in catechesis, the religious education process concerned with facilitating conversion to Jesus Christ. This process of catechesis fueled by the theology of revelation encounters the socio-cultural phenomenon of Internet-mediated communication as its context. For the greater dialogue between the evangelizing faith and digital culture, all three of these elements, the theology, the ministerial process and the socio-cultural context receive careful analysis. After exploring each of these three constitutive elements, the dissertation suggests new directions and possibilities for revelation and catechesis in light of this dialogue. Chapter I introduces Internet-mediated communication and describes its relevance both from an ecclesial and socio-cultural perspective, focusing especially on the Church's clear intention to take social communications media seriously, as articulated through a series of ecclesial documents. Chapter II investigates the theology of revelation and Chapter III examines catechesis, and both of these chapters highlight the particular dynamic of communication operative in both revelation and catechesis as one that emphasizes both relational presence and informational content. Chapter IV on Internet-mediated communication also continues to address this dynamic of communication, offering both revelation and catechesis a new model for integrating the relational and the informational in one process of communication. Chapter V concludes the dissertation by exploring the theological and ministerial implications of this integrated model of communication that the Internet as social network offers, while suggesting new directions especially for the practice of catechesis
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. School of Theology and Ministry
Discipline: Theology

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Gleeson, Damian John School of History UNSW. « The professionalisation of Australian catholic social welfare, 1920-1985 ». Awarded by:University of New South Wales. School of History, 2006. http://handle.unsw.edu.au/1959.4/26952.

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This thesis explores the neglected history of Australian Catholic social welfare, focusing on the period, 1920-85. Central to this study is a comparative analysis of diocesan welfare bureaux (Centacare), especially the Sydney, Melbourne and Adelaide agencies. Starting with the origins of professional welfare at local levels, this thesis shows the growth in Catholic welfare services across Australia. The significant transition from voluntary to professional Catholic welfare in Australia is a key theme. Lay trained women inspired the transformation in the church???s welfare services. Prepared predominantly by their American training, these women devoted their lives to fostering social work in the Church and within the broader community. The women demonstrated vision and tenacity in introducing new policies and practices across the disparate and unco-ordinated Australian Catholic welfare sector. Their determination challenged the status quo, especially the church???s preference for institutionalisation of children, though they packaged their reforms with compassion and pragmatism. Trained social workers offered specialised guidance though such efforts were often not appreciated before the 1960s. New approaches to welfare and the co-ordination of services attracted varying degrees of resistance and opposition from traditional Catholic charity providers: religious orders and the voluntary-based St Vincent de Paul Society (SVdP). For much of the period under review diocesan bureaux experienced close scrutiny from their ordinaries (bishops), regular financial difficulties, and competition from other church-based charities for status and funding. Following the lead of lay women, clerics such as Bishop Algy Thomas, Monsignor Frank McCosker and Fr Peter Phibbs (Sydney); Bishop Eric Perkins (Melbourne), Frs Terry Holland and Luke Roberts (Adelaide), consolidated Catholic social welfare. For four decades an unprecedented Sydney-Melbourne partnership between McCosker and Perkins had a major impact on Catholic social policy, through peak bodies such as the National Catholic Welfare Committee and its successor the Australian Catholic Social Welfare Commission. The intersection between church and state is examined in terms of welfare policies and state aid for service delivery. Peak bodies secured state aid for the church???s welfare agencies, which, given insufficient church funding proved crucial by the mid 1980s.

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Livres sur le sujet "Catholic Church – Diplomatic service"

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McEwan, Dorothea. A Catholic Sudan : Dream, mission, reality. Rome : Stabilimento tipografico Julia, 1987.

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Donato, Squicciarini, Kapellari Egon et Schambeck Herbert 1934-, dir. Diplomatie im Dienst der Seelsorge : Festschrift zum 75. Geburtstag von Nuntius Erzbischof Donato Squicciarini. Graz : Styria, 2002.

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editor, Pagano Sergio 1948, Venditti Gianni editor et Archivio vaticano, dir. I diari di Achille Ratti. Città del Vaticano : Archivio Segreto Vaticano, 2013.

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Alberto, Melloni, dir. Angelo Dell'Acqua : Prete, diplomatico e cardinale al cuore della politica vaticana (1903-1972). Bologna : Il mulino, 2004.

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Mangelli, Andrea. La correspondance d'Andrea Mangelli internonce aux Pay-bas (1652- 1655). Bruxelles : Institut Historique Belge de Rome, 1993.

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Mambretti, Renato. Legati e delegati papali : Profili, ambiti d'azione e tipologie di intervento nei secoli XII-XIII. Milano : V&P, 2012.

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Lingua, Giorgio. La Posizione giuridica e l'apporto della Santa Sede nelle conferenze di codificazione del diritto diplomatico. Roma : Pontificia Universitas Lateranense, 1992.

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Albertoni, Marco. La missione di Decio Francesco Vitelli nella storia della nunziatura di Venezia : Dai primi incarichi alla guerra di Castro (1485-1643). Città del Vaticano : Archivio segreto vaticano, 2017.

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Vatican diplomacy at the United Nations : A history of Catholic global engagement. Lewiston, N.Y : Edwin Mellen Press, 2009.

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Kasparavičius, Algimantas. Tarp politikos ir diplomatijos : Šventasis Sostas ir Lietuvos Respublika. Vilnius : LII leidykla, 2008.

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Chapitres de livres sur le sujet "Catholic Church – Diplomatic service"

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« Service to the Church, 1550–73 ». Dans Catholic Belief and Survival in Late Sixteenth-Century Vienna, 79–102. Routledge, 2016. http://dx.doi.org/10.4324/9781315260792-14.

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« Leaving Egypt : DignityUSA, Corps of Reserve Priests United for Service, Catholic Organizations for Renewal ». Dans The Underground Church, 85–109. BRILL, 2012. http://dx.doi.org/10.1163/9789004226050_005.

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Marion, Jean-Luc. « The Service of Rationality in the Church ». Dans Believing in Order to See, traduit par Christina M. Gschwandtner. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823275847.003.0005.

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In this chapter Marion claims that the term of the “intellectual” is both recent and problematic. It makes little sense to speak of the “Catholic intellectual” or to criticize the church. Rather, one should convert oneself and contribute to the church by loving it. The baptized intellectual must think through the information he gives to the church; he must work out the logic of faith. We must operate on the principle that truth never contradicts truth and simply unfold the truth as best as we can. Faith and knowledge are never opposed to each other. The job of the rational believer is to “decline revelation” and unfold its logic.

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Domenico, Roy. « “An Embassy to a Golf Course?” : Conundrums on the Road to the United States’ Diplomatic Representation to the Holy See, 1784–1984 ». Dans Roman Catholicism in the United States, 108–30. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823282760.003.0006.

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This chapter discusses how relations between the United States and the Vatican doubled as a political capitol engaged in shifting patterns of diplomacy with an emerging North American nation. Conducted as an amiably low-key, informal relationship in the post-revolutionary period, the growth of American power—and an even more rapidly growing Catholic population—intrigued the Vatican, which in turn infuriated many non-Catholic U.S. citizens whenever the prospect of formal diplomatic recognition loomed. Protestants and other Americans questioned why the nation's lone church beholden to a foreign potentate should be thus rewarded. When the Lateran Treaty of 1929 guaranteed Italy's recognition of Vatican City's sovereignty, the U.S government was faced with the delicate task of reckoning with—and sometimes abetting—the church's global diplomatic initiatives.

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Perin, Raffaella. « Vatican Radio and Modern Propaganda ». Dans Le pontificat romain dans l’époque contemporaine | The Papacy in the Contemporary Age. Venice : Edizioni Ca' Foscari, 2018. http://dx.doi.org/10.30687/978-88-6969-239-0/005.

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The essay deals with the employment of Vatican Radio as a modern instrument, which supplied the Catholic Church with a tool of modernisation. A special focus is put on the changes, in terms of method and content, that the radio effected in the apostolate. In order to demonstrate the increasing importance acquired by Vatican Radio for the diplomatic and propaganda aims of the Holy See, it will be considered the case-study of the condemnation of the Croatian anti-Semitic laws during World War II.

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Kudlasevich, Ioann. « Archimandrite Leonid (Kavelin) and St. Panteleimon Monastery : on the history of the relations between Russia and Mount Athos in the second half of the 19th century ». Dans Russia — Turkey — Greece : Dialogue opportunities in the Balkans, 81–103. Nestor-Istoriia, 2021. http://dx.doi.org/10.31168/4469-2030-3.06.

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This chapter examines the relations between Russia and Mount Athos in the second half of the 19th century. The author examines certain aspects of the Church and diplomatic activities of Archimandrite Leonid (Kavelin) during his service in the Embassy church in Constantinople (1865–1869). Drawing on previously unused materials published by researchers of Saint Panteleimon Monastery on Mount Athos and archive material from the personal fund of Archimandrite Leonid (Kavelin) (Department of Manuscripts of the RSL, Coll. 148) that have also not yet entered scientific circulation, the author traces the interaction between the chief priest of the Embassy church with N. P. Ignat’ev, who was the head of the Russian diplomatic mission in the East, on the protection of the interests of Russian monasticism on Mount Athos.

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Gonzalez, Ana-Lisa, et J. Ulyses Balderas. « Study Abroad and Service-Learning in a Catholic Social Teaching Context ». Dans Handbook of Research on Effective Communication in Culturally Diverse Classrooms, 356–74. IGI Global, 2016. http://dx.doi.org/10.4018/978-1-4666-9953-3.ch018.

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Authentic, practical and realistic experiences for pre-service teachers are essential to any effective teacher education program. If combined with two high-impact educational practices: service learning and study abroad, can result in an inclusive and successful education program. Study abroad with a carefully crafted service-learning component would help pre-service teachers to not only, immerse themselves in a foreign culture, but also to refine their craft in that same context. On a Catholic university campus there exists the unique opportunity to include faith in all coursework and experiences that students may have. The application of Catholic Social Teachings, especially the tenets of social justice, should be a major part of what drives pre-service teachers in the classroom. Coursework that has a social justice bend and experiences that reflect the ideals of social justice according to the Catholic Church can prove to be highly impactful if well-designed.

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Gonzalez, Ana-Lisa, et J. Ulyses Balderas. « Study Abroad and Service-Learning in a Catholic Social Teaching Context ». Dans Teacher Education, 1349–66. IGI Global, 2016. http://dx.doi.org/10.4018/978-1-5225-0164-0.ch065.

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Authentic, practical and realistic experiences for pre-service teachers are essential to any effective teacher education program. If combined with two high-impact educational practices: service learning and study abroad, can result in an inclusive and successful education program. Study abroad with a carefully crafted service-learning component would help pre-service teachers to not only, immerse themselves in a foreign culture, but also to refine their craft in that same context. On a Catholic university campus there exists the unique opportunity to include faith in all coursework and experiences that students may have. The application of Catholic Social Teachings, especially the tenets of social justice, should be a major part of what drives pre-service teachers in the classroom. Coursework that has a social justice bend and experiences that reflect the ideals of social justice according to the Catholic Church can prove to be highly impactful if well-designed.

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Lake, Peter, et Michael Questier. « The Appellant Agitation and the Kingdom of France ». Dans All Hail to the Archpriest, 224–27. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198840343.003.0016.

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A significant section of the English Catholic community had traditionally looked to the French court and the French national Church for patronage and intellectual validation. During the wars of religion some English Catholics empathized with and drew upon the evolution of resistance theory among the Catholics of the Holy League. Once Henry of Navarre had converted to Rome and had taken the crown, that game was over. Although King Henry offered his protection to the Society of Jesus, the appellant clergy looked to the French court to endorse their programme and to give them diplomatic protection at Rome.

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Henold, Mary J. « Legacies ». Dans The Laywoman Project, 191–94. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469654492.003.0007.

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The Epilogue considers recent attempts to affirm the importance of Catholic laywomen in the church and extend their participation in decision making, while upholding Catholic teaching on gender essentialism and complementarity. Such limited efforts must be placed in the context of the 1960s and 1970s, when Catholic women’s leadership was also affirmed, and yet these women were still limited to prescribed roles and excluded from power. The work that Catholic laywomen did in these years to challenge Catholic teaching on gender roles, and remake laywomen’s identity, has been largely ignored and forgotten. As a result, the church, and particularly Pope Francis, continue to give lip service to laywomen’s dignity while failing to listen to their voices or give them genuine authority.

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