Church's Response Research Articles

Modernity and the Dilemma of North American Anglican Identities, 1880-1950 (review)

Reviewed by: Modernity and the Dilemma of North American Anglican Identities, 1880–1950 Michael Gauvreau Modernity and the Dilemma of North American Anglican Identities, 1880–1950. By William H. Katerberg. [McGill-Queen’s Studies in the History of Religion, Series Two.] (Montreal and Kingston: McGill-Queen’s University Press. 2001. Pp. xiii, 308. $49.95.) Organized around the intellectual biographies of five clerics who occupied key intellectual and leadership posts in the Anglican Church of Canada and the Protestant Episcopal Church of the United States, and connected by a series of [End Page 865] chapters detailing theological developments within each denomination, this book seeks to accomplish two major goals. Through biographical analyses of Dyson Hague, a forceful advocate of the Anglican evangelical wing, W. H. Griffith Thomas, whose links with transatlantic holiness tendencies drew him increasingly toward fundamentalism, the high-church American bishop William T. Manning, the liberal evangelical champion Carl Eckhardt Grammer, and the moderate evangelical Henry John Cody, Katerberg provides an assessment not only of the richness and diversity of theological options within Anglican church order, but offers the reader an accessible account of the fate of each of these church parties in the complicated religious and cultural landscape of the early twentieth century. In so doing, the author emphatically places himself within the current revisionist tendency of scholarship in the history of religion, of resisting casting the period prior to World War II as one of inevitable religious decline. "The point," concludes Katerberg, "is to avoid simplistic, linear readings of mainline protestant decline that occurred in the 1960's back into the 1920's and 1930's" (p. 140). Although Protestant "hegemony" in both Canada and the United States faced new social and cultural dilemmas, radical disruption was not a feature of either theology or religious practice. Indeed, one of the great strengths, as well as a source of internal conflict and disunity for Anglicans, was the weight of history and tradition in terms of formulating the identities of "high church," "low church," and "evangelical." Indeed, it is Katerberg's characterization of his leading Anglican clerics as all heavily imbricated in the continuities of the past that provides the central tension in this study. The main theoretical axis of this volume is not "secularization," the debate that has raged among social historians of religion, but "modernity," which Katerberg defines as the simultaneous experience of both consolidating and fragmenting tendencies that was experienced in a particularly acute form in North America during the seven decades of this study. Modernity, according to Katerberg, "is better described as competition for identities in a pluralized, modern social and cultural setting." Because it sought to cast its identity in terms of historical continuity with tradition, Anglicanism, unlike other Protestant denominations, was shaped by a struggle over how to use the past to respond to modernity. In the process, however, Katerberg argues that Anglican identities tended to become more fragmented, and that the traditions espoused by the five intellectual leaders became "objects of consumption and self-conscious manipulation" (p. 8). On balance, the story of this fragmentation and competition of historic identities is sensitively handled by the author. It is possible, Katerberg concludes, to trace the post-1960 difficulties faced by North American Anglicans to a much earlier period. The articulation, preservation, and competition of historic identities within the denomination hampered the Anglican Church's response to the age of "high modernity" faced by Western societies in the era after the late 1950's, by leaving the church without a "readily marketable" (p. 217) denominational identity beyond an unstable appeal to ecumenism and comprehensiveness. [End Page 866] This book, however, would have been richer had it deployed a fully transatlantic frame of reference. Indeed, the "North American" frame of reference does not work effectively for Anglicanism, which continued, both in Canada and the United States, to be shaped by historic "English" theological identities and developments—matters that are insufficiently explored in the narrative chapters which the author provides. On balance, however, Katerberg convincingly advances the theoretical perspective of "modernity" as one worthy of much further application by historians of religion looking to refine and nuance conventional treatments of twentieth-century religious decline. Michael...

Black, White, and Catholic: Southern Jesuits Confront the Race Question, 1952

In the summer of 1952, the New Orleans Province of the Society of Jesus rejected the practice of racial segregation. Basing their decision on Catholic philosophical and theological precepts, the Jesuits of the New Orleans Province examined the racial practices of post-World War II America and found them wanting. They decided that the time had come to end segregation within their order and its various ministries. By integrating Jesuit-run educational institutions, retreat houses, and parishes as well as the religious order itself, members of the Society of Jesus, however, ran the risk of alienating benefactors, hampering apostolic effectiveness, and decreasing vocations. Nevertheless, the Jesuits had concluded that racial segregation was incompatible with church teachings regarding Christian justice and charity—"Jim Crow" Catholicism was no longer welcomed at church.1 Jesuit action came two years before the Supreme Court rendered its decision in the Brown v. Board of Education, Topeka, Kansas, case, and three years before the Montgomery bus boycott commenced. The process by which Southern Jesuits concluded that racial segregation was morally untenable is a hitherto unexamined aspect of the broader civil rights movement in the United States and is the focus of this work. The history of the Roman Catholic Church's response to American racial practices has been less than edifying. Beginning with slavery and continuing with racial segregation, the Church has equivocated and rationalized [End Page 484] the varied treatment of blacks in the United States.2 While the papacy regularly condemned the slave trade, Holy Scripture, Church Fathers, and church tradition never proscribed slavery. Within three decades following the end of slavery in the United States, American Southern Catholics adopted the practice of racial segregation as it was established and institutionalized by legal and extra-legal means.3 In post-World War II America, Southern Catholics still followed the practice of segregation as prescribed by law and custom. Southern parishes were established either for black or white Catholics as were parochial grammar and high schools, Catholic medical and social establishments, and Catholic institutions of higher learning. Notable exceptions were found in the border states of Kentucky and Missouri, where several Catholic institutions of higher learning were integrated. And while the Catholic University of America, in the still largely segregated District of Columbia, accepted black applicants, none of the institutions in the Deep South did. For Southern Jesuits, the situation changed with the promulgation of a policy statement regarding interracial affairs in 1952. The impetus for members of the New Orleans Province of the Society of Jesus to examine the race question came from a letter of John Baptist Janssens, S.J., the superior general of the order, entitled De Apostolatu Sociali (Concerning the Social Apostolate). Writing in October, 1949, to fellow Jesuits regarding the socio-economic and religious challenges presented by atheistic communism and liberal materialism, Janssens worried that Jesuits were not sufficiently aware of the plight of the working class and the threat this posed to an individual's material and spiritual welfare arising from "the inequitable condition, both temporal and spiritual, of by far the greater part of the human race."4 The Society of Jesus, he believed, needed to demonstrate solidarity with workers if Christianity was to have any impact on their lives; if not, the appeal of secular doctrines would draw them away from the Church and Christian values. [End Page 485] For Janssens, Christ's love was the motivating factor for examining and then changing society. "Christ, in an untold number of His members, still suffers hunger, nakedness, exile and contempt. Let us turn our eyes attentively to sights which daily meet our eyes and, in the light of truth, study conditions to which we have grown accustomed and even indifferent. They must not be tolerated; there must be a change." The superior general of the Jesuits rhetorically asked whether it was right that people all over the world should live in...

Catholics and the ConCon: The Church's Response to the Massachusetts Gay Marriage Decision

The Catholic Church has long been a powerful presence in Massachusetts politics. The November 2003 Supreme Judicial Court decision in Goodridge v. Department of Public Health, in which the Court by a 4-3 majority recognized the right of same sex couples to marry, thrust the church into a battle to amend the Massachusetts Constitution to preserve the traditional definition of marriage as the union of a man and a woman. The struggle came at a delicate time for the Catholic Church, which had been buffeted by the sexual abuse crisis, the changing demographics and Catholic identity of its faithful, and the painful process of closing parishes in the archdiocese of Boston. Formidable forces fought to defeat a constitutional amendment defining marriage in the traditional sense. In the contest over a constitutional amendment, the Catholic Church proved itself a weakened, altered, but resourceful advocate for its position in the public square. Yet even in a measured success the church may have planted the seeds for further erosion of its moral authority.

A Latino Practical Theology: Mapping the Road Ahead

[The author uses the pastoral circle or “see-judge-act” practical theological method to review the status of Hispanic/Latino ministry. He takes note of new research findings, while stressing the importance of an integrating framework for shaping the Catholic Church's response to the multiple challenges presented by the Latino/a presence. Paul VI's Evangelii nuntiandi provides the needed framework with its stress on inculturation, liberation, and interreligious dialogue. Sections are then devoted to the challenges of popular religion, youth, the flight to other religions, multiculturalism, and pluralism. Finally, he names several practical implications and lays out a map suggesting where this may be heading.]

The Catholic Church and Political Mediation in the Dominican Republic: A Comparative Perspective

This essay looks at the Catholic Church and political mediation in the Dominican Republic during the 1980's and 1990's. It opens with a review of the Latin American context regarding the transition to democracy, the debt crisis, and the church's response to the new political reality. It draws some comparisons from Bolivia, Nicaragua, El Salvador, and Guatemala, where the church played an important role mediating political conflicts. The core of the article concentrates on three parts: the Dominican transition to democracy, the church mediation in the Tripartite Dialogue of the 1980's and early 1990's, and in the general elections of 1986 and 1994.

Credibilidad de la enseñanza de la Iglesia sobre la sexualidad

The article presents some of the current challenges of the credibility of the church concerning its teachings on sexuality. The author sets them in a historical context which show how the teachings of the church developedfrom it origins to the Vatican Council II. These challenges are framed within an integrating conceptualisation of the human sexuality considering the contributions made by the various social sciences. The article acknowledges the presence of many challenges, but focuses on those most relevant in the contemporaneous culture: the need to overcome the maniquean view of sexuality, but also the hedonist one, the valorisation of the sexual pleasure without turning it into an absolute value, yet keeping from a negative view of it. It refers to the issue of the way the Magisterium has dealt with the language on this matter: taking notice of the significance of some conducts, especially among the youth, regarding their understanding of sexuality and the Church's response in this debate.

Using a Negotiations Lens to Examine the American Catholic Church's Response to the Clergy Sex‐Abuse Scandal

The explosive clergy sex‐abuse scandal forced the Roman Catholic Church members, clergy, and church leaders to renegotiate the kind of dialogue that they will have with each other. As the full dimensions of the clergy sex‐abuse scandal in Boston came to light during 2002, the public response of Cardinal Law and other church leaders to victims, and groups of clergy and laity was often adversarial. While some of the Cardinal's actions were consistent with his stated goal of protecting children, his behavior revealed the unstated goal of protecting the institution of the church, its leadership structure, and ultimately, his own position. By contrast, Bishop Wilton Gregory's November 2002 presidential address to the United States Conference of Catholic Bishops employed a more complex model of negotiation: he articulated broad goals to attract the support of his various audiences and while postponing discussion of the controversies that will attend efforts to reach those goals. Ultimately, the future of relations among church members, clergy, and church leaders will depend on how successfully these groups can negotiate church membership.

Widerstand ist nicht das richtige Wort: Katholische Priester, Bischofe und Theologen im Dritten Reich (review)

Widerstand ist nicht das richtige Wort. Katholische Priester, Bischofe und Theologen im Dritten By Georg Denzler. (Zurich: Pendo Verlag. 2003. Pp. 304. sFr 39,90; euro23,60.) theme of book is summed up in a quotation from Karl Rahner in the final chapter: Church officeholders, and the clergy in general, suffer from ecclesial introspection. They think of the church, not of people. They want freedom for the church, not for people. This explains why, for example, during the Nazi period, we were far more concerned about ourselves, about the survival of the church and its institutions, than about the fate of the Jews. That may be understandable. But it is neither Christian nor churchly, if we really understand what the church is all about. Despite his criticism of the Church's response to Hitler, Denzler is no ally of Daniel J. Goldhagen.It is impossible to deal in a scholarly way with his book, A Moral Reckoning Denzler writes in an Afterword,since the author offers no evidence for the work's many half-truths, abbreviations, inaccuracies, and generalizations, many of them presented in an insinuating manner. And in his book's concluding sentence Denzler applies to Goldhagen's work the latter's assessment of another Holocaust book: An artificial construction of half-truths assembled to support an ideology. It is replete with such an extraordinary number of factual errors as to make it a model of falsification and distortion. As the book's title indicates, Denzler does not believe that the Church's response to Hitler constituted resistance. he prefers the term partial divergence. There was on the one hand agreement with some of the goals of Nazi rule, as long as these were purely political. On the other hand there was repudiation of the regime's goals when they conflicted with church interests. best parts of Denzler's book are those which recount the story of those clear-sighted enough to see the true nature of Nazism from the start. One was the Jesuit Rupert Mayer (since beatified), who lost a leg in World War I, was decorated with the Iron Cross, and boasted after Germany's defeat in 1945 that this one-legged Jesuit has outlasted Hitler's thousand-year Reich. A frequent observer at Nazi rallies before 1933, Mayer wrote Cardinal Faulhaber of Munich in September, 1930, more than two years before Hitler came to power: The extent to which Hitler's hoax has gained acceptance, even among Catholics, is incredible but true. Equally clear-sighted was Konrad von Preysing, bishop first in Eichstatt and from 1935 in Berlin, who told intimates shortly after Hitler came to power: We are in the hands of criminals and fools. …

The Scourge of HIV/AIDS in Africa and the Church's Response

The Scourge of HIV/AIDS in Africa and the Church's Response

Schweizer Katholizismus, 1933–1945. Eine Konfessionskultur zwischen Abkapselung und Solidarität (review)

Schweizer Katholizismus, 1933-1945. Eine Konfessionskultur zwischen Abkapselung and Solidaritat. Edited by Victor Conzemius. (Zurich: Verlag Neue Zurcher Zeitung. 2001. Pp. 696. Fr. 78.-; Euros 52.-.) In the late 1990's, the Swiss began to analyze how they and their institutions had reacted to the political assaults of Nazi Germany. Among other problems, they reflected on the issues surrounding the Jewish refugees who sought sanctuary in their country. Not surprisingly, questions arose concerning how antiSemitism had tarnished the responses of the Christian churches. This scholarly work is a comprehensive study designed to clarify the values, attitudes, and behaviors of Catholic leaders and laity during this dark era. A long and distinguished career examining how the Church reacted to totalitarianism in the twentieth century has made Conzemius the perfect editor for such a volume. In 1997 Conzemius was asked by the Romische-Katholische Zentralkonferenz of Switzerland to direct a research project, ultimately the source of this book, which was to focus on the Church's response to Nazism. The authors of the essays in this collection have examined the Spanish Civil War as an example of the Church under siege in a fascist state, Christian life in the varied Cantons, and, in particular, the relationships that emerged as Christians and Jews interacted during these stressful years, while Hitler advanced Nazi interests. Stephen Leingruber, Urs Alterman, Christoph Baumer, and Jonas Arnold have touched on the now familiar theme of the relationship between Christian anti-Judaism and modern socio-political, i.e., racial, anti-Semitism. Their analyses inevitably lead into the controversy surrounding the Christian roots of anti-Semitism, which by now is fairly well-trodden ground. Still, these authors bring a new perspective to the conversation, since they are particularly concerned with the attitudes of Catholics toward Jewish refugees and so focus on how bystanders in a neutral country reacted to Nazi barbarism. The book also includes personal recollections, which are provided by five witnesses to the tensions that erupted over Jewish refugee issues in St. Gallen-Rorschach. Up until now in the scholarly literature concerned with the Nazi era, the experiences of the Swiss have not contributed much to our ongoing attempts to understand the church struggle, the role of Pius XII and the institutional church during this era, and the Church's contribution to modern anti-Semitism. Several perspectives offered in this collection, however, seem to open up unique viewpoints that could be profitably pursued. Thomas Maissen, for example, suggests that the symbiotic relationship that seems to attract the Church to the totalitarian impulse probably should be revisited, since it goes to the root of the modem Church's response to modernity, even today. …

Earth habitat: eco-injustice and the church's response

This signal volume gathers theologians from around the world to address three pressing questions: How can Christianity and Christian churches rethink themselves and their roles in light of the endangered earth? What earth-honoring elements does justice-oriented Christianity have to contribute to the common good? And how can local communities and churches respond creatively and constructively on a level to these vast global forces? This volume captures the chief themes and presentations from the October 1998 conference on social justice, ecology, and church, entitled Ecumenical Earth and held at Union Theological Seminary. Among the 18 contributors to this trailblazing conference are Rasmussen and Hessel, James Cone, Kusumita Pedersen, Brigitte Kahl, Ibrahim M. Abu-Rabi, Steven Rockefeller, Havid Hallman, Ernst Conradie, Peggy Shepard, and Troy Messenger.

The Church's Response to Homosexuality: Biblical Models for the 21st Century

The Church's Response to Homosexuality: Biblical Models for the 21^st Century

Walking with Faith: New Perspectives on the Sources and Shaping of Catholic Moral Life by Walter J. Woods

152 BOOK REVIEWS Walking with Faith: New Perspectives on the Sources and Shaping of Catholic Moral Life. By WALTER}. Woons. Collegeville, Minn.: The Liturgical Press, 1998. Pp. xvi + 528. $39.95 (paper). ISBN 0-8146-5824-5. This book's primary concern is "moral life in the faith community" (xii). It is an ambitious work, one that seeks "to illuminate the sources of moral life in faith, show how moral life in the Church has developed over the centuries, and encourage a more integral, comprehensive view" (xv). As such, it is a welcome addition to the mounting body of literature that demonstrates the ongoing historical interplay of the Christian faith with the ethical conduct of believers and their official worship from the pews and in the sanctuary. The author shows particular interest in the temporal, contemporary, and transcendent factors that went into the shaping of Catholic moral life. He orders his presentation in a chronological sequence of eleven balanced and well-written chapters. He reflects on the scriptural, historical, intellectual, and liturgical dimensions of this important walk with faith and provides a helpful summary of his findings in the closing Epilogue. The book has many strengths, not the least of which is the author's competent and judicious use of the principle of correlation, the historiographical assumption that a complex web of interrelated sociological and cultural factors must be taken in account when examining the way ideas arise, develop, and function through time. It is exceedingly difficult to study any particular facet of Church life in this manner for any single historical period, let alone the entire span of its existence. Although his selection and presentation of the material is not beyond reproach (as will soon become evident), the author maintains a largely convincing level of scholarly discourse that conveys not only a sense of the great complexity of factors which must be taken into account when examining the relationship between morality and faith in the Church's life, but also a sensitivity to the continuities and discontinuities that such an organic relationship necessarily entails. For this reason alone, the book can be read with interest and to great benefit. While it does not qualify as a "history" of moral theology as such (nor does it purport to be), the perspectives it offers into the shaping of Catholic moral life-both historical and otherwise-will need to be examined and reckoned with by all future historians of Catholic moral theology. This reader was also impressed with the methodological consistency with which the author constructs his chapters (enabling less expert readers to navigate the often turbulent waters of the Church's history with a relative degree of calm), his ability to find common threads in the Church's doctrinal and moral teachings (some of which have not been explicitly adverted to until now), and his balanced integration of the history of Christianity with the general history of Western civilization (especially in chapters 9 through 11, where he maps out the Church's response to the modern Western outlook). If that is not enough, his "Reflections" at the end of each chapter summarize the salient points regarding the impact of the BOOK REVIEWS 153 faith on the Church's moral life and offer many astute insights into why the Church's teaching developed the way it did. The author's penchant for method and his high level of scholarly discourse, however, do not dispel a number of serious concerns resulting from certain lacunae in his historical presentation. Although this is to be half-expected in a large synthetic work of this kind (it would be virtually impossible to investigate every instance in the Church's life where the faith has contributed to a deeper understanding of the believer's moral responsibilities), the number and scope of the author's omissions tend to weaken and, at times, even blemish this otherwise outstanding effort of historical inquiry. It seems strange, for example, that the author would spend so much time in chapters 1 and 2 outlining the relationship between faith, moral conduct, and worship in the Old and New Testaments and say hardly anything at all about the evolution of the canon of Scripture...

THE CONTRIBUTION OF WOMEN TO CHURCH GROWTH AND DEVELOPMENT IN AFRICA

International Review of MissionVolume 87, Issue 345 p. 233-239 THE CONTRIBUTION OF WOMEN TO CHURCH GROWTH AND DEVELOPMENT IN AFRICA THE CASE OF THE PRESBYTERIAN CHURCH OF GHANA Rose Ampofo, Rose Ampofo Rose Akua Ampofo is director of the Presbyterian Women's Centre, Abokobi, Ghana.Search for more papers by this author Rose Ampofo, Rose Ampofo Rose Akua Ampofo is director of the Presbyterian Women's Centre, Abokobi, Ghana.Search for more papers by this author First published: 25 March 2009 https://doi.org/10.1111/j.1758-6631.1998.tb00082.xGo here for SFX AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat Volume87, Issue345April 1998Pages 233-239 RelatedInformation

The Church's Response to Alzheimer's Disease

This study examined churches'responses to families living with Alzheimer's disease (AD). Forty informants (19 spousal caregivers and their respective clergy) were interviewed with four research goals in mind: (a) to identify the importance of church participation, (b) to examine the nature of the caregiver-clergy dyad, (c) to identify church-based intervention programs, and (d) to develop guidelines for offering assistance to congregants. Findings show that churches can play an important support role to AD families. Church participation remained important for most informants, even with the added demands of caregiving. Most provided information congruent with that of their clergy and most were satisfied with their churches'responses to their situations. Several successful church-based programs were identified, and six guidelines for responding to AD families emerged from the data. Future research should examine how non-Christian faiths are responding to members who have AD or related illnesses.

Church as Structure and Communitas: Victor Turner and Ecclesiology

Anthropologist Victor Turner focused on the dynamic relationship between the liminal condition affecting subjects of rites of passages and the relatively permanent state of the overall structure of ordinary life. He extrapolated his theory into a wider application to social and cultural dynamics. The A. here argues that Turner's methodology is fruitful for analysing ecclesial life, bearing especially upon permanence and change. He then attends to the types of three contemporary liminal groups and the Church's possible response to them

Child sexual abuse and the Catholic church: An historical and contemporary review

Although the recent revelations of clergy sexual abuse suggests an unusual and recent epidemic among the Catholic church, the historical record suggests this difficulty has plagued the church over the centuries. The recent effort of investigative reporters and adult survivors alleging sexual abuse by clergy, has led to an increased public awareness of the extent of illegal sexual activity occurring in the church. Opinion polls of Catholics in the United States have evidenced a critical view of the Church's administrative response to the crisis. Recently, criminal and civil cases have successfully challenged the negligence of the church hierarchy and the sexual misconduct by some of its members. Judicial decisions, however, tend to not hold churches liable for the sexual acts of their clergy. Despite continuing press coverage and civil/criminal litigation, research on priest offenders is virtually nonexistent The claims of unprecedented treatment success with clergy offenders has not been supported by published data. Given the high recidivism rates of sex offenders, the Catholic church should reconsider its policy of placing known sex offenders back into active ministry.

Churches, Communities and Children: Italian Immigrants in the Archdiocese of New York, 1880-1945 by Mary Elizabeth Brown

Churches, Communities and Children: Italian Immigrants in Archdio cese of New York, 1880-1945. By Mary Elizabeth Brown. (Staten Island, New York: Center for Migration Studies. 1995. Pp. vi, 219. Paperback.) Italian mass migration to United States began in earnest during decade following Risorgimento and political unification of Italian Peninsula. General political confusion, plummeting economy, increased taxation, a burgeoning military establishment and extended mandatory service, as well as a government that encouraged and, in some instances, forced emigration, all contributed to massive movement of poor from various provinces, cities, and towns of Italy to Americas from 1880's to first decades of present century. New York City, even then symbol of American economic and political prosperity, became goal and dreamed-for haven for millions of dispossessed, especially after opening of Ellis Island. The largest single religious group represented during these years among arriving immigrants was Roman Catholic, at least in name; largest single national group among these was Italian. They were also neediest, the most pitiable, as Archbishop Corrigan once described them, with no single language, only various dialects, no national identity, only loyalty to local town or province of birth, and a strong mutual disdain between those hailing from Northern and Southern Italy. Many were mere slave labor, indentured to padroni who had paid their passage to America in return for years of servitude. The Archdiocese of New York found itself host to hundreds of thousands of newly arrived Roman Catholics, among whom were Italians, most in need of every imaginable form of assistance, not least of which was spiritual guidance and comfort of their Church. Mary Elizabeth Brown's book describes Church's response and pastoral plan for Italians living within Archdiocese of New York from 1880 until eve of Vatican Council II. Beginning with administration of John Cardinal McCloskey, during which time number of Italian immigrants arriving in New York began to rise, Brown continues in detail her study through 1945, during rule of Francis Cardinal Spellman. She then paints a general view of Italians up until council. She traces life of Italian Catholics in New York and Church's response to them and their needs throughout these years. …

Działalność duszpasterska prymasa Stanisława Karnkowskiego

W XVI stuleciu Kościół stanął wobec problemu wyzwania rzuconegomu przez Marcina Lutra i jego zwolenników. Na głęboki i wielowarstwowy kryzys w Kościele u progów czasów nowożytnych, kiedy nastąpiło także zubożenie duszpasterskiego oddziaływania, będącego źródłem reformacji, Kościół odpowiedział odnową podjętą na Soborze Trydenckim. Również Kościół w Polsce dotknięty nauką reformatorów musiał poważnie przyjrzeć się swojemu obliczu i podjąć dzieło wewnętrznego odrodzenia w duchu odnowy soborowej. Warto więc prześledzić drogi, którymi „szło nowe” w naszej ojczyźnie w dwóch ostatnich dziesięcioleciach XVI wieku, w czasie których stał na czele polskiego episkopatu prymas Stanisław Karnowski (1581-1603).

The Biblical Flood: A Case Study of the Church's Response to Extrabiblical Evidence; By Davis A. Young Grand Rapids, Eerdmans, 1995. 327 pp. $19.99

The Biblical Flood: A Case Study of the Church's Response to Extrabiblical Evidence; <i>By Davis A. Young</i> Grand Rapids, Eerdmans, 1995. 327 pp. $19.99