Role Of Catholic Church Research Articles

Live of East Timorese Ex-Refugees: Past Trauma, the Role of Catholic Church, and Digital Technology

<p>This research undertakes an ethnographic exploration of the intricate impact of historical trauma on individuals hailing from Timor-Leste, specifically those who underwent forced migration during the tumultuous events surrounding the 1999 referendum. By centering on the life trajectories of Timor-Leste's former residents across multiple generations, the study delves into the complex interplay of trauma, economic challenges, the role of catholic church and the dynamic role played by digital technology in the lives of those who sought refuge in Nusa Tenggara Timur, Indonesia as the coping mechanisms adopted by these individuals as they navigate the profound traumas arising from the conflict. Additionally, the study aims to examine their resilience in the face of adversities, particularly during the challenging times of the COVID-19 pandemic. Furthermore, it seeks to unravel the intricate ways in which digital technology, encompassing smartphones and social media platforms, has become an influential factor in shaping their intricate life trajectories. Through a nuanced exploration of these elements, the research endeavours to contribute valuable insights into the multifaceted dimensions of the post-traumatic experiences of this community and the evolving role of technology in their coping mechanisms and adaptation strategies.</p>

The Polish Wild West: Forced Migration and Cultural Appropriation in the Polish-German Borderlands, 1945–1948 [Polski dziki zachód. Przymusowe migracje i kulturowe oswajanie Nadodrza 1945–48

The Polish Wild West: Forced Migration and Cultural Appropriation in the Polish-German Borderlands, 1945–1948 [Polski dziki zachód. Przymusowe migracje i kulturowe oswajanie Nadodrza 1945–48

Corruption, Ritualism and Prophetic Role of the Catholic Church

This interdisciplinary study attempts to relate corruption with the Catholic Church's role as the moral and social critics that compel believers to participate in confronting corruption and bribery. The interdisciplinarity is also the method applied in the study. It includes an exposition of the economic data of the GDP, its theological interpretation based on the story of Naboth and the king in the Old Testament, and strategic action field theory. The article begins with widespread corruption in ASEAN, then continues with a theological foundation for believers’ role as guardians of moral and social values. The Church, however, faces ritualism and religious formalism that cause faith values do not influence to eradicate corruption. Finally, by implementing the social study of Strategic Action Field (SAFs) theory, the paper proposes an anti-corruption movement as a strategic action for the Catholic Church to tackle corruption. The study found that the social study of Strategic Action Field (SAFs) theory allows the Church to develop the anti-corruption movement as the strategic action to create pastoral works to tackle corruption

When Priests Forgot About God: An Analysis of the Catholic Church's Role in Genocide

When Priests Forgot About God: An Analysis of the Catholic Church's Role in Genocide

Wpływ prokościelnych grup interesu na ustawodawstwo. Casus regulacji antyaborcyjnych w Sejmie VIII kadencji

<p>Zasadniczym celem artykułu jest omówienie wpływu prokościelnych grup interesu na proces stanowienia ustawodawstwa antyaborcyjnego w Polsce. Tekst odnosi się do inicjatyw podjętych w Sejmie VIII kadencji. Zanalizowano: rolę Kościoła katolickiego w systemie politycznym Polski; metody jego oddziaływania na ów system; pojęcie prokościelnych grup interesu; ich typologię; projekty ustaw dotyczących aborcji w Sejmie VIII kadencji; metody, jakimi grupy pro-life wyrażały swoje postulaty w trakcie prób stanowienia ustawodawstwa antyaborcyjnego. Grupy te są instrumentem wpływu Kościoła na system polityczny. W celu wprowadzenia ustawodawstwa antyaborcyjnego grupy obrońców życia odwołują się do różnych metod: lobbingu, zabiegów perswazyjnych i sankcji moralnych.</p>

Dagger John: Archbishop John Hughes and the Making of Irish America

Dagger John presents the first Catholic archbishop of New York as an immigrant who made good, an architect of Irish American identity, and a cleric whose public profile reflected the burdens of office and the crises he faced. In this book, John Joseph Hughes presides over critical decades in American history and also within the history of immigrant Irish settlement in the United States. He orchestrates pioneering church expansion in New York, battles spirited anti-Catholic expression, debates social reform, and struggles against all-consuming sectionalist forces. He emerges as the public face of immigrant Irish ambition to surmount the cataclysm of the great famine of the 1840s and 1850s. A crusader with flashes of virtuosity, a volatile disposition, and what amounted to insufficiencies in character, Hughes harnessed ramrod-straight principles and unalloyed visions to controversies regarding denominational education, the Catholic Church's role in the Civil War, and the fantastical notion of constructing a mighty cathedral monument to Catholicism in the face of virulent nativist upsurge. The public profile he constructed on pillars of faith and ambitions to secure his church in the American mainstream empowered Hughes to exchange challenging early years in Baltimore and Philadelphia, where he honed abilities in oratory, authority, and self-assurance, for Mott Street—a stone's throw from the disreputable Five Points neighborhood. Possessed of a manner as cerebral as it was obdurate, he relished the company of political personages such as Thurlow Weed and William Seward. By the 1850s, John Loughery shows, Hughes's access to elevated sociopolitical spheres underscored his status as America's foremost Irish Catholic. He engaged city, state, and national political leaders, including Presidents James K. Polk, Millard Fillmore, and James Buchanan, and his European tours combined diplomatic undertakings with American Catholic Church expansion. The outbreak of the Civil War saw him weakened by the illness that would kill him by 1864, despairing of his lifelong ambitions for his ethnic compatriots and church.

The Role of Catholic Church in Improving the Quality of Human Resources in Diocese Ruteng-Indonesia

The Role of Catholic Church in Improving the Quality of Human Resources in Diocese Ruteng-Indonesia

Speaking French in Louisiana, 1720–1955: Linguistic Practices of the Catholic Church by Sylvie Dubois, Emilie Gagnet Leumas, and Malcolm Richardson

Reviewed by: Speaking French in Louisiana, 1720–1955: Linguistic Practices of the Catholic Church by Sylvie Dubois, Emilie Gagnet Leumas, and Malcolm Richardson Robin White Speaking French in Louisiana, 1720–1955: Linguistic Practices of the Catholic Church. By Sylvie Dubois, Emilie Gagnet Leumas, and Malcolm Richardson. ( Baton Rouge: Louisiana State University Press, 2018. Pp. x, 213. $38.00, ISBN 978-0-8071-6844-8.) Speaking French in Louisiana, 1720–1955: Linguistic Practices of the Catholic Church is a sociolinguistic and historical account of the use of the French language in the Catholic Church in south Louisiana from the 1720s to [End Page 664] the 1950s, when the last Catholic parish to keep its records in French switched to English. Perhaps providentially, the catastrophe of Hurricane Katrina was a catalyst for the book, as the storm occasioned the transfer of archives of the Archdiocese of New Orleans to Baton Rouge, thus facilitating the authors' access to the source materials. In the eighteenth century, French was the language and ethnicity of a majority of Catholic people in Louisiana. But from 1803 onward the linguistic trend moved relentlessly away from French in all but the most private aspects of Louisiana life. The church leadership realized that if they did not provide an English-speaking clergy, Protestant denominations might lure Anglophone Catholics into their pews. Indeed, the Irish rapidly became one of the largest Catholic communities in the state, especially in New Orleans. Irish immigrants founded St. Patrick's Church on Camp Street in 1833, more than a decade before the Great Famine of the 1840s that spurred waves of immigration to the United States. The Irish presence resulted in bilingual and eventually in English-speaking churches. In general, large urban parishes turned to English earlier than did small rural parishes. But St. Louis Cathedral, in the heart of New Orleans, remained largely Francophone until 1910. From the book's data-driven analyses, the reader comes away with a clearer understanding of who spoke and wrote French, in what the authors call "a community of practice" spanning two hundred years (p. 13). It strongly appears that the Catholic Church was a factor in keeping French alive and in use in Louisiana. Even though it is not a major focus of the book, the authors note church initiatives in education. In New Orleans, the Ursulines led in education. In the small community of Grand Coteau near Lafayette, the Academy of the Sacred Heart has been teaching the French language since 1821. To the authors' credit, the book does not claim to answer or to pitch macro-sociolinguistic questions and hypotheses about French in Louisiana. Where and when did the shift from French to English definitively happen? What are lexical, grammatical, and phonological features of French and Creole French in Louisiana? Who in the Catholic community was able to read, write, and speak French? The authors respond to the switch to English in a mood of objective acceptance. The prescient last sentence of Speaking French in Louisiana suggests that future studies on language and the Catholic Church in Louisiana will involve Hispanic people and the Spanish language. Although the use of the French language in Louisiana has been studied extensively, this book is the first to look specifically and in depth at the Catholic Church's role. It is thus a pioneering study in the literal sense of the term and a worthy effort that may prepare the way for more scholarly work regarding the French language. Robin White Nicholls State University Copyright © 2019 The Southern Historical Association

Catholic Schools as Means of Promoting Peace and Justice in Nigeria

The paper examines the impact of the Nigerian education and the extent to which it contributes towards the promotion of peace and justice with specific reference to Catholic schools. The paper argues that the role of Catholic Church in providing education has immensely contributed to the growth and development of education in Nigeria. Due to the church‟s focused intervention, approximately 649 elementary schools, 384 secondary schools and 16 tertiary institutions have been established in Nigeria. Relying on documentary method of data collection and descriptive analytic approach, this study explains that Catholic schools have a significant role towards achieving a peaceful and equitable society in Nigeria. The article recommends more engaged efforts by other non-state institutions towards the building of developed educational institutions that will help in promoting peace and justice in Nigeria.

'Let Us Care for Everyone's Home': The Catholic Church's Role in Keeping Gold Mining Out of El Salvador

El Salvador’s refusal to allow industrial gold mining within its borders sets it apart from most other Latin American countries. Since 2007, three successive presidents from opposing parties have maintained a de facto moratorium that prevents all mining firms – international and Salvadoran, public and private – from accessing El Salvador’s estimated 1.4 million ounces of gold deposits. A majority of Salvadoran citizens and political leaders alike are opposed to mining, citing the country’s environmental degradation, population density, and limited water resources. Yet opposition to industrial gold mining has not always been the majority position in El Salvador. As recently as the early 2000s, the Salvadoran government, with support from international donors and creditors, pursued metals mining as an opportunity for economic growth. The story of how El Salvador diverged from this extractivist path is multi-faceted. A key element has been the strategic involvement of the Salvadoran Catholic Church. This working paper explores the Church’s influence on the Salvadoran government’s decision to suspend all metals mining. The analysis examines the theological and practical motivations for the Church’s stance on mining. It also describes the strategic actions taken by the Church to promote its position. Ultimately, the involvement of the Catholic Church served to strengthen the grassroots anti-mining movement, to shape the public debate, and to sway the electorate, which proved decisive in the suspension of all industrial metals mining in this country.

The Importance of Dialogue in Turkey

Introduction As social beings, people need each other at every moment of their lives. In twenty-first century, mass media and technology have turned world into a global village. Globalization underlines and stresses global consciousness and dialogue. In this era, humanity needs to learn importance of coexistence and dignity entailed in being human. For this purpose, a significant attempt has been made by Christians to rebuild their relationships with different Christian groups and members of other religions. Even though dialogue among people of different religious traditions has continued throughout history in form of individual relationships such as friendships, neighborly relations, or business connections, formal and planned interfaith/interreligious dialogue started and became a worldwide movement in second half of twentieth century. The role of Catholic Church and World Council of Churches cannot be denied in this movement, along with help of technology and modernity. Christian scholars' positive effects on Christian call for dialogue should not be missed. Remaining freer from institutional barriers, these scholars could take significant steps for theology of religions and dialogue. Among them my doctoral program advisor, Dr. Leonard Swidler, holds a remarkable position. He understands dialogue not only as a theological, philosophical, or practical concept but also as an ontological concept. By stating a dance of universe, Swidler is convinced that everything in universe is naturally in dialogue. In this respect, he stated that the very essence of our humanity is dialogical, and a fulfilled human life is highest expression of cosmic dance of dialogued. (1) His numerous works and tireless efforts to create an atmosphere of peace at grassroots and academic levels are significant. The growing global role of Dialogue Institute at Temple University and Journal of Ecumenical Studies are among fruits of his efforts. In many of our conversations I was able to observe how Swidler is able to witness historical survey of dialogue, especially Muslim-Christian dialogue. He was among scholars who attended first institutional and organized Muslim-Christian dialogue event in Libya in 1976. Since then, he has been working to teach his Muslim students to have more accurate information regarding members of other religions. I should also note that Swidler's special stress on growing role of Turkish Muslims in interreligious dialogue encouraged me to explore Turkish response to Christian call for dialogue. The question of dialogue within Turkish context is an important question. Without a worldwide religious authority, every Muslim scholar and community has tried to understand and respond to Christian call for dialogue in their own way. Turkey, as one of most influential and modern Muslim-majority states, has joined discussion about interreligious dialogue, especially with Christians, since 1980's. Being very diverse in culture, religion, and thought, Turkish scholars' discussions and critiques of interreligious dialogue requested by Christian world have clearly contributed to such dialogue on a global scale in recent decades. In this respect, it will be helpful to show how issue of interreligious dialogue is significant in Turkish context. Given that Christian population of Turkey is only about 170,000, (2) in a total population of 76,000,000, one might think issue of interreligious dialogue is not significant for academic research. However, considering following points and ongoing discussions/studies in Turkey, importance of study is apparent. The Importance of Dialogue in Turkish Context First of all, cultural and intellectual heritage of Turkey provides a very broad sense of issue of dialogue. …

Rodzina chrześcijańska jako środowisko budowania społeczeństwa obywatelskiego

This text is an attempt to describe mutual relations between family and civil society in Polish reality. It does research work on historical and cultural conditions for faint rootedness of civic attitudes and commitment in our society. It poses a question on causes of low level of social trust and describes Polish familism in their mutual relation. It takes into consideration the role of Catholic Church as the institution which is constantly and deeply present in the life of most polish families and has much influence. This context indicates that there are both a possibility and need to build a Christian civil society in Poland. A new formula of parish as a community of communities is its exemplification. Activity of Church and other agents of public life (mainly: local authorities, media, educational institutions, NGO’s, government, works and employers) in support of civil society in our country is an attempt to strengthen, beside the bonding capital necessary in the family and national life, the bridging capital which enables to build the new social ties and commitments basing on mutual trust, benevolence and cooperation with others.

Offline: An audience with the Pope

The request was sincere. At a symposium held during the 2012 International AIDS Conference in Washington, DC, a serious and thoughtful discussion took place about the role of the church in health care. Richard Dawkins-like interjections against religion, no matter how soundly they might seem based in science, would not have been especially helpful. For the fact is that the Catholic Church is the largest non-governmental provider of health care in the world. In Africa alone, there are over 100 000 clinics and hospitals led by Catholic doctors and nurses, giving care to tens of thousands of people who would otherwise have little or no access to health services. Talking with one of the invited participants to the AIDS conference symposium, Ed Mills (a physician and scientist who works on AIDS in Africa), we thought it worthwhile to commission a Series on faith and health. He has now put together an enthusiastic team to review and analyse the contribution faith-based organisations make to global health. So with the election of Jorge Mario Bergoglio to be “the perpetual and visible principle and foundation of unity of both the bishops and of the faithful” on March 13, 2013, we hoped that the new Pope Francis might agree to an interview about his views on the Catholic Church's role in health. We have now received a reply from Fr Federico Lombardi, Director of the Holy See's Press Office.

Roman Catholicism, Diplomacy, and the European Communities, 1958–1964

This article investigates the Roman Catholic Church's role in the process of European integration from the first Hallstein Commission in 1958 to the failure of the Holy See's application to establish a diplomatic representation at the European Economic Community in 1964. The article focuses on the Church's response toward emerging European institutions and shows that local mobilization in Luxembourg, Strasbourg, and Brussels was instrumental in shaping relations between the Catholic Church and the European Communities (EC). The Church's position toward the EC, placing local communities as prime actors in dialogue with European institutions, reflected the sensitive nature of religion during the Cold War.

The Catholic Church's Role in the Disintegration of the Spanish Colonial Empire. The Case of the Viceroyalty of New Granada

AbstractThis article analyzes aspects of the complex process that led to independence in the Viceroyalty of Nueva Granada. It focuses on the role of religion and of social actors that have not been sufficiently taken into account in traditional historiography. The latter has paid much attention to political and economic aspects, but has disregarded other important changes that propelled the independence process, profound socio-cultural transformations and events that indicate the complexity of the process. First of all, this was not just a revolution from above and the historical periodization has to be reworked as a result of the Borbonic Reforms, with their leaning toward enlightenment. We must not consider the military uprisings as the starting point of the emancipation from the Spanish crown. Even though the colonial societies did not follow the same path as the European bourgeois revolutions with their proposed liberal perspectives, important changes did indeed happen, in which all social groups were implicated. From both the religious and particularly the women's historical perspective we can see the important transformations that took place. Examples are provided of how women of the popular classes triggered the process. Likewise, women amongst the educated elite, large sectors of the Creole clergy and some educational institutions were important agents of the ideological changes, by propagating new ideas. All these, in turn, paved the way for the further diversification of the ideological and religious landscape of Latin America during the independence period.

Gottes Spurensucher: Zwanzig christliche Profile der Neuzeit (review)

Students of nineteenth- and twentieth-century church history are heavily indebted to the Luxembourg priest, long resident in Luzern, Victor Conzemius. The editor of four volumes of the correspondence of Ignaz von Döllinger, Conzemius, writing elegantly in both French and German, has compiled, over four decades, an impressive bibliography. His scholarly ventures into the minefield of the Catholic Church's role in World War II and the Holocaust are exemplary for their avoidance of strident apologetic on the one hand and ahistorical polemic on the other.

A Moral Reckoning: The Role of the Catholic Church in the Holocaust and Its Unfulfilled Duty of Repair (review)

A Moral Reckoning: The Role of Catholic Church in Holocaust and Its Unfulfilled Duty of Repair. By Daniel Jonah Goldhagen. (New York: Alfred A. Knopf. 2002. Pp. 352. $25.00.) A Moral Reckoning: The Role of Catholic Church in Holocaust and its Unfulfilled Duty of Repair is yet another attack on Catholic Church, focusing on World War II and Holocaust. This book, however, is noteworthy both for breathtaking scope of its claims and air of righteous indignation that infuses it. Not content to argue that Pope Pius XII did less to save than he should have, author goes much farther-to attack Pius as an anti-Semite and Church as an institution thoroughly permeated by anti-Semitism. In fact, he argues that the main responsibility for producing this alltime leading Western hatred lies with Christianity. More specifically, with Catholic Church. Goldhagen claims that Catholic Church provided Nazis with a motive for murder and should be held to a moral reckoning for its sinful behavior. He argues that authors of New Testament inserted anti-Semitic passages into text decades after crucifixion in order to serve their own political needs and that these passages should be expunged. As such, Goldhagen's book is simply an attack on papacy or Catholic Church, but on Christianity itself, especially New Testament, which Goldhagen says is fictitious and not a reliable rendition of facts and events, but legend. Goldhagen's focus is on those passages of New Testament that long have been recognized as containing language that can be misunderstood. For in-stance, he cites John, chapter 8. Here Jesus is instructing people on need to follow him. Jesus tells them to reject Satan and follow him to Father. If you remain in my word, you will truly be my disciples, and you will know truth, and truth will set you free. He continues: You belong to your father devil and you willingly carry out your father's desires. He was a murderer from beginning and does stand in truth, because there is no truth in him. When he tells a lie, he speaks in character, because he is a liar and father of lies. But because I speak truth, you do believe me. Goldhagen argues that these words are anti-Semitic because Jesus is calling Jews children of devil. The Gospel does say that Jesus was talking to a group of but that-in context-is like saying he was talking to any group of people who were his followers. In John, chapter 8, he was trying to convince a group of those people to follow him. He was talking to Jews, and his words, as recorded in scripture, were anti-Semitic! Goldhagen is also outraged by Matthew 27:24-25, where Jesus is handed over to Roman authorities, ultimately to face crucifixion. Pontius Pilate offered to free one of criminals, and crowd called for Barabbas. As Matthew reports: So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before crowd, saying,! am innocent of this man's blood; see to it yourselves. And all people answered,His blood be on us and on our children! Goldhagen argues that Matthew here falsely attributes blame for crucifixion to all for all times, that this instilled a hatred of into European psyche, and that Hitler merely had to exploit this pre-existing attitude to his own perverted ends. The remedy that Goldhagen proposes includes having Christians agree that Christ is only way to salvation and having them (with help from non-Christians) re-write Gospels to purge offensive, anti-Semitic passages. He goes on to demand that Catholic Church make reparations to Jews. He says that money reparations are deserved; political reparations are useful; but above all he stresses need for Church to admit its moral failings. …

The Two Churches: Catholicism and Capitalism in the World System

The single most important change now well under way within Catholicism is its transition from a First World to a Third World entity. How this enormous shift will affect the Catholic church's role in the world economy is the subject of Michael L. Budde's book, the first world systems study of the mutual interaction of religion and political economy in the 1990s. Budde's argument here is twofold. He contends that world Catholicism, led by its Third World majority (most notably in Latin America), will continue to develop in an increasingly anticapitalist direction; and he suggests that once-dominant First World Catholic churches (exemplified by the U.S. Catholic church), are poorly placed to respond in solidarity with their coreligionists from the Third World. Covering a wide range of theoretical and substantive matters, The Two Churches examines religion as a source of both social legitimation and social rebellion. It demonstrates the importance of ecclesiology, a branch of theology dealing with theories of the and it highlights the effect of capitalism on world Catholicism, as well as the latter's influence on the development of the capitalist order. In his original, far-reaching analysis of the Catholic church's role in world affairs, Budde revises current views of religious institutions as subordinate social phenomena. By relating developments in the world political economy to material conditions in the Third World and in turn to the practice of Catholicism, he reveals how the Catholic church functions as a worldwide institution. He also shows how core-periphery conflicts within the church affect transnational capitalism. As the Third World becomes more and more volatile, and as its relations with the First World further complicate the politics of the Catholic church, the questions addressed in The Two Churches demand attention with increasing urgency. Timely, thoughtful, and lucid, this book will inform and enhance our understanding of this complex, pressing issue.

The Catholic Church's Role as Mediator: Bolivia, 1968-1989

In no other Latin American country in recent times has the Catholic Church played the role of mediator to help resolve na tional political and social crises to the degree that it has in Bo livia. Beginning in 1968 and up until the present, the Church has acted as mediator in practically every major clash between the miners and the national government and in the many im passes that were produced by the elections for the presidency. In all of these cases the Church, which was invited by the con tending parties to act as mediator, served as virtually the only nationally acceptable forum in which deep social and political antagonisms could be conciliated. Up until the 1960s the Bolivian Catholic Church, like the Catholic Church in every other Andean country, was small, tra dition-laden, and politically conservative. The impact of the na tional revolution of 1952, and most of all the Second Vatican Council, turned it into one of the most progressive churches in Latin America. Also, the presence of many missionaries from Europe and North America (in the 1970s, 80 percent of all clergy were foreigners) gave progressive groups a clear major ity.1 This shift in the Church was especially noticeable during

Salvador Alvarado and the Roman Catholic Church: Church-State Relations in Revolutionary Yucatan, 1914-1918

An issue that led to civil unrest in Mexico during the greater part of the nineteenth century was the conflict between the Lib erals and the Conservatives over the Roman Catholic Church's role in society. Liberals associated the Church and its priesthood with an archaic colonial heritage that was transferred from Spain and, thus, regarded those elements as obstacles to progress. Lib erals, therefore, wished to restrict the Church's role not only with respect to its fueros (privileges) and religious functions, but also to its educational, political, and economic spheres. These efforts resulted in a civil war that left matters unresolved. Furthermore, the Liberal 1857 Constitution, which defined church-state relations in Mexico, was never fully implemented because dictators Porfirio Diaz (1876-1911) and Victoriano Huerta (1913-14) allowed the Church to regain some of its lost influence. Thus, during the course of the 1910 Mexican Revolu tion, the Church once again became a target, on this occasion of anticlerical revolutionaries, who viewed it as a pillar of the old order. This was especially true in Yucatân. It is, therefore, not surprising that with the demise of the usurper Huerta in 1914, nationally, the Church felt the brunt of anticlerical attacks.1 Constitutionalist generals accused the Church of opposing the revolution and supporting Huerta's