Search

Scandals are momentous events with far-reaching consequences for organizations and society, but we still know relatively little about the contextual conditions that enable them. In this paper, we develop and test a theory of the publicization of organizational misconduct—that is, of how an act of wrongdoing by an organization becomes widely publicized, thereby giving rise to a scandal; or receives little coverage, with little or no consequence for the offending organization. We argue that communities have structural features that affect the social cost of making information public as well as its dissemination, shaping the likelihood of organizational misconduct being publicized in the process. We test and find evidence in support of our arguments using data on sex abuse in the U.S. Catholic Church between 1980 and 2010, and exploring the heterogeneity in the publicization of patterns of misconduct by Catholic clergy across dioceses and over time. We conclude by discussing the implications of our findings for the scholarly understanding of organizational misconduct and scandals across settings. [ABSTRACT FROM AUTHOR]

Before the 1990s, Chinese Catholicism primarily adhered to pre-Vatican II principles that required clergy to take a vow of 'renunciation of parents' (qijue fumu 弃绝父母). However, after the 1990s, the ethical framework of the Catholic clergy in China evolved rapidly, emphasising the importance of expressing filial piety. Taking a rural Catholic community in southwestern Hubei, China, as an example, this paper analyses the trajectory and logic of the changing relationship between Chinese Catholic clergy and their families through an ethnographic approach. I argue that the shift in the discourse from 'renunciation of parents' to filial piety is not only related to the renewal of the Catholic theology since Vatican II but also closely linked to social transformation and moral changes in post-Mao China. Utilising various cultural resources, Chinese Catholics have reconstructed their ethical system to maintain a dynamic balance between religious faith and social development. [ABSTRACT FROM AUTHOR]

The article "Attitudes of Catholic clergies to the application of ChatGPT in unite religious communities" investigates the perspectives of the Catholic clergy on the integration of ChatGPT technology in religious environments. Bearing in mind that communication technologies are becoming an integral part of every aspect of life, including religious practices, the study delves into the potential, advantages, and challenges associated with using ChatGPT to support religious discourse. Adopting a qualitative approach, in-depth interviews were conducted with eleven Polish priests, addressing the diversity within the group. The respondents, who play important roles in organising the life of Catholic religious communities, highlighted ChatGPT's potential in enhancing the dissemination of information, educational initiatives, and pastoral care. However, they also expressed concerns about the technology's impact on genuine human interactions and the preservation of religious practices. [ABSTRACT FROM AUTHOR]

In many Western countries, the Catholic Church (like several others) is currently suffering a vocations crisis. Australia is no exception. Each year, dioceses see more priests retire, die, or leave the priesthood than new ones are ordained. For this reason, it is becoming increasingly mission-critical for dioceses to understand better the vocational journeys of those men who do become priests. These are also, of course, groups of considerable sociological interest: what motivates them to do (and become) something so countercultural? This article presents the main findings from a qualitative research project exploring the vocational journeys of recently ordained (i.e., within the past ten years at the time of the study) priests in the Archdiocese of Sydney, New South Wales. [ABSTRACT FROM AUTHOR]

In this article, I explore the relationship between religion and nationhood among contemporary Lithuanian migrants in Norway. The central puzzle is the lack of an open national feeling in the religious setting. However, academic literature has well documented the tight connection between the Catholic Church and Lithuanian nationhood. Interpreting the empirical data from qualitative interviews and participant observations through the lens of everyday nationalism, I argue that seeming lacklustre national sensibilities among Lithuanian Catholics do not signal Catholicism's demise as the vehicle for reproducing Lithuanian nationhood. Instead, it is an expression of the resilience of banal forms of nationalism reproduced via the institutional framework of the Catholic Church and the practices of the clergy and laity. I suggest that the case of Lithuanian Catholics in Norway intimates the need for a more nuanced approach to the concept of individual agency as opposed to a strict agency vs. banality dichotomy in everyday nationhood scholarship. Scrutinising habitual, banal forms of nationhood, together with the conscious ones, is pivotal in comprehending the complex relationship between religion and nationalism in empirical cases where visible displays of national sensibilities may be subtle but nonetheless meaningful. [ABSTRACT FROM AUTHOR]

Can people of different skin colours become Catholic priests? What may seem self‐evident from today's perspective, Catholic theologians and canon lawyers controversially debated in the late sixteenth and early seventeenth centuries. While most authors agreed that colour per se was not a problematic factor, an increasing number argued that non‐white individuals should not serve as priests in white communities because of the negative reactions they would provoke there. This article argues that by taking this "perspectivist view" the Catholic Church could claim universality and flexibility in its admission policy whereas, in fact, it incorporated and reinforced anti‐Blackness. The article analyses the hitherto unexplored history of this debate, situates it within broader thinking about bodily differences in an increasingly global Catholic world and shows how it intersected with practical issues surrounding the establishment of an indigenous clergy throughout the Catholic empires and missionary zones. [ABSTRACT FROM AUTHOR]

The article explores the elevation to constitutional status of the reform laws as well as the drafting of their organic regulations in Mexico between 1873 and 1874. Around the 150th anniversary of such events, it emphasizes the richness of the parliamentary discussions of said process, distant from a supposed liberal uniformity and revealing of the verifiable tensions between the powers of the states and the powers of the federation within the period of the restored republic (1867-1876). Thus, throughout the debate a point apparently worthy of unanimity appears in discussion: federalism. Based mainly on the Diary of Debates of the Chamber of Deputies and in a complementary way by newspapers and brochures, the text analyzes the vividness of the parliamentary controversy around the existence of a civil morality of a universal nature foreign to the Catholic clergy and regulated by secular law. It shows that although there was a relative consensus on this issue, the admittedly Catholic and proclaimed liberal voices within the Chamber of Deputies are not only verifiable but energetic, a sign of an arduous process not only legal but also educational that does not conclude with the constitutionalization of the reform. Finally, it suggests the limits and scope of civil morality enunciated by distinguished liberal voices. [ABSTRACT FROM AUTHOR]

This article discusses aspects of anticlericalism as portrayed in Irish oral tradition. The Roman Catholic clergy are seen to have power not only within the performance of their official duties but were also understood to have control over supernatural beings and to possess curative capacities in matters of prophecy and damnation. The article places the clergy in their social context describing, among other factors, how they were separated from ordinary people. Criticism of the clergy was expressed in popular verse, proverb and tale and by these means, the community assisted in forming the perception of clergy. Poets were independent of the clergy as they felt they could criticise them in the vernacular verse of the people. Dissatisfaction expressed in verse commented on their fine living while, at the same time, realising the need for their service. Mocking is frequently a means of expressing discontent and in oral tradition, a particular trait associated with the clergy is that of miserliness. The author cites examples of tales and proverbs depicting priests' greed and avarice. Such sayings and verses might be seen to indicate people were independent of the clergy, especially at a time when Irish was the general vernacular in Ireland. These sayings, verses and tales are part of a 'vehicle for social protest'. The essay suggests that the aetiological tales offering reasons for the avarice of priests helped to reconcile general popular empathy with the clergy. [ABSTRACT FROM AUTHOR]

The article explores the role of Pope Pius XII and the Vatican during World War Two, specifically focusing on the controversy surrounding Pius XII's actions towards Jewish refugees. It discusses the complex role of the Catholic Church during the war, including diplomatic efforts and negotiations with Germany and Italy. The article concludes by noting the challenges faced by Pius XII and highlights evidence that suggests he covertly arranged actions to protect and assist Jews. Despite controversy, many Jewish survivors praise Pius XII for his support. Overall, the controversy surrounding his actions is unwarranted given the evidence disproving it. [Extracted from the article]

Vladimir Sergeevich Solovyov (1853–1900) was the central figure of Russian religious thought, which had its heyday at the end of the 19th century and early 20th century, rich in wonderful and deep thinkers such as Pavel Florensky, Sergey Bulgakov, Nikolay Berdyaev, and Simon Frank among many others. Solovyov was the first classical Russian philosopher, in the sense that he had his own philosophical system at a time when systemic philosophy was being abandoned in the West. It was Solovyov who deepened Russian philosophy and firmly entrenched Christian metaphysics in Russian philosophical discourse. He introduced Russian philosophical thought to Europe. His project of a free universal theocracy intended to fundamentally change the course of social history. In fact, the project of a universal free theocracy and the reunification of Christian churches associated with it became the most prominent idea of the philosopher in the Western intellectual environment. Moreover, the question about Solovyov's pro-Catholic leanings, including his contacts with catholic clergy and theologians, as well as the issue whether Solovyov converted to Catholicism came into prominence after the book of Michel D'Herbigny Vladimir Soloviev: Un Newman russe was published in 1911. This article focuses on the narrow but important issue of reconstructing the historical context of the philosopher's ideas. The focus is on the history of Solovyov's contacts with the Holy See. The author analyzes the existing historiography, which testifies to the indirect contacts of the philosopher with the Holy See, the philosopher's published correspondence, contemporary research articles, as well as materials from the Vatican and Russian archives. As a result, the article presents a new look at the history of the relationship between the Holy See and Russian philosopher, who is currently recognized by most researchers as the ancestor of the ecumenical movement of the 20th century. [ABSTRACT FROM AUTHOR]

"Between God and Hitler: Military Chaplains in Nazi Germany" by Doris Bergen is a comprehensive study of the role of chaplains in the Wehrmacht during World War II. The book explores the circumstances in which chaplains operated, including the destructive violence of the German military and the persecution and killing of millions of people. The author investigates why chaplains did not object to the atrocities committed by the Nazis and argues that they legitimized the ideology and individuals responsible for genocide. The book also examines how chaplains sought to strengthen their position within the Nazi regime and how they continued to manipulate narratives after the war. The study sheds light on the role of the Church and Christianity in the murder of six million Jews and highlights the need for further research on military chaplaincy. [Extracted from the article]

In 2001, Catholic pilgrims, led by Māori priest Henare Tate, travelled to France to exhume the remains of Jean‐Baptiste François Pompallier (1821–1872), the first Catholic Bishop of Aotearoa New Zealand. Placed in a lead‐lined coffin, the remains were taken back to New Zealand and laid to rest in Motuti, Hokianga. The interment — 131 years after Pompallier's death — marked the end of an extraordinary renovation of the Bishop as a historical figure, shaped by the tides of Māori and non‐Māori Catholic life, and fulfilling, it seemed, a sentiment expressed in this memorial song which Pompallier himself had composed as a parting gift to his Katorika (Catholic) faithful: "Ano te mahara e reka/a ki nga motu o Nuitireni i/sweet is the memory I hold/for the islands of New Zealand." This article explores the shifting remembrance of Pompallier that underpinned the repatriation and its legacy for New Zealand Catholic communities, especially Hokianga Māori. Three interrelated themes emerge: locally, Hokianga as a foundational place of Māori Catholicism, and the institutional remembrance of Pompallier as the apostolic Bishop of Auckland; and, globally, the reshaping of collective memories in the theological and social changes of the Catholic Church. [ABSTRACT FROM AUTHOR]

The American Catholic Historical Association is accepting submissions for its 105th Annual Meeting in New York City in 2025. The meeting will focus on the influence of Catholicism on various aspects of society, including practices, institutions, politics, mobility, and media. They are particularly interested in topics such as marginalized Catholic communities, urban Catholicism, Catholicism in cinema and popular culture, dissent in Catholic politics, and the history of Catholicism in different time periods. The Association has also recognized scholars for their contributions to Catholic Studies, including works on Afro-Atlantic Catholics, the antiquity of the Earth in medieval and early modern Europe, the Black Catholic experience, editing in Catholic Church history, and the history of Catholicism in Mexico. The text also mentions various research grants, conferences, fellowships, and workshops related to history, religion, and Catholicism, covering topics such as the role of the Roman Catholic Church in American global power, the canonization of Mama Antula, the politics of sanctity during the papacy of Urban VIII, Catholicism and the study of religious orders, paleography, Catholicism in England, and restoration and preservation of books and paper. The website www.sangemini-bp.org provides detailed information on the application process, tuition and housing costs, and program details for those interested in these opportunities. [Extracted from the article]

This article discusses three books that explore the history of American Catholics and their involvement with slavery. The first book, "American Catholics and the Quest for Equality in the Civil War Era" by Robert Emmett Curran, provides a comprehensive account of Catholics' positions on slavery, the Civil War, and racial equality. The second book, "The 272: The Families Who Were Enslaved and Sold to Build the American Catholic Church" by Rachel L. Swarns, focuses on the story of the Mahoney family and their experiences as enslaved people owned by the Catholic Church. The third book, "Slavery and the Catholic Church in the United States: Historical Studies" edited by David J. Endres, offers a collection of essays that examine the Church's involvement with slavery and its impact on African American Catholics. These books shed light on the complex history of American Catholics and their relationship with slavery and race, encouraging further research and reflection on these topics. [Extracted from the article]

This text explores the history of the establishment of two Mexican seminaries in the United States during the Mexican Revolution era (1910-1940). The research aims to highlight the significance of these two educational projects, their characteristics, and the implementation process itself. The objective is to study the relationships between members of the Mexican and American clergy in a complex context for Catholics in exile. The first seminary, named the Seminary of San Felipe Neri, was founded in the town of Castroville, Texas, in 1915; however, it had a short lifespan as it closed its doors in 1918. The second seminary, the Pontifical Mexican Seminary of Our Lady of Guadalupe, located in the community of Montezuma, New Mexico, was established in 1937 and remained operational until 1972. Both projects received support from various members of the American Catholic clergy, notably from the then-Bishop of Oklahoma, Francis Clement Kelley, who played a crucial role not only in fundraising but also in building consensus within the American Catholic community to show solidarity with the cause of religious freedom in Mexico. The research employs both primary and secondary sources, making visible the challenges faced by Mexican Catholicism on American soil. Despite the foreign support received, the study concludes that both projects maintained a distinctly Mexican identity. [ABSTRACT FROM AUTHOR]

This article examines the regulation of prostitution in Spain during the sixteenth century, specifically during the Age of Cervantes. It discusses the roles of different groups, such as Catholic theologians and clergy ("Baptists") who provided moral justifications for regulated prostitution, and various individuals and organizations ("Bootleggers") who sought regulations to protect their economic interests in licensed brothels. The Spanish Crown, urban aristocratic families, and municipal authorities were among the "Bootleggers" involved. The monarchy passed decrees prohibiting brothels but weakly enforced them, and the Jesuits provided moral justification for their abolition. The decline of the Spanish economy and changing dynamics of prostitution contributed to the decline of public brothels. The article suggests that Cervantes would find the "Bootleggers and Baptists" concept relevant, as it explores the power of rhetoric, the complexity of economic and political actors, and the tension between appearance and reality. The text also provides additional information on the etymology of the term "bootleg." [Extracted from the article]

"Playing God: American Catholic Bishops and The Far Right" by Mary Jo McConahay is a book that examines the shift of the U.S. Catholic bishops towards the right since the 1970s. It explores the bishops' responses to the COVID-19 pandemic, their anti-abortion stances, and their alliances with conservative Catholic networks and media platforms. The book also discusses the influence of conservative Catholic organizations and individuals on the bishops' ideology. However, it does not fully connect the actions of these individuals and organizations to the bishops themselves. Overall, the book provides valuable insights into understanding U.S. Catholicism and the role of the bishops in the country. It discusses the connections between conservative Catholic organizations and the bishops, their opposition to Pope Francis's teachings, and their treatment of women and disregard for climate change. The text offers a comprehensive analysis of the sociopolitical and theological conservatism within the U.S. Catholic Church. [Extracted from the article]

Copyright of Analisi: Quaderns de Comunicacio i Cultura is the property of Universitat Autonoma de Barcelona and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Since the acension of Cardinal Jorge Bergoglio to the office of the papacy as Pope Francis, unease to unrest and now to open conflict has suffused the Catholic Church, from lay to clerics to even the Vatican. Various Catholics wonder, suggest and even argue that a paradigm shift (cf. Thomas Kuhn) in Catholic theology has taken place. Wherever a paradigm shift occurs, the relation between the pre-sifters and the post-shifters becomes one of incompatibility, of being incommensurate, such that a mutually excluding fissure takes places., the divided house will fall. Has that been happening to Catholicism? It has been suggested that the thinking of Bernard Lonergan SJ exhibits the same cognitive dynamics as that of Pope Francis. In order to attempt a judgment as to whether continuity or rupture structure the Catholic Church of today, focus is directed to Lonergan and his own view of what is transpiring in current Catholicism. One discovers quickly that Lonergan sees traditional Catholicism as classicist, conservative, normative and Aristotelian in orientation whereas the renewal theologians are modern, liberal, and distinctly historicist, a theme amply developed by Lonergan himself. The conclusion of this study is the traditionalists and modernizers do indeed constitute the incommensurable prongs of a paradigm shift such that currently Catholicism is a 2-in-one church, i.e., two validly baptized groups of believers between whom a irreconcilable conflict rages. [ABSTRACT FROM AUTHOR]

The article from the Supreme Tribunal of the Apostolic Signatura deals with the sentence of dismissal of Reverend X, who was suspended for inappropriate behavior with minors. Reverend X filed an appeal before the Supreme Tribunal, which decided to admit it for discussion. The article also mentions the prohibition of certain activities and the lack of just cause for the removal from office and the suspension of Reverend X. Additionally, the imposition of restrictions by the bishop and the prohibition to celebrate the Eucharist, administer the sacrament of baptism, and assist in marriages are discussed. The restitution of a sum of money and the payment of corresponding fees are ordered. [Extracted from the article]

The American College of St Maurice at Münster in Westphalia was founded in 1867 to train priests for the Catholic missions in the United States. This paper outlines the history of this short-lived educational institutions (1867–1879), with particular focus on the 68 seminarians, who attended this theological seminary for their pastoral formation, accompanied by scholarly studies in theology and philosophy at the Academy of Münster. This educational concept and history of the American College is considered against the background of the scholarly dispute about the dogma of papal infallibility and the Prussian Kulturkampf, that eventually led to the closure of the American College in 1879. Finally, attention is paid to the pastoral ministry of the alumni and the situation of the German Catholics in the United States. The alumni of the American College became a particularly sought-after group of priests, not only due to their religio-cultural background, but also with regards to their broader pastoral and academic formation that helped to meet the challenges ahead. [ABSTRACT FROM AUTHOR]

The case of Poland, that is modernization without a state, is the history of a nation that lost its statehood as a result of the partitions and was wiped off Europe's political map. According to Cichocki, the knowledge of nineteenth-century political history and twentieth-century socio-cultural determinants is of key importance for understanding contemporary Europe and, as the author is convinced, its weaknesses as well. Most often, they believed that Poland and Poles were inferior in culture to other countries, and even a threat to Western civilization in the event of an independent state emerging, while at the same time presuming the cultural and civilization superiority of the partitioning powers. [Extracted from the article]

The article endeavours to show that the concept of sacramentality is one of the key ones for grasping the overall vision of Joseph Ratzinger/Benedict XVI's theology. The German theologian does not refer the concept only to the seven sacramental signs of grace, but he uses it to interpret God's revelation in salvation (and creation) history, the Catholic interpretation of Sacred Scripture, insight into the mystery of the Church and the celebrated liturgy. Therefore, in this article the theme of sacramentality is taken up in its fundamental sense, in order to show that the material reveals the spiritual, that the past points to the future according to the 'promise-fulfilment' model. Sacramentality - according to Ratzinger - also refers to what man cannot produce by his own efforts, but must accept as a gift from God. Within these meanings, the sacramentality of creation, the Word and the Church as seen by the Bavarian cardinal and later pope will be discussed. [ABSTRACT FROM AUTHOR]

This article reviews the changes in discourse and responses to the clergy sexual abuse crisis from 2004 to 2023. It highlights the difficulty of talking about sexual violence and the silencing of those who have spoken out as a secondary moral harm and an epistemic injustice. It also mentions that the renewal of sexual morality, the diversity of theologies, and the issue of the use and abuse of power have become more urgent today. The article examines the Christian response to sexuality throughout history, especially in relation to pastoral power and its impact on Western concepts of sexuality and subject formation. It also addresses issues related to the legal framework within the Church and the relationship between Canon Law and Civil Law. The importance of prioritizing the well-being of individuals over the well-being of the institution is emphasized. The text addresses the issue of sexual abuse committed by clergy and the need to distinguish between individual assaults and repeated abuses. Additionally, the importance of feminist ethics in studying responses to clergy sexual abuse is mentioned, and the need to reflect on the structures and governance of the Church is highlighted. The article also addresses two opposing views within the Catholic Church regarding the clergy sexual abuse crisis and concludes that the Church must reform to have a future in liberal democracies. [Extracted from the article]

51 J.K. Matejov, "Moja spoved" [My Confession], I Slovensky národ i , 1 (1925): 1. 52 J. K. Matejov, "Moja spoved" [My Confession], I Slovensky národ i , 1 (1925): 1. 53 J. K. Matejov, "Moja spoved" [My Confession], I Slovensky národ i , 1 (1925): 1. 54 J.K. Matejov, "Mojim priatelom a ostatnym" [To my friends and others], I Slovensky národ i , 3 (1925): 1. 55 J.K. Matejov, "Preco prichádzame?" Notably, Koza-Matejov favoured Slovak autonomy but opposed the destruction of the interwar Czechoslovak state and the totalitarianism of the independent Slovak state. Unlike Koza-Matejov, who was quite introverted, while Pavel Machácek was an "entertainer" consumed by ambition - and it was his desire for power that led him to intrigue against the other editors of the I Slovák i , including Koza-Matejov, Jozef Niznánsky, and Augustín Nacina-Borin, who were also eventually dismissed from the editorial board.[43] Everyday disagreements resulted in Koza-Matejov and Machácek ceasing to communicate with each other. Despite their deep differences, Hlinka sought the return of Koza-Matejov, but the Party's general secretary, Machácek, opposed this for obvious reasons.[66] Koza-Matejov's last efforts to resist the totalitarian impulses of the HSLS focused on explaining his political and personal attitudes through the publication of brochures at the beginning of 1927, to which Andrej Hlinka also responded. [Extracted from the article]

Copyright of Encounters in Theory & History of Education / Rencontres en Theorie et Histoire de l'Educacion is the property of Queen's University, Faculty of Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The establishment of the Republic of Brazil in 1889 intensified discussions of anticlerical content that were fostered, among others, by freethinkers, freemasons, socialists, and anarchists, mainly due to the arrival of religious congregations in the country, identified with ultramontane catholicism. Therefore, in this article, we will deal with the propaganda to combat the Church promoted by the anarchist press with the labor movement, which, through the newspaper A Lanterna (1901-1904; 1909-1916), also brought anti-religious propositions in its framework. So, the anarchists played an essential role in the press and in the creation of fighting entities that instigated the social debate about the interference of the catholic clergy in civil society (clericalism), followed by solid criticism of religious institutions (and religion itself) that, according to the libertarian perspective, freedom of thought and social transformation were seen as obstacles. [ABSTRACT FROM AUTHOR]

The narrative flow can obscure the subtle analyses that are provided throughout, for instance of Kertzer's careful delineation of antisemitic attitudes among the curia, key church cardinals, and the pope himself. As Kertzer cites the British ambassador to the Vatican, the pope had waited to denounce totalitarian states until the only one left was the Soviet Union (486). [Extracted from the article]

Two Austrian Dominicans, Albert Tschick and Franz Poschinger, belonged to Freemasonry in the 1780s. Although their shared interest in the Enlightenment led them to join, they took different paths as members of the association. The article outlines the brief biographies of the two Friars Preachers, sketches their development as Enlightenment preachers, and presents the Masonic period of their lives in the context of the history of Austrian Freemasonry. It contributes to a more nuanced view of the relationship of the Catholic clergy and the Friars Preachers to Freemasonry in the eighteenth century. [ABSTRACT FROM AUTHOR]

The story of the Reformation in the Commonwealth of Poland and Lithuania has been told primarily through the actions of men who purged churches, settled ministers, expelled Catholic priests, and defended the freedom of worship at the local and national level. This article challenges that androcentric perspective, drawing on synodical acts and surviving church visitations to reexamine the religious praxis of Reformed Churches (Calvinist and Church Brethren) in Lesser Poland, Greater Poland, and the Grand Duchy of Lithuania. It finds that, despite the absence of women in historiography, women were involved in shaping the piety and practices of the Reformed Churches from the beginning. From Katarzyna Ostroróg to Ludwika Karolina Radziwiłł women not only participated in the foundation of Protestant churches but also actively challenged patriarchal assumptions. [ABSTRACT FROM AUTHOR]

The article focuses on the role of Saint Joseph in the Roman Rite and his significance in the unity of liturgical devotion. Topics discussed include St. Joseph's presence in the Roman Canon, his historical and theological importance, and his connection to Catholic social teaching and the unity of clergy and laity.

The article explores the moral controversy during the reformist moment of 1833-1834. Based on newspapers, brochures and various documents, it outlines a horizon of dispute that gravitates around the need for citizen obedience and the improvement of civic conduct. It analyzes the arguments favorable and adverse to universal morality. It outlines that the censorship of the ethical instruction of the Catholic clergy opened the door to the postulation of a virtue distant from ecclesiastical control and modulated by civil authority. Finally, it refers that universal morality was not part of the reformist agenda of Valentín Gómez Farías. [ABSTRACT FROM AUTHOR]

Recently, so-called Catholic "postliberal" conservatives have condemned the American regime as fundamentally liberal and, hence, parasitic on pre-liberal institutions. I argue that this view unduly conflates liberalism and republicanism and thereby confuses an ideology with the principles of the regime. American Catholic clergy have historically condemned liberalism in favor of a Catholic republicanism. This trend began with the political thought of Charles Carroll of Carrollton and Bishop John Carroll who advocated for republican government in conjunction with "conciliarism" in the Church. Archbishop "Dagger" John Hughes of New York condemned "nothingarianism," an early form of liberalism, while also arguing that Irish minorities were capable of republican self-rule during the School Controversy of 1840–43. Later, during the 1880s and 1890s, Archbishop John Ireland of St. Paul, Minnesota, condemned liberalism, but also provided an alternative vision of post-Civil War racial reconciliation and of Catholic patriotism. Even as he disparaged liberalism, Venerable Archbishop Fulton J. Sheen rescued the "Americanism" condemned by Pope Leo XIII in 1899 to argue against totalitarian states of the twentieth century, while, at the same time, Fr. John Courtney Murray, no liberal, sought a religious truce in America in favor of common political action in areas of agreement. In short, these clergy opposed liberalism, but they couched their opposition in terms of support of the American Republic, often arguing that the Catholic Church, especially in parochial schooling, provided the best foundation for good government. However, the recent decline of hierarchical support of Catholic republicanism has led to the present disillusionment of American Catholics, who are at risk of turning to reactionary politics to their own peril. [ABSTRACT FROM AUTHOR]

The reform of the Catholic clergy initiated by the Council of Trent emphasized the importance of the practical exercise of the care of souls (cura animarum). The ideal priest should, following the example of Christ--the Good Shepherd, take responsible care of his 'sheep'--the parishioners. The paper focuses on how the parish clergy performed pastoral care, based on the analysis of reports written on clerics working in the 1760s in ten Moravian and Silesian estates of the Prince of Liechtenstein. These reports prepared by the Prince's officials mostly contain an evaluation of the performance of the pastoral care by the given cleric. They thus provide an interesting insight into the religious services offered by the lower clergy from the perspective of the owner of the estate, who was also the patron of the local parishes. They show that the Prince of Liechtenstein as the patron, together with his officials, supervised how the clerics provided for the spiritual needs of his subjects and furthermore through the exercise of the right of patronage he helped to provide his subjects with proper pastoral care. [ABSTRACT FROM AUTHOR]

The article talks about the importance of synodality in the Catholic Church and how it has been promoted by Pope Francis. Synodality refers to living and acting together as a community of believers, in communion with the Holy Spirit. The article mentions that the XVI Ordinary General Assembly of the Synod, titled "For a Synodal Church: Communion, Participation, and Mission," has taken place, where new forms of participation and dialogue were implemented to reflect the synodal style. It is also mentioned that five cardinals presented a series of doubts to Pope Francis about doctrinal issues before the Synod on Synodality. Additionally, a synthesis report was published at the end of the Assembly, which describes the lived experience and the proposals that emerged from the dialogue. Finally, it is mentioned that a letter from the Assembly to the People of God was published, where the lived experience is shared and the support and prayers of the faithful are thanked. [Extracted from the article]

Spicer, Kevin P. and Carter-Chand, Rebecca eds, Religion, Ethnonationalism, and Antisemitism in the Era of the Two World Wars, McGill-Queen's University Press: Montreal, 2022; 424 pp., 13 illus.; 9780228008903, $75.00 (hbk) The relationship between religion and radical politics in modern European history has attracted historians for several decades now. These expectations also enabled many critical Christians to hold what Spicer calls a "dualistic view of antisemitism" (188, fn 38), that is, to come to terms with the aporias arising from rejecting "pagan" racist antisemitism while simultaneously demonizing "Judeo-Bolshevism" and proclaiming the need for a "solution to the Jewish question". [Extracted from the article]

Diversity is a defining feature of India, a multireligious, multicultural, and multilingual country. Throughout its history, there have been cultural encounters with different ideas, beliefs, and people. Though Hindus constitute the majority, Muslims, Christians, Jains, Sikhs, and others have been a part of this mosaic and cultural engagements and negotiations continue even today between them. Therefore, cross-cultural adaptation is of paramount importance in the Indian multicultural context, where individuals interact with new and unknown cultures and are motivated to accommodate one another's cultural similarities and differences and are on the lookout for fundamental human commonalities. Religious leaders from the Indian Christian community naturally come under the category of persons who engage with individuals and groups from diverse cultures as an extension to their vocation of pastoral service. Subsequently, it may be noted that many Christian religious leaders have documented their personal experiences and cultural encounters which are chronicled as autobiographies that possibly will help us understand how the Christian clergy engage with the society at large, and how, as a part of the cross-cultural adaption process, they negotiate their social or cultural identities in a religiously and culturally diverse country like India. Two such autobiographies, titled "Unbeaten Paths" and "Kristana Karuneya Belakinalli" (In the Light of Christ's Mercy) written by a Roman Catholic priest and a Protestant priest, respectively, are considered in this study to understand how the two narrators not only engage in the exercise of identity negotiation, but also demonstrate just how they relate or connect to the social or cultural framework through the act of life writing. The purpose is therefore to examine how their life stories underline their encounters with the larger society, their experiences, and the religious, cultural, and linguistic challenges they faced. It is also important to observe the approaches they frequently employed to negotiate and integrate with the larger society, which prompted them to emerge as transcultural personalities. Therefore, the framework of transculturalism and the methodological approach of dialogical narrative analysis pioneered by Arthur W. Frank is employed in the study. [ABSTRACT FROM AUTHOR]