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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]

This article investigates the extent and limits of papal power to coerce non-Catholics' conversion to Catholicism in the Papal States' Adriatic port city of Ancona. With a long history as a crossroads of Mediterranean religions and cultures, Ancona hosted a substantial population of non-Catholic merchants into the sixteenth century. Since commercial diasporas were crucial to the financial success of the Papal States, Popes Paul III (1534–49) and Julius III (1550–55) took an accommodating approach to religious nonconformity in Ancona. Ancona's lay elite, on the other hand, sponsored proselytization without papal support immediately after the first sessions of the Council of Trent, showing the extent to which local confessional impulses could diverge from papal agendas in the Papal States. Owing to multiple economic, political, and geographical contingencies, Ancona was both a nexus of commercial activity and a periphery of papal power. [ABSTRACT FROM AUTHOR]

The proliferation of miracle-working images in Italy from the end of the fifteenth century on has been well documented, as has the concomitant emergence of the sanctuary church. Less attention, however, has been given to the fortune of these sites in the later sixteenth century, when the zeal they incited in local populations was viewed by Catholic Church authorities as a powerful tool for engaging the faithful at a pivotal time of Catholic renewal—if harnessed correctly. According to visitation reports, superstitious practices were not uncommon, and greater scrutiny was afforded to both new prodigies and established cults; but the Catholic Church hierarchy continued to defend the veneration of miraculous images, and the latter years of the cinquecento saw the renovation of a number of key image shrines, including the focus of the current study. Situated in western Umbria, the Santuario di Mongiovino was the subject of an extensive decorative campaign during the 1560s to 1580s, and involved artists, such as Niccolò Circignani, who would also work on papal projects in Rome. Drawing on a range of textual sources, as well as a close analysis of the decorative reframing of the cultic image, I argue that the iconographic program employed at the site should be viewed in relation to contemporary debates around the use of religious imagery in churches. In particular I posit that the concerns voiced in the written record at the time, whether in treatises or visitation reports, may also have informed the way in which miraculous images were presented to the faithful, resulting in solutions that helped to underline the Catholic Church's position on the cult of saints, the role of images in devotion, and the primacy of Christ in the bestowing of grace. [ABSTRACT FROM AUTHOR]

The success of the Concordat of 1801 in establishing a modus vivendi between post-revolutionary France and the Catholic Church ought not be taken for granted. It owes in significant degree to the design and application of Napoleons advisor on religious affairs, Jean-Etienne Marie Portalis. The Concordat is appreciated for having set the stage for the ultramontane Catholicism of nineteenth-century France, but as legislator and administrator, Portalis was looking back to the legal traditions of the liberties of the Gallican Church and the supremacy of the sovereign. Keywords: Concordat of 1801, religious liberty, schism, French Revolution, On Easter Sunday 1802, Mass was celebrated openly in the Cathedral of Notre Dame for the first time in full communion with Rome since the outbreak schism in the French [...]

The article focuses on Dutch painter Jan Toorop's artwork "Notre Dame de Lourdes guérissez les malades", highlighting its vibrant representation of the Virgin Mary and the themes of healing and faith. Topics include Toorop's artistic journey from a diverse cultural background to a Catholic sacred artist; the evolution of his style influenced by his conversion to Catholicism; and the significant symbolism present in the artwork that reflects his deep spiritual connection.

The article offers information on Catholic personalist philosophy and its views on gratitude as a path to understanding our relationship with God and the cosmos. Topics discussed include how gratitude manifests through wonder, joy and festivity; how it contrasts with justice in human interactions; its ultimate expression in the Eucharist; the relationship between gratitude and justice; and the influence of personalist thought on Catholic teachings.

What factors predispose an individual to engage in protest? Previous studies argue pre-existing social institutions provide the social capital and resource mobilization that facilitate collective action and protest movements, but less work has examined how this social capital and resource capacity develops. Utilizing more than 200,000 individuals surveyed across eighteen Latin American countries from the years 2002 through 2018, this study finds institutional decentralization by the Catholic Church is positively associated with individual propensities to engage in protest. Catholic decentralization is theorized to overcome free rider problems and enable the development of grassroots social capital and resources that empower collective action. [ABSTRACT FROM AUTHOR]

Black men and boys have been constructed as libidinous threats to white womanhood and white racial purity since the sixteenth century. In the wake of the landmark Brown decision, white citizens fused the Black male rapist trope with segregation theology to create private segregation academies to minimize Black-white contact. These schools remain more segregated than traditional public schools. The participants in this study were recruited to a private Catholic high school where the entire Black population was made up of Black boys who played a sport and whose interracial relationships with white girls triggered resistance. Drawing from qualitative data, the purpose of this paper is to highlight five Black boys' experiences with phallic-based Negrophobia in a predominantly white and private Catholic high school. Findings reveal that participants realized they were transgressing institutional boundaries to preserve a racial order, and their transgressions were constantly policed and monitored. [ABSTRACT FROM AUTHOR]

The Kingdom of Kongo is notable for its conversion to Christianity in the late fifteenth century and as continuing as a Christian country for the rest of its independent existence. Its conversion and the propagation and maintenance are widely believed to be the work of foreign missionaries, disrupted by a nationalist reconception of Christian history by D Beatriz Kimpa Vita, a prophetess possessed by Saint Anthony in 1704. New documentary discoveries force a new understanding of this process, placing emphasis on the reworking of the Creation and Nativity as taking place in Kongo, not with D Beatriz' possessed statements in the eighteenth century, but in the sixteenth century at the hands of Kongolese intellectuals and school masters reworking European written source material, such as the Black Madonna at the church of Our Lady of Guadalupe, and maps of the Garden of Eden. [ABSTRACT FROM AUTHOR]

Between the 16th and 17th centuries, the conservative characteristic of rural environments and mountain communities represented one of the main worries of the Larian Church, which, despite the work of reform of religious customs undertaken by the order of preachers in the late Middle Ages (not unrelated to the genesis of the accusation of diabolic witchcraft), it found itself confronted with the shortcomings (from the interference of the laity in religious life to suspicious devotions via the mixture of the sacred and magical animistic legacies) originating from decades of neglect in the management of valley parishes and the laxity of the secular clergy. This concern had to be reconciled, from the first decades of the sixteenth century onward, with the need to counter the Protestant presence. The "singular" way in which diocesan ordinaries sought in the aftermath of the Tridentine Council to re-establish orthopraxy in the only diocese in the peninsula subject to secular authorities of the Reformed faith, and in which an Italophone Protestant community was permanently present for several decades, represents an important case study for understanding the anomaly of the local bishop's courts (and the inquisition) transformed during this time from bitter enemies of the secta strigiarum into "witch lawyers", and for illuminating the deeper reasons for the limits of the fight against superstitions in the entire peninsula. [ABSTRACT FROM AUTHOR]

Researchers in the 1980s identified strong school-parent relations as a significant potential in the church sector, but this potential has not received enough attention in the European context. However, a serious obstacle to this partnership can be the unpreparedness, overwork, and deficit orientation of teachers, as well as their narrow-mindedness towards parents. Our analysis, based on Epstein's typology of parental involvement, focuses on the question whether partnership with parents in church-run schools shows any differences from that in state schools. Our qualitative research involved semi-structured interviews with teachers from 32 primary schools. Despite the similarities between school providers, we detected differences between church-run and state schools regarding Epstein's types of parental involvement. While in the former sector, schools appeared more active in creating a parental community, the latter was characterised by formal and individual ways of parental participation. The practical result of our research is that the parent-school partnership is an area in need of improvement and that different school providers can learn from each other's good practices. [ABSTRACT FROM AUTHOR]

In this article, I offer an ethnographic exploration of how Fatboys (a type of bean bag chair) and visuals co-constitute the atmosphere and religion inside a Copenhagen Night Church. By exploring the atmosphere as a distribution of agency – primarily from the visitors' perspective – I focus on how the Fatboys and visuals help constitute the atmosphere as an affective force by mediating visitors' engagement. Moreover, I claim that the Fatboys and visuals also contribute to an aesthetic of ambiguity that emphasises the role of visitors as producers and consumers of an affective religious atmosphere. Closely related to the cultural emphasis on individuality that pervades contemporary consumer society, this aesthetic of ambiguity enables different conceptual frames to inform visitors' atmospheric experiences and thus amplifies the existence of multiple atmospheres inside the Night Church. In this sense, religion is not only materially mediated but also co-created and carried out by the visitors. [ABSTRACT FROM AUTHOR]

The proposed theme concerning ecumenical dialogue and more specifically the dialogue between churches and Christian denominations (interconfessional) is broad, interdisciplinary and very complex to study in its specificities. The text presented examines some peculiar aspects of this important dialogue between the Church and humanity - built on some of the most important evangelical decrees and recommendations given to us personally by our Lord and Savior Jesus Christ – to be all one single Body, the body of the Church. [ABSTRACT FROM AUTHOR]

To operate legally, religious groups must be legally recognized in Vietnam. However, as of 2023, only twelve Protestant groups had been officially recognized, and a few more religious leaders had registered their organizations for legal recognition. Our research data indicate that a significant number of Protestant groups operate without legal recognition, and this article analyzes the reasons for this situation. Based on 49 interviews, the authors argue that legal recognition is particularly important for large Protestant churches, which require legal status to obtain certain administrative powers and to become eligible for material support from the state. However, the administrative process for legal recognition is very complicated. Furthermore, obtaining legal status often implies increased surveillance of religious activities by local administrators, which may inhibit their evangelistic activities. Consequently, many representatives of Protestant religious groups have decided to operate without legal status, even at the risk of legal sanctions. [ABSTRACT FROM AUTHOR]

The aim of this article is to challenge an ideologically overestimated view of diplomacy as a universal self-sustaining value and remedy for unpredictably chained and escalated conflicts in the world. The article shows the necessary connection between diplomacy and the fragility of human ethical decision-making, including in the areas of strategy, international politics, and military defense. This more modest approach also applies to proposals for diplomacy built on direct or indirect religious inspirations. The article calls for a nuanced critical approach to religious diplomacy and the positive transformation of the limits of human rational negotiation by the paradoxical "power of the powerless" and transcendental mystery. The final part provides three biblically-inspired Christian opportunities for this transformation: endurance of faith, voluntary self-denial (kenosis), and the complex "two level"—both protective and eschatological—pursuit of peace. [ABSTRACT FROM AUTHOR]

This article elaborates dialogue as one of the most important tools of faith-based diplomacy from the Catholic perspective, as presented by some post-conciliar popes. In the first part, after presenting the state of the art, some characteristics of dialogue are briefly outlined. Subsequently, its "ideal type" fulfilling some basic preconditions is introduced. The third part sheds some light on the levels of dialogue in public and multilateral diplomacy, explaining the ways dialogue promotion works in diplomacy. The final part presents some outcomes of dialogue in diplomacy and international politics in general. The content analysis applied in the article is based on various statements of the popes delivered in their speeches, addresses, homilies, letters, exhortations, and encyclicals. [ABSTRACT FROM AUTHOR]

The Hague, the third largest city of The Netherlands, is a multicultural and multi-ethnic urban centre with many migrant churches scattered across the city. This article examines the linguistic presence and identity of a select number of English-speaking churches and their identification through Linguistic Landscaping. Our findings show that, while it is claimed that Dutch society is becoming increasingly secularised, the many migrant and other international churches currently present in The Hague suggest the opposite. In addition, it appeared that English-language churches in The Hague attract large numbers of Dutch congregants for whom English is their second language. Reasons for this are that English is perceived as a lighter language than Dutch for practising their religion, and that it brings fresh perspectives to their faith. The use of English is thus expanding to the religious domain in The Netherlands in a new way (cf. Edwards, A. 2016. English in the Netherlands: Functions, Forms and Attitudes. Amsterdam/Philadelphia: John Benjamins). Applying Linguistic Landscaping as a research tool was found to work only for older heritage-language churches, which have a more established and sometimes even officially recognised position in the city, than newer migrant churches, whose presence is often transient in line with the changing nature of superdiverse cities. [ABSTRACT FROM AUTHOR]

This article explores the politics of cultural heritage in societies experiencing secularization and religious diversification by examining recent efforts made by Cordoba's Cathedral Chapter to emphasize the Christian origins and identity of the iconic Mosque-Cathedral. We argue that the Cathedral Chapter's approach to managing and narrating the building over the past two decades responds largely to tensions stemming from the divergence between the primacy of its Islamic or multi-religious identity characteristic of popular representations of the building, both within Spain and beyond, on the one hand, and the primacy of the building's Christian identity as manifested in the institutional arrangements concerning its ownership, management, and use, on the other. While this divergence has been a source of periodic tensions since the 1970s, such tensions have been amplified by recent symbolic acts and popular movements contesting the Church's dominion over the Mosque-Cathedral, as well as by broader societal changes that have diminished the Church's power and influence and heightened its sense of vulnerability. We identify and analyse four main strategies employed by the Catholic Church to (re)narrate the meaning of the building and assert its Christian roots and identity: (1) archaeological projects attempting to demonstrate its Christian foundations; (2) liturgical practices presenting it as a church to establish its Christian identity; (3) discursive practices framing Catholic traditions and rituals as 'intangible heritage' crucial to the building's successful preservation; and (4) the unconditional prohibition of Muslims from performing Islamic prayers. In our research, we have focused on the utilization of museological methods and the interweaving of diverse repertoires (scientific, artistic, religious), by Catholic actors, aimed authenticating and validating novel interpretations about the origin and Christian character of the building. [ABSTRACT FROM AUTHOR]

In this paper I look at the widespread, and often much debated, abandonment and reuse of church buildings in the Netherlands. I focus on the striking case of the Roman Catholic Chassé Church that, after years of being left abandoned, was converted into the Chassé Dance Studios and Hotel. Based on ethnographic fieldwork at the site, I show that the transformation process of the Chassé Church took place within a field of contestation in which different groups involved, articulated distinct modes of understanding the site and attributing it with value. I argue that these registers of valuation all centre in important ways on notions of home. Consequentially, while the repurposing of the church building represents the loss of a home for some, it has been co-opted as an instrument of home-building by others. For the latter, the site has played an important role in their quests for local belonging, feeling at home in the neighbourhood and, to some extent, delineating a national culture. By tracing such emotions of not only attachment and belonging, but also loss and nostalgia, this paper calls attention to the everyday affective dimension of processes of religious heritage making. [ABSTRACT FROM AUTHOR]

This paper explores the politics of religious patrimony by comparing two cases where the heritagization of religious sites results in feelings of loss and estrangement rather than return and restoration. We show how shrines can function simultaneously as public and civic places of religious assembly but also as material and sensorial expressions of ambivalent forms of belonging and un-belonging – to the past, to a territory, to a religious denomination, to a domestic environment associated with childhood or previous generations. One case is of Greek Cypriots as they travel to a renovated monastery located in territory lost to them in 1974 after the island's division. Encounters with the monastery are inflected by a broader, uncanny feeling of reentering a landscape that is familiar yet also estranged, studded by former childhood homes and villages now inhabited by others. The other case follows the experiences of Roman Catholics as they engage with the Christian pilgrimage site of Walsingham in the English county of Norfolk. The site now embodies a fractured heritage and pilgrimage space that recalls spiritual, material and cultural loss extending beyond biographical memory into the time of the Protestant Reformation. In both cases, ambiguities of 'possession' are provoked by forms of heritage restoration that embody but also obliterate memory in ways deemed to be deeply problematic by some populations. We argue that possession in these terms has economic and legal associations, referring to ownership of places and things, but it also points to situations where people are filled with an abiding and at times obsessive sense of the continuing urgency of the unsettled past. [ABSTRACT FROM AUTHOR]

The purpose of the article is to focus on the early history of law in our era, when secular law and religious one shaped each of their own legal system, but at the same time were not clearly distinguishable and separable. The work highlights some important but key nuances that seem to particularly characterize the dimensions of religious and secular law. The main results of the article form a set of conclusions about the presence of secular and spiritual values in the common legal culture of the distant Roman Empire. In times, when canon or religious law, which manifested itself as one of the facets of values of the Christian church, began to become an inevitable part of secular law. In the end, it is important to note that the work as a whole concludes that the political and dogmatic, hence the divine and traditions of the Roman Empire of the ancient state, were became more and more vividly and obviously apparent not only in laws, decisions and edicts of the empire, but also in their potential and possible clash with the acts and regulations issued by the church as a competing force for the power of the empire. [ABSTRACT FROM AUTHOR]

Copyright of Yearbook for Dutch Book History / Jaarboek voor Nederlandse Boekgeschiedenis is the property of Amsterdam University Press 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.)

Religion is an important cultural institution that shapes family ideologies and behaviors. Although previous research has documented religious differences in parenting behaviors and parent–child relationships in adolescence, how religion influences parental support of young adult children is not clear. Using data from the Transition into Adulthood Supplement (TAS) of the Panel Study of Income Dynamics (PSID, 2005–2017; N = 9,754 person-years), we employed mixed-effect logistic and linear regression models to examine the impacts of young adults' religious affiliation, religious salience, and parent–child religious concordance on parental coresidence and financial support. The results show that mainline Protestant and Catholic young adults are more likely than nonreligious youth to live with their parents. Catholic and Jewish young adults receive more financial support from their parents than nonreligious youth did when they are religiously concordant with their mother. The associations between religious affiliation and parental support are strengthened by young adults' religious salience and religious concordance with their mother. [ABSTRACT FROM AUTHOR]

Copyright of Secuencia: Revista de Historia y Ciencias Sociales is the property of Instituto de Investigaciones - Dr. Jose M. Luis Mora 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.)

An important reason for the success of the Venetian Paolo Sarpi’s ideas in England is found in the ‘Englishing’ of his printed works, that is, their adaptation and appropriation by printers and translators. During the Venetian interdict (c. 1606–1608), Sarpi’s tracts were treated as timely, informative, and politically useful news. Englishing consisted of re-writing titles by adding bombastic phrases, changing printers’ ornaments, and adding marginalia to help readers unfamiliar with Italy. In the History of the Council of Trent, published in 1619 (Italian) and 1620 (English), the Englishing became more substantive – adding lengthy prefaces, inserting words into Sarpi’s text, and including the translator’s name. The prefaces framed the book’s contents, while the translator’s name provided authority. The additional words made the English History even more partisan than the Italian Historia. Publishers and translators modified Sarpi’s works to produce aggressive readings that diverged from his own political and religious goals. [ABSTRACT FROM AUTHOR]

This article explores Msgr. Germano Straniero's Report on the State of the Catholic Church in America (1886), based on his official visit to the United States. It provides a historical context for the document, an understudied source of American Catholic history, and examines its significance within the Germano Straniero Papers housed at the University of Notre Dame Archives. Additionally, the article discusses a critical and pedagogical project resulting in the first digital edition of the text, which includes a translation and pedagogical resources. [ABSTRACT FROM AUTHOR]

This research discusses the validity of divorce judgments issued by civil courts against Catholic couples from the perspective of Canon Law. Canon Law itself, as the internal legal system of the Catholic Church, does not recognize divorce as a means to end a valid marriage. Marriage is considered sacred and indissoluble. Although civil courts have jurisdiction to issue divorce judgments according to state law, this research examines how such judgments are viewed from the perspective of Canon Law and their impact on the religious status of divorced couples. Through analysis, this research finds that divorce judgments by civil courts do not alter the marital status in the context of the Catholic Church, which still considers the marriage valid and binding. This finding highlights the legal dualism between state law and Canon Law and its practical implications for Catholic individuals facing divorce. This research recommends the need for a deeper understanding and sensitive handling of divorce cases involving Catholic couples to avoid legal and religious conflicts. [ABSTRACT FROM AUTHOR]

Carol services have always been among the most popular of cathedral offerings, including with those who have little or no regular church affiliation. Their high-quality music may make them attractive to the growing numbers of 'spiritual but not religious', in similar ways to choral evensong; the fact that they also tell the story of human salvation through the incarnation creates an opportunity for mission which is often underestimated. The success of carol services might even stimulate questions as to whether nostalgia and tradition, paradoxically, act as drivers for mission in cathedrals. A rethinking of Benedictine identity is key to many cathedrals' exploration of their place in a post-Covid world of rapid change: the popularity of 'traditional' services in a cathedral setting is one indicator of how the search for Benedictine stabilitas might become a positive rather than a backwards-looking movement in a time of uncertainty. [ABSTRACT FROM AUTHOR]

The developing science of cathedral studies has focused mainly on Anglican cathedrals. The present study argues for drawing Catholic cathedrals into this field. Employing data gathered from the websites of the 22 Catholic cathedrals in England and Wales, alongside data gathered from the diocesan reports submitted to the Charity Commission, this study demonstrates the distinctiveness of the ministry and mission of Catholic cathedrals compared with Anglican cathedrals. [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 ethics in Catholic hospitals are guided by the Ethical and Religious Directives for Catholic Health Care Services, which provide direction on many topics, including family planning. Previous research has demonstrated there is variability in the availability of prohibited family planning services at Catholic hospitals. This study aims to research a potential source of variability in interpretation and application of the directives through interviewing ethics committee members. Participants were recruited from two different hospitals on the east coast with a total sample size of eight. Ethics committee members were asked questions regarding their personal approach to ethics, their hospital's approach to ethics, and the permissibility of specific family planning methods at their hospital. Most ethics committee members stated that the Catholic faith and/or directives were important in their hospitals' approach to ethics. Most participants stated that they had instances in which their personal approach to ethics conflicted with their hospital's approach, citing women's health and end-of-life care as common causes of conflict. All but one ethics committee member stated that hormonal contraception was forbidden under the directives; however, many members stated that this was either a gray area or permissible under certain circumstances. Reproductive health issues rarely came before the ethics committee at either site with one participant referring to them as "black and white issues." This research suggests that ethics committee members did not see the directives governing family planning services to be ambiguous. However, given the low frequency in which these issues come to the attention of the ethics committee, it is difficult to determine whether the opinions expressed by our participants contribute to the variability between Catholic hospitals when it comes to reproductive healthcare provision. An interesting topic for future research would be interviewing executives at Catholic hospitals to determine where this variability arises. [ABSTRACT FROM AUTHOR]