scholarly journals Introduction

2021 ◽  
pp. 3-12
Author(s):  
Jason García Portilla
Keyword(s):  
Historical Context ◽  
Roman Catholic ◽  
Roman Catholicism ◽  
Institutional Foundations

AbstractWhy are Protestant societies more competitive and less corrupt than Roman Catholic ones? This book explains the hegemonic and emancipatory religious forces contributing to these disparities between 65 countries in Europe and the Americas. It argues that the uneven contributions of Roman Catholicism and Protestantism to prosperity are grounded in their different historical and institutional foundations and in the theologies that are pervasive in their countries of influence. This introduction establishes the historical context of the controversy and includes the aims, contributions, and shortcomings of this study.

scholarly journals “Ye Shall Know Them by Their Fruits”: Prosperity and Institutional Religion in Europe and the Americas

Religions ◽  
2019 ◽  
Vol 10 (6) ◽  
pp. 362
Author(s):  
Jason Garcia Portilla
Keyword(s):  
Max Weber ◽  
Empirical Studies ◽  
Roman Catholic ◽  
Social Progress ◽  
Common Denominator ◽  
Roman Catholicism ◽  
Starting Point ◽  
Institutional Influence ◽  
Religious Systems ◽  
Institutional Foundations

Low competitiveness is a common denominator of historically Roman Catholic countries. In contrast, historically Protestant countries generally perform better in education, social progress, and competitiveness. Jesus Christ described the true and false prophets coming on his behalf, as follows: “Ye shall know them by their fruits”. Inspired by this parable, this paper explores the relations between religious systems (‘prophets’) and social prosperity (‘fruits’). It asks how Protestantism influences prosperity as compared to Roman Catholicism in Europe and the Americas. Most empirical studies have hitherto disregarded the institutional influence of religion. Taking the work of Max Weber as their starting point, they have instead emphasised the cultural linkage between religious adherents and prosperity. This paper tests various correlational models and draws on a comprehensive conceptual framework to understand the institutional influence of religion on prosperity in Europe and the Americas. It argues that the uneven contributions of Roman Catholicism and Protestantism to prosperity are grounded in their different historical and institutional foundations and in the theologies that are pervasive in their countries of influence.

Roman Catholicism in the University of Cambridge: St Edmund's House in 1898

2008 ◽  
Vol 59 (4) ◽  
pp. 697-713 ◽  
Author(s):  
W. C. LUBENOW
Keyword(s):  
History Of Education ◽  
Roman Catholic ◽  
Roman Catholicism ◽  
Cambridge University ◽  
University Of Cambridge ◽  
University History ◽  
History Of ◽  
The University

The question in 1898 of the recognition by Cambridge University of St Edmund's House, a Roman Catholic foundation, might initially seem to involve questions irrelevant in the modern university. It can, however, be seen to raise issues concerning modernity, the place of religion in the university and the role of the university itself. This article therefore sets this incident in university history in wider terms and examines the ways in which the recognition of St Edmund's House was a chapter in the history of liberalism, in the history of Roman Catholicism, in the history of education and in the history of secularism.

scholarly journals Geology and religion in Portugal

2013 ◽  
Vol 67 (4) ◽  
pp. 331-354 ◽  
Author(s):  
Ana Carneiro ◽  
Ana Simoes ◽  
Maria Paula Diogo ◽  
Teresa Salomé Mota
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Science And Religion ◽  
Point Of View ◽  
Roman Catholic Church ◽  
Cultural Tradition ◽  
Original Research ◽  
Roman Catholicism ◽  
The Relationship ◽  
Historical Periods

This paper addresses the relationship between geology and religion in Portugal by focusing on three case studies of naturalists who produced original research and lived in different historical periods, from the eighteenth to the twentieth century. Whereas in non-peripheral European countries religious themes and even controversies between science and religion were dealt with by scientists and discussed in scientific communities, in Portugal the absence of a debate between science and religion within scientific and intellectual circles is particularly striking. From the historiographic point of view, in a country such as Portugal, where Roman Catholicism is part of the religious and cultural tradition, the influence of religion in all aspects of life has been either taken for granted by those less familiar with the national context or dismissed by local intellectuals, who do not see it as relevant to science. The situation is more complex than these dichotomies, rendering the study of this question particularly appealing from the historiographic point of view, geology being by its very nature a well-suited point from which to approach the theme. We argue that there is a long tradition of independence between science and religion, agnosticism and even atheism among local elites. Especially from the eighteenth century onwards, they are usually portrayed as enlightened minds who struggled against religious and political obscurantism. Religion—or, to be more precise, the Roman Catholic Church and its institutions—was usually identified with backwardness, whereas science was seen as the path to progress; consequently men of science usually dissociated their scientific production from religious belief.

Three Pamphlets Concerning Father Edmund Campion, S. J.

1970 ◽  
Vol 2 (2) ◽  
pp. 64-72
Author(s):  
Joseph F. Tempesta
Keyword(s):  
Roman Catholic ◽  
Roman Catholicism ◽  
Philip Ii ◽  
The Bible ◽  
Philip Ii Of Spain ◽  
Roman Catholics

Anthony Munday was a protege of John Dudley, Earl of Leicester. Leicester himself was a member of the progressive Protestant nobility in Elizabethan England, which sought to turn completely away from Rome and toward Geneva. These progressives wanted vernacular translations of great works such as the Bible and the classics. They aimed at founding an English and Protestant tradition of literature.In 1579 Philip II of Spain continued to press for an alliance with Queen Elizabeth. Elizabeth seriously considered marrying the Due d'Alencon. Such a marriage would cement ties between England and France. The leading progressives, Leicester, Walshingham and Cecil could tolerate neither one of these Roman Catholic alliances. Thus, Leicester intensified his patronage of Puritan propagandists.When the Campion controversy arose in 1581, it proved a boon to Leicester and the progressives. Here was an opportunity to garner Elizabeth's support, if they could prove that Jesuits and Roman Catholics were plotting regicide and the return of England to Roman Catholicism.Between 1581 and 1584 Munday produced a series of pamphlets designed to arouse English opinion against “popish recusants.” This essay deals with one of these pamphlets: A discoverie of Edmund Campion and his confederates, their most horrible and traiterous practices against her majestye's most royal person and realm. … In this essentially propagandistic tract, Munday equates priestly activity of the Jesuits with subversion. This equation was based upon a Parliamentary statute of 1581, which declared that priests sent from abroad to convert Englishmen were guilty of treason.

Church and State in Spain

1934 ◽  
Vol 3 (3) ◽  
pp. 207-221 ◽  
Author(s):  
Charles S. Braden
Keyword(s):  
South America ◽  
Catholic Church ◽  
Church And State ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Western World ◽  
Roman Catholicism ◽  
The World ◽  
The Cross

With no other country save possibly Italy has the Roman Catholic Church been more closely linked than with Spain. To think Spain was to think Roman Catholicism. Ferdinand and Isabella whom the world remembers best in relation to the discovery of the western world were known as the Catholic kings and their oft expressed motive in the conquest of the new continent was that of extending the holy faith. Mohammedanism with its resistless armies had made heavy inroads upon the Christian world; Luther and his fellow reformers in Germany, France, and Switzerland had wrought still further havoc, separating vast numbers of the faithful from their allegiance to Rome. To Spain and the Spanish monarchs was to belong the glory of restoring, by their zealous conversion of the western peoples, the power and prestige of Rome. In a few short years Spanish conquerors followed by Spanish priests and nuns had planted the cross from Mexico to the southern end of South America.

Martyrdom in Early Modern England

2021 ◽  
Author(s):  
Shanyn Altman
Keyword(s):  
Early Modern ◽  
Roman Catholic ◽  
Early Modern England ◽  
Contemporary Society ◽  
Temporal Control ◽  
Roman Catholicism ◽  
Papal Authority ◽  
Papal States

At the advent of England’s Reformation, the monarch assumed sovereignty over the English Church. This created an established state church, which was designed to counter the papacy’s assertion of supremacy. In doing so, the English Church more emphatically linked itself to the monarchy’s temporal control and its attendant realpolitik than was the case with the Pope’s authority over Roman Catholic territories, barring the small Papal States. For those in England who remained faithful to Roman Catholicism, this created an environment where some Protestants took “popery” to be akin to sedition. Whereas during Mary I’s regime, where the English Church was back under papal authority and martyrs died under heresy statutes rather than treason statutes, it was held under Protestant regimes that to act against the English Church was to act against the English state. Given the wide sway of perspectives within English Protestantism from Presbyterianism to Arminianism, as well as the old faith’s continuing appeal among many, English subjects were confronted with competing notions of what it meant to be a good Christian and, consequently, conflicting views about who qualified as a Christian martyr and what precisely Christian martyrdom involved. Martyrologies and other discourses on martyrdom were powerful tools for defining true religion and influencing the behavior of religious adherents, even if the popular representation of the martyr-figure that arises from these works did not necessarily reflect all of the views on martyrdom held by Catholics and Protestants in contemporary society.

Saracens, Assyrians, and Spaniards: allegories of the Armada

2016 ◽  
Author(s):  
Margaret Christian
Keyword(s):  
Roman Catholic ◽  
Roman Catholicism ◽  
Bible Stories

When the Spanish invasion force of 1588 met with successful English resistance and disastrous weather, losing thousands of men and 62 of 130 ships, contemporary observers and participants on both sides believed the outcome reflected God’s intervention. English sermons used Bible stories to develop a patriotic and providentialist interpretation of the gathering threat and subsequent Spanish defeat. Sermons before the attempted invasion, by Thomas Drant, Meredith Hanmer, and William Gravet, demonstrate the comparison preachers drew a between Islam and Roman Catholicism (as Spenser created a Muslim sultan to represent the Roman Catholic Spanish threat). Sermons celebrating the English victory, by John Prime, Thomas White, Roger Hackett, and Stephen Gosson, show that Spenser and the preachers drew on the same biblical theme of God’s judgment and motifs of horses, chariot, and hardware.

Americanism Redux

2020 ◽  
pp. 184-208
Author(s):  
D. G. Hart
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
Roman Catholic ◽  
The United States ◽  
Roman Catholicism ◽  
The Social ◽  
Constitutional Republic ◽  
Political Realities ◽  
The Church ◽  
Church Teaching

This chapter investigates the use of Americanism to appropriate Roman Catholicism for the good of a nation. It recounts older Roman Catholic heresy claimed that the American political system was not at odds with church teaching, even though the United States seemed to stand for most of the social and political realities that nineteenth-century popes had condemned. It also talks about the Americanists in the nineteenth-century who argued that Vatican officials misread the United States, stating that the nation was far friendlier to Roman Catholicism than Europeans imagined. The chapter details how Americanists urged the church to update its polity to the nation's political sensibilities, a strategy that would make Roman Catholicism look less odd in the United States. It also highlights ways Americanists adapt Roman Catholicism to life in a secular, constitutional republic.

John Gee, Archbishop Abbot, and the Use of Converts from Rome in Jacobean Anti-Catholicism

1993 ◽  
Vol 21 (3) ◽  
pp. 347-360 ◽  
Author(s):  
Michael C. Questier
Keyword(s):  
Roman Catholic ◽  
The Political ◽  
Roman Catholicism ◽  
Political Climate ◽  
Politics And Literature ◽  
Catholic Priests ◽  
Starting Point ◽  
Roman Catholic Priests ◽  
The Church ◽  
Point Of Reference

This article is concerned with one aspect of movement between religions in England at the end of the Jacobean period, namely the polemical use which could be made of the convert to Protestantism. The increasing likelihood of a successful conclusion of the Spanish Match negotiations had for some time been threatening the Protestant Establishment. In this climate, prominent changes of religion were of great interest to polemicists of both sides. As in Elizabeth’s reign, Protestants could attack the Church of Rome by focusing on the apostates from it. The point of reference from which this polemical use of conversion will be analysed is the best-selling vitriolic anti-Catholic tract written by the wavering Protestant minister John Gee, entitled The Foot out of the Snare. Gee is familiar to modern historians as a source on Roman Catholic priests in the 1620s but he is important also for the way in which he was employed as an anti-Catholic writer. His tract originated with the clerical group which gathered around Archbishop Abbot, clerics distinguished by their violent opposition to encroaching Roman Catholicism, evident in the likely success of the Spanish Marriage project and the conversions which had started to occur as the political climate changed. Gee’s tract may be used as a starting point to explore some of the politics and literature of conversion at this time.

Feminist Theology, Roman Catholicism, and Alienation

Horizons ◽  
1993 ◽  
Vol 20 (2) ◽  
pp. 280-300
Author(s):  
Chester Gillis
Keyword(s):  
Feminist Theology ◽  
Roman Catholic ◽  
Religious Institution ◽  
Next Generation ◽  
Roman Catholicism ◽  
Religious Identification ◽  
The Future ◽  
The Face ◽  
The Church

AbstractThe topic of this article is the effects that the writings of feminist theologians, many of whom are Roman Catholic, have upon Catholic students. The questions it attempts to answer are: Has feminist theology served to alienate American Catholics further from the church, discouraging them from identifying with the tradition or institution, or has it awakened them to retrieve the tradition in a creative way and to take responsibility within the institution and reshape it? The article further seeks to differentiate between spirituality, theology, and religious institution. How will Catholicism affect the larger culture if this generation is alienated from institutional identification? If they settle permanently on alternative forms of religious identification and spiritual fulfillment the face of Catholicism in the future will be even more conservative than it is today. However, feminist theology may be the basis for hope. Seriously attended to by the church, it could help to inform the consciousness of the next generation.

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