Treatment of Addicted Parents and their Children: The Odyssey House Parents’ Programme

1981 ◽  
Vol 6 (2) ◽  
pp. 18-22
Author(s):  
Judith Tenenbaum

The James McGrath Foundation’s Odyssey House is a drug-free, residential therapeutic community for the treatment of drug addiction. The programme was initiated by Dr. Judianne Densen-Gerber, a psychiatrist and lawyer, in the United States of America fifteen years ago, and has been operative in Australia in New South Wales since October, 1977 and in Victoria since July, 1980. The Victorian residential facility is located at Lower Plenty in a spacious building originally constructed by the Roman Catholic Church, situated on nine hectares of land and now “home” for one hundred and thirty former drug addicts. There are three specific programmes incorporated within the overall Odyssey programme offering treatment services to adults, adolescents thirteen to seventeen years old and parents and their dependent children. Referrals to these programmes are in general from medical and mental health programmes, social services agencies, schools, jails, courts and probation and parole departments. In addition, fifty-two percent of residents are self-referred or referred by family or friends.

2019 ◽  
Vol 34 (1) ◽  
pp. 3-31
Author(s):  
Rebecca M. Chory ◽  
Sean M. Horan ◽  
Peter J. C. Raposo

The Roman Catholic Church is one of the world’s largest and oldest organizations, yet communication among its members serving in ecclesiastical occupations (e.g., priests) remains relatively unexplored. The present study addresses this paucity of research by examining the relationship between 145 U.S. priests’ and sisters’ perceptions of their religious superiors’ aggressive communication and perceptions of the superiors’ credibility, as well as their own experiences of job and vocational satisfaction, motivation, and organizational commitment. Results indicated that superior verbal aggressiveness was associated with priests’ and sisters’ job motivation, organizational commitment, and perceptions of superior credibility, whereas superior argumentativeness only predicted perceptions of superior competence. The pattern of findings also suggests that superior aggressive communication functions differently across the ecclesiastical occupations studied, with diocesan priests appearing to be most influenced by their superiors’ aggressive communication and sisters seemingly the least influenced. Implications for management and organizational communication research and the Catholic Church are discussed.


1984 ◽  
Vol 35 (2) ◽  
pp. 188-207 ◽  
Author(s):  
Sheridan Gilley

Quite the most remarkable achievement of nineteenth-century Ireland was the creation of an international Catholic Church throughout the Celtic diaspora in the British Empire and North America. A true Irish empire beyond the seas, it was often compared in Hibernian self-congratulation to the monastic missions of the Dark Ages and was served by an Irish clergy and a host of religious orders who fostered a distinctively ‘ethnic’ or Irish Catholic expatriate culture, while often showing the higher values of the Catholic spiritual life. It is remarkable that there is no scholarly modern study of this international community now in process of dissolution, for it has given an incalculable strength to twentieth-century Roman Catholicism. Something of its dimensions and importance can, however, be glimpsed from a growing body of historical writing about Irish Catholicism in England and Scotland, the United States and Australia, as well as in Ireland itself. The American Republic and the white settler areas of the British Empire were to Irish Catholics what the Roman Empire had been to Jews and Christians, the alien organisms by which a faith was carried to the far corners of the earth. As a matter of institutional and ecclesiastical history, the subject is one in which the new nations were divided into dioceses and parishes, and provided with churches, convents, colleges, seminaries and schools. This was, moreover, achieved by no easy process, but in spite of endemic conflict within Irish Catholic communities, who were also opposed by Roman Catholics of other national traditions, by the expanding Protestant Churches and by a hostile Protestant or secular state.


1973 ◽  
Vol 42 (2) ◽  
pp. 257-270
Author(s):  
James P. Gaffey

The inevitable tension between freedom and order within the Roman Catholic Church has ever been an attractive and rich subject of comment. Perhaps nowhere can this issue be studied with more seriousness and clarity than in the fragile equilibrium between American bishops and priests. The balance within clerical ranks in the United States has long represented a singular combination of authority and obedience which has sought to reconcile itself in a society historically egalitarian and devoid of feudal relationships.


2007 ◽  
Vol 9 (1) ◽  
pp. 88-95 ◽  
Author(s):  
Michael Szporer

This article provides a critical review of Oczami Bezpieki (Through the Eyes of the Security Service), an overview of post-1945 Poland based on secret police files by Slawomir Cenckiewicz. The essay sheds light on the ongoing controversies surrounding the secret police files that still can cause turmoil in Polish politics. The article discusses the aggressive strategies of the Communist-era security apparatus in three areas considered in the volume: penetration of émigré communities in the United States; attempts to neutralize opposition to the Communist regime from 1968 through the 1980s; and the manipulation of the Roman Catholic Church. The documents demonstrate how obsessively the security forces kept track of opposition activities.


2021 ◽  
pp. 57-88
Author(s):  
Artur Antoni Kasprzak

Every story has its beginning. Most stories have their end. An attempt at a synthetic analysis of the history of the beginning of the Charismatic Renewal in the Roman Catholic Church turns out to be confronted with a  certain initial reality: not only does this history not have a specific beginning, but it also has no end. It is a story that is still open. In celebrating its fiftieth birthday in the Roman Catholic Church recently (2017), a symbolic experience was taken as the original reference date. The receipt of charisms by members of a small group of American students on 18 February 1967, in Pittsburgh (Pennsylvania) in the United States, is a date and place that is in a sense only symbolic. Neither that moment nor that event exhausts the vast and much broader charismatic experience of the Holy Spirit in the Church, which can be seen in various and numerous moments in the history of the Church. This study efforts to explain this singular experience from the perspective of analysing the essential elements of the first structuring of the Charismatic Renewal in the Roman Catholic Church in the 20th century. The study is also an attempt at a synthetic look at the history, but also at its authors, including Ralph Martin, Steve Clark, Gerry Rauch, Veronica O'Brien, Cardinal Léon-Joseph Suenens and Pope Paul VI.


1948 ◽  
Vol 10 (1) ◽  
pp. 13-34 ◽  
Author(s):  
Thomas T. McAvoy

No minority group in the United States is probably as formless and yet at the same time as rigid as the American membership of the Roman Catholic Church. The rigidity of the Catholic organization arises from the fact that there has never been a real heresy during the three centuries and more of Catholic life within the boundaries of the present United States. Even the so-called heresy of Americanism existed more in the minds of European theologians than in the Catholics of the new world. There have been divergencies among American Catholics on such questions as the application of Gregory XVI's condemnation of the slave trade, the timeliness of die declaration of papal infallibility or the extent of the papal condemnation of secret societies, but there has been no difference on the essential doctrines involved in these disputes.


1997 ◽  
Vol 7 (1) ◽  
pp. 121-159 ◽  
Author(s):  
Peter R. D'Agostino

Philip Gleason has observed that the Roman Catholic church in the United States has been an “institutional immigrant” for much of its history. The idea of an “institutional immigrant,” posed in the Singular and distinguished from “the immigrant peoples who comprised the Catholic population,” presupposes a basic if undefined unity to American Catholicism. The nature of that unity has always been a highly contested issue. Gleason's formulation also suggests that the experience of the Catholic church is illuminated by considering its history in light of the processes that have occupied students of immigration—Americanization, generational transition, assimilation, the invention of ethnicity, and the like. The nature of these processes has also given rise to debates as Americans grapple to understand their cultural identity. In short, Gleason's idea lends itself to debate about the normative significance of American Catholicism, American culture, and their relationship to one another. In the interest of enriching this debate, I would suggest that the Roman Catholic church in the United States has also been an institutional emigrant.


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