The Primacy of Justice in Moral Theology

Horizons ◽  
1983 ◽  
Vol 10 (1) ◽  
pp. 72-85 ◽  
Author(s):  
Daniel C. Maguire
Keyword(s):  
United States ◽  
Catholic Church ◽  
The United States ◽  
Moral Theology ◽  
The Self ◽  
Theory Of Justice ◽  
The Bible ◽  
Protestant Christianity ◽  
Protestant Theologian ◽  
American Catholic

It should warm the self-righteous cockles of Catholic hearts to read Protestant theologian Emil Brunner's remark that “while the Catholic Church, drawing on centuries of tradition, possesses an impressive systematic theory of justice, Protestant Christianity has had none for some three hundred years past.” The cockles, however, are in for a chilling with the realization of how little we have done, particularly in the United States, to give this noble tradition salience and application in Catholic thought, or to give it voice and currency in national and international political discourse. With such an in-house treasure as Brunner noted, why were we content to live as misers responding so little to the poverty in justice theory that scars our national setting? There were some notable exceptions, but they never became mainstreamed in American Catholic life. Why?The principal reasons, I submit, are these: Catholic thought was (I) prone to conflate the just and the juridical; (II) distracted by charity to the neglect of justice; (III) insufficiently nourished by the justice preoccupations of the Bible; (IV) inattentive to the need to clarify and develop the theories underlying our social justice tradition.

The Search for Chinese Christianity in the Republican Period (1912–1949)

2004 ◽  
Vol 38 (4) ◽  
pp. 851-898 ◽  
Author(s):  
LIAN XI
Keyword(s):  
United States ◽  
Catholic Church ◽  
Roman Catholic ◽  
The United States ◽  
Christian Community ◽  
Republican Period ◽  
Opium War ◽  
Imperial Court ◽  
Protestant Christianity ◽  
Qing Government

For more than a century after its introduction into China in 1807, Protestant Christianity remained an alien religion preached and presided over by Western missionaries. In fact the Christian enterprise, both Protestant and Roman Catholic, was given protection as Western interests by the Qing court after China's defeat in the Opium War of 1839–42. According to the treaty signed with the United States in 1858, for instance, the Qing government was to shield from molestation ‘any persons, whether citizen of the United States or Chinese convert, [who] peaceably teach and practise the principles of Christianity.’ In the Convention of 1860 signed with France, the imperial court promised that in addition to the toleration of Roman Catholicism throughout China, all Catholic properties previously seized should be ‘handed over to the French representative at Beijing’ to be forwarded to the Catholics in the localities concerned. By the time of the Boxer Uprising of 1900, Protestant converts numbered about 80,000 and the Catholic Church (whose modern missions to China had begun in the late sixteenth century) claimed a membership of some 720,000—a following that was perhaps disappointing to the Western missions yet aggravating to those who saw both the Confucian tradition and Chinese sovereignty eroded by the coming of the West. As a perceived foreign menace the Christian community became the target of the bloody rampage by famished North China peasants known as the Boxers. Before the revolt was quelled in August by the eight-power expedition forces, it had visited death on more than 200 Westerners and untold thousands of native converts.

Writing American Catholic History

2019 ◽  
pp. 1-18
Author(s):  
Margaret M. McGuinness ◽  
James T. Fisher
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
The United States ◽  
New France ◽  
Protestant Christianity ◽  
History Of ◽  
Catholic History ◽  
American Catholic ◽  
Eastern Seaboard

This introductory chapter begins with a brief discussion of the history of U.S. Catholicism, which is traced back to the efforts of Franciscan missionaries in the sixteenth-century Southwest prior to the arrival of Anglo-Protestants along the Eastern Seaboard, and then moved on to Jesuits in New France (Canada) early in the following century. By 1850, Catholicism was the largest religious denomination in the United States, and remains so to this day. American Protestant Christianity has always boasted a substantial aggregate majority of religious adherents, but Protestantism was broken into so many movements by the mid-nineteenth century that no single Protestant group equaled in size the nation's Catholic populace. An overview of the subsequent chapters is also presented.

The Bible and Catholicism

2017 ◽  
Author(s):  
Donald Senior
Keyword(s):  
United States ◽  
Catholic Church ◽  
Biblical Interpretation ◽  
The United States ◽  
Second Vatican Council ◽  
American Catholicism ◽  
Catholic Theology ◽  
The Bible ◽  
Vatican Council ◽  
The Impact

The role of the Bible in Roman Catholicism in the United States has been shaped both by the history and teaching of the universal Catholic Church and by the particular social and religious context of North America. Catholic religious authorities in Europe viewed modern historical-critical methods of biblical interpretation with suspicion, a stance that also roiled the study and use of the Bible in American Catholicism. The impact of the Second Vatican Council opened the doors to the use of modern methods in biblical interpretation and sparked a strong biblical renewal in American Catholicism. The Protestant appeal to scripture (widespread in the United States) and the advent of ecumenism in Catholicism also contributed to an ever-growing popular use of the Bible in Catholic theology, catechesis, and devotional life.

The Limits of American Catholic Antifascism: The Case of John A. Ryan

1990 ◽  
Vol 59 (4) ◽  
pp. 523-538 ◽  
Author(s):  
Wilson D. Miscamble
Keyword(s):  
United States ◽  
World War Ii ◽  
Catholic Church ◽  
The United States ◽  
World War ◽  
Benito Mussolini ◽  
Catholic Clergy ◽  
Thorn In The Flesh ◽  
American Catholic ◽  
The Catholic Church

Writing in the midst of World War II, the Italian exiles Gaetano Salvemini and Giorgio La Piana charged that the Catholic church in America had bestowed its blessing upon Benito Mussolini and fascism.1 In discussing this charge the historian John Diggins admitted that “at first glance it does appear that the American clergy had indeed composed a political choir in behalf of Fascism.”2 Diggins portrayed a large number of Catholic clergy led by figures like Cardinal William O'Connell of Boston and Father Charles E. Coughlin who found occasion to praise Mussolini. He outlined the views of the major Catholic periodicals and discovered that only the Paulist-sponsored Catholic World took exception to fascism with any consistency.3 Nonetheless, Diggins partially dismissed the charge of Salvemini and La Piana. He argued that the Catholic church in the United States during the interwar years was not a pro-Fascist monolith and briefly touched on the anti-Fascist endeavors of such individuals as Monsignor Joseph Giarrochi, Father Francis Duffy, and Father James Gillis, C.S.P., the erstwhile editor of the Catholic World. Notably, Diggins accorded particular status among Catholic anti-Fascists to Monsignor John A. Ryan, whom he described as having waged “a relentless assault upon Mussolini's dictatorship and upon the Catholic defense of Fascism” and as being “the theological thorn in the flesh of complacent Catholic apologists for Fascism.”4

Introduction

2018 ◽  
pp. 3-18
Author(s):  
Mark Newman
Keyword(s):  
United States ◽  
Twentieth Century ◽  
Race Relations ◽  
Racial Discrimination ◽  
Catholic Church ◽  
The United States ◽  
Body Of Christ ◽  
The South ◽  
Late Nineteenth ◽  
American Catholic

As an institution, the Catholic Church in the South did not challenge prevailing race relations in the United States until the second half of the twentieth century. The southern Catholic Church participated in slavery and defended the practice while urging masters to manage their slaves with compassion. When the South adopted segregation laws in the late nineteenth and early twentieth centuries, southern prelates began establishing churches and schools for African Americans. Although the Vatican permitted these racially separate institutions, in the 1930s it exerted growing pressure on the southern Catholic hierarchy to address racial discrimination and foster black evangelism. The papacy also endorsed the doctrine of the Mystical Body of Christ, which heavily influenced American Catholic advocates of racial equality, including some active in the Catholic Committee of the South that focused on the region’s economic, social and political problems.

Being Catholic and Being American

Horizons ◽  
1987 ◽  
Vol 14 (1) ◽  
pp. 49-63
Author(s):  
Charles E. Curran
Keyword(s):  
United States ◽  
Catholic Church ◽  
The United States ◽  
Early American ◽  
The People ◽  
American Catholic ◽  
American Catholic Church ◽  
The Church ◽  
Historical Periods ◽  
The Catholic Church

The story of Catholicism in the United States can best be understood in light of the struggle to be both Catholic and American. This question of being both Catholic and American is currently raised with great urgency in these days because of recent tensions between the Vatican and the Catholic Church in the United States.History shows that Rome has always been suspicious and fearful that the American Catholic Church would become too American and in the process lose what is essential to its Roman Catholicism. Jay Dolan points out two historical periods in which attempts were made to incorporate more American approaches and understandings into the life of the church, but these attempts were ultimately unsuccessful.In the late eighteenth century, the young Catholic Church in the United States attempted to appropriate many American ideas into its life. Recall that at this time the Catholic Church was a very small minority church. Dolan refers to this movement as a Republican Catholicism and links this understanding with the leading figure in the early American church, John Carroll. Carroll, before he was elected by the clergy as the first bishop in the United States in 1789, had asked Rome to grant to the church in the United States that ecclesiastical liberty which the temper of the age and of the people requires.

Latino Catholicism

2011 ◽  
Author(s):  
Timothy Matovina
Keyword(s):  
United States ◽  
Sixteenth Century ◽  
Catholic Church ◽  
Social Life ◽  
Social Issues ◽  
The United States ◽  
Societal Impact ◽  
Comprehensive Overview ◽  
Public Debates ◽  
The U.S

Most histories of Catholicism in the United States focus on the experience of Euro-American Catholics, whose views on social issues have dominated public debates. This book provides a comprehensive overview of the Latino Catholic experience in America from the sixteenth century to today, and offers the most in-depth examination to date of the important ways the U.S. Catholic Church, its evolving Latino majority, and American culture are mutually transforming one another. This book highlights the vital contributions of Latinos to American religious and social life, demonstrating in particular how their engagement with the U.S. cultural milieu is the most significant factor behind their ecclesial and societal impact.

Material World: Gender and the Bible in Evangelical Purity Culture

2018 ◽  
Author(s):  
Sara Moslener
Keyword(s):  
United States ◽  
Young People ◽  
Gender Roles ◽  
The United States ◽  
Modern Life ◽  
Material World ◽  
Avant Garde ◽  
Teenage Girls ◽  
Traditional Gender Roles ◽  
The Bible

For evangelical adolescents living in the United States, the material world of commerce and sexuality is fraught with danger. Contemporary movements urge young people to embrace sexual purity and abstinence before marriage and eschew the secular pressures of modern life. And yet, the sacred text that is used to authorize these teachings betrays evangelicals’ long-standing ability to embrace the material world for spiritual purposes. Bibles marketed to teenage girls, including those produced by and for sexual purity campaigns, make use of prevailing trends in bible marketing. By packaging the message of sexual purity and traditional gender roles into a sleek modern day apparatus, American evangelicals present female sexual restraint as the avant-garde of contemporary, evangelical orthodoxy.

Maximus

2018 ◽  
Author(s):  
Mark Byers
Keyword(s):  
United States ◽  
Political Action ◽  
American Art ◽  
The United States ◽  
The Self ◽  
Postwar Period ◽  
Avant Garde ◽  
The Enlightenment ◽  
Art Practices ◽  
The One

This concluding chapter charts the continuing significance of the early postwar moment in Olson’s later work, particularly The Maximus Poems. The philosophical and political concerns of the American avant-garde between 1946 and 1951 play out across The Maximus Poems just as they inform later American art practices. The search of the early postwar American independent left for a source of political action rooted in the embodied individual is seen, on the one hand, to have been personified in the figure of Maximus. At the same time, Maximus’s radical ‘practice of the self’ charts a sophisticated alternative to the Enlightenment humanist subject widely critiqued in the United States in the immediate postwar period.

scholarly journals Co-Designing and Evaluating a Self-Care Curriculum of an App for Chinese Immigrant Caregivers

2020 ◽  
Vol 4 (Supplement_1) ◽  
pp. 507-508
Author(s):  
Ying Wang ◽  
Mandong Liu ◽  
Iris Chi
Keyword(s):  
Mental Health ◽  
United States ◽  
Physical Health ◽  
Self Care ◽  
The United States ◽  
The Self ◽  
Community Resources ◽  
Chinese Immigrant ◽  
Knowledge And Skills ◽  
Support Resources

Abstract Chinese immigrant caregivers face unique self-care difficulties in the United States due to language barriers, cultural isolation, and occupational stress. This study aimed to conduct a formative evaluation on a caregiver self-care curriculum of an app designed for Chinese immigrants in the United States. Using a co-design approach in 2019, 22 Chinese immigrant caregivers in Los Angeles county were recruited through purposive sampling method. The directed content analysis was adopted to analyze the qualitative data using NVivo 12.1.0 software. We organized the findings under two main contents: self-care and caregiving. Three categories were identified under the self-care content: physical health, emotional and mental health, and support resources. Sixteen subcategories under physical health (e.g., dietary supplements), five subcategories under emotional and mental health (e.g., depression) and eight subcategories under support resources (e.g., support and networking group, senior center) are suggested. Two categories were identified under the caregiving content: caregiving knowledge and skills, and community resources. Fourteen subcategories under caregiving knowledge and skills (e.g., care assessment) and six subcategories under community resources (e.g., medical emergency call) were mentioned. With this useful information, we could further refine the self-care curriculum to be more linguistically, culturally and occupationally sensitive for Chinese immigrant caregivers. Empowerment approach for enhancing the ability to caregiving and self-care should be emphasized in content design for immigrant caregivers. The co-design approach is crucial for planning of the program and intervention curriculum to improve understanding of the users’ needs and better cater them.

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