An abortive renaissance: catholic modernists in Sussex

1977 ◽  
Vol 14 ◽  
pp. 377-392
Author(s):  
A. R. Vidler

Storrington in Sussex, at the beginning of this century, was described as ‘a quiet, peaceful village.’ Although in the intervening period its population has more than doubled, it is still known as a village and has retained much of that agreeable character. In 1909 it suddenly became the centre of an ecclesiastical cause célèbre that attracted international attention. Anyone who was in Storrington on 21 July in that year could have witnessed an extraordinary funeral.It was the burial of a Roman catholic priest. The mourners, who numbered about forty, assembled in the garden of the house in the middle of the village where the priest had died and walked from there in silence to a grave that had been prepared in the anglican or parish churchyard. There was no requiem or formal funeral service, but prayers were said and an address was given by an unrobed priest who was in fact a Frenchman, though that might not have been evident since he was fluent in English. He said that he spoke in the name of many French, Italian and German friends, for father George Tyrrell, whose funeral it was, had become well-known in those countries and in others too. He was one of the most conspicuous representatives of what is known to historians as the modernist movement in the Roman catholic church and of what may be described as an abortive renaissance.

2018 ◽  
Vol 196 ◽  
pp. 02044
Author(s):  
Radoslav Ponechal ◽  
Peter Krušinský ◽  
Peter Pisca ◽  
Renáta Korenková

Research in the field of historical trusses has long been performed at the workplace of the authors. In each truss, there was recorded the general technical state and some even monitoring and analysing microclimate with the aim of specifying environmental conditions that would be suitable for preservation of a historical structure. The article shows the results of temperature and relative humidity measurement in roof space of the Roman-Catholic church in the historical centre of the village of Bela-Dulice as well as result of thermodynamic simulation of this space. The selected measurement was compared to the simulation results.


Author(s):  
Stefan Eminger

How Big Politics Came to Small Villages. Political Mobilization of the Rural Population by Catholic Conservatives and the Christian Social Party. The study examines the politicization of the rural population in a region of the Habsburg Monarchy that was predominantly Catholic. The Christian Social Party was formed in rural areas as part of a Western and Central European-wide movement, emerging against the background of economic crisis and the culture wars (Kulturkampf) that pitched liberalism against the Roman Catholic Church. The Christian Social movement was a reaction to the liberal Zeitgeist, but at the same time it used modern means to mobilize the masses. Dissatisfied chaplains and young priests, who gradually saw their status threatened even in rural areas, were the most important actors, competing with liberal village teachers, who owed their heightened status to the suppression of church influence on schools. The rivalry between these representatives of the “village intelligentsia” provided crucial impulses for the politicization of the rural population.


2022 ◽  
Vol 61 (1) ◽  
pp. 89-117
Author(s):  
Martin Barus ◽  
Marek Brčák

The article is dedicated to Roman Catholic priest, František Rabas, who was in 1918–1946 member of the Friars Minor Capuchin and thus used his monastic name Vavřinec. The chief aim of the text is to connect his two, so far in effect separately perceived identities, that is, one of the Capuchin historiographer, teacher, and educator, the other of the Rector of the seminary in Litoměřice and a secret vicar general of the Litoměřice bishopric. For this ‘subversive’ activity, he was in 1954 together with his bishop, Štěpán Trochta, and other collaborators, sentenced to many years in prison. The authors present a comprehensive biography of a notable personage of the Czech Catholic Church and Catholic intellectual circles of the first two thirds of the twentieth century, whose life aptly demonstrates the developments in the Catholic Church.


2011 ◽  
Vol 5 (3) ◽  
pp. 337-364
Author(s):  
Kristin Norget

This article explores new political practices of the Roman Catholic Church by means of a close critical examination of the beatification of the Martyrs of Cajonos, two indigenous men from the Mexican village of San Francisco Cajonos, Oaxaca, in 2002. The Church’s new strategy to promote an upsurge in canonizations and beatifications forms part of a “war of images,” in Serge Gruzinski’s terms, deployed to maintain apparently peripheral populations within the Church’s central paternalistic fold of social and moral authority and influence, while at the same time as it must be seen to remain open to local cultures and realities. In Oaxaca and elsewhere, this ecclesiastical technique of “emplacement” may be understood as an attempt to engage indigenous-popular religious sensibilities and devotion to sacred images while at the same time implicitly trying to contain them, weaving their distinct local historical threads seamlessly into the fabric of a global Catholic history.


2013 ◽  
Vol 54 (4-5) ◽  
pp. 405-424
Author(s):  
Alina Nowicka -Jeżowa

Summary The article tries to outline the position of Piotr Skarga in the Jesuit debates about the legacy of humanist Renaissance. The author argues that Skarga was fully committed to the adaptation of humanist and even medieval ideas into the revitalized post-Tridentine Catholicism. Skarga’s aim was to reformulate the humanist worldview, its idea of man, system of values and political views so that they would fit the doctrine of the Roman Catholic church. In effect, though, it meant supplanting the pluralist and open humanist culture by a construct as solidly Catholic as possible. He sifted through, verified, and re-interpreted the humanist material: as a result the humanist myth of the City of the Sun was eclipsed by reminders of the transience of all earthly goods and pursuits; elements of the Greek and Roman tradition were reconnected with the authoritative Biblical account of world history; and man was reinscribed into the theocentric perspective. Skarga brought back the dogmas of the original sin and sanctifying grace, reiterated the importance of asceticism and self-discipline, redefined the ideas of human dignity and freedom, and, in consequence, came up with a clear-cut, integrist view of the meaning and goal of the good life as well as the proper mission of the citizen and the nation. The polemical edge of Piotr Skarga’s cultural project was aimed both at Protestantism and the Erasmian tendency within the Catholic church. While strongly coloured by the Ignatian spirituality with its insistence on rigorous discipline, a sense of responsibility for the lives of other people and the culture of the community, and a commitment to the heroic ideal of a miles Christi, taking headon the challenges of the flesh, the world, Satan, and the enemies of the patria and the Church, it also went a long way to adapt the Jesuit model to Poland’s socio-cultural conditions and the mentality of its inhabitants.


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