Becoming a Radical

2021 ◽  
pp. 125-148
Author(s):  
Timothy Tackett
Keyword(s):  
Catholic Church ◽  
Early Summer ◽  
The Other ◽  
Old Regime ◽  
Louis Xvi ◽  
The One ◽  
Changing Attitudes ◽  
The Church ◽  
The Catholic Church

In this account of Colson and his neighborhood from the fall of 1791 through the early summer of 1793, the emphasis is on his slow, wavering evolution toward an increasingly radical position. Of particular importance as signs of Colson’s evolution were his changing attitudes toward, on the one hand, the Catholic Church and the clergy and, on the other, King Louis XVI. Though he had always practiced orthodox Catholicism before 1789, Colson came to support the Revolutionary reorganization of the church and the clergy embodied in the Civil Constitution of the Clergy. And though under the Old Regime he had always supported the king, he gradually turned against him after Louis’s attempted flight in 1791 and, above all, after war broke out between France and Austria in April 1792. Though he readily agreed with the overthrow of the monarchy in 1792, he would have preferred the imprisonment or exile of the king rather than his execution. Nevertheless, in 1793 he came strongly to support Robespierre and his faction of the Mountain in their struggle against the Girondins.

The Catholic Church, “Politics,” and Violence: The Colombian Case

1977 ◽  
Vol 39 (2) ◽  
pp. 220-249 ◽  
Author(s):  
Daniel H. Levine ◽  
Alexander W. Wilde
Keyword(s):  
Human Rights ◽  
Latin American ◽  
Social Presence ◽  
Catholic Church ◽  
The Other ◽  
Public Controversy ◽  
The Poor ◽  
The One ◽  
The Church ◽  
The Catholic Church

The issue of politics and the Catholic Church in Latin America, relegated until recently to nineteenth-century historians, is very much alive today. On the one hand, the church as an institution is enmeshed in public controversy over human rights with repressive regimes from Paraguay to Panama, from Brazil to Chile. When it serves as a shelter for political and social dissent, it is accused by secular authorities of engaging in a “new clericalism.” On the other hand, it has been assailed by critics within for being wed to existing political powers. These radical clergy and lay people believe that the church's social presence is inevitably political, but want to change its alliances to benefit the poor and dispossessed. Furthermore, they believe that the existing order in given situations is aform of “institutionalized violence” against which the Christian response must be “counterviolence.” Such attacks from right and left occur, paradoxically, just at a time when the Latin American church has turned with unprecedented resolve to fundamental pastoral tasks. Politics has thus become a problem just as the hierarchy can claim, with considerable justification, to have eschewedthe practice of partisanship and the pursuit of power.

William King and the threats to the Church of Ireland during the reign of James II

1972 ◽  
Vol 18 (69) ◽  
pp. 22-28 ◽  
Author(s):  
Andrew Carpenter
Keyword(s):  
Catholic Church ◽  
The Other ◽  
Church Of Scotland ◽  
Other Hand ◽  
Church Of Ireland ◽  
The Future ◽  
The One ◽  
The Church ◽  
The Catholic Church

During the latter part of the reign of James II, the Church of Ireland was in a position of considerable delicacy. On the one hand, there was a real fear that the church would face annihilation at the hands of the ruling administration; if the threats of the catholic population had come to fruition, if the statutes passed by the Jacobite parliament of 1689 had been put into effect or if the Tyrconnell administration had remained in power any longer than it did, this fear would almost certainly have been realized. On the other hand, by the spring of 1689, Anglican churchmen could see that a Williamite victory might spell for them—as it did for the Church of Scotland—summary disestablishment. Most Irish Anglicans had already fled to England, thereby lending support to the Williamites; the northern presbyterians had actually taken up arms on the Williamite side. Only the remnant of the Church of Ireland left in Dublin seemed to be disloyal to the protestant king: and this remnant, to save its skin, had to continue outwardly loyal to its de jure and de facto monarch, James II. Whatever the outcome of the war which they all foresaw, the leaders of the remnant of the Church of Ireland can have held little hope for the future. A Jacobite victory would almost certainly mean the triumph of the catholic church and the despoiling of the Church of Ireland: a Williamite victory might well mean the triumph of the presbyterians and a partial disestablishment. In either case the Church of Ireland, dependent for its very existence on a firm establishment, would founder.

Apparitional Movements as Sites of Religious Experimentation

2017 ◽  
Vol 21 (2) ◽  
pp. 43-58
Author(s):  
Agnieszka Halemba
Keyword(s):  
Catholic Church ◽  
Field Research ◽  
Virgin Mary ◽  
The Other ◽  
Other Hand ◽  
Marian Apparitions ◽  
The One ◽  
The Church ◽  
The Catholic Church

Based on an analysis of existing literature on Marian apparitions and field research-based case study from contemporary Transcarpathian Ukraine, this article asserts that an interpretation of Marian apparitional movements as a form of acquiescence to the authoritarian and conservative vision of the Catholic Church is too simplistic. The Virgin Mary appears in moments of crisis that are often caused or exacerbated by conflicts, especially ecclesiastical ones and it is also true that the sites of apparitions often do give a voice to those critical of modern changes. However, they are not always instrumentalized in support of conservative ideas. To the contrary, Marian apparitions are often sites of religious experimentation and innovation. On the one hand the Church can be extremely skeptical of or even hostile to apparitional events, still on the other hand the Church makes use of them as places of religious modernization with an aim to revitalize religious adherence.

V. Models of Dissent: The Chicano Movement in the Roman Catholic Church

Horizons ◽  
2018 ◽  
Vol 45 (1) ◽  
pp. 146-149
Author(s):  
Jason Steidl
Keyword(s):  
Case Studies ◽  
Catholic Church ◽  
Roman Catholic ◽  
The Other ◽  
Roman Catholic Church ◽  
Chicano Movement ◽  
Catholic Priests ◽  
The Church ◽  
Successes And Failures ◽  
The Catholic Church

This contribution to the roundtable will compare two forms of protest in the church—one that is radical and challenges the church from the outside, and the other that is institutional and challenges the church from the inside. For case studies, I will compare Católicos Por La Raza (CPLR), a group of Chicano students that employed dramatic demonstrations in its protest of the Catholic Church, and PADRES, an organization of Catholic priests that utilized the tools at its disposal to challenge racism from within the hierarchy. I will outline the ecclesiologies of CPLR and PADRES, the ways in which these visions led to differing means of dissent, and the successes and failures of each group.

scholarly journals The Wrong Practice Of Anointing Oil In The Church According To James 5:14 A Theological study

2020 ◽  
Vol 3 (2) ◽  
pp. 5-20
Author(s):  
Sayangi Laia ◽  
Harman Ziduhu Laia ◽  
Daniel Ari Wibowo
Keyword(s):  
New Testament ◽  
Catholic Church ◽  
First Century ◽  
The Other ◽  
Other Hand ◽  
The New Testament ◽  
Theological Study ◽  
The Church ◽  
The Catholic Church

The practice of anointing with oil has been done in the church since the first century to the present. On the other hand, there are also churches which have refused to do this. The practice of anointing with oil has essentially lifted from James 5:14. This text has become one of one text in the New Testament which is quite difficult to understand and bring a variety of views. Not a few denominations of the church understand James 5:14 is wrong, even the Catholic church including in it. The increasingly incorrect practice of anointing in the church today, that can be believed can heal disease physically and a variety of other functions push back the author to check the text of James 5:14 in the exegesis. Studies the exegesis of the deep, which focuses on the contextual, grammatical-structural,

scholarly journals The Quick Growth of the Catholic Church in Manggarai: A Phenomenology of Conversion and Some Explanations

MELINTAS ◽  
2016 ◽  
Vol 31 (3) ◽  
pp. 276
Author(s):  
Fransiskus Borgias M.
Keyword(s):  
Social Services ◽  
Catholic Church ◽  
External Factor ◽  
The Other ◽  
The Political ◽  
Whole Process ◽  
Cultural Encounter ◽  
Cultural Life ◽  
The One ◽  
The Church

<p>Since the arrival of Christianity together with the colonial rulers, Manggarai, Flores, Indonesia, undergoes physical and spiritual changes. These changes can be explained with theory of intellectual voluntarism (the free will of the repentant) and theory of structural determinism (enforcement by external factor). It appears that the changes in Manggarai happen because of the mixture of both factors in their diverse variants, such as the political-economical, educational, social-services related, and religious-theological factors. There are two horizons in the whole process of encounter and transformation in this area. On the one hand, there is the horizon of European Christian missionaries (supported by government), and on the other hand, the horizon of the Manggarain, with their cultural life in the broadest sense of the word. The two horizons fuse to each other in one drama of cultural encounter throughout the growth of the Church. Following the hermeneutical discourse of Gadamer, it might be said that the fusion of the two horizons results in the emergence of a new face of unique local and contextual Christianity. In its uniqueness and locality, it has also something to be contributed to the universal Church.</p>

“Cum Status Ecclesie Noster Sit”: Florence and the Council of Pisa (1409)

1993 ◽  
Vol 62 (2) ◽  
pp. 178-189
Author(s):  
Alison Williams Lewin
Keyword(s):  
Fourteenth Century ◽  
Catholic Church ◽  
Canon Law ◽  
The Other ◽  
Great Schism ◽  
The Church ◽  
The Catholic Church

Of all the divisions and crises that the Catholic church endured in its first fifteen hundred years of existence, none was so destructive as the Great Schism (1378–1417). For forty years learned theologians and doctors of canon law argued over whether the pontiff residing in Rome or in Avignon was the true pope. The effects of the schism upon the highly organized administration of the church were disastrous, as were its effects upon society in general. Countless clerics fought over claims to benefices with appointees from the other obedience; the revenues of the church, quite impressive in the mid-fourteenth century, shrank precipitously; and opportunistic rulers especially in Italy did not hesitate to wage private wars under the banner of one or the other papacy, or to prey upon the actual holdings of the church.

Obstacles to Change in the Church: Lessons from Four Brazilian Dioceses

1973 ◽  
Vol 15 (4) ◽  
pp. 395-414
Author(s):  
Thomas C. Bruneau
Keyword(s):  
Latin America ◽  
Catholic Church ◽  
Media Coverage ◽  
Third World ◽  
The Other ◽  
The Third ◽  
The Poor ◽  
The One ◽  
The Third World ◽  
The Church

A review of the popular and even scholarly literature dealing with the Catholic Church in Latin America during the last decade will leave the reader confused. The books, articles, and media coverage in comparison with each other are ambiguous and at times contradictory. If on the one hand the Church is described as the fastest-changing institution on the continent, there is on the other hand ample proof put forth that the institution is stagnant and in many cases apparently bankrupt. While some students point to the emergence of militant clergy groups such as the Golconda movement in Colombia or Priests of the Third World in Argentina, others as easily argue that these movements are beyond the institution and without significance in the larger society. And for every time the Church is shown siding with the poor and oppressed, two instances are held up in which words are not followed by action.

scholarly journals XIII. On the word “Mass:” By John Bruce, Esq. In a Letter to Thomas Amyot, Esq. F.R.S. Treasurer

Archaeologia ◽  
1827 ◽  
Vol 21 ◽  
pp. 113-116
Author(s):  
John Bruce
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
The Other ◽  
Roman Catholic Church ◽  
Anglo Saxon ◽  
The Subject ◽  
To Come ◽  
The One ◽  
The Church

The derivation of the word “Mass” having lately been the subject of our conversation, I am induced to offer you the following Remarks upon it, from which I think it will appear that the word, as used to signify the service of the Roman Catholic Church, is wholly distinct, both in derivation and sense, from “mas” the adjunct to Christ, &c. in the words, “Christmas,” “Candlemas,” “Lammas,” &c. In the former sense it seems to come from the Latin “Missa,” and in the latter from the Anglo-Saxon “mærre;” the one having been used in the early ages of the Church as a word of dismission to the congregation, or a part of it, and the other signifying a feast or solemn festival.

The Catholic Church in Communist Poland, 1945–1955

1956 ◽  
Vol 18 (3) ◽  
pp. 305-326 ◽  
Author(s):  
Elizabeth Valkenier
Keyword(s):  
Catholic Church ◽  
The Other ◽  
The Past ◽  
Bilateral Agreement ◽  
The Mind ◽  
The Church ◽  
The Catholic Church

In poland, unlike the other satellites, Communist policy toward the Church in the past ten years has been largely cautious and at times even conciliatory. There were no wholesale persecutions, no spectacular trials like those of Mindszenty or Stepinac. That is not to say that the Communists were willing to tolerate the rival claims of the Church to shape the mind and soul of the population. They merely found it wiser to pursue their goal slowly. The progress toward that goal, involving among other things the signing of a bilateral agreement, provides some insights into the course and outcome of a seemingly mild Communist policy.

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