Belief

2018 ◽  
pp. 107-145
Author(s):  
Suzannah Lipscomb
Keyword(s):  
Roman Catholic ◽  
Roman Catholicism ◽  
The Church ◽  
Folk Healers

Section 1 considers women’s faith, examining their conversions to Protestantism or re-admittance to the church after apostasy. It considers the questions of gradual or sudden conversions, and the appeal of both Protestantism and of Roman Catholicism to female believers. We examine evidence of Protestant devotion in consistorial cases, wills, and legacies, and the continuing influence of Roman Catholicism. This is seen in the large number of marriages at the Mass or of Protestant women to Roman Catholic men, attendance at the Mass, and in the ways Catholic ritual offered women solace. We also look at women’s resistance to religious authorities. Section 2 considers the use of ‘superstition’, divinatory practices, contact with the bohémiens, folk healers, and magic. We consider the evidence of popular beliefs in witchcraft and sorcery, set against consistorial scepticism towards witchcraft and greater concern with blasphemy.

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.

Introduction

2020 ◽  
pp. 1-17
Author(s):  
D. G. Hart
Keyword(s):  
Roman Catholic ◽  
Moral Theology ◽  
Popular Sovereignty ◽  
Roman Catholicism ◽  
The Press ◽  
The 1950S ◽  
Roman Catholics ◽  
The Church ◽  
Church Teaching ◽  
John Courtney Murray

This chapter focuses on how Roman Catholics became prominent players in conservative circles and provides an understanding on the affinity and tension between national and Roman Catholic traditions and ideals. It describes John F. Kennedy's kind of Roman Catholicism, which Americans and the press found acceptable. It also mentions John Courtney Murray, who was considered a potential breakthrough for Roman Catholicism that harmonizes church teaching with national ideals, unlike Kennedy whose electoral victory was an example of religious indifference. The chapter talks about Pope Leo XIII's 1899 condemnation of Americanism or adjustment of the church to freedom, democracy, and popular sovereignty as Roman Catholics were still laboring under papal opposition to modernity in the 1950s. It refers to John T. Noonan, Jr., who authored important books about the church's evolving moral theology.

Mary and Roman Catholicism in Mid Nineteenth-Century England: The Poetry of Edward Caswall

2004 ◽  
Vol 39 ◽  
pp. 308-318
Author(s):  
Nancy M. de Flon
Keyword(s):  
Nineteenth Century ◽  
Roman Catholic ◽  
Modern World ◽  
Roman Catholicism ◽  
Catholic Theology ◽  
Immaculate Conception ◽  
The Church

In her article on the nineteenth-century Marian revival, Barbara Corrado Pope examines the significance of Mary in the Roman Catholic confrontation with modernity. ‘As nineteenth-century Catholics increasingly saw themselves in a state of siege against the modern world, they turned to those symbols that promised comfort’, she writes. Inevitably the chief symbol was Mary, whom the ‘patriarchal Catholic theology’ of the time held up as embodying the ‘good’ feminine qualities of chastity, humility, and maternal forgiveness. But there is another side to Mary that emerged as even more important and effective in the struggle against what many Catholics perceived as contemporary errors, and this was the militant figure embodied by the Immaculate Conception. The miraculous medal, an icon of Catherine Laboure’s vision of the Virgin treading on a snake, popularized this concept. The crushing of the snake not only had a connection to the doctrine of the Immaculate Conception; it also symbolized victory over sin, particularly the sins of the modern world. ‘Thus while the outstretched arms of the Immaculate Conception promised mercy to the faithful, the iconography of this most widely distributed of Marian images also projected a militant and defiant message that through Mary the Church would defeat its enemies’.

Reconsidering the Movement after the 1845 Crisis

2017 ◽  
Author(s):  
Kenneth Macnab
Keyword(s):  
Church Of England ◽  
Religious Life ◽  
Roman Catholic ◽  
Roman Catholicism ◽  
Oxford Movement ◽  
Parish Ministry ◽  
Private Correspondence ◽  
Rapid Changes ◽  
The Church

The conversions to Roman Catholicism of Newman and others close to the heart of the Oxford Movement in the 1840s required responses at many levels from those Tractarians who remained in the Church of England. This coincided with rapid changes in Tractarian forms of parish ministry and the earliest days of a restored Religious Life. From their prominent positions among the remaining Tractarians, E. B. Pusey, John Keble, and Charles Marriott gave spiritual counsel through their private correspondence, and offered philosophical and ecclesiological arguments in their published sermons and writings. They defended the theological basis of the Movement in general, and of Tract 90 in particular, against both Anglican and Roman Catholic critics.

scholarly journals DESCRIPTION AND EVALUATION REGARDING THE HOLY MYSTERY OF PRIESTHOOD IN ROMAN CATHOLICISM

2021 ◽  
Vol 7 (14) ◽  
pp. 27-36
Author(s):  
Dragoș Corneliu BĂLAN ◽  
Keyword(s):  
Catholic Church ◽  
Canon Law ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Roman Catholicism ◽  
Central Difference ◽  
Orthodox Theology ◽  
Saint Peter ◽  
The Church ◽  
The Invisible

The central difference between the Orthodox teaching and the Catholic one regarding the Church comes from the conception regarding its foundation. In the Catholic conception, the visible Church was founded before the Pentecost, on the testimony of Saint Peter the Apostle, and at Pentecost only the invisible Church would have been added. The entire conception about the hierarchy, in the Roman Catholic Church, is strictly juridical. In reality, as the Orthodox theology testifies, the essence of the ecclesial hierarchy is charismatic, not juridical. This is what the great difference to the Catholic teaching consists in. The Eastern theology makes no abstraction of jurisdiction and canon law, yet, jurisdiction depends on grace, not grace on jurisdiction, contrary to what some Western Church theologians would suggest in certain works such as those belonging to the Western Theology.

scholarly journals Criminal Offences of Turning and Conversion to Roman Catholicism in Dušan’s Code

2021 ◽  
Vol 2 (1) ◽  
pp. 95-120
Author(s):  
Stefan V. Stojanović
Keyword(s):  
Historical Analysis ◽  
Roman Catholic ◽  
Roman Catholicism ◽  
Unleavened Bread ◽  
The Subject ◽  
The Relationship ◽  
Roman Catholics ◽  
The Church ◽  
Christian Woman

Dušan’s Code is the most important monument of Serbian medieval law. It contains a large number of provisions relating to Orthodoxy, the church, the clergy and monasticism. The first 38 articles are directly dedicated to the faith and the church. The Code also prescribes various criminal offences against Orthodoxy, and the most numerous are offences of Roman Catholic proselytism. The introductory part of the paper contains a brief analysis of the position of Roman Catholics in medieval Serbia, the relationship between Serbian rulers and popes, and especially emphasizes the role of Roman Catholic propaganda and the conversion of the Orthodox to Roman Catholicism, which was most prevalent during the reign of Tsar Dušan. The subject of the author’s legal-historical analysis is those provisions of Dušan’s Code that incriminate turning and conversion to Roman Catholicism. So far, it has been indisputably established in science that these are Articles 6, 7, 8, 9 and 21. In Article 6, the Code of Emperor Stefan Dušan proclaims: „And concerning the Latin heresy: Christians who have turned to the use of unleavened bread shall return to the Christian observance. If any fail to obey and do not return to Christian Orthodoxy, let them be punished as is written in the Code of the Holy Fathers.” Article 7 provides: „And the Great Church shall appoint head priests in all market towns to reclaim from the Latin heresy those Christians who have turned to the Latin faith, and to give them spiritual instructions, so that each one of them returns to Christianity.” Article 8 punishes the Latin priest: „And if a Latin priest is found to have converted a Christian to the Latin faith, let him be punished according to the Law of the Holy Fathers.” Article 9 prohibits mixed marriage: „And if a half-believer is found to be married to a Christian woman, let him be baptized into Christianity if he desires it. But if he refuses to be baptized, let his wife and children be taken from him, and let a part of his house be allotted to them, and let him be driven forth.” Finally, Article 21 prescribes: „And whoever shall sell a Christian into another and false faith, let him be crippled and his tongue cut out.” In the concluding remarks, the author points out the basic causes of prescribing these crimes, as well as certain historical data on Emperor Stefan Dušan’s anti-Catholic politics.

John Dury, Advocate of Christian Reunion

1932 ◽  
Vol 1 (4) ◽  
pp. 222-231 ◽  
Author(s):  
J. M. Batten
Keyword(s):  
Seventeenth Century ◽  
Sixteenth Century ◽  
Roman Catholic ◽  
Roman Catholicism ◽  
Wars Of Religion ◽  
Storm And Stress ◽  
The Reformation ◽  
Differences Of Opinion ◽  
Theological Differences ◽  
The Church

Richard Baxter correctly described the seventeenth century as a “contentious, dividing Age”. Divisive tendencies had been dominant in the preceding century. But the Protestant leaders in the Age of the Reformation had generally maintained that there was but one universal church. Their protests against Roman Catholic abuses and the consequent counter-charges of a revived Roman Catholicism produced the cleavage of Western Christendom and broke the formal unity of the church. Despite the inevitable differences of opinion which emerged amid the storm and stress of the time, the Protestant leaders often expressed their interest in the promotion of the visible unity of the church and they shared a common hope for the ultimate establishment of a new catholicity expressed in terms of universal free communion in place of the old Catholicism under the headship of the pope. But tendencies which the reformers failed to curb soon produced a succession of divisions. The separatists from Rome showed a marked inclination to form separate communions which, at first, followed territorial and national lines. Due to territorial, national, personal, political, and theological differences, the lines of demarcation between the groups into which Christendom was being divided gradually became defined with more pronounced clearness. In the latter part of the sixteenth century new lines of cleavage appeared. The development of rigid types of Protestant scholasticism intensified the strife over confessional differences and the Wars of Religion increased the hatreds of the age.

American Catholic

2020 ◽  
Author(s):  
D. G. Hart
Keyword(s):  
United States ◽  
World War Ii ◽  
Roman Catholic ◽  
The United States ◽  
Roman Catholic Church ◽  
Modern World ◽  
Roman Catholicism ◽  
Political Conservatism ◽  
Roman Catholics ◽  
The Church

This book places the rise of the United States' political conservatism in the context of ferment within the Roman Catholic Church. How did Roman Catholics shift from being perceived as un-American to emerging as the most vocal defenders of the United States as the standard bearer in world history for political liberty and economic prosperity? This book charts the development of the complex relationship between Roman Catholicism and American conservatism, and it shows how these two seemingly antagonistic ideological groups became intertwined in advancing a certain brand of domestic and international politics. Contrary to the standard narrative, Roman Catholics were some of the most assertive political conservatives directly after World War II, and their brand of politics became one of the most influential means by which Roman Catholicism came to terms with American secular society. It did so precisely as bishops determined the church needed to update its teaching about its place in the modern world. Catholics grappled with political conservatism long before the supposed rightward turn at the time of the Roe v. Wade decision in 1973. The book follows the course of political conservatism from John F. Kennedy, the first and only Roman Catholic president of the United States, to George W. Bush, and describes the evolution of the church and its influence on American politics. By tracing the roots of Roman Catholic politicism in American culture, the book argues that Roman Catholicism's adaptation to the modern world, whether in the United States or worldwide, was as remarkable as its achievement remains uncertain.

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