Review of E. H. Carr, The Twenty Years’ Crisis, 1919–1939 (London: Macmillan, 1946)

2021 ◽  
pp. 315-316
Author(s):  
Martin Wight

Professor Carr relies on an antithesis: ‘Every political situation contains mutually incompatible elements of Utopia and reality, of morality and power.’ Carr provides ‘the most comprehensive modern restatement, other than Marxist or Fascist, of the Hobbesian view of politics. It is from politics that both morality and law derive their authority. For Hobbes, the kingdom of the fairies was the Roman Catholic Church, seducing mankind with its enchantments. For Professor Carr, it is the League of Nations, which is no other than the ghost of the deceased Pax Britannica.’ Carr’s tome is ‘the one lasting intellectual monument of the policy of appeasement’. The first edition, published in 1939, praised Chamberlain’s policy as ‘a reaction of realism against Utopianism’, and defended the 1938 Munich agreement whereby Britain, France, Germany, and Italy agreed to the cession to Berlin of the Sudetenland in Czechoslovakia. In the 1946 second edition ‘these passages are omitted’, Wight notes. ‘Wielding the realist critique at the expense of the moral critique, it is natural that Professor Carr should have moved since 1939 from support of collaboration with Germany to support of collaboration with Russia. But the Teheran–Yalta theory of world relationships is itself being swept from present realism into past Utopianism.’ In Wight’s view, ‘The student could have no better introduction to the fundamental problems of politics, provided always that he reads it side by side with Mr. Leonard Woolf’s deadly reply in “The War for Peace”.’

Horizons ◽  
2020 ◽  
Vol 47 (1) ◽  
pp. 115-119
Author(s):  
Massimo Faggioli

In the ongoing aggiornamento of the aggiornamento of Vatican II by Pope Francis, it would be easy to forget or dismiss the one hundred and fiftieth anniversary of Vatican I (1869–1870). The council planned (since at least the Syllabus of Errors of 1864), shaped, and influenced by Pius IX was the most important ecclesial event in the lives of those who made Vatican II: almost a thousand of the council fathers of Vatican II were born between 1871 and 1900. Vatican I was in itself also a kind of ultramontanist “modernization” of the Roman Catholic Church, which paved the way for the aggiornamento of Vatican II and still shapes the post–Vatican II church especially for what concerns the Petrine ministry.


2016 ◽  
Vol 3 (4) ◽  
pp. 251
Author(s):  
María Gómez Requejo

Las ceremonias que se tenían lugar cuando se producía el fallecimiento de un monarca de la casa de Austria, tanto las pre como las post mortem, eran el  vehículo de un lenguaje simbólico cargado de representaciones y emblemas que le recordaban al súbdito tanto el poder del rey muerto como el que iba a tener su sucesor y asimismo ponían de manifiesto la unión de la dinastía con la Iglesia Católica. Enfermedad, muerte y exequias se convierten, con estos monarcas, en un espectáculo fastuoso que requiere escenografía, actores, vestuario, guion  y un público –los súbditos- del que se busca una participación ya sea consciente y activa o pasiva, como mero espectador, pero en todo caso necesario para que el espectáculo cumpla su objetivo: persuadir del poder real. Abstract The ceremonies around the death of a Habsburg king in Spain, where the vehicle to a symbolic language, full of representations and emblems, used to remind to his loyal subjects not only the power of the dead king and the one his heir and successor was going to hold, but also the relationship between the dynasty and the Roman Catholic Church. With the Habsburg’s, the illness, death and exequies of the monarch were converted into a sumptuous show that needed: a set, actors, lavish costumes, script and audience –the loyal subjects- to which audience participation, whether it be active or passive, was essential to fulfill its objective: to be persuaded of the king’s power.


Author(s):  
Paul Vermeer ◽  
Peer Scheepers

AbstractBackground: Today the Dutch religious landscape is characterized by two opposite trends. On the one hand, there is a massive and dominant trend of religious disaffiliation which mostly affects the Roman Catholic Church and the mainline Protestant churches, while on the other hand the Netherlands also witnesses the emergence of several independent, evangelical congregations of near megachurch size. Purpose: Against the background of these opposite trends, this paper focuses on the second trend and tries to explain why some people join an evangelical congregation. Methods: For this purpose, quantitative data gathered among the audiences of six thriving evangelical congregations are analyzed in view of the following research questions: (1) What was the previous religious affiliation of the people who switched or converted to one of the six participating evangelical congregations? and (2) Which factors induced the switch or conversion to these congregations? Results: Results of bivariate and multivariate analyses show that these congregations attract both mainline and orthodox Protestant switchers as well as a significant number of secular converts, whose decision to join these evangelical congregations is induced by early socialization experiences, their intrinsic religious orientation and the switching of their partner. Closer scrutiny into the background of the apparent secular converts reveals, however, that several of these converts are probably re-affiliates. Although these secular converts indicated to be a religious none in their early teens, their conversion to evangelicalism is in part still induced by certain, early religious socialization experiences. Conclusions and Implications: This insight puts the alleged success of these evangelical congregations in more perspective. It shows that their success is more a matter of circulating, religious believers and not so much a matter of successfully reaching out to the unchurched. In all likelihood, then, thriving evangelical congregations will remain an exception in secular societies like the Netherlands and evangelical church growth in no way marks a break with the ongoing trend of religious disaffiliation.


1985 ◽  
Vol 3 (2) ◽  
pp. 231-238 ◽  
Author(s):  
O Velho

This paper underlines the importance of the debate now being carried on in Brazil with reference to Amazonia and stresses the symbolical character with which it has been clothed. This debate is more than a clash between intellectual and political conceptions, the conflict-ridden encounter of the nation with its own destiny is dramatized within it. Seven theses stand out, representing the main prospects in question and their variants. In dismantling them one by one, the author proposes alternatives and above all suggests a kind of analysis epistemologically oriented by successive shiftings of viewpoint. This mobile approach makes it possible to reveal the partial truth of each thesis over the others. Theses (1) and (3) refer to the inexorable and all-encompassing character of capitalist expansion in rural areas, qualities which are regarded as likely to cause the reactive social movements themselves to succumb. It is shown that economic and political processes are often episodic, reversible, and subject to political interventions, especially to selective action on the part of the State. Theses (2), (4), and (5) affirm that the peasantry possesses its own conceptions of the land, that it is autonomous at productive level, and that it resists the advance of capitalism. It is demonstrated that these theses oversimplify, deny ambiguities, and are based on a logic that wrongly presupposes two homogenized social processes and blocs. Alternatively, the existence of multiple actors should be recognized, oriented by various strategies which are redefinable because they are not deterministically derived from socioeconomic conditions; the peasantry is not fighting to defend the essence of an idealized peasant being, but a particular series of ad hoc negotiable values, in the face of different concrete situations. In the discussions of theses (6) and (7), the author comes to grips, on the one hand, with the view that explains the apparent mobilizing success of the Roman Catholic Church through its ‘option on behalf of the poor’ and, on the other hand, the political criticisms usually directed at intellectuals who question traditional conceptions, when these supposedly favour the underprivileged.


1904 ◽  
Vol 18 ◽  
pp. 33-76
Author(s):  
M. G. Routh

The Peace of Westphalia in 1648 put an end to the war which had troubled Europe for thirty years, and which had its origin in the bitter religious hatred, intensified by political jealousy, of the partisans of the Reformation on the one hand, and of the adherents of the Roman Catholic Church on the other.


2000 ◽  
Vol 33 (1) ◽  
pp. 123-146 ◽  
Author(s):  
Andrzej Korbonski

Ten years after the collapse of communist rule, church-state relations in Poland present a mixed picture. On the one hand, the Roman Catholic church continues to enjoy a privileged position in the country and has achieved most of its cherished goals. On the other hand, its very success carried with it seeds of its future decline. This was particularly true in several areas where the church's aggressive and arrogant behavior has proved counter productive: religious education, anti-abortion legislation, Christian values in mass media, antisemitism, murky church finances, the concordat with the Holy See, and the debate on the new constitution. As a result, there has been a steady decline in popular support for the church which itself has developed some serious rifts in its supposedly united posture. It may be hypothesized that the power and influence of the church actually peaked in the early 1990s and that, having absorbed some of the lessons from its decline, its future policies may well be less triumphalist and controversial, and more accommodating.


Archaeologia ◽  
1827 ◽  
Vol 21 ◽  
pp. 113-116
Author(s):  
John Bruce

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.


2021 ◽  
Vol 13 (2) ◽  
pp. 99
Author(s):  
John Tofik Karam

Este trabalho indaga sobre a aparente “mistura” de massihiyin (cristãos em árabe), tanto da igreja ortodoxa do patriarcado antioquina quanto dos ritos maronita e melquita (ou oriental) que pertencem à igreja católica romana. Argumenta-se que a “mistura” significa não a diluição mas a contenção e a conversibilidade da diferença. Por um lado, os maronitas, os melquitas e os ortodoxos de origem árabe adotaram o catolicismo de rito latino, protestantismo e em menor grau, espiritismo, umbanda e candomblé. Por outro lado, os brasileiros sem nenhuma ascendência árabe se converteram às denominações maronita, melquita e ortodoxa. A diferença cristã árabe é construída e contida no que o antropólogo Richard Wilk chamou de “estrutura da diferença comum”. O conteúdo cultural assume uma forma “mutuamente inteligível,” se variável, na chamada “mistura”. Em vez de ser um benefício ou direito outorgado do Estado laico, a construção minoritária desses e outros sujeitos revela a própria contradição ainda não-resolvida do laicismo. This work explores  the apparent “mixture” of massihiyin (Christians in Arabic), both from the Orthodox Church of the Antiochian Patriarchate and from the Maronite and Melkite (or Eastern) rites that belong to the Roman Catholic Church. It is argued that “mixing” means not dilution but containment and convertibility of difference. On the one hand, Maronites, Melchites and Orthodox of Arab origin adopted the Catholicism of Latin rite, Protestantism and to a lesser extent, Spiritism, Umbanda and Candomblé. On the other hand, Brazilians with no Arab ancestry converted to the Maronite, Melkite and Orthodox denominations.  Arab Christian difference is constructed and contained in what anthropologist Richard Wilk called "the structure of common difference". Cultural content takes on a “mutually intelligible” form, if variable, in the so-called “mixture”. Instead of being a benefit or right granted by the secular state, the minority construction of these and other subjects reveals the  unresolved contradiction of secularism and the secular state.Este trabajo indaga sobre la aparente "mezcla" de massihiyin (cristianos en árabe), tanto de la Iglesia Ortodoxa del Patriarcado Antioqueño como de los ritos maronitas y melkitas (u orientales) que pertenecen a la Iglesia Católica Romana. Se argumenta que "mezclar" significa no dilución sino contención y convertibilidad de la diferencia. Por un lado, los maronitas, melquitas y ortodoxos de origen árabe adoptaron el catolicismo de rito latino, el protestantismo y, en menor medida, el espiritismo, el umbanda y el candomblé. Por otro lado, los brasileños sin ascendencia árabe se convirtieron a las denominaciones maronita, melquita y ortodoxa. La diferencia cristiana árabe está construida y contenida en lo que el antropólogo Richard Wilk llamó "la estructura de la diferencia común". El contenido cultural adquiere una forma "mutuamente inteligible", si es variable, en la llamada "mezcla". En lugar de ser un beneficio o un derecho otorgado al estado secular, la construcción minoritaria de estos y otros temas revela la contradicción muy no resuelta del secularismo.


Author(s):  
Vira Volonyts ◽  

This article gives a detailed analysis of historiographical sources concerning the problems of the activity of the Roman Catholic Church on the territory of Right-bank Ukraine at the end of XVIII – in the beginning of XX c. The scientific research on this topic is composed according to the chronology of problematic principles, therefore three consistent stages and their characteristics are given: I period – the first part of XIX c. – the beginning of XX c. – the time of establishing and developing Ukrainian historical studies and setting up Ukrainian national historiography. During that period scientists studied the peculiarities of domestic and foreign policy of the activity of the RCC in Right-bank Ukraine. The majority of scientists acknowledged an evident pressure of the RCC on the orthodox region and pro-Polish position of Church from the one side, but from the other - limiting anti-Catholic policy of Russian government. II period – 1917-1991 – the Soviet period. During this time the party ideologization of Ukrainian historical studies was realized and Ukrainian foreign historical studies as alternative ones were formed, which examined the history of the Catholic church from the perception of social political processes in Ukrainian society. III period – 1991 – the beginning 0f 2000 – the modern period, that is characterized by deprivation of ideological stereotypes and implementation of new ideas, active cooperation with foreign centers. The variety of researched issues enlarged and now the subjects of scientific researches become the questions of legitimate regulation of church, its independence from temporal power, cultural educational and charity activities, financial economic provision of churches and monasteries, peculiarities of the state and development of the Roman Catholic orders, participation of the Roman Catholic priesthood in Polish liberation movement. However, until that times, scientific research is left beyond investigation of the Catholic priesthood cooperation with representatives of Ukrainian national movement in a region, social cultural church initiatives, artistic heritage of the Roman Catholic orders and so on.


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