A Religious Futurism: The Catholic Modernist Crisis in the Maternal Imagery of Umberto Boccioni

2014 ◽  
Vol 18 (5) ◽  
pp. 619-635
Author(s):  
Anna Frey Taylor
Keyword(s):  
Sigmund Freud ◽  
Catholic Church ◽  
Virgin Mary ◽  
Early Years ◽  
Modern World ◽  
Italian Futurism ◽  
Avant Garde ◽  
Ecclesiastical History ◽  
Religious Significance ◽  
The Catholic Church

In recent years scholars have attempted to reconsider the place of religion within Italian Futurism. A tendency to secularize the avant-garde has ensured that Futurism is often assumed to be in opposition to religion. This paper reassesses this notion by examining the religious dimension of the work of the Futurist artist Umberto Boccioni. In particular, it examines the mother images the artist produced during the early years of the Futurist movement. The paper argues that in Boccioni’s 1912 work Matter (Materia) the maternal figures of the Virgin Mary and the Catholic Church coalesce through a process akin to what Sigmund Freud described as “condensation.” During the years preceding the work’s execution, Boccioni was recording the development of the Catholic Modernist Crisis in his diary. This crisis culminated in 1907 with the papal encyclical Pascendi Dominici Gregis. At this time, the Catholic Church was experiencing increasing pressure to adapt to new ways of thinking about ecclesiastical history. In this paper, Matter is reread as an investigation into the place of the Catholic Church in the modern world. In seeking to account for the religious significance of Boccioni’s maternal imagery, this paper challenges the claim that the early Futurist movement was wholly anti-Christian in orientation.

scholarly journals The Mission of the Catholic Church for the State in the Discourse of “Gosc Niedzielny” during Poland’s Interwar Period

Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 188
Author(s):  
Rafał Śpiewak ◽  
Wiktor Widera
Keyword(s):  
Discourse Analysis ◽  
Catholic Church ◽  
Social Order ◽  
Social Life ◽  
Common Good ◽  
The State ◽  
Modern World ◽  
Level Of Involvement ◽  
Historical Reflection ◽  
The Catholic Church

The essence of the Catholic Church implemented in the modern world is of crucial importance for the understanding its mission towards the state, especially when developing appropriate civil attitudes. One sources of cognition is the historical reflection made on an analytical basis of Catholic media content. This article presents the discourse analysis of Gość Niedzielny (i.e., Sunday Guest), which was one of the most important Catholic publications in Poland, during the reconstruction of the Polish statehood. The pro-state mission of the Catholic Church was an expression of responsibility for common good, was nonpartisan and was connected with the promotion of values that condition the social order. It was believed that the condition of the state is determined by the moral form of its citizens and their level of involvement in social life. Christian values were though to secure and protect also the good of non-Catholic citizens. Here, the research and discourse analysis allows us to define the conclusions regarding contemporary relations between Church and the state in Poland. The key thoughts included in the publications of Sunday Guest, have contemporary application and their message is extremely up-to-date.

The Situation of Catholic Instruction in Transylvania during the Communist Takeover

2020 ◽  
Vol 65 (2) ◽  
pp. 33-52
Author(s):  
László Holló
Keyword(s):  
Religious Education ◽  
Catholic Church ◽  
Virgin Mary ◽  
Educational Institutions ◽  
God's Will ◽  
School Network ◽  
One Year ◽  
The Moment ◽  
First Time ◽  
The Catholic Church

"In less than one year, the Catholic Church, just like the other denominations, lost its school network built along the centuries. This was the moment when the bishop wrote: “No one can resent if we shed tears over the loss of our schools and educational institutions”. Moreover, he stated that he would do everything to re-store the injustice since they could not resent if we used all the legal possibilities and instruments to retrieve our schools that we were illegally dispossessed of. Furthermore, he evaluated the situation realistically and warned the families to be more responsible. He emphasized the parents’ responsibility. First and foremost, the mother was the child’s first teacher of religion. She taught him the first prayers; he heard about God, Jesus, the Virgin Mary, and the angels from his mother for the first time. He asked for the mothers’ and the parents’ support also in mastering the teachings of the faith. Earlier, he already instructed the priests to organize extramu-ral biblical classes for the children and youth. At this point, he asked the families to cooperate effectively, especially to lead an ardent, exemplary religious life, so that the children would grow up in a religious and moral life according to God’s will, learn-ing from the parents’ examples. And just as on many other occasions throughout history, the Catholic Church started building again. It did not build spectacular-looking churches and schools but rather modest catechism halls to bring communities together. These were the places where the priests of the dioceses led by the bishop’s example and assuming all the persecutions, incessantly educated the school children to the love of God and of their brethren, and the children even more zealously attended the catechism classes, ignoring their teachers’ prohibitions. Keywords: Márton Áron, Diocese of Transylvania, confessional religious education, communism, nationalization of catholic schools, Catholic Church in Romania in 1948."

Papal Efforts Toward Protestant Representation at Trent

1948 ◽  
Vol 10 (4) ◽  
pp. 427-436 ◽  
Author(s):  
Stephan Kuttner
Keyword(s):  
Sixteenth Century ◽  
Catholic Church ◽  
Modern World ◽  
The Political ◽  
Sacramental Theology ◽  
Political Realism ◽  
Council Of Trent ◽  
Historical Significance ◽  
The One ◽  
The Catholic Church

It is not within the purpose of this paper to appraise the historical significance which the Council of Trent held for the consolidation of Catholic doctrine on all the points of dogmatic and sacramental theology that had been put into question by the religious innovators. Nor shall we examine the role which its measures of canonical legislation played in the great process of spiritual and disciplinary renewal which eventually determined the position of the Catholic Church in the modern world. We propose rather to turn our attention to the great goal which the Council did not reach: the restoration of the one Respublica Christiana, of the Catholic unity which prior to the sixteenth century had been the only conceivable form of Christian religious existence. To the eye of the historian, it is true, the rift in Western Christendom appears quite obviously prepared by the developments of two centuries preceding Luther's challenge. The exile of Avignon; the great schism; the constitutional unrest of the conciliar epoch of Constance and Basel; the political realism by which Renaissance popes had sought above all to consolidate their position as Italian territorial rulers; the growth of the national states and national sovereignties; the ferment of humanistic ideologies—they all were alarming and distressing symptoms of the radical disintegration of mediaeval unity.

Is Personal Dignity Possible Only If We Live in a Cosmos?

2018 ◽  
Vol 92 ◽  
pp. 223-240
Author(s):  
John G. Brungardt ◽  
Keyword(s):  
Human Dignity ◽  
Catholic Church ◽  
Common Good ◽  
Human Person ◽  
Modern World ◽  
Human Being ◽  
Catholic Theology ◽  
Personal Dignity ◽  
The Universe ◽  
The Catholic Church

The Catholic Church has increasingly invoked the principle of human dignity as a way to spread the message of the Gospel in the modern world. Catholic philosophers must therefore defend this principle in service to Catholic theology. One aspect of this defense is how the human person relates to the universe. Is human dignity of a piece with the material universe in which we find ourselves? Or is our dignity alien in kind to such a whole? Or does the truth lie somewhere in between? The metaphysics of creation properly locates the human being in the universe as a part, ordered to the universe’s common good of order and ultimately to God. Human dignity is possible only in a cosmos; that this is concordant with modern scientific cosmology is briefly defended in the conclusion.

Avalokiteśvara's Manifestation as the Virgin Mary: The Jesuit Adaptation and the Visual Conflation in Japanese Catholicism after 1614

2011 ◽  
Vol 80 (1) ◽  
pp. 1-39 ◽  
Author(s):  
Junhyoung Michael Shin
Keyword(s):  
Religious Identity ◽  
Catholic Church ◽  
Religious Studies ◽  
Virgin Mary ◽  
Great Success ◽  
Strict Enforcement ◽  
Jesuit Mission ◽  
The Catholic Church

Since St. Francis Xavier landed in Kagoshima in 1549, the Jesuit mission in Japan had achieved an amazing number of conversions, even though their activity lasted for merely about fifty years. Their great success came to an abrupt end in 1614 when the Bakufu government began the full proscription and persecution of the religion. An earlier ruler, Toyotomi Hideyoshi, had already banned Christianity and ordered the expulsion of foreign missionaries in 1587, but without strict enforcement. Since the 1630s, the former Christians were required to enroll in local Buddhist temples and annually go through the practice of treading on Christian icons in order to prove their apostasy. However, many Christians secretly retained the faith by disguising their true religious identity with Buddhist paraphernalia. These so-called “underground” (or sempuku) Christians survived more than two hundred years of persecution, and today some groups still continue to practice their own religion, refusing to join the Catholic Church. The present-day religion of the latter, called “hidden” (or kakure) Christians to distinguish them from the former, has drawn the attention of ample anthropological as well as religious studies.

scholarly journals Dwa kościoły. Budownictwo kultowe w międzywojennych Niemczech jako przestrzeń modernistycznych eksperymentów

Porta Aurea ◽  
2020 ◽  
pp. 325-346
Author(s):  
Rafał Makała
Keyword(s):  
Catholic Church ◽  
Modern Society ◽  
Local Context ◽  
Church Architecture ◽  
Frankfurt Am Main ◽  
Avant Garde ◽  
Protestant Church ◽  
The Cross ◽  
The Church ◽  
The Catholic Church

The time between WW I and II was a period of intensive development of church architecture in Germany. In the new situation after the defeat in WW I on the wave of Christian renewal movements, the concept of the church as a building corresponding to its functions, as an object expressing the character of religion and the vision of a congregation as a community in modern society was re -formulated. The dynamically developing church architecture was an area of intense experiments (especially in the 1920s.), creating new forms, as well as devising new iconography by Rudolf Schwartz, Otto Bartning, or Dominikus Böhm. The paper draws attention to a certain community of the main antagonized Christian and Protestant denominations on the example of two buildings erected on the eastern periphery of the then Germany (from 1945 constituting the western part of Poland): the Catholic Church of St Anthony in Schneidemühl (now: Piła, Hans Herkommer, 1928–1930) and the Protestant Cross-Church in Stettin (now: Szczecin, Adolf Thesmacher, 1929–1931). The first was built in a small town as a representative seat of the Prelature, a branch of the Catholic Church in the Protestant region, near the then border with (revived again) Poland. The building is a continuation of an innovative and conservative concept realized by Herkommer at the Frauenfriedenskirche in Frankfurt am Main (1927–1929), and is a testimony to the search for forms expressing the rationalist aspirations for the renewal of the Catholic Church, however without abandoning the main principles of the Tradition. For this purpose, Herkommer applies ‘industrial’ forms used in the Bauhaus circle, creating a clearly avant-garde building: not only in the local context of a small border town of eastern Germany, but also in the Catholic tradition of sacred architecture. Hiring an avant-garde architect and using modernist forms was the decision of one man: Monsignor Maximilian Kaller, the leader of the Prelature. The Church of the Cross in Szczecin was raised in a luxurious district of a great Protestant city, so it was the parish church of the Protestant elite. Although built of brick and clearly referring to the tradition of the Gothic architecture of this region, the Church of the Cross also reveals its striving for the maximum reduction of forms and the use of the language of abstraction. When building a Protestant church, Thesmacher resorted to forms applied primarily in Catholic architecture, especially to the forms used by Herkommer. Thesmacher created a facility expressing attachment to the local tradition and manifesting the modernity of the Evangelical church in Pomerania. As a result, both churches are a testimony to functionalist aspirations, although, of course, the functions differed from those on which, for example, the founders of the Bauhaus were focused.

scholarly journals BERPIJAK DI BUMI – BERPIHAK KEPADA MANUSIA (Mandat dari Gaudium et Spes)

2017 ◽  
Vol 12 (1) ◽  
pp. 71
Author(s):  
Paul Budi Kleden
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Modern World ◽  
Gaudium Et Spes ◽  
John Xxiii ◽  
The Future ◽  
The Church ◽  
The Catholic Church

Gaudium et Spes is a revolutionary document of Vatican II which can still inspire the Church now and in the future. This document is revolutionary in the sense that it deals with problems, issues and ideas that had never before become the agenda of any Council in the Catholic Church. Gaudium et Spes concretizes what John XXIII named aggiornamento, a process of contextualising the Christian heritage, through which the Church opens itself up to the modern world. This document is also revolutionary because it is entirely a product of the conciliar process of the Council itself. This article presents the process of drafting the document and discusses some issues that are relevant for the Church today and in the future. <b>Kata-kata kunci:</b> proses, Gereja, dunia modern, solidaritas, keadilan ekonomi, martabat manusia, perdamaian.

Mary Ward

2011 ◽  
Author(s):  
Victoria Mondelli
Keyword(s):  
Catholic Church ◽  
Boarding School ◽  
Virgin Mary ◽  
Day School ◽  
Classical Education ◽  
Blessed Virgin Mary ◽  
Modern France ◽  
Education Of Women ◽  
Jesuit College ◽  
The Catholic Church

Mary Ward (b. 1585–d. 1645), founder of the Institute of the Blessed Virgin Mary [IBVM], one of the first institutions created for the advanced education of women, was born to a family of recusant Catholics of gentry standing in Yorkshire, England, in 1585, during the reign of Queen Elizabeth I. Endowed with an excellent education, Ward determined to advance the Catholic cause by developing schools on the Jesuit model that would make a classical education available to women—an ambition that could not be successfully pursued in Protestant England. In 1609, Ward gathered a group of young Catholic Englishwomen who accompanied her to Saint-Omer (modern France) where, in the vicinity of the Jesuit college already existing there, she founded the first house of her institute, complete with a boarding school for English girls and a day-school for local girls. This first foundation she expanded into a European network of schools headed by lay female teachers—the Institute of the Blessed Virgin Mary. The first foundations of the Institute were at Saint-Omer (modern France), Liège (Belgium), Cologne and Trier (Rhineland/Germany), Rome, Naples, and Perugia (Italy), Munich (Bavaria/Germany), Vienna (Austria), and Pressburg (Bratislava /Slovakia); eventually some three hundred were constituted, with some schools enrolling as many as five hundred students. Initially, Ward’s institute was encouraged by highly placed officials within the Catholic Church. From the 1620s, however, the institute aroused the suspicions and perhaps the jealousy of other prelates, whose hostility led to its formal suppression, in 1631, by Pope Urban VIII. The institute was denounced for its proposed Jesuit-like hierarchy, its mission to proselytize among heretics and the infidel, and its desire to be both a female religious order and remain unenclosed after the Council of Trent had demanded the full enclosure of women in religious orders. That decision was soon rescinded, and the institute and its offshoots were reaffirmed and its global extension encouraged. But the association of Ward herself with the IBVM was disallowed: in 1749, Pope Benedict XIV issued the decree Quamvis iusto, which prohibited the institute from acknowledging Mary Ward as its founder; in 1909, that ban was lifted. A century later, in 2009, Mary Ward was recognized as venerable by the Catholic Church on account of her “heroic virtue.” The cause for her canonization began in 1929 and remains active. This entry considers works about Ward’s life and mission and places her in the context of contemporary women’s reform movements, English recusancy, and the development of schooling for girls.

scholarly journals The early years of Philippine Studies, 1953 to 1966

2019 ◽  
Vol 50 (2) ◽  
pp. 202-221
Author(s):  
Brendan Luyt
Keyword(s):  
Catholic Church ◽  
Social Reform ◽  
The Philippines ◽  
Early Years ◽  
Academic Journal ◽  
The World ◽  
Anglo American ◽  
Historical Examination ◽  
The Catholic Church

The academic journal has been a key element of the scholarly world for some time and as a key component of this world it deserves historical examination. But this has not often been forthcoming, especially for regions of the world outside the Anglo-American core. In this article I examine the content of the early years of Philippine Studies. Founded in 1953, it has survived and prospered up to the present day as a vehicle for scholarly studies of the Philippines. The content of the early years of Philippine Studies (1953–66) reflected a desire on the part of its editors and many of its authors and supporters to create a Philippine society based on the teachings of the Catholic Church, one that would be strong enough to create a middle path between communism and liberalism. Articles published during this period advocated social reform based on the teachings of the Catholic Church; these articles also aired warnings about the communist threat to the Philippines and the world. But alongside these materials were literary and historical studies that also, but in a more indirect fashion, supported the project of Catholic-inspired social reform.

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