Marking Memory

2017 ◽  
Author(s):  
Hillary Kaell
Keyword(s):  
Recent Work ◽  
Catholic Church ◽  
Conceptual Frameworks ◽  
Lay People ◽  
Devotional Practices ◽  
The Catholic Church

Across rural Quebec twenty-foot devotional crosses stand tall along the waysides. A tradition inherited from France, lay people constructed crosses on or near their property, especially during the "Marian century" (c. 1850s-1950s). Today, most associated devotional practices, including group prayers, have almost disappeared. Yet approximately 3,000 crosses remain and their continued existence defies the predictions of an earlier generation of "folklore" specialists who, in the 1970s, concluded that their demise was imminent. This chapter argues that the secularization model that drove that prediction, and contemporary post-secularization models are inadequate conceptual frameworks for understanding the experience of being at the wayside cross. Drawing instead on recent work in anthropology of prayer, it traces how the crosses are central nodes in generationally shifting ‘prayerscapes’. In other words, the changing nature of the Catholic Church in Quebec has not only made people pray for different things, but has also changed the kind of prayers they say. This chapter traces the evolution of prayer by drawing on the large archive amassed over a ten-year study of the crosses in the 1970s, and on fieldwork conducted from 2012-14.

scholarly journals Troska biskupa Czesława Domina o wiernych świeckich w świetle dekretów powizytacyjnych parafii diecezji koszalińsko-kołobrzeskiej

2007 ◽  
Vol 50 (1-2) ◽  
pp. 3-26
Author(s):  
Kazimierz Dullak
Keyword(s):  
Public Schools ◽  
Pastoral Care ◽  
Religious Education ◽  
Catholic Church ◽  
Canon Law ◽  
Married Couples ◽  
Pastoral Work ◽  
Lay People ◽  
Vatican Council ◽  
The Catholic Church

The Canon Law Code which is obliging within the Catholic Church, obliges the diocesan bishop to pay pastoral visits within his diocese (can. 396 § 1). The Vatican Council II points out that the bishops should run the particular churches entrusted to them, by counsels, encouragem ents and example, and that they should do it by the power of their authority (LG 27). During his 4-year pastoral work in the diocese of Koszalin and Kolobrzeg, bishop Czeslaw Domin visited 55 parishes. In each one of them he was concerned not only about the priests, but also lay people, and especially their spiritual lives. Bishop Domin was undertaking some actions aimed to revive charity activities within the parishes. Also, he was encouraging pastoral care for married couples and families, and tried to change things concerning religious education in public schools. He was always encouraging parishioners to be more active in different church activities.

scholarly journals Modele pomocy misjom na podstawie działalności Fundacji Pomocy Humanitarnej „Redemptoris Missio” w perspektywie 25 lat (1992-2017) w świetle dokumentacji źródłowej oraz jej periodyków

2018 ◽  
pp. 135-154
Author(s):  
Marcin Wrzos
Keyword(s):  
Catholic Church ◽  
Humanitarian Relief ◽  
Medical Assistance ◽  
Lay People ◽  
Critical Method ◽  
Institutional Model ◽  
The Catholic Church

The Poznań Foundation of Humanitarian Relief “Redemptoris Missio” originated twenty-five years ago. Its mission is to provide professional medical assistance to missionaries and mission centers. It is the first foundation which involved lay people in the missionary activity of the Catholic Church. It was also founded mostly by lay people and is still managed by them. Many lay volunteers are also engaged in its work. In this study the author describes the  genesis of the Foundation and its goals in the context of the pastoral paradigm. The analytical-critical method of its functioning was analyzed, as well as analysis of the source documents of the foundation. On the basis of the foundation's activities an institutional model of secular involvement in the Church’s missionary activity is presented, which can be replicated in other pastoral centers.

Gaudium et spes, luctus et angor

Mass Exodus ◽  
2019 ◽  
pp. 133-188
Author(s):  
Stephen Bullivant
Keyword(s):  
Popular Music ◽  
Catholic Church ◽  
Social Values ◽  
Gaudium Et Spes ◽  
Humanae Vitae ◽  
Rapid Changes ◽  
Devotional Practices ◽  
The Catholic Church

In 1965, Vatican II’s final document observed that ‘Profound and rapid changes are spreading by degrees around the whole world.’ Even by the mid-1960s, this assessment was hard to contradict—at the end of the decade, it would seem wildly understated. Put simply, a lot changed in the ‘turbulent sixties’—fashion, politics, popular music, social values, sexual mores. Within the Catholic Church, it would be more turbulent still. The euphoria unleashed by the Council precipitated a period of rapid and disorienting changes. Changes to the liturgy, devotional practices, the ordering and architecture of churches, and ecumenical relations were accompanied by the ‘abolition’ of Friday abstinence in 1966 and a crisis of disappointment and dissent in the wake of Humanae Vitae.

Clericalization of the Laity: A Prescient Warning of Pope Francis for the Catholic Church in Ireland

2019 ◽  
Vol 85 (1) ◽  
pp. 16-34
Author(s):  
Éamonn Fitzgibbon
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Religious Life ◽  
Daily Lives ◽  
Pope Francis ◽  
Lay People ◽  
The Relationship ◽  
Pastoral Practice ◽  
As If ◽  
The Catholic Church

Pope Francis has consistently alerted the Catholic Church to the dangers of clericalism. One way in which clericalism finds expression is by clericalizing the laity and Francis’s warning in this has particular relevance for Ireland as we attempt to address the consequences at pastoral level of a collapse in vocations to priesthood and religious life. The temptation is to try to carry on as if nothing has changed and often to ask lay people to fill roles previously carried out by clergy in a way that suggests they are the ones who are truly living out their baptismal calling as opposed to those who live out their Christianity in the course of their ordinary daily lives. This raises important questions around the roles of laity and ordained, the evolution of ministry, and current pastoral practice. This article examines theological responses to these questions during and since Vatican II. I propose we are best served at this time by focusing on the relationship between the priesthood of the faithful and ordained priesthood. I also argue that we need an inductive methodology which enables our theology to be guided by praxis.

The Sermon as A Multimedial Instrument of Communication in the Polish–Lithuanian Commonwealth during the Reformation and Counter-Reformation

2020 ◽  
Author(s):  
Dalia Marija StančIene
Keyword(s):  
Sixteenth Century ◽  
Catholic Church ◽  
Martin Luther ◽  
The Other ◽  
Lay People ◽  
Counter Reformation ◽  
The Reformation ◽  
Important Means ◽  
The Church ◽  
The Catholic Church

Abstract At the end of the sixteenth century, during the Christianization of Lithuania, sermons became one of the most important means of communication. As a medium, the sermon functioned through systems of codified sounds and symbols, as well as representing the institution of the Church for which it served as a broadcaster. Increased attention to the sermon was prompted by the desire of the Catholic Church to resist the Reformation and to preserve its spiritual monopoly. Martin Luther and Erasmus of Rotterdam underlined the importance of preaching, claiming that preaching the Gospels could improve society. The Jesuits instructed preachers not to limit themselves to religious matters alone but also to pay attention to social and political problems. There were two kinds of sermon: one for churchmen, preached in Latin; the other for lay people, in the vernacular. The Jesuits trained priests to preach in Lithuanian.

Political risks of recovering and discovering meanings in the collective memory of a perverse religious organisation

2020 ◽  
Vol 20 (1) ◽  
pp. 31-47
Author(s):  
Eduardo Acuña Aguirre
Keyword(s):  
Sexual Abuse ◽  
Collective Memory ◽  
Catholic Church ◽  
Theoretical Basis ◽  
The Political ◽  
Political Influences ◽  
Conversion Event ◽  
Political Risks ◽  
Political Actions ◽  
The Catholic Church

This article refers to the political risks that a group of five parishioners, members of an aristocratic Catholic parish located in Santiago, Chile, had to face when they recovered and discovered unconscious meanings about the hard and persistent psychological and sexual abuse they suffered in that religious organisation. Recovering and discovering meanings, from the collective memory of that parish, was a sort of conversion event in the five parishioners that determined their decision to bring to the surface of Chilean society the knowledge that the parish, led by the priest Fernando Karadima, functioned as a perverse organisation. That determination implied that the five individuals had to struggle against powerful forces in society, including the dominant Catholic Church in Chile and the political influences from the conservative Catholic elite that attempted to ignore the existence of the abuses that were denounced. The result of this article explains how the five parishioners, through their concerted political actions and courage, forced the Catholic Church to recognise, in an ambivalent way, the abuses committed by Karadima. The theoretical basis of this presentation is based on a socioanalytical approach that mainly considers the understanding of perversion in organisations and their consequences in the control of anxieties.

The origins of the Catholic Social Guild in Scotland: ‘We have not attacked the Socialists professedly’

2018 ◽  
Vol 69 (2) ◽  
pp. 131-146 ◽  
Author(s):  
Piotr Potocki
Keyword(s):  
Working Class ◽  
Social Movement ◽  
Catholic Church ◽  
Social Reform ◽  
Socialist Society ◽  
The West ◽  
Main Activity ◽  
Social Message ◽  
Scholarly Attention ◽  
The Catholic Church

The activities of John Wheatley's Catholic Socialist Society have been analysed in terms of liberating Catholics from clerical dictation in political matters. Yet, beyond the much-discussed clerical backlash against Wheatley, there has been little scholarly attention paid to a more constructive response offered by progressive elements within the Catholic Church. The discussion that follows explores the development of the Catholic social movement from 1906, when the Catholic Socialist Society was formed, up until 1918 when the Catholic Social Guild, an organisation founded by the English Jesuit Charles Plater, had firmly established its local presence in the west of Scotland. This organisation played an important role in the realignment of Catholic politics in this period, and its main activity was the dissemination of the Church's social message among the working-class laity. The Scottish Catholic Church, meanwhile, thanks in large part to Archbishop John Aloysius Maguire of Glasgow, became more amenable to social reform and democracy.

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