scholarly journals Rights of the roman catholic religious minority in the Principality of Serbia

2013 ◽  
pp. 63-73
Author(s):  
Velibor Dzomic
Keyword(s):  
Catholic Church ◽  
Legal Status ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Legal Regulations ◽  
Religious Minority ◽  
Holy See ◽  
Catholic Clergy ◽  
Legal Provisions ◽  
Roman Catholics

Due to the sparse Roman Catholic population in the Principality of Serbia, Roman Catholics fell under the category of a religious minority. Through different constitutional and other legal provisions Serbian state authorities guaranteed Roman Catholics freedom of religion and also granted the legal status to the Roman Catholic Church in Serbia. Austria and Russia had a substantial influence on the resolution to this issue, and these relations became even more dynamic after the Congress of Berlin. Decades-long process of regulating the exercise of religious freedom for Roman Catholics was overburdened with specific social and political circumstances and the overt inclination of Roman Catholic clergy to proselytism, which was not the case with other religious minorities in Serbia. Although several legal regulations concerning this issue were enacted in the Principality of Serbia, it was only with the Concordat between the Kingdom of Serbia and the Holy See (1914) that the issue was resolved amicably for both agreement parties.

scholarly journals Pregovori o konkordatu između Kraljevine SHS i Svete stolice 1925. godine

2021 ◽  
Vol 69 (1) ◽  
pp. 74-116
Author(s):  
Radmila Radić
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
The Political ◽  
Diplomatic Relations ◽  
Government Ownership ◽  
Religious Orders ◽  
Holy See ◽  
Church Hierarchy ◽  
Roman Catholics

The Kingdom of SCS and the Holy See established diplomatic relations in March 1920. The Holy See accepted the new country with hostility and hesitation. The nuncio monitored not only the state’s religious policy but also the political atmosphere. He wanted to achieve unity among Roman Catholics in the civil and political spheres. The authorities of the Kingdom of SCS emphasized the need to maintain religious unity as the primary motivation in preparation for the concordat negotiations. Meanwhile, the Roman Catholic Church hierarchy dissatisfied with the state’s religious legislation asked the Holy See not to sign a concordat until their conditions were met. Much of the controversy during the talks concerned government ownership of church land, the establishment of religious orders, and the appointment of bishops. The negotiations were postponed with the intention of being continued. The 1925 talks did not achieve the goal but helped to define certain issues.

Priest and Layman in a Minority Church: the Roman Catholic Church in the Northern Netherlands 1592–1686

1989 ◽  
Vol 26 ◽  
pp. 287-301
Author(s):  
Mathieu G. Spiertz
Keyword(s):  
Catholic Church ◽  
Military Service ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Independent State ◽  
Philip Ii ◽  
Holy See ◽  
Area North ◽  
Set Up ◽  
Roman Catholics

In 1572, when the provinces of Holland and Zeeland were almost completely overrun by the ‘Geuzen’, Pope Gregory XIII (1572-1585) succeeded to the Holy See. In 1578 this Pope forbade the Roman Catholics in the rebellious provinces to give any civil or military service to the rebels’ authority—on penalty of excommunication—and identified Catholicism with being faithful to the Spanish cause. When this Pope died in 1585, there was reasonable hope held in Rome that the recapture of the Northern Netherlands—and hence the restoration of Catholicism—would soon be realized, as Parma’s campaign was succeeding in the South of the Netherlands and one town after another fell into his hands.During the pontificates of Sixtus V (1585-1590) and Clement VIII (1592–1605) it gradually became clear to the Holy See that in the Northern Netherlands an independent state under Calvinist authority might be in the making. In these provinces the episcopal sees, set up in 1559, were either vacant or deserted since the bishops lived in exile. In spite of requests by Philip II the Holy See postponed the appointment of new bishops. However, in 1592 Clement VIII appointed an administrator, a ‘vicar apostolic’, who, in the name of the Pope, was to administer all the provinces where Calvinism had gained the upper hand, notably the area north of the great rivers in the present-day Netherlands. This vicar apostolic Sasbout Vosmeer (1592–1614) was consecrated in 1602 and given the title of archbishop of Philippi inpartibus infidelium.

scholarly journals Roma locuta, causa finita?

2019 ◽  
Vol 77 (3) ◽  
pp. 253-268
Author(s):  
Frans-Jos Verdoodt
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Point Of View ◽  
Roman Catholic Church ◽  
World War ◽  
Holy See ◽  
The First World War ◽  
Poor Treatment ◽  
First World ◽  
Broad Understanding

De Heilige Stoel, d.w.z. het hoogste bestuurslichaam van de Rooms-Katholieke Kerk, toonde tijdens de Eerste Wereldoorlog in ruime mate begrip voor de verzuchtingen van de Vlaamse beweging. In de ogen van ‘Rome’ waren die verzuchtingen terecht: op grond van hun miskenning in het verleden, verdienden de Vlamingen, na de afloop van de oorlog, een tegemoetkomende houding vanwege de burgerlijke en kerkelijke overheid. Dat de katholieke aartsbisschop Désiré Mercier (1851-1926) die tegemoetkoming radicaal bleef afwijzen, stuitte in Rome nauwelijks op begrip. En dat de kardinaal-aartsbisschop zich daarenboven steeds meer profileerde als het symbool van het verzet tegen de Duitse bezetter versterkte het ongenoegen bij sommige leden van de Romeinse Curie.De Heilige Stoel mocht dan wel oordelen dat de Vlaamse Kwestie na de oorlog moest worden beslecht, zolang die oorlog woedde, wenste men een pragmatisch standpunt in te nemen: de bezetting was beslist een kwaad, maar daarom diende men nog niet op te roepen tot een burgeroorlog.__________ Roma locuta, causa finita? The Holy See, that is to say, the highest administrative body of the Roman Catholic Church, demonstrated a broad understanding for the aspirations of the Flemish Movement during the First World War. In the eyes of ‘Rome’ these aspirations were just: on account of the poor treatment that they had received in the past, the Flemings deserved an accommodating attitude from the civil and ecclesiastical authorities after the end of the war. The fact that Catholic archbishop Désiré Mercier (1851-1926) remained radically opposed to this accommodation was met with bewilderment in Rome. What’s more, the fact that the Cardinal-Archbishop also began to present himself more and more as the symbol of resistance to the German occupier strengthened the displeasure among some members of the Roman Curia.The Holy See could certainly proclaim that the Flemish Question needed to be settled after the war; so long as the war raged they wanted to take a pragmatic point of view: the occupation was certainly wicked, but still, one did not have to call for a civil war on its account.

Reviews of the Literature

1952 ◽  
Vol 11 (1) ◽  
pp. 41-44
Keyword(s):  
Catholic Church ◽  
Church Attendance ◽  
Roman Catholic ◽  
Social Institution ◽  
Roman Catholic Church ◽  
Social Actions ◽  
The Social ◽  
The Many ◽  
The City ◽  
Roman Catholics

With the assistance of ten students and six priests over a period of 12 months, the head of the department of sociology at Loyola University of the South conducted a field study of the social actions of parishioners and clergy in a single Roman Catholic Church unit in the city of New Orleans. The methodology and conceptual framework of the analysis of action within the context of the social institution, viewed structurally and functionally, have been magnificently adhered to. Religious actions, conceived as such by the actors and by others who interpret their behavior, are the substance of this study in parochial sociology. Data were collected by patient observation of the many aspects of the detailed religious patterns of action in which Roman Catholics engage. These are, among others, the typical and atypical behavior associated with church attendance, the sacraments, retreats, missions, recruitment for the priesthood, special devotions and feast-days, and the observances relating to baptism, matrimony and death.

Roman Catholics at Non-Catholic, University-Related Divinity Schools and Theologates

Horizons ◽  
1993 ◽  
Vol 20 (2) ◽  
pp. 311-323
Author(s):  
Henry J. Charles
Keyword(s):  
Catholic Church ◽  
Theological Education ◽  
Roman Catholic ◽  
Religious Studies ◽  
Roman Catholic Church ◽  
Degree Programs ◽  
Catholic University ◽  
Lay Women ◽  
Roman Catholics ◽  
Catholic Theological

AbstractAn important dimension of the changing character of Roman Catholic theological education is the growing numbers of Catholic lay women and men in all degree programs at non-Catholic, university related divinity schools, theologates, and departments of religious studies. This year-long study focused on Roman Catholic students and graduates of five schools across the country, in a first attempt to analyze the phenomenon and to suggest implications of the trend both for “ecumenical” theological education and for ministry in the Roman Catholic Church.

scholarly journals Bad Apples, Bad Barrel: Exploring Institutional Responses to Child Sexual Abuse by Catholic Clergy in Australia

2015 ◽  
Vol 4 (2) ◽  
pp. 94-110 ◽  
Author(s):  
Jodi Death
Keyword(s):  
Sexual Abuse ◽  
Child Sexual Abuse ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Catholic Clergy ◽  
Institutional Power ◽  
Institutional Responses ◽  
Institutional Abuse ◽  
Cover Up

This paper considers constructions of institutional culture and power in the cover-up of child sexual abuse (CSA) by clergy in the Roman Catholic Church of Australia. The issue of cover-up has previously been considered in international inquiries as an institutional failing that has caused significant harm to victims of CSA by Catholic Clergy. Evidence given by select representatives of the Catholic Church in two government inquiries into institutional abuse carried out in Australia is considered here. This evidence suggests that, where cover-up has occurred, it has been reliant on the abuse of institutional power and resulted in direct emotional, psychological and spiritual harm to victims of abuse. Despite international recognition of cover-up as institutional abuse, evidence presented by Roman Catholic Representatives to the Victorian Inquiry denied there was an institutionalised cover-up. Responding to this evidence, this paper queries whether the primary foundation of cover-up conforms to the ‘bad apple theory’ in that it relates only to a few individuals, or the ‘bad barrel theory’ of institutional structure and culture.

scholarly journals Selected Aspects of the Management of Real Estates Owned by Legal Persons of Churches and other Religious Associations

2019 ◽  
Vol 27 (3) ◽  
pp. 97-108
Author(s):  
Agnieszka Cienciała
Keyword(s):  
Catholic Church ◽  
Legal Status ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Legal Personality ◽  
Religious Associations ◽  
The Republic ◽  
Almost All ◽  
The Catholic Church ◽  
Real Estates

Abstract At the end of 2012, there were 174 churches and religious associations operating in Poland (GUS 2014). Most of the individuals (nearly 96%) are the followers of the Roman Catholic Church. The Catholic Church and its organizational units have legal personality, thereby enabling them to acquire, possess and dispose of the title to real estate and other property rights, and administer the properties. In the years 1944-1962, almost all ecclesiastical real estates were nationalized. The asset-related situation of church legal persons was regulated upon the entry into force of the Act of 17 May 1989 on the relations between the State and the Catholic Church in the Republic of Poland. In 1991-2004, the legislator also regulated the legal status of many other churches and religious associations. Moreover, a fairly uniform system of ecclesiastical reprivatization was developed. For the purposes of the publication, analyses of selected aspects concerning the management of real estates owned by legal persons of churches and other religious associations in Poland have been carried out. Cases of the approaches adopted in other exemplary countries have also been presented. The intention is to indicate the rules in force as well as the problems encountered in this regard.

scholarly journals Who Criticizes the Clergy in Contemporary Lithuania? A Sociohistorical Analysis of Anticlericalism

Religions ◽  
2021 ◽  
Vol 13 (1) ◽  
pp. 4
Author(s):  
Milda Alisauskiene ◽  
Apolonijus Zilys
Keyword(s):  
Data Analysis ◽  
Catholic Church ◽  
Rural Areas ◽  
Secondary Data ◽  
Roman Catholic ◽  
Small Towns ◽  
Roman Catholic Church ◽  
Statistical Data Analysis ◽  
Large Cities ◽  
Roman Catholics

This paper analyzes the phenomenon of anticlericalism in contemporary Lithuania, applying a sociohistorical approach. It starts with a discussion on the problem of criticism of religion and anticlericalism in contemporary societies, and particularly Lithuania. The empirical part of the paper provides a statistical data analysis of two surveys, conducted in 2012 and 2018. The secondary data analysis showed that age and place of residence of Roman Catholics in Lithuania were statistically meaningful factors for the formation of anticlerical stances. Younger respondents expressed more critical stances towards the clergy, while respondents living in large cities of the country had more relaxed stances towards clergy than those living in small towns and rural areas. Living in a proximity to a Roman Catholic church in rural areas determined the prevalent anticlerical attitudes among the Lithuanian population.

British Diplomatic Relations with the Holy See, 1793–1830

1977 ◽  
Vol 14 (2) ◽  
pp. 193-210
Author(s):  
Thomas Morrissey
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Diplomatic Relations ◽  
Law And Order ◽  
Anglo Saxon ◽  
Roman Catholicism ◽  
Deep Roots ◽  
Holy See ◽  
World Community

All societies are propped up by conscious and subconscious mythologies about their own origins, and about their mission within the larger world community. Anglo-Saxon mythology about its origins and development, and the position of Roman Catholicism in relation to this mythology, made entering into diplomatic relations with the Sovereign of the Roman States and head of the Roman Catholic Church a very long and delicate process. English Protestants regarded Catholicism as a mixture of anathema, superstition, and papal despotism; and everything that was English and precious was opposed to that terrible and oppressive Romanism which the genius of England had overthrown. England was a model for the world of constitutional liberty, of law and order, or prosperity and mortality; Romanism represented little other than the perversion of the Gospel of Jesus Christ. England prided itself on the literary, social, economic, and political accomplishments of English civilisation; Romanism conjured up images of immoral monks with vast wealth, Babington and Guy Fawkes, Titus Oates and Jesuitical casuistry, James II and monarchical tyranny. England was proud of her constitutional heritage, a heritage with deep roots in the forests of Germany; from the same Germany came the messiah who freed England from the idolatry of Rome; and on the throne of England sat a German constitutional monarch, bound by oath to uphold the Protestant succession. Roman Catholicism was linked with indolent Italians, immoral Frenchmen, and barbarous Irish; with craftiness, and the horrors of the confessional box. Memories of the Armada and Bloody Mary's persecutions, visions of Huguenots burning on St Bartholomew's Day, were still vivid in popular consciousness, and Foxe's Book of Martyrs was high on the best-seller lists.

An Assessment of Long-Term and Contemporary Attitudes towards ‘Sanctity of Life’ Issues amongst Roman Catholics in Britain

2014 ◽  
Vol 7 (3-4) ◽  
pp. 269-300 ◽  
Author(s):  
Ben Clements
Keyword(s):  
General Population ◽  
Catholic Church ◽  
Assisted Suicide ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Sanctity Of Life ◽  
Life Issues ◽  
Socio Demographic Factors ◽  
Roman Catholics

The Roman Catholic Church has long-standing and steadfast positions on ‘sanctity of life’ issues. This article examines the views of Catholics in Britain on two of these issues: assisted suicide and abortion. It looks at whether Catholics still retain distinctive views on these issues compared to wider society and then examines which socio-demographic and religious factors underpin their attitudes. Catholics tend to be more likely than the general population to oppose assisted suicide and abortion in particular circumstances and to view them as less morally justifiable. Amongst Catholics, socially-conservative views on these issues are associated with various socio-demographic factors and both believing and behaving aspects of religiosity.

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