Suchergebnisse

An analysis is presented of the SP att's of the Catholic Church in Brazil. The hierarchy, consisting of 4 cardinals, 30 archbishops & 128 bishops, is divided into: (1) ultra-reactionaries; (2) conservatives; (3) moderates; & (4) progressives (Dom Helder Camara & Dom Eugenio de Araujo Sales, Bishop of Natal, who started the soc'ly conscious Natal Movement in 1948). The 8,500 priests (3,500 secular & 5,000 regular) are split into the same 4 groups & a 5th, which is classified as 'revolutionary.' The laymen form 3 pol'ly-oriented groups: (a) Me Catholic reformists; (b) nonrevolutionary Catholic socialists; & (c) revolutionary Catholic socialists. The military coup of 1964, which unseated President J. Goulart, provoked mixed Catholic reactions along these lines; but it is concluded that today 'the chief thrust of the decision-making process is to the left.' I. Langnas.

The Catholic tradition in the Latin West grew up on the foundations laid by Rome. It accepted as fact the urban establishments that had started as colonial settlements and the need for such settlements to safeguard the imperial order. Thus in Catholic religious thought colonization and colonialism have no independent status; they are matters for legal and political reflection. Nonetheless, Catholic moral theology, particularly as it dealt with mission and conquest, had much to say about the activities that made colonization possible.

Revisits one of the most important cultural features of the Irish migrant communities of Britain: their Catholicism. Although Protestants accounted for up to one quarter of all immigrant settlers, Catholicism featured prominently in the lives of the majority of migrants. Demonstrates the richness of Irish religious life and the high levels of devotion among these working class migrants and outlines how a distinctive Irish Catholic community was shaped in the nineteenth century and finally disappeared in the 1960s. Overall, it suggests a far greater degree of devotional commitment among Irish migrants than social historians have previously accepted, and sets a number of new agendas for future research. (Original abstract - amended)

Current scholarship on human rights & torture largely ignores places & scenes where extrajudicial violence is routinely practiced; ie, framed within a secular discourse, the agency of religious bodies in the systemic infringement of "rights" is never considered. This paper explores one question with two parts: What are the conditions in church governance (Christian) in which systematic violation of human "rights" is the norm & in which the production of behaviors very much like torture is made possible, even necessary? Why do such behaviors go unnoticed, or, when they are observed, are they discounted? Using the crisis of homosexual presence within contemporary Roman Catholicism, I shall argue that pressure for "confessional" purity produces behaviors & activities within lines of authority that mimic torture. The essay examines documented policies, ecclesiastical directives, & procedures concerning the management & treatment of persons (mostly homosexuals & women) during the second half of the papacy of John Paul II (1986-2001). Adapted from the source document.

Examines impacts of Roman Catholic missionary activities during the 1990s; revival of historic tensions with the Russian Orthodox Church, international Catholic Church support for domestic proselytizing, and other topics.