Psychotherapy with Roman Catholics.

2000 ◽  
pp. 59-88 ◽  
Author(s):  
Edward P. Shafranske
Keyword(s):  
Roman Catholics

Tradition

2018 ◽  
Author(s):  
Gerald O’Collins, SJ
Keyword(s):  
Holy Spirit ◽  
Vatican Ii ◽  
World Council Of Churches ◽  
Christian Life ◽  
Joint Declaration ◽  
The Social ◽  
The Holy Spirit ◽  
World Council ◽  
The Difference ◽  
Roman Catholics

This book opens by establishing the substantial convergence in reflection on Christian tradition proposed by a 1963 report of the Faith and Order Commission (of the World Council of Churches) and the teaching of Vatican II (1962–5). Despite this ecumenical consensus, in recent years few theologians have written about tradition, and none has looked to the social sciences for insights into the nature and functions of tradition. Drawing above all on sociologists, this work shows the difference that tradition makes in human and religious life. In the light of the divine self-revelation that climaxed with Jesus Christ, the central characteristics of tradition are set out: in particular, its relationship to and distinction from culture. The risen Christ himself is the central Tradition (upper case) at the heart of Christian life. All the baptized faithful, and not merely their ordained leaders, play a role in transmitting tradition. The ‘sense of the faithful’ amounts to a ‘sense of the tradition’. The essential, if invisible, agent of tradition remains always the Holy Spirit. Scripture and tradition function in mutual dependence, as shown by the emergence of the creeds, the image of Christ as the New Adam, and the doctrine of justification (on which a 1999 joint declaration shows substantial agreement now reached by Lutherans, Roman Catholics, and others). The full context of Christian life and history focuses the relationship between Scripture and tradition. The book deals with the challenge of discerning and reforming particular traditions. A closing appendix shows how modern studies of memory—above all, collective memory—can illuminate ways in which tradition works to maintain Christian identity and continuity.

A rubb-up for old soares; Jesuits, Jansenists, and the English Secular Clergy, 1705–1715

1977 ◽  
Vol 28 (3) ◽  
pp. 291-317 ◽  
Author(s):  
Eamon Duffy
Keyword(s):  
Turning Point ◽  
Prison Sentence ◽  
Secular Clergy ◽  
Political Consolidation ◽  
Roman Catholics ◽  
The Revolution

The year 1688 was for England a religious as well as a political turning-point, and nowhere more so than among the English Roman Catholics. The post-Revolution Church was maintained and led by the same clergy who had flourished under James 11, but in very different circumstances. The hectic triumphalism of the years before 1688 gave way to a period of slow, cautious, and self-consciously a-political consolidation. The change can be seen in the careers of two men, Bonaventure Giffard and John Gother. Giffard had been provocatively consecrated bishop of Madura in the Banqueting Hall at Whitehall in 1688. In the same year he had gone to Oxford, to preside over twelve catholic dons at Magdalen College, intruded in the place of the evicted protestant Fellows. There he had confirmed and sung the mass, while protestant undergraduates stormed and howled outside the chapel windows. The Revolution brought a fourteen-month prison sentence in Newgate, from which he emerged, a chastened man, to oversee the formation and consolidation of congregations and clergy funds and organisations in the Midland District and, after 1702, to take charge of the London District with its mission to the London poor and unchurched.

Separating Politics from Institutional Religion

2021 ◽  
Vol 31 (2) ◽  
pp. 67-87
Author(s):  
Diego Lucci ◽  
Keyword(s):  
Civil Rights ◽  
Significant Role ◽  
Minority Groups ◽  
Political Life ◽  
Religious Toleration ◽  
Liberal Democracies ◽  
Politics And Religion ◽  
Roman Catholics

Nowadays, more than three centuries after John Locke’s affirmation of the separation between state and church, confessional systems of government are still widespread and, even in secular liberal democracies, politics and religion often intermingle. As a result, some ecclesiastical institutions play a significant role in political affairs, while minority groups and individuals having alternative worldviews, values, and lifestyles are frequently discriminated against. Locke’s theory of religious toleration undeniably has some shortcomings, such as the exclusion of Roman Catholics and atheists from toleration and an emphasis on organized religion in A Letter Concerning Toleration (1689). However, Locke’s theory of toleration, which presents a Christian’s defense of the civil rights of those who have different religious opinions, still provides powerful arguments for the oft-neglected separation of politics from institutional religion, thereby urging us to leave theological dogmas and ecclesiastical authorities out of political life.

The Oxford Movement in Europe

2017 ◽  
Author(s):  
Albrecht Geck
Keyword(s):  
Church Of England ◽  
European Countries ◽  
Oxford Movement ◽  
Protestant Churches ◽  
Western European ◽  
Roman Catholics ◽  
The Church

During the period between 1833 and 1845 the Oxford Movement was widely discussed in Western European countries. The via media, as Newman understood it, was received with great suspicion. Roman Catholics continued to consider Anglicanism as a heresy, but hailed the Oxford Movement as a means to lead the Church of England back to the mother Church in Rome. Continental Protestants feared that the Oxford Movement might destroy the essence of the Protestant churches. Although the criticism was not universal, it was brought forward by a variety of schools and the nature of the debate served as a mirror of the theological pluralism of the time.

Blanshard's Ethics of Belief and Metaphysical Postulates

1991 ◽  
Vol 27 (2) ◽  
pp. 139-156
Author(s):  
Winfred George Phillips
Keyword(s):  
Religious Belief ◽  
Religious Beliefs ◽  
Ethics Of Belief ◽  
Roman Catholics

In Brand Blanshard's major defence of reason in religion, Reason and Belief, he criticizes both Roman Catholics and Protestants for advocating contradictory theological doctrines and for believing beyond what the evidence supports. Claiming belief to be an ethical matter, with one morally responsible for one's religious beliefs, he holds that one is morally obligated in such metaphysical matters to believe only what the evidence warrants. Blanshard finds that religious beliefs typically fail to meet the standard of this ethics of belief, and thus his ethics appears inhospitable to religious belief.

scholarly journals Religious/Spiritual Struggles and Life Satisfaction among Young Roman Catholics: The Mediating Role of Gratitude

Religions ◽  
2019 ◽  
Vol 10 (6) ◽  
pp. 395 ◽  
Author(s):  
Małgorzata Szcześniak ◽  
Grażyna Bielecka ◽  
Iga Bajkowska ◽  
Anna Czaprowska ◽  
Daria Madej
Keyword(s):  
Life Satisfaction ◽  
Social Interactions ◽  
Satisfaction With Life ◽  
Well Being ◽  
Satisfaction With Life Scale ◽  
Four Dimensions ◽  
Dispositional Gratitude ◽  
Spiritual Struggles ◽  
The Relationship ◽  
Roman Catholics

An extensive review of the psychological literature shows that interactions between religious/spiritual (R/S) struggles and other aspects of human functioning are complex and affected by “third” factors. Still, we have only a few studies that confirm R/S struggles as a source of well-being and indicate the ways in which it happens. In the present study, we aimed to verify whether the relationship between R/S struggles and life satisfaction was mediated by dispositional gratitude that seems to offer protection in times of adversity and turmoil. The sample consisted of 440 Roman Catholics (331 women) from Poland aged between 18 and 40. We applied the Religious Comfort and Strain Scale, the Satisfaction with Life Scale, and the Gratitude Questionnaire. In line with our hypotheses, it was confirmed that respondents with higher life satisfaction were more likely to display a higher sense of trust in God. They also declared a lower fear/guilt and perception of God as abandoning people. Gratitude correlated positively and significantly with religious comfort, and negatively with emotions towards God and social interactions surrounding religion. Moreover, it can be affirmed that dispositional gratitude mediated the relationship between three of four dimensions of religious strain and life satisfaction: religious comfort, negative emotions towards God, and negative social interactions surrounding religion.

scholarly journals Skisma dalam Gereja Protestan, Warisan yang dapat ditolak

2021 ◽  
Author(s):  
Rannu Sanderan
Keyword(s):  
20Th Century ◽  
Second Vatican Council ◽  
Protestant Church ◽  
Ecumenical Movement ◽  
Vatican Council ◽  
Church Schism ◽  
Roman Catholics ◽  
The Church ◽  
Religious Differences

All the differences among the church, the religious differences and those that were largely cultural or political, came together to cause the schism. It evoke when people or things are separate or become separate from other people or other thing. Opinions concerning the nature and consequences of schism vary with the different conceptions of the nature of the church. In the 20th century the ecumenical movement tried to worked for reunion among churches. The big result of the cooperation between Roman Catholics and Protestants after the second Vatican Council (1962–1965) has resulted in more flexible attitudes within the churches concerning the problems of schism. Then, in the Protestant church, schism is a rejectable legacy.

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