Hijacking Global Feminism: Feminists, the Catholic Church, and the Family Planning Debacle in Peru

2006 ◽  
Vol 32 (3) ◽  
pp. 632 ◽  
Author(s):  
Christina Ewig
Keyword(s):  
Family Planning ◽  
Catholic Church ◽  
The Family ◽  
Global Feminism ◽  
The Catholic Church

scholarly journals A discrição da Igreja católica em torno do planejamento familiar e a consciência dos fiéis

2018 ◽  
Vol 75 (299) ◽  
pp. 682
Author(s):  
Luiz Fernando de Lima ◽  
Mário Antônio Sanches
Keyword(s):  
Family Planning ◽  
Catholic Church ◽  
Field Research ◽  
First Century ◽  
Main Theme ◽  
Humanae Vitae ◽  
The Family ◽  
Pastoral Workers ◽  
The Subject ◽  
The Catholic Church

Síntese: A discrição em torno do planejamento familiar e a consciência dos fiéis advinda da posição da Igreja católica em questões de planejamento familiar é o tema principal deste texto. Para tanto, parte-se de um levantamento teórico em abalizados teólogos do século XX e XXI e de uma pesquisa de campo realizada, em 2013, na Diocese de Jacarezinho (PR), entre os agentes de pastoral das comunidades eclesiais. Intenciona-se, a partir deste caminho, evidenciar que, depois de toda a agitação que envolveu a Humane Vitae e suas declarações há algumas décadas atrás, hoje, se percebe outro movimento: uma perigosa discrição sobre o assunto, a partir da qual o momento pastoral atual se apresenta um tanto quanto confuso.Palavras-chave: Planejamento Familiar. Discrição eclesial. Humanae Vitae. Pastoral.Abstract: The discretion around the family planning and conscience of the faithful of the Catholic Church arising from the position in family planning issues is the main theme of this article. It recognizes is a theoretical survey of authoritative theologians of the twentieth and twenty-first century and a field research conducted in 2013 in the diocese of Jacarezinho (PR) among pastoral workers of the ecclesial communities. It is intended from this path, to show that after all the turbulence that involved the Humane Vitaeand its statements a few decades ago, today it is noticed another movement: a dangerous discretion on the subject, from which the current pastoral moment appears somewhat confused.Keywords: Family planning. Church discretion. Humanae Vitae. Pastoral.

scholarly journals Kościół katolicki i neopogaństwo niemieckie w myśli Leona Halbana

2019 ◽  
Vol 41 (3) ◽  
pp. 109-125
Author(s):  
Ryszard Polak
Keyword(s):  
Middle Ages ◽  
Catholic Church ◽  
Public Life ◽  
Critical Assessment ◽  
Academic Achievements ◽  
European Culture ◽  
The Family ◽  
The Church ◽  
The Catholic Church

THE CATHOLIC CHURCH AND GERMAN NEOPAGANISM IN LEON HALBAN’S THOUGHTThis article presents the views of Leon Halban referring to the problems of German religiosity. In the first part of the article, the family and the character and the academic achievements of this scholar were characterized. In the next part of the article, his views on the role of the Catholic Church in European culture were analyzed and his position in which he made a critical assessment of German religiosity was presented. Halban assumed that the Christianity practiced by Germans since the Middle Ages did not result from their authentic conversion. The Germans were often religiously indifferent and tended to fall into various heresies and deviations from faith. They also sought to achieve supremacy of the state over the Church in public life and law. Halban argued that a renewal of morality can only be achieved in the Catholic Church, whose ethical principles and doctrine should be propagated and applied in everyday life.

ĪŠONA GRADZĒS – THE EXPRESSION OF SOCIAL ASPECTS IN MASKING RITUALS IN LATGALE

Via Latgalica ◽  
2008 ◽  
pp. 174
Author(s):  
Iveta Dukaļska
Keyword(s):  
Catholic Church ◽  
Poor People ◽  
Long Term Study ◽  
The Family ◽  
Poor Person ◽  
Evil Spirits ◽  
The 1960S ◽  
Old Men ◽  
The Catholic Church

Īšona grjadzēs (gradzēs) (an expression used in Latgalian to describe a specific masking tradition) is a unique masking tradition in Latgal in the district of Ludza. It existed until the 1970s parallel to the better known čigānos iešana (literally ‘going as gypsies’). Originally, these rituals had a social meaning as an activity of the poorer classes, thereby obtaining food for the Yule festivities. Since the 1960s it has been a masking ritual performed mainly by older women. I assume that it is this particular ritual that has given rise to the mask of a beggar in a more recent masking tradition. A narrator, when asked what a gradze is, usually answers that it is a poor person, a beggar, and gradzes is a ‘group of poor people’. Groups of poor people are usually associated with filth, which is also confirmed by the looks of the gradzes through their dirty faces. In turn, one of the ritual activities of the masked groups is frightening, making noise, and attracting attention, which can be explained as a function of the frightening of evil spirits. This tradition could took place during Christmas night on December 24, whereas other groups of masked people could begin their activities only on December 25. Today, it is not possible to connect these traditions to the Catholic Church, but according to the materials of a field study which has been carried out in the region of Ludza since 2005 it is possible to conclude that īšona gradzēs was allowed by the Catholic church because this ritual was performed on the most Holy holiday night. Gradzes were considered to be the first Christmas messengers, or messengers of the birth of Christ.Until the 1960s, testimonies of the narrators and available research material relating to the masking ritual allow the conclusion that people sang the Lord’s songs when going for gradzēs, and only when asking for a treat they sang traditional Christmas songs and carols. Later, as the traditions changed, different songs were sung. Singing was accompanied by slow dancing, which mostly resembled the „standing pat”. In the 1970s, sometimes a village musician, who played harmonica or violin, would join the gradzes. Gradzes were not invited in and did not enter the rooms. The treats (sausages, pies, etc.) were offered through the windows or doors. It is possible to assume that the mythical origins of the gradzes’ image could be found in Slavic mythology, where the Slavic God Kolyada (коляда) is a child of the Sun as an image of the beginning of the new year’s cycle and festivities. In Slavic mythology, there is an image similar to the gradzes, called деды, диды, дзяды – „old men” or „greybeards”. The Ded (old man) is a guardian of the family and its children. This image was also worshiped as a giver of welfare and a master of hidden fortunes. An old man with red fiery eyes and a red beard would walk around dressed as a beggar and endow the poors he would meet. Sometimes they would say that the fortune was hidden in the old man’s dirty shredded clothes. The story goes that souls of the departed relatives would walk in the form of old men, and that these souls would be treated on a Christmas evening, taking the meals out below the window. A long-term study of the tradition of īšona grjadzēs (gradzēs) was started only in 2005. At present, the work is not yet completed and research will therefore continue to be carried on by the author of the paper.

scholarly journals ‘Not in our name without us’ – The intervention of Catholic Women Speak at the Synod of Bishops on the Family: A case study of a global resistance movement by Catholic women

2016 ◽  
Vol 72 (1) ◽  
Author(s):  
Nontando Hadebe
Keyword(s):  
Catholic Church ◽  
Family Life ◽  
Women's Voices ◽  
Dynamic Movement ◽  
The Social ◽  
Catholic Women ◽  
The Family ◽  
Resistance Movement ◽  
The Catholic Church

This article will illustrate through a case study of the intervention of the Catholic Women Speak Network (CWSN) at the Synod of Bishops on the Family, the dynamic movement within Steyn’s Critical Diversity Literacy theory from ‘reading’ the social script of injustice to conscientisation and finally actions for transformation, a methodology similar to that of feminist theologies. In the Catholic Church power, privilege and leadership are institutionalised in the hands of celibate males, and in the context of the Synod they had power to vote on teachings on family life. This hegemony that excludes women’s voices and essentialises women was challenged by the CWSN, illustrating connections between theory and praxis as well as diversity as a critical tool of resistance.

W meandrach trzech gałęzi prawa, czyli kilka słów o bigamii

2019 ◽  
Vol 76 ◽  
pp. 81-97
Author(s):  
Paweł Błaszczak ◽  
Patrycja Palichleb
Keyword(s):  
Catholic Church ◽  
Civil Law ◽  
Penal Code ◽  
Proper Functioning ◽  
The Family ◽  
Penal Law ◽  
The Republic ◽  
Different Levels ◽  
The Catholic Church

Bigamy, interpreted as entering into marriage by a person who is already married, is a phenomenon which can be analyzed on a number of different levels. One of the areas of the analysis is the area of penal law where bigamy is perceived as a crime against values such as proper functioning of family. Regulations of civil law concerning conclusion of marriage, declaring its non-existence and validity are relevant in context of realization of features of prohibited act created by Polish legislator in Article 206 of the Penal Code. Recognition of monogamy as the only permissible form of marriage is based, according to many authors, on the Constitution of the Republic of Poland. However, how is criminalization of bigamy justified on the area of axiology? How is bigamy perceived by legislation of the Catholic Church? In which way regulations of the Family and Guardianship Code affect realization of features of the crime from Article 206 of the Penal Code? The aim of this article is to seek an answer to the question why the legislator decided to criminalize bigamy. It is also a try to point out issues raised during the analysis of this subject in different areas of law, which are often disputed. Authors try to highlight the influence of the European and Judeo-Christian traditions on legislation in matter of bigamy.

The Three Faces of the Mexican Family, 1872 to the Present

2015 ◽  
Author(s):  
Elena Jackson Albarrán
Keyword(s):  
20Th Century ◽  
19Th Century ◽  
Catholic Church ◽  
Political Stability ◽  
The State ◽  
Domestic Sphere ◽  
Family Unit ◽  
The Family ◽  
Mexican Family ◽  
The Catholic Church

The shape, function, and social meaning of the Mexican family changed alongside its relationship to the state, the Catholic Church, and popularly held beliefs and customs over the course of the 20th century. Liberal reforms of the 19th century, and in particular the Penal Code of 1871 and the Civil Code of 1884, accelerated the intentionally political function of the family, as policymakers sought to bring the domestic sphere into the service of the state. Although domestic policies aimed to wrest influence over the private sphere from the Catholic Church, both the secularizing effects and economic impact of these efforts resulted in markedly unequal gender standards. The Mexican Revolution of 1910 wrought some dramatic demographic changes that had a long-term impact on family structure, gender roles within the family, and, perhaps most significantly, the resulting revolutionary government’s conception of the role that the family unit ought to play in nationalist development projects. The post-revolutionary decades saw the reinterpretation of late-19th-century liberalizing tendencies to align the family more consciously with a vision of a modern, collectively identified economic nationalist vision of the future. Men, women, and children saw their social roles reimagined in the rhetorical ideal, even as agrarian and educational reforms revised individuals’ relationships to the labor and socializing institutions that had come to define their identities. By the 1940s, economic growth, political stability, and technological advances in medicine and healthcare all contributed to the beginning of a surge in population growth that continued until the early 1970s. Coupled with a radical shift in population density to the urban areas, these changes contributed to transformations in family residence patterns, the division of labor, and the role of children and young people. But events in the 1970s conspired to bring a radical end to the high birth rate. These included the conscious domestic-policy reform of the Luís Echeverría administration (1970–1976); the availability of contraception and its tacit approval by the Mexican Catholic Church; the transnational feminist movement, culminating in the 1975 meeting in Mexico City of the United Nations’ Conference on Women to commemorate International Women’s Year; and, not least of these, preventive measures taken by citizens themselves to reduce the strain on the family unit. By the end of the 20th century and the beginning of the 21st, transnational migrations and remittances came to define an increasing percentage of families and kinship structures.

scholarly journals Challenges to the Catholic Notion of Family and the Responses of the Catholic Church in Italy

2018 ◽  
Vol 6 (2-3) ◽  
pp. 274-309
Author(s):  
Rossella Bottoni
Keyword(s):  
Assisted Reproduction ◽  
Rule Of Law ◽  
Catholic Church ◽  
Legal Recognition ◽  
The Rule Of Law ◽  
Civil Unions ◽  
Medically Assisted Reproduction ◽  
The Family ◽  
Cohabiting Couples ◽  
The Catholic Church

This article aims to examine the tensions between religion and the rule of law, focusing on the defense of the Catholic notion of the family in Italy, under Ruini’s and Bagnasco’s chairmanships of the Episcopal Conference of Italy (ECI). The first part offers some remarks on the institution of the conference of bishops and the development of its role in Italy, as well as on the Catholic notion of family and the challenges it has faced in the course of the Italian process of secularization. The second part examines the responses of the ECI to three state measures: Law no. 40/2004 on medically assisted reproduction; the legislation proposed in 2007 and never enacted on the rights and duties of cohabiting couples; and Law no. 76/2016 on civil unions between homosexual persons and on the legal recognition of cohabitation.

scholarly journals Perspectivas de condescendência diante das uniões irregulares na Igreja

2019 ◽  
Vol 64 (256) ◽  
pp. 771
Author(s):  
Ivo Müller
Keyword(s):  
Catholic Church ◽  
Spiritual Care ◽  
Historical Background ◽  
Family Model ◽  
The Family ◽  
Present Context ◽  
Significant Change ◽  
The Relationship ◽  
The Church ◽  
The Catholic Church

O autor abre o artigo, situando a família na atual conjuntura, onde o modelo familiar passou por uma significativa mudança de paradigma, ou seja, do modelo estável de valores ao modelo instável. Em seguida, tece alguns acenos históricos sobre a obrigatoriedade do matrimônio na Igreja, contrastando o matrimônio ideal com as uniões irregulares em significativo aumento no seio da Igreja. Neste contexto, o autor enfoca o batismo de crianças, cujos pais vivem de modo irregular na Igreja, e a relação entre pastoral dos divorciados recasados e participação eucarística. Releva a experiência das Igrejas Ortodoxas e das Igrejas da Reforma para, em seguida, apresentar as soluções pautadas pela Igreja Católica. Conclui o artigo, usando o exemplo do bom samaritano para demonstrar o olhar condescendente que a Igreja Católica deveria ter diante dos matrimônios falidos na Igreja.Abstract: The Author begins the article by placing the family in its present context, where the family model has been subjected to a significant change of paradigm, going from a stable to an unstable model of values. Next, he discusses some of the historical background for the fact that the matrimony is obligatory in the Church, contrasting this ideal matrimony to the “irregular unions” that are increasing significantly inside the Church. In this context, the Author focuses on the baptism of children whose parents live in an irregular situation in terms of the Church, and the relationship between the spiritual care of remarried divorcees and Eucharistic participation. He reveals the experience of the Orthodox and Reform Churches in order to compare them to the solutions proposed by the Catholic Church. He concludes the article using the Good Samaritan’s example to demonstrate the type of tolerance that the Catholic Church should show towards broken marriages in the Church.

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