The Development of the Catholic Church in New Haven, Connecticut: A Study in Institutional Adjustment

1944 ◽  
Vol 5 (3) ◽  
pp. 161
Author(s):  
Stanley H. Chapman
1964 ◽  
Vol 17 (3) ◽  
pp. 197-201 ◽  
Author(s):  
Rainer Pineas

The only references by Reformers to More's Utopia listed in R. W. Gibson's St. Thomas More: A Preliminary Bibliography (New Haven, 1961) are two by Tyndale and two by Foxe. Actually Tyndale makes five direct references to Utopia and a large number of indirect references. At least two other Reformers besides the two listed who refer to Utopia are John Frith and William Roy. Each of the direct and indirect references to the Utopia made by Reformers is polemical. The usual point made is that since More has once passed off fiction as truth, he is quite capable of continuing to do so—especially in religious controversy.Tyndale uses More's authorship of the Utopia to attack both More himself and the Catholic Church in general. For instance, he very conveniently dismisses an entire chapter of More's Dialogue by saying that it ‘is as true as his story of Utopia & all his other Poetrie….’ Here the reference serves as shorthand; it saves Tyndale from the necessity of entering into extended argument.


2020 ◽  
Vol 20 (1) ◽  
pp. 31-47
Author(s):  
Eduardo Acuña Aguirre

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.


2018 ◽  
Vol 69 (2) ◽  
pp. 131-146 ◽  
Author(s):  
Piotr Potocki

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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