The Modification of the Anti-Clerical Nationalism of the Mexican Revolution by General Lázaro Cárdenas and Its Relationship to the Church-State Detente in Mexico

1969 ◽  
Vol 26 (1) ◽  
pp. 35-53 ◽  
Author(s):  
Albert L. Michaels
Keyword(s):  
Catholic Church ◽  
Mexican Revolution ◽  
Roman Catholic ◽  
Colonial Period ◽  
The Other ◽  
Roman Catholic Church ◽  
History Of ◽  
The Government ◽  
Lazaro Cardenas ◽  
The Church

The man of the Revolution disputed the very nature of Mexico with the Roman Catholic. The revolutionary, whether Callista or Cardenista, believed that the church had had a pernicious influence on the history of Mexico. He claimed that Mexico could not become a modern nation until the government had eradicated all the influence of the Roman Catholic Church. The Catholic, on the other hand, was convinced that his religion was the basis of Mexico's nationality. Above all, the Catholic believed that Mexico needed a system of order. He was convinced that his faith had brought order and peace to Mexico in the colonial period, and as the faith declined, Mexico degenerated into anarchy.

V. Models of Dissent: The Chicano Movement in the Roman Catholic Church

Horizons ◽  
2018 ◽  
Vol 45 (1) ◽  
pp. 146-149
Author(s):  
Jason Steidl
Keyword(s):  
Case Studies ◽  
Catholic Church ◽  
Roman Catholic ◽  
The Other ◽  
Roman Catholic Church ◽  
Chicano Movement ◽  
Catholic Priests ◽  
The Church ◽  
Successes And Failures ◽  
The Catholic Church

This contribution to the roundtable will compare two forms of protest in the church—one that is radical and challenges the church from the outside, and the other that is institutional and challenges the church from the inside. For case studies, I will compare Católicos Por La Raza (CPLR), a group of Chicano students that employed dramatic demonstrations in its protest of the Catholic Church, and PADRES, an organization of Catholic priests that utilized the tools at its disposal to challenge racism from within the hierarchy. I will outline the ecclesiologies of CPLR and PADRES, the ways in which these visions led to differing means of dissent, and the successes and failures of each group.

scholarly journals XIII. On the word “Mass:” By John Bruce, Esq. In a Letter to Thomas Amyot, Esq. F.R.S. Treasurer

Archaeologia ◽  
1827 ◽  
Vol 21 ◽  
pp. 113-116
Author(s):  
John Bruce
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
The Other ◽  
Roman Catholic Church ◽  
Anglo Saxon ◽  
The Subject ◽  
To Come ◽  
The One ◽  
The Church

The derivation of the word “Mass” having lately been the subject of our conversation, I am induced to offer you the following Remarks upon it, from which I think it will appear that the word, as used to signify the service of the Roman Catholic Church, is wholly distinct, both in derivation and sense, from “mas” the adjunct to Christ, &c. in the words, “Christmas,” “Candlemas,” “Lammas,” &c. In the former sense it seems to come from the Latin “Missa,” and in the latter from the Anglo-Saxon “mærre;” the one having been used in the early ages of the Church as a word of dismission to the congregation, or a part of it, and the other signifying a feast or solemn festival.

scholarly journals A Complicated ‘Denominator’ of the Beginnings of the History of the Charismatic Renewal in the Roman Catholic Church

2021 ◽  
pp. 57-88
Author(s):  
Artur Antoni Kasprzak
Keyword(s):  
Holy Spirit ◽  
Catholic Church ◽  
Roman Catholic ◽  
The United States ◽  
Essential Elements ◽  
Roman Catholic Church ◽  
The Holy Spirit ◽  
History Of ◽  
Charismatic Renewal ◽  
The Church

Every story has its beginning. Most stories have their end. An attempt at a synthetic analysis of the history of the beginning of the Charismatic Renewal in the Roman Catholic Church turns out to be confronted with a  certain initial reality: not only does this history not have a specific beginning, but it also has no end. It is a story that is still open. In celebrating its fiftieth birthday in the Roman Catholic Church recently (2017), a symbolic experience was taken as the original reference date. The receipt of charisms by members of a small group of American students on 18 February 1967, in Pittsburgh (Pennsylvania) in the United States, is a date and place that is in a sense only symbolic. Neither that moment nor that event exhausts the vast and much broader charismatic experience of the Holy Spirit in the Church, which can be seen in various and numerous moments in the history of the Church. This study efforts to explain this singular experience from the perspective of analysing the essential elements of the first structuring of the Charismatic Renewal in the Roman Catholic Church in the 20th century. The study is also an attempt at a synthetic look at the history, but also at its authors, including Ralph Martin, Steve Clark, Gerry Rauch, Veronica O'Brien, Cardinal Léon-Joseph Suenens and Pope Paul VI.

Catholic Revival in the Eighteenth Century

1990 ◽  
Vol 7 ◽  
pp. 99-108
Author(s):  
Sheridan Gilley
Keyword(s):  
Eighteenth Century ◽  
Catholic Church ◽  
Roman Catholic ◽  
The United States ◽  
Roman Catholic Church ◽  
American Scholar ◽  
Counter Reformation ◽  
The Reformation ◽  
History Of ◽  
The Church

In his famous essay on von Ranke‘s history of the Popes, Thomas Babington Macaulay remarked that the ‘ignorant enthusiast whom the Anglican Church makes an enemy… the Catholic Church makes a champion’. ‘Place Ignatius Loyola at Oxford. He is certain to become the head of a formidable secession. Place John Wesley at Rome. He is certain to be the first General of a new Society devoted to the interests and honour of the Church.’ Macaulay’s general argument that Roman Catholicism ‘unites in herself all the strength of establishment, and all the strength of dissent’, depends for its force on his comparison of the Catholic Regular Orders with the popular preachers of Nonconformity. As the son of a leader of the Clapham Sect, his witness in the matter has its interest for scholars of the Evangelical Revival, and has been echoed by Ronald Knox in his parallel between Wesley and the seventeenth-century Jesuit, Paolo Segneri, who walked barefoot 800 miles a year to preach missions in the dioceses of northern Italy. More recently the comparison has been drawn again by Owen Chadwick, with the judgement that the ‘heirs of the Counter-Reformation sometimes astound by likeness of behaviour to that found in the heirs of the Reformation’, and Chadwick’s volume on the eighteenth-century Popes contains some fascinating material on the resemblances between the religion of the peoples of England and of Italy. An historian of Spanish Catholicism has compared the Moravians and the mission preachers of eighteenth-century Spain, not least in their rejection of modern commercialism, while an American scholar has traced some of the parallels between nineteenth-century Protestant and Catholic revivalism in the United States. Not that Wesleyan historians have been attracted to study the great movements of revival religion in the Catholic countries in Wesley’s lifetime—a neglect which is hardly surprising. One point of origin of the Evangelical revival was among refugees from Roman Catholic persecution, and for all the popular confusion, encouraged by men like Bishop Lavington, between Methodists and Papists, and for all Wesley’s belief in religious toleration and tenderness for certain Catholic saints and devotional classics, he was deeply hostile to the Roman Catholic Church, as David Hempton has recently shown. Yet there are many points of likeness as well as difference between the enthusiasts of Protestant and Catholic Europe, and both these need to be declared if Catholics and Protestants are ever to attempt to write an ecumenical history.

Socialism and Catholicism in Ireland

1964 ◽  
Vol 33 (4) ◽  
pp. 462-483 ◽  
Author(s):  
Emmet Larkin
Keyword(s):  
Catholic Church ◽  
Historical Context ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Main Difficulty ◽  
Labour Movement ◽  
Irish History ◽  
History Of ◽  
The Church

There is no man or movement in modern Irish history that can be intelligibly discussed apart from the Roman Catholic church in Ireland. That Church had for centuries been intimately bound up with nearly every phase of Irish life. Taking the measure of so complex and venerable an institution is an enormous task. Since there is no general history of the Church in Ireland, the main difficulty is in maintaining perspective. In confining the discussion to the narrower limits of the relations between the Irish Labour movement and the Church, an obvious distortion is attendent. Seeing the Church in microcosm is not seeing it whole and constant, if indeed such a thing is possible. Examining it with regard to Irish Labour is actually taking liberties with its historical context. Two unequal figures are in contention on the Irish stage, and the Church, which is certainly the larger of the two, suffers proportionately by having to play so limited a role.

The Wesleyans, The ‘Romanists’ and the Education Act Of 1870

1996 ◽  
Vol 23 (1) ◽  
pp. 127-142
Author(s):  
John T. Smith
Keyword(s):  
Elementary Education ◽  
Catholic Church ◽  
Church Of England ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Education Act ◽  
The Government ◽  
Wesleyan Church ◽  
High Degree ◽  
The Church

The Wesleyan Church in the second half of the nineteenth century exhibited a high degree of anti-Catholicism, a phenomenon which had intensified with the ‘Romanising’ influence of the Tractarian movement in the Church of England. To many Wesleyans Roman and Anglo-Catholicism seemed synonymous and the battleground of faith was to be elementary education. The conflict began earlier in the century. When in 1848 Roman Catholic schools made application to the government for grants similar to those offered to the Wesleyans there was an immediate split in Wesleyan ranks. At the Conference in Hull in 1848 Beaumont, Osborn and William Bunting attacked their leadership. They claimed that Methodists should not accept grants in common with Catholics. Jabez Bunting, the primary Wesleyan spokesman of his age, was however rather less critical of the Roman Catholic Church than he had been previously and clearly advocated the continuation of the grant:

Roman Catholic Government and Mission to Tibet: A Historical and Theological Study

2020 ◽  
Vol 45 (1) ◽  
pp. 62-78
Author(s):  
Enrico Beltramini
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Church Mission ◽  
Significant Element ◽  
History Of ◽  
Theological Study ◽  
The Government

In this article I consider the administration of the Roman Catholic Church mission to Tibet in the seventeenth and eighteenth centuries. After summarizing the main events of this mission, I focus on the juridical-political aspects of the government (i.e., administration) of mission. I contribute to the understanding of the history of mission to Tibet by addressing administration in theological terms. I show that government in the history of mission to Tibet cannot be seen merely through the lens of politics (bureaucracy, etc.) but as an activity that is a significant element in the economy of salvation.

scholarly journals Religious Revival in the Roman Catholic Church and the Autochthony–Allochthony Conflict in Cameroon

Africa ◽  
2003 ◽  
Vol 73 (1) ◽  
pp. 31-56 ◽  
Author(s):  
Piet Konings
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Main Line ◽  
Roman Catholic Church ◽  
Religious Revival ◽  
The South ◽  
South West ◽  
Revival Movement ◽  
The Government ◽  
The Church

ABSTRACTThis article explores the reasons for, and the repercussions of, a virulent and protracted crisis in the South West Province of anglophone Cameroon during the 1990s caused by the emergence of a Pentecostalism-inspired revival movement within the Roman Catholic Church. The so-called Maranatha movement and main-line Catholicism were viewed by both parties as incompatible, almost leading to a schism within the Church. The originally internal Church dispute gradually became a particularly explosive issue in the region when the politics of belonging, fuelled by the government and the regional elite during political liberalisation, became pervasive.

scholarly journals Relacje Konferencji Episkopatu Polski z władzami Polskiej Rzeczypospolitej Ludowej w latach 1980-1981

2020 ◽  
Vol 63 (3) ◽  
pp. 87-118
Author(s):  
Marek Stępień
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Second World War ◽  
Roman Catholic Church ◽  
Marxist Philosophy ◽  
World War ◽  
The Government ◽  
Second World ◽  
The Church ◽  
Ruling Party

After the Second World War communists took over the power in Poland. The main purpose of the ruling party was introducing the principles of Marxist philosophy. In the center of ideological fight was the Roman Catholic Church perceived as serious obstacle or even threat in achieving their goals. In the years 1980-1981, the Polish authorities again declared their will to normalize relations and to reactivate the Joint Commission of the Government and the Episcopate. The communists as the rulers counted on the help of the Church in calming social moods and normalizing the situation after the unrest and strikes that took place at that time. The talks however did not bring any significant effects. Only a few small matters were settled.

The Anglican Experience of Authority

2007 ◽  
Vol 43 ◽  
pp. 419-427
Author(s):  
Stephen Sykes
Keyword(s):  
New Testament ◽  
Catholic Church ◽  
Church Of England ◽  
Roman Catholic ◽  
The Other ◽  
Roman Catholic Church ◽  
Inherent Difficulty ◽  
The New Testament ◽  
The Church ◽  
Different Order

Several years ago, I had a conversation with an American Roman Catholic Archbishop with a substantial theological background, in the course of which I asked him to be frank about his impression of the American Episcopal Church. His reply was memorable: They appear not to want to say no to anything.’ This encapsulates the inherent difficulty in the idea of ‘inclusiveness’, or in the much-claimed virtue of ‘comprehensiveness’ which Anglicans and Episcopalians are wont to make. Two problems immediately present themselves. The first is that, without difficulty one can suggest views or actions of which it would be impossible for a church to be inclusive, at least with any semblance of loyalty to the New Testament. Then, secondly, the inclusion of disputed actions, such as the ordination of gay persons, presents a different order of difficulty from inclusiveness in relation to disputed beliefs. Churches characteristically have rules about who may, or may not be ordained into a representative ministry. Ordinands are ‘tried and examined’. But tolerance of diversity of belief is one thing: tolerance of diversity of practice another, as the churches of the Anglican Communion discovered when they simultaneously ordained women to the priesthood, but extended tolerance to the beliefs of those who asserted that the priesthood was reserved to males. The illogicality of that position is exposed by the discovery that those being received into the Church of England from the Roman Catholic Church were publicly required to state that they accepted the ministry of the Church of England – a higher requirement than was imposed on newly ordained Anglican clergy. On the other hand, it was argued at the time, and the argument has force, that an acknowledged state of incoherence was preferable to overt schism.

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