scholarly journals Clericalism Contributes to Religious, Spiritual, and Behavioral Struggles among Catholic Priests

Religions ◽  
2020 ◽  
Vol 11 (5) ◽  
pp. 217
Author(s):  
Thomas G. Plante
Keyword(s):  
Behavioral Problems ◽  
Catholic Church ◽  
Roman Catholic ◽  
Relational Ethics ◽  
Roman Catholic Church ◽  
Child Victims ◽  
Actual Behavior ◽  
Catholic Priests ◽  
Priestly Formation ◽  
Virtuous Behavior

The Roman Catholic Church has received a remarkable amount of press attention regarding clerical perpetrated sexual abuse with child victims as well as other clerical behavioral scandals in recent years. Much has been reported in both the popular and professional press about the various aspects and elements of priestly formation and ministry that might contribute to behavioral problems among clerics. Additionally, much has also been written and discussed about the challenging religious, spiritual, and behavioral struggles among clerics when clerical misbehavior significantly contradicts expected behavior in terms of sexual, behavioral, and relational ethics. Since Catholic priests are dedicated to chastity, obedience, and, among religious order clerics, poverty, both Catholics and non-Catholics alike expect and demand highly virtuous behavior from these men that they believe should be beyond reproach. Clericalism contributes to the gap between expected and actual behavior and creates an environment and culture where problem behavior and struggles are too often ignored. This article seeks to unpack some of the challenging dynamics of clericalism and demonstrate how it negatively contributes to religious, spiritual, moral, and behavioral struggles among Catholic clerics.

scholarly journals The ‘persona’ lives of Roman Catholic priests

2018 ◽  
Vol 74 (2) ◽  
Author(s):  
James O. Juma ◽  
Danie Du Toit ◽  
Karen Van der Merwe
Keyword(s):  
Cultural Values ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Catholic Priests ◽  
Roman Catholic Priests ◽  
Cultural Openness

This study aimed to provide an in-depth description and interpretation of African Roman Catholic Church priests’ experiences integrating African and Western worldviews into their lives and works as Roman Catholic Church priests through the lens of Jungian constructs. Fifteen African priests were purposely selected and interviewed in depth. Additional sources of data were reflexive notes and observation notes. Data were subjected to various iterative cycles of analysis. Most participants (80%) indicated that, in one way or another, they were experiencing conflict in terms of the cultural values of manhood and Roman Catholic Church prescription. Findings suggest that a more concerted and serious effort should be undertaken by the Roman Catholic Church to support and guide its priests on a path of healing, which includes the priests risking cultural openness and being true to themselves and God.

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.

Biblical Violence in Catholic and Calvinist Tragedy

2021 ◽  
pp. 50-91
Author(s):  
Michael Meere
Keyword(s):  
Sixteenth Century ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Religious Wars ◽  
Cain And Abel ◽  
Virtuous Behavior ◽  
Dramatic Adaptations ◽  
David And Goliath

This chapter analyzes biblical violence in Catholic and Calvinist tragedy by examining dramatic adaptations of the stories of Cain and Abel and David and Goliath. Thomas Lecoq’s Tragédie de Cain (1580) imitates the early sixteenth-century Mistére du Viel Testament and uses Cain’s murder of Abel as a counterexample of virtuous behavior at the peak of the religious wars, encouraging spectators to behave peacefully toward their neighbors despite differing beliefs. The chapter then considers how the Calvinist tragedies by Joachim de Coignac (La Desconfiture de Goliath, c.1551) and Louis Des Masures (David combattant, 1563/1566) use violence as a positive, liberating force. David’s defeat of Goliath mirrors the Reformed Church’s hopeful victory against the Roman Catholic Church. This chapter argues that Coignac and Des Masures depict David’s violence as a morally good act, yet their plays raise theological, moral, and epistemological questions of when and why it is acceptable to kill.

scholarly journals Kościół katolicki i życie religijne Polaków w Żytomierzu w latach 1917–1991

2017 ◽  
Vol 18 ◽  
pp. 111-118
Author(s):  
Andrzej Kobus
Keyword(s):  
Soviet Union ◽  
Catholic Church ◽  
Legal Status ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Catholic Priests ◽  
Bolshevik Revolution ◽  
The Soviet Union

The presented article is devoted to the religious standing of Poles living in Żytomierz in the Soviet Union times. The author discusses the legal status of Roman Catholic parishes in Żytomierz and its nearest neighbourhood after the Bolshevik Revolution in 1917 and later on. Profiles of Żytomierz Catholic priests have been introducted who acted until the Soviet Union collapse in 1991. Furthermore, the author attempts to show the relations that the Żytomierz Poles held with Poland and her structures of the Roman Catholic Church during the USSR era.

Managing Religion in Communist-Era Poland: Catholic Priests versus the Secret Police

2010 ◽  
Vol 12 (3) ◽  
pp. 115-120 ◽  
Author(s):  
Michael Szporer
Keyword(s):  
Trade Union ◽  
Human Dignity ◽  
Catholic Church ◽  
Roman Catholic ◽  
Historical Record ◽  
Roman Catholic Church ◽  
Pope John Paul Ii ◽  
Catholic Priests ◽  
Security Forces ◽  
The Church

Solidarity, the free Polish trade union that emerged in 1980, acted in close alliance with the Roman Catholic Church. The union's struggle for human dignity and freedom became a question of national redemption and often used religious symbols and rituals. Although one can argue whether Pope John Paul II was personally the fulcrum of revolt, Solidarity and the demise of Polish Communism are hard to imagine without him. Not surprisingly, the Polish security forces made vigorous efforts to penetrate the Polish Catholic Church, eventually enlisting as informants some 15 percent of the clergy. Recent revelations of extensive collaboration by priests, notably in Father Tadeusz Isakowicz-Zaleski's acclaimed book, provide a valuable correction to the historical record but do not greatly detract from the overall image of the Church as having resisted Communism. The Church, among other things, served as a refuge for many in the darkest moments of the Communist era and helped to force change by throwing its support behind Solidarity.

Religious Associations and the Formation of Political Catholicism in Vienna, 1848 to the 1870s

1996 ◽  
Vol 27 ◽  
pp. 65-76 ◽  
Author(s):  
William D. Bowman
Keyword(s):  
Catholic Church ◽  
Social Reform ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Social Revolution ◽  
Catholic Priests ◽  
Religious Associations ◽  
Revolution Of 1848 ◽  
The Way ◽  
The Revolution

One of theironies of the Revolution of 1848 in Austria is that one of the most attacked institutions, the Roman Catholic Church, was able to draw the most benefit from the revolutionary upheaval. By the time Cardinal-Archbishop Eduard Milde returned to his palace in the Wollzeile from his safe mountain retreat, the dreadedKatzenmusik(mock serenading) had died down and it was clear that real social reform, not to speak of social revolution, was dead as well. Along the way, however, Catholic agitators, including Catholic priests, had learned how to use the revolution to further their own purposes.

scholarly journals Social service of the Roman Catholic Church in Ukraine as part of its missionary activity

2013 ◽  
pp. 416-423
Author(s):  
Oksana Voron
Keyword(s):  
Social Service ◽  
Catholic Church ◽  
Roman Catholic ◽  
Kingdom Of God ◽  
Good News ◽  
Roman Catholic Church ◽  
Religious Institution ◽  
Catholic Priests ◽  
Great Confidence ◽  
The Church

The Church as a religious institution has various forms of manifestation of its presence in society and ways of realizing its main vocation-preaching the Gospel. Among the various forms and methods of communication of faith, the urgency of which today is actualized by a number of objective reasons, special attention should be paid to the so-called "evangelism to charity". In particular, the "Decree on Missionary Activity of the Church" states that "missionaries can and must patiently, prudently and with great confidence to give Christ's testimony an expression of love and charity, and only to prepare the way for the Lord ..." '. That is, the testimony of a word requires compulsory confirmation by acts of mercy. "Good news", as remarked by Roman Catholic priests, can not be preached to the hungry. The duty of the preacher is to feed first, and then talk about the kingdom of God; While preaching the gospel, we should not forget about the daily, terrestrial things, about the urgent needs of people. without this the Gospel is dead. "

Popes, Saints, Beato Bones and other Images at War

2011 ◽  
Vol 5 (3) ◽  
pp. 337-364
Author(s):  
Kristin Norget
Keyword(s):  
San Francisco ◽  
Catholic Church ◽  
Roman Catholic ◽  
Moral Authority ◽  
Roman Catholic Church ◽  
Critical Examination ◽  
Peripheral Populations ◽  
New Strategy ◽  
Catholic History ◽  
Local Cultures

This article explores new political practices of the Roman Catholic Church by means of a close critical examination of the beatification of the Martyrs of Cajonos, two indigenous men from the Mexican village of San Francisco Cajonos, Oaxaca, in 2002. The Church’s new strategy to promote an upsurge in canonizations and beatifications forms part of a “war of images,” in Serge Gruzinski’s terms, deployed to maintain apparently peripheral populations within the Church’s central paternalistic fold of social and moral authority and influence, while at the same time as it must be seen to remain open to local cultures and realities. In Oaxaca and elsewhere, this ecclesiastical technique of “emplacement” may be understood as an attempt to engage indigenous-popular religious sensibilities and devotion to sacred images while at the same time implicitly trying to contain them, weaving their distinct local historical threads seamlessly into the fabric of a global Catholic history.

DIALOG Z HUMANIZMEM RENESANSOWYM W DZIEŁACH PIOTRA SKARGI / PIOTR SKARGA’S DIALOGUE WITH RENAISSANCE HUMANISM

2013 ◽  
Vol 54 (4-5) ◽  
pp. 405-424
Author(s):  
Alina Nowicka -Jeżowa
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Ignatian Spirituality ◽  
Clear Cut ◽  
Renaissance Humanism ◽  
Cultural Conditions ◽  
Political Views ◽  
The City ◽  
The Church

Summary The article tries to outline the position of Piotr Skarga in the Jesuit debates about the legacy of humanist Renaissance. The author argues that Skarga was fully committed to the adaptation of humanist and even medieval ideas into the revitalized post-Tridentine Catholicism. Skarga’s aim was to reformulate the humanist worldview, its idea of man, system of values and political views so that they would fit the doctrine of the Roman Catholic church. In effect, though, it meant supplanting the pluralist and open humanist culture by a construct as solidly Catholic as possible. He sifted through, verified, and re-interpreted the humanist material: as a result the humanist myth of the City of the Sun was eclipsed by reminders of the transience of all earthly goods and pursuits; elements of the Greek and Roman tradition were reconnected with the authoritative Biblical account of world history; and man was reinscribed into the theocentric perspective. Skarga brought back the dogmas of the original sin and sanctifying grace, reiterated the importance of asceticism and self-discipline, redefined the ideas of human dignity and freedom, and, in consequence, came up with a clear-cut, integrist view of the meaning and goal of the good life as well as the proper mission of the citizen and the nation. The polemical edge of Piotr Skarga’s cultural project was aimed both at Protestantism and the Erasmian tendency within the Catholic church. While strongly coloured by the Ignatian spirituality with its insistence on rigorous discipline, a sense of responsibility for the lives of other people and the culture of the community, and a commitment to the heroic ideal of a miles Christi, taking headon the challenges of the flesh, the world, Satan, and the enemies of the patria and the Church, it also went a long way to adapt the Jesuit model to Poland’s socio-cultural conditions and the mentality of its inhabitants.

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