Suchergebnisse

AbstractThis paper will examine how the Provisional IRA and Euzkadi Ta Askatasuna ‐ Basque Country and Freedom ‐ (ETA) sought to legitimise and gain support for a campaign of urban guerrilla warfare by casting themselves in the role of defenders of a Catholic community. The need to reconcile the acceptance of violent action and Catholic religious beliefs led to a strong emphasis on the morality of the struggle waged by both groups during the early years of their existence. Interestingly, this definition of morality was grounded in Catholic teaching, forcing both organisations to challenge the leadership of the ecclesiastical authorities.

The article analyzes the external and internal aspects of intercultural and interreligious dialogue in Catholic communities on the example of the Russian parishes of the RCC. Given the complex organizational structure of the Catholic Church, which includes the Vatican Curia, local dioceses in specific countries and regions, and local parishes, the system of interactions associated with cultural exchange and its regulation by pastoral manuals and documents turns out to be multi-stage and complex. Taking into account the geographical position and historical development of the Russian Catholic communities, they become an interesting object for sociological research.

The Catholic communities in the 18th century Wallachia although belonging to the same denomination are diverse by language, ethnic origin and historical evolution. The oldest community was founded in Câmpulung in the second half of the 13th century by Transylvanian Saxons. At the beginning of the 17th century the Saxons lost their mother tongue and adopted the Romanian as colloquial language. Other communities were founded by Catholic Bulgarians who crossed the Danube in 1688, after the defeat of their rebellion by the Ottomans. The refugees came from four market-towns of north-western Bulgaria: Čiprovci, Kopilovci, Železna and Klisura. The Paulicians, a distinct group of Catholics from Bulgaria, settled north of the Danube during the 17th and 18th centuries. The homeland of this group was the Nikopolis region. Their ancestors, adherents of a medieval heresy, had been converted by Franciscans friars. Bucharest, the capital city of Wallachia, housed a composite Catholic community of distinct origins, which came into being during the last quarter of the 17th century. In this community the Catholic Armenians became predominant by the mid-18th century. The main object of our study is the history of the Catholic communities in a predominant Orthodox country under Ottoman rule.

After first outlining the notion of anti-Semitism, the predominant survey method used for researching it, and the history of the presence and the current (near) absence of Jews in Poland, this article gives the results of different surveys of various kinds of anti-Semitism in this country, including the authors' own, and discusses the findings of their qualitative study – focus group interviews with members of three different Catholic communities from three different cities. The qualitative study confirmed the hypothesis that imagined and stereotypical rather than real Jews are the objects of modern anti-Semitism in Poland, while real historical and stereotypically perceived Jews are the objects of its religious and post-Holocaust variants. The roots of religious anti-Semitism lie in the not entirely absorbed teachings of the Catholic Church on the Jewish deicide charge. Religious anti-Semitism supports modern and post-Holocaust kinds of anti-Semitism. Modern anti-Semitism is rooted in poor education, lack of interest in the Jewish history of Poland, lack of inter-group contact, and persisting stereotypes of Jews. Among the various Catholic communities of Poles, there are considerable differences in attitudes to Jews. The qualitative study also revealed a methodological deficiency in the standard survey questions intended to measure anti-Semitism, which are sometimes understood as questions about facts rather than about opinions.

The Catholics of the Aegean islands represent a rather neglected subject in the story of the Greek War of Independence. As these communities enjoyed a large degree of autonomy from the Sublime Porte, were under French protection and participated in the global network of the Catholic Church, their integration into the Greek state was difficult. The frictions between insurgents and island Latins, the attempts of the Greek government to impose its authority, the efforts of those communities to mobilise their regional and international networks in order to maintain autonomy and their ultimate acceptance of the description "Greeks of the Western Church" attributed to them by the insurgents demonstrates that the making of the Greek nation was an open-ended process, providing valuable insights into the transition from a prenational/extraterritorial conception of sovereignty to a national/territorial one.

This textual analysis identifies the key design elements of five Philippine based websites, namely Ang Ligaya ng Panginoon (www.lnp.ph), Light of Jesus (www.lightofjesus.net), Couples for Christ (www.cfcglobal.org), Elim Community (www.elimglobal.org), and El Shaddai (www.elshaddai.dwxippfi.org). These elements include text, layout, graphics, page length, color, animation, interactivity, and navigational tools. An analysis of these community websites' contents showed that the communities' vision, organizational culture, and charism have been reflected on the Internet. To a limited extent, offline relationships have also been shown in the websites.

his book explores the Chinese Catholic Church as a whole as well as focusing on particular aspects of its activities, including diplomacy, politics, leadership, pilgrimage, youths, and non-Chinese Catholics in China. It discusses Sino-Vatican relations and the rationale behind the decisions taken by Pope Francis with regard to the appointment of bishops in China. The book also examines important changes and personalities in the Chinese Church, the Catholic organizations, and the Catholic communities in the Church, offering a key read for researchers and graduate students studying the Chinese Catholic Church, the Church in Asia, and religion in contemporary China. ; https://scholarcommons.scu.edu/faculty_books/1507/thumbnail.jpg