Results for 'Catholicism'

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  1.  26
    Enfolding Violence, Unfolding Hope: Emerging Clouds of Possibility for Women in Roman Catholicism.Colleen Mary Carpenter - 2016 - Zygon 51 (3):797-808.
    In an effort to think through possible impossibilities, and enfold current problems within Catholicism into the luminous darkness of the cloud of the im/possible, this response to Catherine Keller's Cloud of the Impossible considers what might happen should Keller's cloud of mindful unknowing and nonseparable difference billow over and through one particular Catholic conundrum: how to respond to the terrifying reality of domestic violence in the context of a marriage defined as indissoluble, imperishable—inescapable.
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  2.  15
    Renaissance Catholicism and Contemporary Liberalism.David A. Hughes - 2014 - Journal of Religious Ethics 42 (1):45-77.
    Contemporary (post-1945) liberalism functions analogously to Roman Catholicism in the decades after 1443. Both ideologies, in their respective periods, represent the hegemonic ideology of Western civilization, despite the fact that both comprise a miscellany of competing belief systems. Both ideologies are dominated by a single hegemonic power—the United States and the Renaissance papacy, respectively—which strives for doctrinal stability. All who reject official “doctrine,” however, are rendered liable to violent suppression. In this, papal Catholicism and American liberalism display an (...)
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  3.  12
    Cosmologia e estrutura de longo curso do catolicismo na dinâmica da modernidade (Cosmology and long term structure of catholicism in the dynamics of modernity) - DOI: 10.5752/P.2175-5841.2011v9n23p746. [REVIEW]Marcelo Ayres Camurça - 2011 - Horizonte 9 (23):746-762.
    A tendência de uma sociologia do catolicismo contemporâneo no país nestes últimos anos foi de reduzi-lo a uma instituição política e social movida por interesses de poder no campo religioso e no espaço público, dispensando a mediação de sua cosmologia como pano de fundo de sua atuação. A partir do livro pioneiro de Roberto Romano (1976) que resgata o papel da cosmologia católica na sua intervenção pública, e seguindo os estudos de Sanchis (1994) e Steil (1996) que chamam a atenção (...)
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  4. A Lutheran's Case for Roman Catholicism.Robert C. Koons - manuscript
    I wrote the following essay in early 2006 while still a member of the Lutheran Church -- Missouri Synod. On the Vigil of Pentecost in A.D. 2007 (May 25th) I was formally received into the fellowship of the Roman Catholic Church at the parish of St. Louis the King of France in Austin, Texas.
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  5. Mary and Fátima: A Modest C-Inductive Argument for Catholicism.Tyler Dalton McNabb & Joseph Blado - forthcoming - Perichoresis.
    C-Inductive arguments are arguments that increase the probability of a hypothesis. This can be contrasted with what is called a P-Inductive argument. A P-inductive argument is an argument that shows the overall probability of a hypothesis to be more probable than not. In this paper, we put forth a C-inductive argument for the truth of the Catholic hypothesis (CH). Roughly, we take CH to be the hypothesis that the core creedal beliefs found within the Catholic Tradition are true. Specifically, we (...)
     
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  6.  8
    Jeunes Et Religieux au Québec: Du Catholicisme Ethnique au Catholicisme de Marché (Youth and Religion in Québec: From Ethnic Catholicism to Market Catholicism)-DOI: 10.5752/P. 2175-5841.2012 V10n26p357. [REVIEW]Jean-Philippe Perreault - 2012 - Horizonte 10 (26):357-384.
    S’intéressant à l’imaginaire religieux des jeunes Québécois, notre formulons l’hypothèse qu’après avoir été « religion nationale » jusqu’à la Révolution tranquille (1960-70) pour ensuite devenir une « religion culturelle » (1970-2000), le catholicisme québécois entrerait progressivement dans une nouvelle phase. S’il est trop tôt, à l’évidence, pour identifier les formes qu’il prendra, des indicateurs – tant locaux, mondiaux que « transreligieux » – nous permettent de constater l’émergence d’un catholicisme de marché chez les jeunes. Ainsi, l’exculturation (Hervieux-Léger, 2003) constatée au (...)
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  7.  49
    Faith and Reason: Philosophers Explain Their Turn to Catholicism.Brian Besong & Jonathan Fuqua (eds.) - 2019 - San Francisco: Ignatius Press.
  8. Physics in Catholicism in Encyclopedia of Sciences and Religions, Vol 3. Anne Runehov and Lluis Oviedo (Eds.) (Pp. 1718-1729).Philippe Gagnon - 2013 - In Anne L. C. Runehov & Luis Oviedo (eds.), Encyclopedia of Sciences and Religions, Vol 3. Dordrecht, Pays-Bas: Springer. pp. 1718-1729.
    Outline: The reality of Catholicism; The question of the development of science; Historical outlook at some transitional moments; When dogma meets science; Contemporary physics and the worldview of Catholicism; Awaiting a 'Grand Narrative' and the final vision of harmony.
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  9.  5
    A Lutheran’s Path to Catholicism.Robert Charles Koons - 2019 - In Brian Besong & Jonathan Fuqua (eds.), Faith and Reason: Philosophers Explain Their Turn to Catholicism. San Francisco: Ignatius Press. pp. 175-204.
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  10.  3
    How Secular Should Democracy Be? A Cross-Disciplinary Study of Catholicism and Islam in Promoting Public Reason.David Ingram - unknown
    I argue that the same factors that motivated Catholicism to champion liberal democracy are the same that motivate 21st Century Islam to do the same. I defend this claim by linking political liberalism to democratic secularism. Distinguishing institutional, political, and epistemic dimensions of democratic secularism, I show that moderate forms of political and epistemic secularism are most conducive to fostering the kind of public reasoning essential to democratic legitimacy. This demonstration draws upon the ambivalent impact of Indonesia’s Islamic parties (...)
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  11.  15
    Charles Taylor's Catholicism.Ian Fraser - 2005 - Contemporary Political Theory 4 (3):231-252.
    Charles Taylor is quite rightly ranked as one of the leading philosophers writing in the world today. As such, his recent endorsement of Catholicism as his preferred vision for the good life warrants careful attention. To this end, I examine the core aspects of his Catholicism that centre on four main themes: Catholicism as difference, the need for transcendence, the necessity for acts of 'unconditional love', and his support for Matteo Ricci's Jesuit mission of the 16th century (...)
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  12.  12
    Deception, Catholicism, and Hope: Understanding Problems in the Communication of Unfavorable Prognoses in Traditionally-Catholic Countries.Franco Toscani & Calliope Farsides - 2006 - American Journal of Bioethics 6 (1):W6-W18.
    The doctor's use of deception in appropriate circumstances has commonly been considered a necessity of the medical art. Resistance to full and frank communication is typical of many traditionally Catholic countries, and particularly of Italy, a western country where Catholicism remains particularly influential. The Catholic teaching on truth and lies, and the problem of telling the truth to a severely ill patient is discussed. It is suggested that the contemporary Catholic model of gradually telling a terminal patient the truth, (...)
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  13.  36
    2. Rethinking Toleration And Pluralism Beyond Secularization: Secularizing Traditional Catholicism: Laicism and Laïcité.Carlos Thiebaut - 2010 - Philosophy and Social Criticism 36 (3-4):365-380.
    Some cases of countries and cultures in which traditional Catholicism has played a major role in defining public culture are undergoing accelerated secularization processes; the result should be relevant for the diagnoses underlying contemporary post-secular proposals. It is argued, first, that in these countries, where the Catholic Church lost its institutional power, it is also losing its ethical hegemony. While public and political debates still retain the sense of symbolically laden, communal ethical accord, they are no longer understood with (...)
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  14.  45
    Turning or Spinning? Charles Taylor's Catholicism: A Reply to Ian Fraser.Ruth Abbey - 2006 - Contemporary Political Theory 5 (2):163-175.
    Charles Taylor's work has recently taken a religious turn, with Taylor becoming more explicit about his own religious faith and its influence on his thinking. Ian Fraser offers a systematic, critical exploration of the nature of Taylor's Catholicism as it appears in his writings. This reply to Fraser endorses his belief in the importance of looking carefully at Taylor's religious views. However, it raises doubts about some of Fraser's particular arguments and conclusions, and aims to foster a clearer understanding (...)
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  15.  3
    The Cost of Catholicism: Catholic Leadership and Colonial Chaplains in Western Australia, 1852-86.Odhran O'Brien - 2019 - The Australasian Catholic Record 96 (2):131.
    O'Brien, Odhran There was a significant monetary cost associated with establishing Catholicism in colonial Western Australia. The bishops and clergy funded the development of the local Catholic Church through donations from European benefactors, offerings from the congregation, and sponsorship from the Colonial and British Governments. As donations from Europe were variable and the resident Catholic population were largely poor, the government grants were the most reliable income for the Diocese of Perth. The government issued grants to support the establishment (...)
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  16.  32
    Catholicism on the Catholic Campus.Robert H. Vasoli - 1972 - Thought: Fordham University Quarterly 47 (3):330-350.
    Glorification of students, neo-utilitarianism, secular humanism, and a crisis in confidence have all contributed to the declining influence of Catholicism on the Catholic campus.
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  17.  31
    Evangelical Catholicism and the Tacit Dimension of Theology.Marty Moleski - 2001 - Tradition and Discovery 28 (1):31-32.
    Moleski responds to reviews of Personal Catholicism by Joseph Kroger and John Apcyznski. He argues that theology is tacit or rooted in tacit knowledge and therefore cannot be fully articulated. He portrays the Roman Catholic tradition as an interpretative framework that differs from scientific frameworks by being bound to a particular revelation made in history which is then preserved by a Specific Authority.
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  18.  29
    “Because We Are Catholic, We Are Modern” the Adaptation of Dutch Catholicism to Modern Dutch Society 1920–1960.Erik Sengers - 2006 - Bijdragen 67 (1):23-41.
    The general picture of the history of Dutch Catholicism is that of a unified, hierarchic, ultra-montane subculture between 1870-1960 that was replaced for a liberal, open-minded, world-oriented identity after Vatican II. But in daily life, contrary to the official declarations, the Church and its members gradually adapted to modern society already after 1920. With the help of rational choice theory on religion, this shift from ‘sect’ to ‘church’ in this period will be highlighted. Catholics became ordinary citizens, changed their (...)
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  19.  25
    Adapting Catholicism to Confucianism: Matteo Ricci’s Tianzhu Shiyi.Yu Liu - 2014 - The European Legacy 19 (1):43-59.
    Tianzhu Shiyi is the single most important proselytizing work of Matteo Ricci, the legendary founder of the early modern Jesuit China mission. Controversial since the early seventeenth century, it has been both praised and condemned for Ricci’s claim of a monotheistic affinity between Catholicism and Confucianism. Ricci’s gesture of friendship to Confucianism won him many Chinese friends and posthumously made him famous or notorious in Europe, but as this essay contends, it was never more than a tactical cover for (...)
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  20.  38
    From 'Catholicism Against Modernity' to the Problematic 'Modernity of Catholicism'.Staf Hellemans - 2001 - Ethical Perspectives 8 (2):117-127.
    Since the French Revolution the relationship between the Catholic church and modernity has always been very troublesome. First I will describe how the church saw its own position with regard to modernity and how its stance evolved. In a second stage, I will then focus on how modernity `framed' Catholicism: this I will refer to as the modernity and modernization of Catholicism. The insights obtained will be used in a third part in order to get a better understanding (...)
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  21.  25
    Catholicism, the Peace of Westphalia, and the Origins of Modern International Law.Charlotte Ku - 1996 - The European Legacy 1 (2):734-739.
    (1996). Catholicism, the peace of Westphalia, and the origins of modern international law. The European Legacy: Vol. 1, Fourth International Conference of the International Society for the study of European Ideas, pp. 734-739.
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  22.  11
    Catholicism's Dialogue With the Contemporary World.L. N. Velikovich - 1965 - Russian Studies in Philosophy 4 (3):3-12.
    One of the most important problems for contemporary Catholicism is its dialogue with the contemporary world. In recent years, the leaders of the Catholic Church have been speaking of this with increasing frequency. The Catholic journal La Civiltà cattolica has even written of the need to found a "theology of dialogue" . The recent papal encyclicals - "Mater et Magistra" , "Pacem in Terris" , and "Ecclesiam suam" - express the effort of the leaders of Catholicism to establish (...)
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  23.  9
    Wehrmacht Priests: Catholicism and the Nazi War of Annihilation [Book Review].Michael E. Daniel - 2016 - The Australasian Catholic Record 93 (1):125.
    Daniel, Michael E Review of: Wehrmacht priests: Catholicism and the Nazi war of Annihilation, by Lauren Faulkner Rossi, Cambridge, MA: Harvard University Press, 2015, pp. 255, hardback, $79.00.
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  24.  9
    Pertença/Desafeição religiosa: recuperando antigo conceito para entender o catolicismo hoje (Religious belonging /disaffection: recover the old concept in order to understand Catholicism today) - DOI: 10.5752/P.2175-5841.2012v10n28p1230. [REVIEW]Pedro Assis Ribeiro de Oliveira - 2012 - Horizonte 10 (28):1230-1254.
    O artigo recupera o par conceitual pertença/desafeição religiosa, usado nas pesquisas de “sociologia religiosa” nas décadas de 1950 e 1960, para analisar os fatores da perda de fiéis pela igreja católica, como demonstra o Censo IBGE de 2010. Toma como referência dados de uma pesquisa realizada na região metropolitana de Belo Horizonte em 2012. Com base nessa pesquisa, demonstra que a diminuição de fiéis não se deve a conversão mas a simples trânsito do catolicismo a outra religião. A raiz da (...)
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  25.  9
    From Dialogue to Epilogue: Marxism and Catholicism To-Morrow.W. A. J. - 1970 - Review of Metaphysics 23 (3):552-552.
    Although amply footnoted this book is informal to the point of being chatty and preachy. Overall its virtue is to announce that Roman Catholics and Marxists are not such strange bed-fellows after all, but that with intellectual openness they can truly talk to one another. The greatest defect of the book is its function as a primer for unenlightened Catholics on the massive changes taking place in Rome. The volume, then, denies Martin D'Arcy's contention "that the Ark of Peter is (...)
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  26.  12
    O conceito de romanização do catolicismo brasileiro e a abordagem histórica da Teologia da Libertação (The concept of Romanization of Brazilian Catholicism and the historical approach of the Liberation Theology) - DOI: 10.5752/P.2175-5841.2013v11n32p1485. [REVIEW]Maurício de Aquino - 2013 - Horizonte 11 (32):1485-1505.
    A criação da Comisión para el Estudio de la Historia de la Iglesia en Latino América (CEHILA), no ano de 1973, na cidade de Quito, Equador, está umbilicalmente ligada ao nascimento da Teologia da Libertação em face da qual se apresenta, duplamente, como fundamento e expressão. Considerando essa premissa, este artigo apresenta, problematiza e demonstra as relações entre a Teologia da Libertação e a história renovada da Igreja produzida pelo grupo CEHILA desde a análise histórica de livros considerados referenciais e, (...)
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  27.  9
    Hopes and Fears of Russian Catholicism.A. V. Iudin - 1994 - Russian Studies in Philosophy 33 (1):82-87.
    No examination of our topic can be complete without taking into account the appearance of a new face on the "religious-political stage"—Russian Catholicism.
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  28.  7
    From Dialogue to Epilogue: Marxism and Catholicism To-Morrow. [REVIEW]A. J. W. - 1970 - Review of Metaphysics 23 (3):552-552.
    Although amply footnoted this book is informal to the point of being chatty and preachy. Overall its virtue is to announce that Roman Catholics and Marxists are not such strange bed-fellows after all, but that with intellectual openness they can truly talk to one another. The greatest defect of the book is its function as a primer for unenlightened Catholics on the massive changes taking place in Rome. The volume, then, denies Martin D'Arcy's contention "that the Ark of Peter is (...)
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  29.  14
    The Inevitability of Particular Interpretations: Catholicism and Science. [REVIEW]Don O’Leary - 2011 - Metascience 20 (2):313-315.
    The inevitability of particular interpretations: catholicism and science Content Type Journal Article DOI 10.1007/s11016-010-9426-z Authors Don O’Leary, Department of Anatomy, Biosciences Institute, University College Cork, Cork, Ireland Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  30. Enlightenment and Catholicism in Europe: A Transnational History.Jeffrey D. Burson & Ulrich L. Lehner (eds.) - 2014 - University of Notre Dame Press.
    In recent years, historians have rediscovered the religious dimensions of the Enlightenment. This volume offers a thorough reappraisal of the so-called “Catholic Enlightenment” as a transnational Enlightenment movement. This Catholic Enlightenment was at once ultramontane and conciliarist, sometimes moderate but often surprisingly radical, with participants active throughout Europe in universities, seminaries, salons, and the periodical press._ In _Enlightenment and Catholicism in Europe: A Transnational History_, the contributors, primarily European scholars, provide intellectual biographies of twenty Catholic Enlightenment figures across eighteenth-century (...)
     
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  31. The Aesthetic Meaning of Catholicism and Orthodoxy.Mikhail I. Mikhailov - 2014 - Dialogue and Universalism 24 (4):187-192.
    The article considers the aesthetic meaning of Catholic and Orthodox cultural phenomena. According to the author, Catholicism is closely related to the notion of the tragic, which is manifested in the contrast between the Heavenly and the Earthly. Therefore Catholicism, generating an important aesthetic notion, gave rise to Romanticism. The author regards Orthodoxy as the foundation of the Russian Symbolism. Its essence is the proclamation of the Beauty of the man, which is revealed in the synergy of the (...)
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  32. Talking Ghosts, LivingTraditions: Political Violence, Catholicism, and Seamus Heaney's.Brian Conniff - 1999 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 2 (2).
     
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  33.  10
    Natural Law, Catholicism, and the Protestant Critique: Why We Are Really Not That Far Apart.Francis J. Beckwith - 2019 - Christian Bioethics 25 (2):154-168.
    Catholics and Evangelical Protestants often find themselves on the same side on a variety of issues in bioethics. However, some Evangelicals have expressed reluctance to embrace the natural law reasoning used by Catholics in academic and policy debates. In this article, I argue that the primary concerns raised by Evangelicals about natural law reasoning are, ironically, concerns expressed by and intrinsic to the natural law tradition itself. To show this, I address two types of Protestant critics: the Frustrated Fellow Traveler (...)
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  34. Decadence and Catholicism.Kevin Kopelson & Ellis Hanson - 2002 - Substance 31 (1):129.
  35.  42
    Prophetic & Public: The Social Witness of U.S. Catholicism. By Kristin E. Heyer Handbook of Bioethics and Religion. By David E. Guinn, Ed. Future Perfect? God, Medicine and Human Dignity. By Celia Deane-Drummond and Peter Manley Scott, Eds. Health and Hum. [REVIEW]Gerard Mcgill - 2008 - Heythrop Journal 49 (3):501-507.
  36.  9
    Catholicism, the Role of the State, and the Duty to Vacciniate.James J. Delaney - 2017 - American Journal of Bioethics 17 (4):56-57.
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  37.  3
    Neither Ancient nor Modern: Discerning Catholicism’s Claim About the Human Person.Marc D. Guerra - forthcoming - Heythrop Journal.
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  38.  22
    Is Continental Philosophy Just Catholicism for Atheists?: On the Political Relevance of Kenosis.J. Aaron Simmons - 2008 - Philosophy in the Contemporary World 15 (1):94-111.
    There is much within contemporary continental philosophy that might give the indication that it is really just disguised Christian theology. However, in line with Hent de Vries and in contrast to Dominique Janicaud, I contend that there are reasons for taking continental God-talk seriously on purely philosophical grounds. On this basis, I then go on to advocate a specific form of God-talk-that dealing with kenosis-as being deeply relevant to contemporary politics because of the way in which it provides an argument (...)
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  39.  2
    The Ressourcement of Black Catholicism in Cyprian Davis, OSB.Joseph S. Flipper - forthcoming - Modern Theology.
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  40. Authority, Political Theology, and the Politics of Knowledge in the Transition From Medieval to Early Modern Catholicism.Rivka Feldhay - 2006 - Social Research: An International Quarterly 73 (4):1065-1092.
  41.  19
    Civil Society and Religion: Retrospective Reflections on Catholicism and Prospective Reflections in Islam.Jose Casanova - 2001 - Social Research 68.
  42.  54
    Self-Control Failure in Catholicism, Islam, and Cognitive Psychology.Steven Cottam - 2011 - Zygon 46 (2):491-499.
    Abstract. Our human condition is often defined in terms of human fallibility; we are human specifically because we fail to live up to our own expectations. This paper explores various conceptions of one form of human fallibility: self-control failure. Self-control failure is examined through two conceptualizations, with each conceptualization observed through a corresponding theological and psychological lens: first, as the result of a divided, conflicted humanity, as understood by the Catholic Doctrine of Original Sin and psychological Dual-Process Theories of Cognition; (...)
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  43. Romantic Idealism and Roman Catholicism: Schelling and the Theologians.Thomas F. O’Meara - 1982.
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  44.  76
    How “Catholic” Is Personal Catholicism?John V. Apczynski - 2001 - Tradition and Discovery 28 (1):28-30.
    This review essay argues that the emphasis on the personal commitments sustaining all knowledge, while permitting some fruitful insights into structural parallels between Newman's and Polanyi’s epistemological positions, finally is not fully satisfactory for developing a theological program. Moleski’s effort to develop such theological insights may be advanced if it were supplemented by incorporating a more detailed structural analysis of the illative sense and of tacit knowing.
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  45. Book Review : The Body in Context: Sex and Catholicism, by Gareth Moore OP. London, SCM Press, 1992. Xii + 242pp. 17.50. [REVIEW]A. Loades - 1994 - Studies in Christian Ethics 7 (1):119-121.
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  46.  35
    Catholicism, the Human Form, and Genetic Engineering.James J. Delaney - 2010 - Proceedings of the American Catholic Philosophical Association 84:75-87.
    In September of 2008, the Congregation for the Doctrine of the Faith published Dignitas Personae, which addresses several newly emerging topics in thearea of biomedical ethics. One of these topics is genetic engineering, which we can define as the intentional manipulation of genetic material so as to produce some desired trait or characteristic. Genetic engineering is discussed in Dignitas Personae, but is done so relatively briefly. In this paper, I explore some of the metaphysical and ethical questions that are key (...)
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  47.  7
    Nuclear Strategy and Catholicism: A Reappraisal.David J. Lonsdale - 2012 - Journal of Military Ethics 11 (3):186-207.
    Abstract During the Cold War sections within the Catholic Church reached an uneasy compromise on the moral validity of nuclear strategy. As an ?interim ethic? the dominant Catholic position accepted the legitimacy of nuclear deterrence, but rejected many of the doctrines that underpinned nuclear strategy at the time. Since the end of the Cold War this position has come under increased scrutiny from within the Church. Some commentators claim that the time has come for the Church to officially jettison any (...)
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  48.  35
    Catholicism as a Sign System: Three Religious Languages.Benedict Ashley - 1993 - American Journal of Semiotics 10 (1/2):67-84.
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  49.  61
    Roman Catholicism and the Temptation of Shari'a.Aidan O'Neill - 2009 - Common Knowledge 15 (2):269-315.
    The question posed in this article is whether Catholics can fully, unreservedly, and conscientiously carry out their duties as citizens and as holders of their various public offices (legislative, judicial and executive) of the State, in accordance with the laws and constitution of the democratic and pluralist States in which they live. My concern—as a practicing Catholic and a practicing lawyer—is that the increasingly fierce Church criticism, which arose during the papacy of John Paul II and now of Benedict XVI, (...)
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  50.  34
    "Patronage and Piety: The Politics of English Roman Catholicism, 1850-1900," by Dermot Quinn. [REVIEW]Robert P. George - 1994 - The Chesterton Review 20 (2/3):340-342.
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