Results for 'Catholicism'

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  1.  28
    Catholicism Opening to the World and Other Confessions: Vatican Ii and its Impact.John Borelli, Drew Christiansen, Gerard Mannion, Jason Welle O. F. M., Vladimir Latinovic, John O’Malley, Agnes de Dreuzy, Charles E. Curran, Matthew A. Shadle, Patricia Madigan, Mary McClintock Fulkerson, Anne E. Patrick, Jan Nielen, Agnes M. Brazal, Paul G. Monson, Dale T. Irvin, Dagmar Heller, Anastacia Wooden, Mark D. Chapman, Dorothea Sattler, Patrick J. Hayes, Susan K. Wood, H. E. Cardinal W. Kasper & Brian Flanagan - 2018 - Springer Verlag.
    This volume explores how Catholicism began and continues to open its doors to the wider world and to other confessions in embracing ecumenism, thanks to the vision and legacy of the Second Vatican Council. It explores such themes as the twentieth century context preceding the council; parallels between Vatican II and previous councils; its distinctively pastoral character; the legacy of the council in relation to issues such as church-world dynamics, as well as to ethics, social justice, economic activity. Several (...)
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  2.  12
    Catholicism.Christopher B. Barnett & Peter Šajda - 2015 - In Jon Stewart (ed.), A Companion to Kierkegaard. Oxford, UK: Blackwell. pp. 237–249.
    The so‐called “Kierkegaard Renaissance,” which took place in Germany during the interwar period, was not merely the province of figures such as Karl Barth and Martin Heidegger. A number of Catholic thinkers were involved as well. Indeed, after the well‐known Kierkegaard scholar Theodor Haecker converted to Catholicism in 1921, Kierkegaard's thought became a popular topic among the group of Catholic intellectuals known as the Hochland Circle, which included the priest and author Romano Guardini. Such interest, in turn, prompted French (...)
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  3.  8
    Catholicism and National Identity in Latin America.Samuel Escobar - 1991 - Transformation: An International Journal of Holistic Mission Studies 8 (3):22-30.
    Latin America is not one, but many. It exists in six different regions with differing forms of Catholicism. This Catholicism had acted from a position of power. The challenge of modernity and independence movements made people anti-Church if not anti-Christian. New missionary priests from North America and Europe changed the face of Latin American Catholicism after the second world war. Yet Catholicism is not deeply rooted in Latin America and thus has had to resort to political (...)
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  4.  4
    Liberal Catholicism in the Church of England.Jacob Duggan - 2021 - The European Legacy 27 (2):176-189.
    This article focuses on the genesis of liberal Catholicism in England from 1822 to roughly 1848, with particular reference to Cardinal Newman’s Apologia Pro Vita Sua. Newman’s reflections re...
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  5.  20
    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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  6.  22
    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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  7.  35
    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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  8.  6
    Hinduism, Catholicism, and the Trinity.Edward Alam - 2002 - Philosophy, Culture, and Traditions 1:87-102.
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  9.  71
    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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  10.  31
    Heidegger, Catholicism and the History of Being.Francesca Brencio - 2020 - Journal of the British Society for Phenomenology 51 (2):137-150.
    ABSTRACTThis paper aims to rebuild the relationship between the Seinsfrage and Catholicism in Heidegger’s meditation and to shed light on his critique to Christianity as a philosophical necessity rooted in his broader critique of modernity in the context of the Black Notebooks. In order to reach these purposes, this contribution will be articulated in two parts: in the first one, I will rebuild Heidegger’s relationship to Catholicism and in the second one, I will focus on Black Notebooks as (...)
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  11.  37
    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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  12.  16
    Catholicism Opening to the World and Other Confessions: Vatican Ii and its Impact.Vladimir Latinovic, Gerard Mannion & O. F. M. Welle (eds.) - 2018 - Springer Verlag.
    This volume explores how Catholicism began and continues to open its doors to the wider world and to other confessions in embracing ecumenism, thanks to the vision and legacy of the Second Vatican Council. It explores such themes as the twentieth century context preceding the council; parallels between Vatican II and previous councils; its distinctively pastoral character; the legacy of the council in relation to issues such as church-world dynamics, as well as to ethics, social justice, economic activity. Several (...)
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  13.  7
    Catholicism and China.Q. Edward Wang - 2012 - Chinese Studies in History 46 (2):3-5.
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  14. Roman Catholicism in England, from the Reformation to 1950.E. I. Watkin - 1958 - Tijdschrift Voor Filosofie 20 (2):364-364.
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  15.  13
    American Catholicism’s Science Crisis and the Albertus Magnus Guild, 1953–1969.Ronald A. Binzley - 2007 - Isis 98 (4):695-723.
    ABSTRACT During the middle decades of the twentieth century, American Catholic scientists experienced a sense of crisis owing to the paucity of scientific research performed either by individual Catholics or in Catholic institutions of higher learning. In 1953 the Rev. Patrick Yancey, S.J., the chairman of the biology department at a small Jesuit college and a member of the newly created National Science Board, led efforts to establish a national organization of Catholic scientists. Subsequently known as the Albertus Magnus Guild, (...)
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  16.  4
    Catholicism, Freedom of Conscience, and Democracy.William Sweet - 2009 - Maritain Studies/Etudes Maritainiennes 25:3-19.
    In this paper I focus on one of the fundamental democratic freedoms – freedom of conscience – and see to what extent Catholicism is compatible or consistent with it and, by extension, with democracy in civil or political institutions. I draw primarily on recent ecclesial statements on the issue, but also on the philosophical views of Jacques Maritain. First, I outline briefly the view of democracy and freedom of conscience that putatively undergirds modern democratic societies, as well as the (...)
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  17.  42
    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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  18.  23
    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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  19.  12
    Hans Kelsen on political Catholicism and Christian Democracy.Fabio Wolkenstein - forthcoming - European Journal of Political Theory.
    Hans Kelsen was one of the most important legal thinkers of the 20th century, and he is known for mounting an elaborate defense of liberal party democracy at a time when the latter was hardly the most popular form of regime. This article examines how Kelsen responded to two major political movements he experienced in his intellectual prime: political Catholicism, which he was confronted with in interwar Austria, and Christian Democracy, which became a hegemonic political force in Western Europe (...)
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  20.  12
    Hebrew catholicism: Theology and politics in modern Israel.Leon Menzies Racionzer - 2004 - Heythrop Journal 45 (4):405–415.
  21. American Catholicism.John Tracy Ellis - 1956
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  22.  4
    Byron, Catholicism, and Don Juan XVII.David E. Goldweber - 1997 - Renascence 49 (3):175-189.
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  23.  56
    American Catholicism, 1953-1979.John Tracy Ellis - 1979 - Thought: Fordham University Quarterly 54 (2):113-131.
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  24. Catholicism and philosophy: A nontheistic appreciation.William Connolly - 2000 - In Ruth Abbey (ed.), Charles Taylor. Cambridge: Routledge. pp. 166--186.
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  25.  37
    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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  26.  65
    Catholicism and Authoritarianism in Chile.Thomas G. Sanders - 1984 - Thought: Fordham University Quarterly 59 (2):229-243.
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  27.  50
    Catholicism and Democracy: The Chilean Case.Thomas G. Sanders - 1988 - Thought: Fordham University Quarterly 63 (3):272-290.
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  28. Catholicism and the forms of democracy. A reflection on the nature of the best regime.Jv Schall - 1994 - Gregorianum 75 (3):469-490.
    La nature du régime idéal de société est la question la plus profonde que pose la philosophie politique. Beaucoup de théories modernes s'y méprennent car elle cherchent à placer le régime idéal dans le monde à la manière d'une utopie. Même la notion de démocratie est devenue un substitut pour le régime idéal. Traditionnellement, l'Eglise s'est tenue indifférente aux modalités constitutionnelles des divers Etats car cela ne concerne pas l'Eglise. La Révélation a servi à maintenir le politique dans sa sphère (...)
     
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  29.  4
    Converts to the Real: Catholicism and the Making of Continental Philosophy.Edward Baring - 2019 - Cambridge, Massachusetts: Harvard University Press.
    In the middle decades of the twentieth century phenomenology grew from a local philosophy in a few German towns into a movement that spanned Europe. In Converts to the Real, Edward Baring uncovers an unexpected force behind this prodigious growth: Catholicism. Participating in a tightly-knit transnational community, Catholics helped shuttle ideas between national traditions that were otherwise inward-looking and parochial. In the first half of the twentieth century, they wrote many of the first articles and books introducing phenomenological ideas (...)
  30. Catholicism and human reproduction: An historical overview.Norman M. Ford - 2012 - The Australasian Catholic Record 89 (1):49.
    Ford, Norman M Throughout history Catholics held the commonly accepted views of the times regarding human reproduction, and these views changed as advances were made in scientific knowledge. Hence, it would be best to begin with Aristotle's views on human reproduction.
     
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  31.  47
    Catholicism and Internationalism: A Papal Anthology.Alba Zizzamia - 1953 - Thought: Fordham University Quarterly 28 (4):485-527.
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  32. 5. Catholicism in the Dialogue with Contemporary Culture according to Fides et Ratio.Joseph Archbishop Zycinski - 1999 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 2 (4).
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  33.  9
    Catholicism in the Dialogue with Contemporary Culture according to Fides et Ratio.Joseph M. Zycinski - 1999 - Logos: A Journal of Catholic Thought and Culture 2 (4):49-67.
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  34. 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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  35.  23
    Anti-Catholicism and Nineteenth-Century Fiction.John D. Groppe - 2007 - Newman Studies Journal 4 (1):94-97.
  36.  13
    5. Catholicism and Continental Philosophy in French Canada: An Opening Followed by an Ungrateful Separation.Jean Grondin - 2020 - In Gregory P. Floyd & Stephanie Rumpza (eds.), The Catholic Reception of Continental Philosophy in North America. University of Toronto Press. pp. 127-145.
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  37. Australian catholicism and interfaith dialogue.Gerard V. Hall - 2011 - The Australasian Catholic Record 88 (3):296.
    Hall, Gerard V The term interfaith dialogue may be relatively new and, in the minds of some, not the best term to describe the positive interaction between people of various religious, spiritual and cultural traditions. However, rather than get ourselves hijacked over the best choice of words, we need to acknowledge some fundamental realities. The first is that cultures, societies and religions have evolved in relationship with - and, too often, conflict between - one another. The second is that, even (...)
     
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  38.  56
    Institutional Catholicism and the Alienation of the Working Class.Fernando Picó - 1979 - Thought: Fordham University Quarterly 54 (2):186-202.
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  39. Catholicism and Beyond: A Preliminary Analysis of Religious Supply in Contemporary Italy.Maurizio Pisati - 1998 - Polis 12:53-73.
  40.  21
    Catholicism and Literature.Mary R. Reichardt - 1998 - Logos: A Journal of Catholic Thought and Culture 1 (4):200-205.
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  41.  17
    Catholicism and Evolution: Polygenism and Original Sin Part II.James R. Hofmann - 2021 - Scientia et Fides 9 (1):63-129.
    As documented in Part I, monogenism, the descent of all human beings from Adam and Eve, was closely linked to the Catholic doctrine of original sin throughout the first half of the twentieth century. Theological reservations about polygenism, the more scientifically supported account of human origins through a transitional population, was brought to a head by Pius XII’s 1950 encyclical Humani generis. Although the encyclical allowed discussion of human evolution, polygenism was prohibited because “It does not appear how such a (...)
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  42. Protestantism, Catholicism, and Unbelief in Present-Day France.J. Boussinesq - 1986 - Free Inquiry 6 (4):35-43.
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  43.  35
    Roman Catholicism.James Hennesey - 1976 - Thought: Fordham University Quarterly 51 (3):282-295.
  44.  42
    Catholicism as a Sign System: Three Religious Languages.Benedict Ashley - 1993 - American Journal of Semiotics 10 (1/2):67-84.
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  45.  15
    Italian catholicism and the differentiation of rituals: A comparison of the neocatechumenal way and renewal in the spirit.Emanuela Contiero - 2012 - In Giuseppe Giordan & Enzo Pace (eds.), Mapping religion and spirituality in a postsecular world. Boston: Brill. pp. 22--9.
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  46.  11
    Catholicism and Democracy in the Age of John Paul II.George Weigel - 2001 - Logos: A Journal of Catholic Thought and Culture 4 (3):36-64.
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  47.  4
    On catholicism.E. G. Wheler-Galton - 1932 - The Eugenics Review 23 (4):382.
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  48.  37
    Catholicism and Evolution: Polygenism and Original Sin Part I.James R. Hofmann - 2020 - Scientia et Fides 8 (2):95-138.
    Theological attention to the Catholic doctrine of original sin has a history that extends from the letters of Saint Paul through the Council of Trent and Pius XII’s 1950 encyclical, Humani generis. The doctrine has traditionally been articulated through the Genesis narrative of Adam and Eve as the first human beings from whom all others descend, an account known as monogenism. In the course of the nineteenth century, scientific research into human origins increasingly relied upon polygenism, the descent of humanity (...)
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  49.  39
    Catholicism in Brazil: A Personal Evaluation.Thales de Azevedo - 1953 - Thought: Fordham University Quarterly 28 (2):253-274.
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  50. Catholicism in education.Frans de Hovre - 1934 - Cincinnati [etc.]: Benziger brothers. Edited by Edward Benedict Jordan.
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