Catholic Studies

The article used curricular documents affiliated with 3 different subgenres of Catholic schooling. The author suggests a critical reading of these curricular materials for the purpose of better understanding the kinds of educational messages sent to students through a) the hagiography of saints affiliated with the schools as well as in the b) documents produced by religious orders for lay and avowed teachers meant to propagate a unique schooled experience. In the process, the author draws upon curriculum theory as a way to critique the largely unquestioned kinds of theology-as-pedagogy that become intrinsically influential for teachers and students.

This essay was published in The Bible and Early Trinitarian Theology, edited by Christopher A. Beeley and Mark E. Weedman, for the CUAP Studies in Early Christianity (Washington DC: Catholic University of America Press, 2018); this is the uncorrected proofs. Exploring the humanity and divinity of Jesus, the Son's relation to the Father, and the agency of the Holy Spirit, it is one of five essays suggesting Johannine contributions to trinitarian discussions in the early church.

This article explores a wide range of issues linked to the central theme: the use of the smartphone in the period of early formation of candidates intending to join the Salesians of Don Bosco. It begins with a brief presentation of the growth of the Internet and highlights some of its social consequences. It looks back at the founder's attitude to technological change, and examines the Salesian documentation already available on social communication. A mini opinion poll among members of an international group of young religious and priests accustomed to smartphone-use helps to concretize the dilemma, while the Salesian World Coucillors of Communication and Formation are invited to share their views. The article concludes by providing some guidelines for the formation of candidates to Salesian consecrated life in a globally networked society.

The course is a journey through 250 years of Italian history, from the French revolution to the current pontificate of Pope Francis. The aim is to capture fundamental moments and issues in the religious life of the Italian people. While focusing mainly on Italy, the course will also take into account questions and events that relate to the broader history of Western societies. The primary type of documents that will be examined are the papal encyclicals (official letters authored by the popes). The course will study the theological and political content of the encyclicals, as well as their linguistic and stylistic strategies. While focusing primarily on pontificates and their intellectual production, the course will pay attention also to the religious life of the people and the documents that reveal their devotion and beliefs. In this regard, the class will shed light on the historic tensions and conflicts in Catholic history between the religious canon (that is the set of laws and norms produced by the Holy See across the centuries), and the actual practices and beliefs of the people.
The course will be delivered in a seminar mode and host contributions from notable external scholars. Students will be invited to give presentations, comment on the readings, and be actively engaged all the time. Attention will be paid to the original Italian documents or their translation. Students with no knowledge of the Italian language are welcome to join.

Chapter 3 in Mark Bosco, SJ, and Brent Little, eds. _Revelation and Convergence: Flannery O'Connor and the Catholic Intellectual Tradition_.  Washington, DC: Catholic University of America Press, 2017. 78-98.  Discusses Flannery O'Connor's narrative approach to the possibility of a fictional knowledge of another person's heart by positioning her narrative ideas and practices within a debate (of which O'Connor was aware) carried out between François Mauriac and Jacques Maritain, and recently developed further by Jean-Louis Chrétien in his two volume _Conscience et roman_.

This essue have the aim to put clear the mechanism of the pill. It has an anticonceptive effect, no dooubt, but could it have another effect. Why laboratory din´t explain all the effects of the pill. Have they fear, if yes, for what reason they silenced the abortive effect effects in many cases? We will try to put it as clear as we can.

For over four centuries the Catholic Church enjoyed a religious monopoly in Latin America in which potential rivals were repressed or outlawed. Latin Americans were born Catholic and the only real choice they had was whether to actively practice the faith. Taking advantage of the legal disestablishment of the Catholic Church between the late 1800s and the early 1900s, Pentecostals almost single-handedly built a new pluralist religious economy. By the 1950s, many Latin Americans were free to choose from among the hundreds of available religious "products," a dizzying array of religious options that range from the African-Brazilian religion of Umbanda to the New Age group known as the Vegetable Union. R. Andrew Chesnut shows how the development of religious pluralism over the past half-century has radically transformed the "spiritual economy" of Latin America. In order to thrive in this new religious economy, says Chesnut, Latin American spiritual "firms" must develop an attractive product and know how to market it to popular consumers. Three religious groups, he demonstrates, have proven to be the most skilled competitors in the new unregulated religious economy. Protestant Pentecostalism, the Catholic Charismatic Renewal, and African diaspora religions such as Brazilian Candomble and Haitian Vodou have emerged as the most profitable religious producers.

Chesnut explores the general effects of a free market, such as introduction of consumer taste and product specialization, and shows how they have played out in the Latin American context. He notes, for example, that women make up the majority of the religious consumer market, and explores how the three groups have developed to satisfy women's tastes and preferences. Moving beyond the Pentecostal boom and the rise and fall of liberation theology, Chesnut provides a fascinating portrait of the Latin American religious landscape.

In His goodness and wisdom, God chose to reveal Himself and to make known to us the purpose of His will: that man may come to share in the divine nature (cf. DV 2). In the Old Testament, a central theme of this revelation is God’s desire for shalom. The covenant established between God and Israel highlights the desire of God to work with man to work for shalom, even despite the cycles of order and disorder that take place. The expectation for shalom culminates in the anticipation of “The Day of the Lord,” which the prophets speak of as a Day of Judgment and Salvation.

Even in a general overview of the question of Catholic identity, which
is my task today, a choice of focus is necessary. The literature and material on
the rather vague word “identity” in combination with the equally broad
adjective “Catholic” are immense and concern more or less all aspects of
Catholic religious life.
The first restriction of the theme I intend to make is to situate this
question in a particular context. As you all are very well aware of, we now
enter the Year of Faith, an initiative of Benedict XVI, beginning October 11,
2012. The natural thing is thus to connect the notion of Catholic identity to
the concerns of the special year lying before us.
However, in the same way, we must ask: faith in what meaning and
why right now? It is not the year of the liturgy that is commencing, neither
the year of ecumenism, nor that of tolerance or the Bible. Why is the question
of faith so pressing in the second decade of the third millennium?
The foundational text for the Year of Faith is Porta Fidei, the apostolic
letter establishing the year, to which a note of a more practical nature from the
Congregation for the Doctrine of the Faith is connected. A special website has
also been launched for the year, which is hosted by the Pontifical Council for
New Evangelization.3 We thus have three main sources (Porta Fidei, the
Annusfidei website and the Pontifical Council for New Evangelization) to
mine for clues, connecting the theme of Catholic identity to the present
concerns of the Church.
Furthermore, there is also the instrumentis laboris for the synod of
bishops, “The New Evangelization for The Transmission of The Christian
Faith,” which is a more elaborate document. At the time of finalizing this
article (October, 2012), the synod is still going on and each day new texts are
published in the form of bulletins. My thoughts and comments collected in
the article were in the main written before the synod, but have been
reinforced by the texts so far published on the web. The synod seems to mark
a new phase in the understanding and critique of modernity offered by the
Catholic Church. However, for the final position we have to wait for the
apostolic exhortation of Pope Benedict.

Ce texte expose dans sa version longue les résultats d’une brève étude centrée sur les pratiques religieuses des immigrés latino-américains catholiques de première génération à Lyon, réalisée entre le mois d’avril 2019 et de mars 2020.
L’étude fait partie d’une recherche collective dirigée par Valérie Aubourg à l'UCLY: Migrants catholiques dans une société plurielle : ancrage religieux et social (Agence nationale de la recherche, ReligMig), dont les objectifs étaient de répondre à trois questions : (1) la place de la religion dans la démarche d’ancrage social des populations migrantes ; (2) le rôle de l’appartenance à la religion majoritaire en rapport à l’intégration des populations migrantes ; et (3) la façon dont ces populations contribuent à la reconfiguration du catholicisme local. Ces interrogations ont accompagné mes observations et mes analyses.
L’enquête en profondeur a été menée auprès de dix migrants latino-américains fréquentant en majorité l’église de St Pierre-aux-Liens de Vaise, qui fait partie de la paroisse Saint-Gabriel  (9ème arrondissement de Lyon). Les entretiens ont été accompagnés d’une participation régulière aux messes et aux rencontres socioreligieuses prévues tout au long de l’année, qui réunissent les fidèles les plus assidus et leurs familles autour d’apéritifs et de repas festifs organisés à l’occasion des dates catholiques les plus marquantes : Pâques, Corpus Christi, Pentecôte, Toussaints, Noël et Épiphanie.
Pour contextualiser les données recueillies et leur analyse, la première partie est centrée sur la situation de transformation du fait religieux en Amérique latine, où la religion catholique a perdu de son ancienne importance en raison des changements sociaux récents.
Les pratiques religieuses des migrants sont aussi associées aux évolutions des règles de fonctionnement de l’Église catholique, raison pour laquelle il me semble important d’aborder, en second lieu, le renouveau de l’Église amorcé par le Pape François, premier Pape latino-américain de l’histoire.
La situation des immigrants latino-américains en France est traitée en troisième lieu.
La quatrième partie de ce texte présente les résultats de la brève enquête réalisée entre avril 2019 et mars 2020. L’exposé des résultats du questionnaire et des observations réalisées reprend l’ordre des thèmes établis dans cette recherche collective : le profil des migrants, le territoire et la langue, les rites et les pratiques, les circulations, l’intégration au sein du catholicisme local, la relation aux autres religions et le rapport à la société française.

This article surveys scholarly contributions to the study of Catholic devotional practice in the Americas, tracing how historical, sociological, and ethnographic studies have examined the relationship between devotion, gender, and embodiment. Scholars have explored how the saints have been brought to bear on the conditions of daily life including immigration and migration, suffering, and social change. Women's devotion has been at the center of studies of gender and lived religion, as scholars explore the creative and tensile ways, women's religious practice has exceeded the institutional authority and architectural boundaries of the church. This essay ends with a provocation about how the study of men and masculinities can challenge the portrayal of devotion as an exclusively feminine domain and complicate the binary of (male) clerical authorities/women that pervades studies of religious practice and materiality.

With regard to the recent publication of the apostolic constitution, Veritatis Gaudium, on the reform of studies , faculties and ecclesiastical universities, this article is meant to grasp the theology of education implicit in it. The fundamental thesis that I hold is that VG distills an educational theology inspired by a Trinitarian Theology that resonates with intratrinitarian relationships of reciprocal love for the fundamental elements of an educational theory: a curricular theory, the educational sociology of each center and the relationships of all the institutions that teach ecclesiastical studies. The fundamental claim of this dynamic is, on the one hand, the formation of a new humanity and, on the other, that those institutions where ecclesiastical studies are taught are already a living testimony of that civilization of love.

This short essay will take interest in the work of two community groups, namely the Providence (The Rocks, Sydney) and St Margaret's Maternity Hospital (Darlinghurst, Sydney) and survey their work in an attempt to understand their purpose. Using Press as an important source in this discussion, this essay will first look at the historical context that cultivated the Josephite spirit to engage in the community in practical ways. The primary focus will then be on the early life of St Margaret's hospital and how its ultimate ministry came to be, as revealed by how the small community of women worked and what they chose to focus on. This ministry will then be compared with Providence, which started quite differently but eventually had similar a purpose and imagination.

RESUMEN. El Templo Expiatorio de San Luis Gonzaga de Monterrey, construido entre 1898 y 1923, debe consi-derarse una "rara avis arquitectónica". Edificado en estilo neogótico en cemento, novedad técnica no utilizada en aquellos años en la construcción de edificios religiosos en México. Su planta circular, que se transforma en octagonal en los pisos superiores, lo dota de un componente simbólico específico. Se muestra un análisis de este tem-plo a través de tres elementos (estilo neogótico, planta circular y uso de cemento) tomando en cuenta su historia constructiva y sus principales características. Palabras clave: arquitectura religiosa, cemento, Monterrey, neogótico. ABSTRACT. The expiatory temple of San Luis Gonzaga of Monterrey was built between 1898 and 1923. It must be considered an architectonic "rara avis" because it was built in the Neo-Gothic style using cement, a technical novelty that had not been used in religious buildings in those years in Mexico. In addition, its circular architectonic plant that is transformed into octagonal on the upper floors, endows it with a specific symbolic component. We are introducing this analysis of this temple through of these three elements (neogothic style; circular plant and use of cement) considering its constructive history and its main characteristics.

In Walcott's epic ​ Omeros Major Plunkett is the model of white inclusion in Saint Lucia's national identity-the creative identification and construction that is the underlying principle in the book. All new political structures have the need to create "national mythology" to legitimize themselves as independent political nations. The process of national legitimization can be done in different ways: the creation of national symbols such as flags, coat of arms, or national animals; the instrumentalization of history to create narratives with a clear purpose of portraying the national enemy in an exaggerated way; or the use of mythology to codified the new social, political, and cultural structure of the new nation. Is not arbitrary the fact that ​ Omeros is an epic poem, a genre that has been fundamental for the construction of a unifying identity: the ​ Iliad and the ​ Odyssey for the Ancient Greeks, the Aeneid for Rome, ​ The Song of My Cid for Spain, and now ​ Omeros ​ for Saint Lucia , all of them have been imperative aspects of the creation, identification, and construction of a national ethos in their respective nations. This question of identity suggests a process of both exclusion and inclusion that determines the "Us" from the "Others" in relation with who are the individuals that are going to participate or not in the construction of national identity. This process of differentiation is where Dennis Plunkett is situated. Major Plunkett is a WWII veteran from Great Britain that moved with his wife, Maud Plunkett, to Saint Lucia, an island from the Caribbean that was previously colonized by both the French and the British, a colonial past filled with struggle, pain, slavery, and genocide

c) Le cronache di Santa Cecilia. Un monastero femminile a Roma in età moderna, (n. 5 of the book series “La memoria restituita – Fonti per la storia delle donne”), Rome: Viella 2009.

The book includes the transcription of the Chronicles of the Monastery of St. Cecilia in Trastevere in Rome by Alessia Lirosi (pages 91-310) but also a wide essay by Alessia Lirosi (pages 31-90) and a Foreword by Professor Elena Brambilla of Università Statale di Milano (pages 9-29).

Catholicism Today: An Introduction to the Contemporary Catholic Church aims to familiarize its readers with contemporary Catholicism. The book is designed to address common misconceptions and frequently asked questions regarding the Church, its teachings, and the lived experience of Catholics in modern societies worldwide. Opening with a concise historical overview of Christianity in general and Catholicism in particular, the text explores the core beliefs and rituals that define Catholicism in practice, the organization of the Church and the Catholic calendar, as well as the broad question of what it means to be Catholic in a variety of cultural contexts. The book ends with a discussion of the challenges facing the Church both now and in the coming decades. Also included are two short appendices on Eastern Catholicism and Catholicism in the United States.

Dr. Evyatar Marienberg is an Associate Professor at the Department of Religious Studies at the University of North Carolina at Chapel Hill.

Since being elected to the Chair of St. Peter on March 13, 2013, Pope Francis has given unique shape to the meaning of the new evangelization. With his emphasis on the concept of encounter, and his stunning expression of pastoral ministry in Evangelii gaudium, the present pontiff has breathed new life into the Christian vocation to evangelize. This book brings together the voices of fifteen American Catholic scholars around the theme of Pope Francis and the Event of Encounter. Inaugurating the new series, Global Perspectives on the New Evangelization, this book incorporates a variety of approaches and questions in order to amplify the theology behind the pontificate of Pope Francis and the most recent developments in the new evangelization. Among the topics treated in the book are mercy, ecology, doctrine, culture, and the life and ministry of Jorge Mario Bergoglio. The reader will be delighted with an array of perspectives that promise to give inspiration for embarking on further frontiers of the new evangelization.

For centuries, Christian theology has understood the Eucharist in terms of metaphysics or in protest against it. Today an opening has been made to imagine the sacrament through the method of phenomenology, bringing about new theological life and meaning. In Dialectical Anatomy of the Eucharist, Donald Wallenfang conducts a sustained analysis of the Eucharist through the aperture of phenomenology, yet concludes the study with poetic and metaphysical twists. Engaging the work of Jean-Luc Marion, Paul Ricoeur, and Emmanuel Levinas, Wallenfang proposes pioneering ideas for contemporary sacramental theology that have vast implications for interfaith and interreligious dialogue. By tapping into the various currents within the Judeo-Christian tradition--Jewish, Catholic, Orthodox, and Protestant--a radical argument is developed that leverages the tension among them all. Several new frontiers are explored: dialectical theology, a fourth phenomenological reduction, the phenomenology of human personhood, the poetics of the Eucharist, and a reinterpretation of the concept of gift as conversation. On the whole, Wallenfang advances recent debates surrounding the relationship between phenomenology and theology by claiming an uncanny way out of emerging dead ends in philosophical theology: return to the fray.

Cyberspace has become, in a complex and increasing way, a field in which religions and religious phenomena express political and religious affiliations and beliefs. This Paper intends to investigate how groups of Catholic traditionalist youngsters position themselves, politically and religiously, in
webpages. From the intensive monitoring of social networks, Facebook, YouTube and official sites, some posts, cartoons and commentaries of the participants will be researched, especially their political and spiritual perspectives, building, as far as possible, semantic correlations. With this, we intend to make political and religious issues closer to each other regarding the performance of youngsters in cyber platforms.

Monsoon, the new translation of Vimala Devi’s Monção (1963), offers contemporary readers a rare peek into Goa as it appeared to a certain progressive Catholic elite on the eve of the Indian annexation of the territory from Portugal. This introduction offers a better understanding of this group enabling the reader to gauge how much the political terrain has shifted, in Goa and the wider subcontinent, and to assess the political positions that made sense to progressive Catholics in this period.