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"With a full report of the various dioceses in the United States and British North America, and a list of archbishops, bishops, and priests in Ireland.
The 1988 elections abruptly brought the importance of religion in American politics into sharp focus. Two ministers, Pat Robertson and Jesse Jackson, sought their party's presidential nominations by mobilizing key religious constituencies. In addition, a host of other religious groups, from the Catholic bishops to the Jewish community, sought to influence the election outcome. More than ever, religion was a critical factor in the ballots cast by millions of Americans. As the twentieth century draws to a close, it is clear that religion will continue to be a powerful factor in electoral politics. This volume investigates the many ways religion influenced electoral politics in 1988, tracing the links between elites, activists, and voters in the major religious traditions. Special attention is paid to the leaders of Protestant, Catholic, and Jewish organizations; to important sets of activists, such as ministers, party leaders, and campaign contributors; and to the behavior of key voting blocs, including white evangelical and mainline Protestants, black Protestants, Catholics, and Jews.
Historically, black Americans have affiliated in far greater numbers with certain protestant denominations than with the Roman Catholic church. In analyzing this phenomenon scholars have sometimes alluded to the dearth of black Catholic priest, but non one has adequately explained why the church failed to ordain significant numbers of black clergy until the 1930s. Desegregating the Altar, a broadly based study encompassing Afro-American, Roman catholic, southern, and institutional history, fills that gap by examining the issue through the experience of St. Joseph’s Society of the Sacred Heart, or the Josephites, the only American community of Catholic priests devoted exclusively to evangelization of blacks. Drawing on extensive research in the previously closed or unavailable archives of numerous archdioceses, diocese, and religious communities, Stephen J. Ochs shows that, in many cases, Roman catholic authorities purposely excluded Afro-Americans from their seminaries. The conscious pattern of discrimination on the part of numerous bishops and heads of religious institutes stemmed from a number of factors, including the church’s weak and vulnerable position in the South and the consequent reluctance of its leaders to challenge local racial norms; the tendency of Roman Catholics to accommodate to the regional and national cultures in which they lived; deep-seated psychosexual fears that black men would be unable to maintain celibacy as priests; and a “missionary approach” to blacks that regarded them as passive children rather than as potential partners and leaders. The Josephites, under the leadership of John R. Slattery, their first superior general (1893–1903), defied prevailing racist sentiment by admitting blacks into their college and seminary and raising three of them to the priesthood between 1891 and 1907. This action proved so explosive, however, that it helped drive Slattery out of the church and nearly destroyed the Josephite community. In the face of such opposition, Josephite authorities closed their college and seminary to black candidates except for an occasional mulatto. Leadership in the development of a black clergy thereupon passed to missionaries of the Society of the Diving Word. Meanwhile, Afro-American Catholics, led by Professor Thomas Wyatt, refused to allow the Josephites to abandon the filed quietly. They formed the Federated Colored Catholics of America and pressed the Josephites to return to their earlier policies; they also communicated their grievances to the Holy See, which, in turn, quietly pressured the American church to open its seminaries to black candidates. As a result, by 1960, the number of black priests and seminarians in the Josephites and throughout the Catholic church in the United States had increased significantly. Stephen Ochs’s study of the Josephites illustrates the tenacity and insidiousness of institutional racism and the tendency of churches to opt for institutional security rather than a prophetic stance in the face of controversial social issues. His book ably demonstrates that the struggle of black Catholics for priests of their own race mirrored the efforts of Afro-Americans throughout American society to achieve racial equality and justice.
This book discusses how the competitive environment of Latin America's social life has facilitated religious innovation in different regional and national settings. Pattnayak argues that organized religion has responded admirably to change and competition and will survive well in the period of increasing democratization of Latin America. In addition, the author shows how religious change that focuses on community organization, mobilization, and education of the citizenry carries wider legitimacy than ordinary political strategies. Readers of this book will benefit from its wide coverage of the Catholic and the Protestant churches and its definitive statements about the political capability of religious communities. An excellent text for students in courses on religion and politics, social change, social movements, and state-society relations. University libraries, persons interested in church-state relations in Latin America, churches and parishes that have branches in Latin America, and professors and scholars of history, sociology, anthropology, political science, and religious studies will all benefit from this concise and definitive look at religion and politics in Latin America.
This handbook provides thorough, up-to-date information on associations concerned with the fields of librarianship, documentation, information science and archives. The second, completely revised and considerably enlarged edition contains 633 comprehensive and updated entries from over 130 countries. Over 170 new entries documenting the latest trends and developments in the field are included, and an increase of more than 7 % in the number of associations covered. The first part lists internationally active associations in alphabetical order. In the second part, national associations are arranged by country, and listed within the countries alphabetically. The volume includes indexes of names, subjects and official organs. The entries contain the following details: Name, with abbreviation and English translation where available Address with telephone, telex, fax, eMail and URL Functionaries, members of staff Languages, Year of foundation Main field of interest and goals Structure, finances Summary of members (numbers, structure, types of membership) Membership conferences, congresses, publications Activities (e.g. legislative proceedings or educational)
From the 1848 Treaty of Guadalupe Hidalgo to the 1960s, Mexican American Catholics experienced racism and discrimination within the U.S. Catholic church, as white priests and bishops maintained a racial divide in all areas of the church's ministry. To oppose this religious apartheid and challenge the church to minister fairly to all of its faithful, a group of Chicano priests formed PADRES (Padres Asociados para Derechos Religiosos, Educativos y Sociales, or Priests Associated for Religious, Educational, and Social Rights) in 1969. Over the next twenty years of its existence, PADRES became a powerful force for change within the Catholic church and for social justice within American society. This book offers the first history of the founding, activism, victories, and defeats of PADRES. At the heart of the book are oral history interviews with the founders of PADRES, who describe how their ministries in poor Mexican American parishes, as well as their own experiences of racism and discrimination within and outside the church, galvanized them into starting and sustaining the movement. Richard Martínez traces the ways in which PADRES was inspired by the Chicano movement and other civil rights struggles of the 1960s and also probes its linkages with liberation theology in Latin America. He uses a combination of social movement theory and organizational theory to explain why the group emerged, flourished, and eventually disbanded in 1989.
Achievement engenders pride, and the most significant accomplishments involving people, places, and events in black history are gathered in Black Firsts: 4,000 Ground-Breaking and Pioneering Events.