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How does one become a bishop in the Catholic Church? Electing our Bishops: How the Catholic Church Should Choose Its Leaders explains how history, politics, and religious tradition converge to produce the episcopacy. The book gives an historical overview from the earliest times when bishops were elected by the clergy and people of the diocese to the present day where they are normally appointed by the pope. In light of the current clergy sexual abuse scandal, many distinguished theologians, canonists, and church historians have called for greater popular participation in the selection of bishops, and Electing our Bishops discusses ideas for new forms of election that involve both clergy and laity. This book is an important tool for Catholics who want to understand the history and process of the election of bishops as well as how the process might change in the future.
Crisis grips the American Catholic community. Church professionals abandon it in record numbers while many who remain grapple with low morale, overwork, and compensatory addictions. Schools either close or laypeople staff them. Parishes consolidate, bereft of pastors and communicants. The people itself lies fragmented, a landscape of polarized groups, a kaleidoscope of political partisans more than gatherings of the faithful. Its future hangs in the balance. Current leaders fixate on two plans. In one they march steadfastly into the past, pursuing the illusion of a remnant group of the righteous armored by uniformity, a sorry substitute for a religious community. In another they resolutely protect the status quo. Before the eyes of an incredulous people they are transforming the church into a museum of religious artifacts, a fitting destination for inquisitive tourists, occasional visitors, and the uninvolved. The author offers a third alternative. Calling upon the democratic attempts of John Carroll and John England, the incisive comments of Tocqueville about religion in a democracy, and the theology of Vatican II, he challenges bishops to forsake their status as minor lords in a medieval monarchy and, instead, to embrace a servant leadership within the People of God.
What was it like to grow up black and female in the segregated South? To answer this question, LaKisha Simmons blends social history and cultural studies, recreating children's streets and neighborhoods within Jim Crow New Orleans and offering a rare look into black girls' personal lives. Simmons argues that these children faced the difficult task of adhering to middle-class expectations of purity and respectability even as they encountered the daily realities of Jim Crow violence, which included interracial sexual aggression, street harassment, and presumptions of black girls' impurity. Simmons makes use of oral histories, the black and white press, social workers' reports, police reports, girls' fiction writing, and photography to tell the stories of individual girls: some from poor, working-class families; some from middle-class, "respectable" families; and some caught in the Jim Crow judicial system. These voices come together to create a group biography of ordinary girls living in an extraordinary time, girls who did not intend to make history but whose stories transform our understanding of both segregation and childhood.
Winner of the 2020 American Studies Network Book Prize from the European Association for American Studies Mark Newman draws on a vast range of archives and many interviews to uncover for the first time the complex response of African American and white Catholics across the South to desegregation. In the late nineteenth and first half of the twentieth century, the southern Catholic Church contributed to segregation by confining African Americans to the back of white churches and to black-only schools and churches. However, in the twentieth century, papal adoption and dissemination of the doctrine of the Mystical Body of Christ, pressure from some black and white Catholics, and secular change brought by the civil rights movement increasingly led the Church to address racial discrimination both inside and outside its walls. Far from monolithic, white Catholics in the South split between a moderate segregationist majority and minorities of hard-line segregationists and progressive racial egalitarians. While some bishops felt no discomfort with segregation, prelates appointed from the late 1940s onward tended to be more supportive of religious and secular change. Some bishops in the peripheral South began desegregation before or in anticipation of secular change while elsewhere, especially in the Deep South, they often tied changes in the Catholic churches to secular desegregation. African American Catholics were diverse and more active in the civil rights movement than has often been assumed. While some black Catholics challenged racism in the Church, many were conflicted about the manner of Catholic desegregation generally imposed by closing valued black institutions. Tracing its impact through the early 1990s, Newman reveals how desegregation shook congregations but seldom brought about genuine integration.
People are moving to the margins of the Catholic Church. As one dialogue partner states, "I left the Church to beat the rush." Yet, another remarks, "I just wonder. I have to ask, who's on the margins? I'm not sure." Let Your Voice Be Heard details original practical theology research that endeavors to understand the dynamics on the margins of the Roman Catholic Church in dialogue with fifty dialogue partners from across the United States. Practical theology, the theology of marginality of Jung Young Lee, reciprocal ethnography, and the communication theory of Mikhail Bakhtin join in a cross-disciplinary dialogue. In conversation with dialogue partners, Joan Hebert Reisinger seeks the reasons why Catholics over the age of twenty-one who were once active and involved in the Catholic Church find themselves on the margins of the Church and how they understand their own marginality. The dialogue partners speak of new ways of being Church emerging on the margins. This emerging Church is marked by inclusive relationships that include dialogue that does not seek agreement or consensus, a critical and thoughtful recalling of memories and narratives of the Catholic faith tradition, and appropriation of these in new and creative ways.
Through comparative and historical analysis, the book shows that reconstructive coalitions, such as labor and pan-Christian moral movements, affect minority incorporation and bring Catholics and Protestants together under new identities and significantly improving Catholic standing. It provides overviews of the history of Catholics in Australia, Canada, and the United States while at the same time advancing unique arguments about the impact of coalitions on minority politics.
Irish-American Autobiography opens a new window on the shifting meanings of Irishness over the twentieth century, by looking at a range of works that have never before been considered as a distinct body of literature. Opening with celebrity memoirs from athletes like boxer John L. Sullivan and ballplayer Connie Mack - written when the Irish were eager to put their raffish origins behind them - later chapters trace the many tensions, often unspoken, registered by Irish Americans who've told their life stories. New York saloonkeepers and South Boston step dancers set themselves against the larger culture, setting a pattern of being on the outside looking in. Even the classic 1950s TV comedy The Honeymooners speaks to the urban Irish origins, and the poignant sense of exclusion felt by its creator Jackie Gleason. Catholicism, so key to the identity of earlier generations of Irish Americans, has also evolved. One chapter looks at the painful diffidence of priest autobiographers, and others reveal how traditional Irish Catholic ideas of the guardian angel and pilgrimage have evolved and stayed potent down to our own time. Irish-American Autobiography becomes, in the end, a story of a continued search for connection - documenting an "ethnic fade" that never quite happened.