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"For five thousand years the politician and the priest have been in the same business." In this provocative volume, Osho invites us to look through his microscope and examine not only the profound influence of religion and politics in society, but also its influence in our inner world. To the extent we have internalized and adopted as our own the values and belief systems of the “powers that be,” he says, we have boxed ourselves in, imprisoned ourselves, and tragically crippled our vision of what is possible. From Occupy Wall Street to the Arab Spring, from the election of the first Black president in the United States to the appointment of a new pope who promises to use St. Francis of Assisi as a role model (following endless scandals involving child abuse) the roles of priests and politicians in our public life have recently captured the attention of our times, often just initiating another round of hope and subsequent disillusionment. In other words, wittingly or unwittingly, we keep digging ourselves deeper into the mess we are in. A new kind of world is possible — but only if we understand clearly how the old has functioned up to now. And, based on that understanding, take the responsibility and the courage to become a new kind of human being. "You have to be aware who the real criminals are. The problem is that those criminals are thought to be great leaders, sages, saints, mahatmas. So I have to expose all these people because they are the causes. For example, it is easier to understand that perhaps politicians are the causes of many problems: wars, murders, massacres, burning people. It is more difficult when it comes to religious leaders, because nobody has raised his hand against them. They have remained respectable for centuries, and as time goes on their respectability goes on growing. The most difficult job for me is to make you aware that these people — knowingly or unknowingly, that does not matter — have created this world."
For well over a century the Catholic Church has articulated clear positions on many issues of public concern, particularly economics, capital punishment, foreign affairs, sexual morality, and abortion. Yet the fact that some of the Church's positions do not mesh well with the platforms of either of the two major political parties in the U.S. may make it difficult for Americans to look to Catholic doctrine for political guidance. Scholars of religion and politics have long recognized the potential for clergy to play an important role in shaping the voting decisions and political attitudes of their congregations, yet these assumptions of political influence have gone largely untested and undemonstrated. Politics in the Parish is the first empirical examination of the role Catholic clergy play in shaping the political views of their congregations. Gregory Allen Smith draws from recent scholarship on political communication, and the comprehensive Notre Dame Study of Parish Life, as well as case studies he conducted in nine parishes in the mid-Atlantic region, to investigate the extent to which and the circumstances under which Catholic priests are influential in shaping the politics of their parishioners. Smith is able to verify that clergy do exercise political influence, but he makes clear that such influence is likely to be nuanced, limited in magnitude, and exercised indirectly by shaping parishioner religious attitudes that in turn affect political behavior. He shows that the messages that priests deliver vary widely, even radically, from parish to parish and priest to priest. Consequently, he warns that scholars should exercise caution when making any global assumptions about the political influence that Catholic clergy affect upon their congregations.
The main thematic emphasis of this work is the central role of missionaries in the genesis of modern Afro-European relations and the apparent motives of Ethiopian leaders in dealing with representatives of an alien society.
Clergy are pillars of local religious communities, and Roman Catholic priests are perhaps the quintessential examples of pastors functioning as political elites. The political science literature demonstrates that priests (indeed, clergy more generally) are well-positioned to influence the faithful, even if this influence is somewhat inconsistent. At their core, priests are opinion leaders and representatives of their church to both the faithful and their local communities. But exactly how Catholic priests determine the political acts and attitudes associated with their elite role remains a puzzle. We suggest it is the product of an interactive institutional, social, and psychological milieu, the complexity of which has not been fully assessed in the extant literature. Though some might prefer to think of priests as profiles in courage operating above the political fray, the institutional and personal realities of priest life often forces them to deal with the political realm. In doing so, priests are variably responsive to different principals, or reference groups, that represent specific dimensions of their professional context. Drawing on a series of randomized experiments on samples of Roman Catholic priests in the US and Ireland, we find that priests cognitively draw on varying professional and personal cues in responding to their employer’s institutional preferences. Furthermore, how priests represent their church's political preferences to parishioners appears to be a matter of individual-level discretion.
The 115,000 priests on French territory in 1789 belonged to an evolving tradition of priesthood. The challenge of making sense of the Christian tradition can be formidable in any era, but this was especially true for those priests required at the very beginning of 1791 to take an oath of loyalty to the new government—and thereby accept the religious reforms promoted in a new Civil Constitution of the Clergy. More than half did so at the beginning, and those who were subsequently consecrated bishops became the new official hierarchy of France. In Priests of the French Revolution, Joseph Byrnes shows how these priests and bishops who embraced the Revolution creatively followed or destructively rejected traditional versions of priestly ministry. Their writings, public testimony, and recorded private confidences furnish the story of a national Catholic church. This is a history of the religious attitudes and psychological experiences underpinning the behavior of representative bishops and priests. Byrnes plays individual ideologies against group action, and religious teachings against political action, to produce a balanced story of saints and renegades within a Catholic tradition.
In the early 1950s, New York City’s teachers and professors became the targets of massive investigations into their political beliefs and associations. Those who refused to cooperate in the questioning were fired. Some had undoubtedly been communists, and the Communist Party-USA certainly made its share of mistakes, but there was never evidence that the accused teachers had abused their trust. Some were among the most brilliant, popular, and dedicated educators in the city. Priests of Our Democracy tells of the teachers and professors who resisted the witch hunt, those who collaborated, and those whose battles led to landmark Supreme Court decisions. It traces the political fortunes of academic freedom beginning in the late 19th century, both on campus and in the courts. Combining political and legal history with wrenching personal stories, the book details how the anti-communist excesses of the 1950s inspired the Supreme Court to recognize the vital role of teachers and professors in American democracy. The crushing of dissent in the 1950s impoverished political discourse in ways that are still being felt, and First Amendment academic freedom, a product of that period, is in peril today. In compelling terms, this book shows why the issue should matter to every American.
In his new book, the eminent anthropologist Wyatt MacGaffey provides an ethnographically enriched history of Dagbon from the fifteenth century to the present, setting that history in the context of the regional resources and political culture of northern Ghana. Chiefs, Priests, and Praise-Singers shows how the history commonly assumed by scholars has been shaped by the prejudices of colonial anthropology, the needs of British indirect rule, and local political agency. The book demonstrates, too, how political agency has shaped the kinship system. MacGaffey traces the evolution of chieftaincy as the sources of power changed and as land ceased to be simply the living space of the dependents of a chief and became a commodity and a resource for development. The internal violence in Dagbon that has been a topic of national and international concern since 2002 is shown to be a product of the interwoven values of tradition, modern Ghanaian politics, modern education, and economic opportunism.
The guerilla war waged between the IRA and the crown forces between 1919 and 1921 was a pivotal episode in the modern history of Ireland. This book addresses the War of Independence from a new perspective by focusing on the attitude of a powerful social elite: the Catholic clergy. The close relationship between Irish nationalism and Catholicism was put to the test when a pugnacious new republicanism emerged after the 1916 Easter rising. When the IRA and the crown forces became involved in a guerilla war between 1919 and 1921, priests had to define their position anew. Using a wealth of source material, much of it newly available, this book assesses the clergy’s response to political violence. It describes how the image of shared victimhood at the hands of the British helped to contain tensions between the clergy and the republican movement, and shows how the links between Catholicism and Irish nationalism were sustained.
Priests of Prosperity explores the unsung revolutionary campaign to transform postcommunist central banks from command-economy cash cows into Western-style monetary guardians. Juliet Johnson conducted more than 160 interviews in seventeen countries with central bankers, international assistance providers, policymakers, and private-sector finance professionals over the course of fifteen years. She argues that a powerful transnational central banking community concentrated in Western Europe and North America integrated postcommunist central bankers into its network, shaped their ideas about the role of central banks, and helped them develop modern tools of central banking. Johnson's detailed comparative studies of central bank development in Hungary, the Czech Republic, Slovakia, Russia, and Kyrgyzstan take readers from the birth of the campaign in the late 1980s to the challenges faced by central bankers after the global financial crisis. As the comfortable certainties of the past collapse around them, today’s central bankers in the postcommunist world and beyond find themselves torn between allegiance to their transnational community and its principles on the one hand and their increasingly complex and politicized national roles on the other. Priests of Prosperity will appeal to a diverse audience of scholars in political science, finance, economics, geography, and sociology as well as to central bankers and other policymakers interested in the future of international finance, global governance, and economic development.
In the decade beginning with the hanging of Louis Riel in 1885, a series of radical and religious conflicts shook Canada, culminating in the Manitoba school crisis of the 1890s. By 1896, the focal point of the controversy was remedialism, the attempt to have Roman Catholic school privileges in Manitoba restored by federal action against the provincial government. The struggle over remedialism involved nearly every aspect of Canada's internal history – Conservative-Liberal, federal-provincial, east-west, French-English, Catholic-Protestant, church-state. But, illustrating as it does the complexity and sensitivity of the ground where politics and religion meet, the election of 1896 has remained particularly fascinating for the degree to which Roman Catholic church authorities, above all in Quebec, entered the political process and were involved in the struggle to power of Wilfrid Laurier. The school question and the struggle over remedialism present an illuminating case study of complex relations at a formative period in Canadian history. This book focuses on the scene behind the scene, seeking in particular to discover how Quebeckers, civil and ecclesiastical, were reacting to a key problem of French and Catholic rights outside Quebec. There is a strong emphasis on personal correspondence, rather than on published statements, and the author has marshalled a wide range of material that has never been fully exploited. The story is told chronologically in order to assess the impact of major events as it developed. Many of the classic questions of church-state relations are brought into focus. This is a story often of fear, prejudice, and ignorance, but it is also a story of strength and resilience, principle and faith. Uniquely Canadian, it tells us something important about the shift from the Canada of Macdonald to the Canada of Laurier.