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... Etymologically, the word 'sacred' descends from the Latin word wikt:sacer, that is, consecrated, or dedicated to the gods or anything in their power, and to sacerdos and sanctum, -"set apart". 1 Strong's Concordance records sacred through the Greek word hierós (ἱερός) meaning sacred, a sacred thing, a temple 2 Helps Word-Studies (2011) detailed it as 'properly, sacred' (because it is associated with God's sanctuary, the Temple); or consecrated to deity and therefore "holy," i.e. inviolably sacred because it is acceptable for God's service'. 3 It is also viewed as something revered due to sanctity and is generally the state of being perceived by religious individuals as associated with divinity and considered worthy of spiritual respect or devotion; or inspiring awe or reverence among believers. However, this can be inferred to mean a selected 'blessed' place for the assembly of the selected or called out persons of God. ...
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It is no longer news that corruption is a persistent phenomenon in Nigeria; in which there is official misuse of funds and resources. If dishonesty or fraudulent practices are found in the mist of those in political power and among public servants, should such then be found in a place where the agitation day and night is on “holiness unto the Lord”? When “sacred corruption are found where the “so called people of God” dwells, then such a country is finished. The Church should be the precursor of anti-corruption campaign. But unfortunately, corruption in the Church is “a new thinking in reverse order”. Corruption in today’s Church takes many forms and can be interpreted in various ways. The faces of corruption in the Church are many. These as observed in this paper includes, misinterpretation of the word of God to suit their purposes, extortion, ethical problems, charismagic and so forth. The paper then examines the high rate of corruption in some selected new generation Churches in Ibadan Metropolis; with the view to establishing the level of greed and how efforts to maintain self-imposed ostentatious life style leads them into “sacred corruption in sacred places”. Phenomenological and descriptive methods were employed in carrying out the research. It is our belief that the results of the research will go a long way in reducing the level of “sacred corruption in sacred places” in Nigeria.
... Pierwszą batalią jaką stoczył Ko- ściół była kwestia nauczania religii katolickiej w szkołach (maj 1990 r.), w któ- rej ogół społeczeństwa opowiedział się po stronie duchownych 104 . Drugie star- cie, które rozpoczęło się rok później, związane było z wprowadzeniem nowego prawa aborcyjnego, które w ocenie M. Eberts było najbardziej absorbującą Ko- ściół dyskusją w III RP 105 . ...
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Odradzająca się po przełomie lat 1989/1990 polska scena polityczna w wielu kwestiach przypominała krajobraz po zakończeniu I wojny światowej i odzyskaniu przez Polskę niepodległości. Wśród szerokiego grona małych partii politycznych pojawiły się formacje chrześcijańskiej demokracji. Tak jak II RP, tak w po 1989 r. nie były one w stanie odegrać znaczącej roli w polskiej polityce, a ich za koniec ich funkcjonowania uznać możemy rok 2001. Celem tego rozdziału jest przedstawienie odpowiedzenie na pytanie dlaczego tego typu partie nie odegrały znaczącej roli, i dlaczego okazały się nieudanym projektem. Autor zwraca uwagę na tradycję chrześcijańskiej demokracji zarówno w Europie Zachodniej jak i Polsce, działalność partii chadeckich w Polsce w 1991-2001 oraz znaczenie Kościoła Katolickiego w Polsce po 1989 r.
... The problem with this ideal, however, she argues, is that it is in the nature of pluralist democracy "…that the content cannot be firmly predetermined in advance." 96 The result, J. ...
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Das Verhältnis zwischen den Kirchen und dem Staat in Polen fasziniert viele Beobachter schon seit langem. Der legendäre Widerstand der Polen gegenüber dem zaristischen Russland und der kommunistischen Herrschaft, die Hingabe der polnischen Bischöfe und Priester für die Interessen des polnischen Volkes sowie die enorme Popularität der Kirche während der kommunistischen Ära und die beträchtliche Beständigkeit der Kirche seit dem Zusammenbruch des Kommunismus erregen dabei besonderes Interesse. Die Katholische Kirche in Polen hat darüber hinaus ihrer Stimme ein Gewicht verliehen, wie es beispielsweise die Kirchen von Slowenien, Kroatien, der Slowakei, Österreichs oder Rumäniens nicht vermochten.
... There is no pattern which the saint must meet; he can do what he must do wherever he is and whatever he does . . . The Roman Church does not tell the saints how to practice heroic virtue; it learns from them how to practice such virtue' (McKenzie 1969, p. 232). G4_HS:Aufträge:HEL002:14232_SB_Kyklos_03/02:14232-A04:Kyklos_2002-03_S-315-420 25. ...
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The Roman Catholic Church has been turning out new saints for two millennia. The argument advanced here is that the saint–making process is arranged as an open contest for sainthood: by combining competitive initiative and pressure from below with exclusive adjudication from above, it provides effective incentives for participants to direct their efforts toward the best interests of the church. This is a key factor that counters bureaucratic ossification and keeps the church thriving. The argument implies that the secular pattern of canonizations should mirror the changing pattern of church demand rather than any exogenous supply of saintly persons, and should translate into a pattern of rise and decline of religious orders which specialize in particular virtues meeting particular demands. Statistical data on canonizations in the second millennium strongly support this empirical implication. An earlier draft of this paper was presented at a panel on Public Choice and the Millennium in the annual meeting of the European Public Choice Society, Siena, 26–29 April, 2000, whose participants provided interesting discussion. The author is particularly indebted to George Akerlof, Vani Borooah, Alberto Cassone, Joan Delaney Grossman, Gregory Grossman, Ronald Wintrobe, Robert Young, and a referee of this Journal for useful comments and suggestions. The revised version was completed while the author was visiting professor at the Department of Economics of the University of California at Berkeley, whose support is gratefully acknowledged.
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On 13th March 2013, surprisingly, a papal conclave elected Cardinal Jorge Mario Bergoglio, Archbishop of Buenos Aires, Argentina, as the successor of His Holiness Pope Benedict XVI who has resigned on the 28th February 2013, a rare event in papal succession. Interestingly, he is the first Jesuit Pope, the first from the Americas, the first from the Southern Hemisphere, the first pope from outside Europe since the Syrian Gregory III, who reigned in the 8th century, and the first pope who chose Francis as his papal name in honor of Saint Francis of Assisi, a patron saint for the poor in Catholicism. Since that day, various change has taken place within the Roman Catholic Church, one of the oldest religious institutions on the planet with more than one billion people, which means almost one-sixth of the world's population and half of all Christians in the world. The election of the Pope Francis seems to be a sign of change in the Roman Catholic Church globally. The Roman Catholic Church which has always been associated with the Western world, especially European and North American countries, is and will face the "Global South" phenomenon. Some recent studies have shown this real shift. This study will try to present how the "Global South" phenomenon occurs, how the Roman Catholic Church enters this new global reality, and how these things have an impact on the global political constellation and world peace by considering the role of the Roman Catholic Church in the global arena.
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Consistent with the Latin American experience, the history of Mexican Christianity began with conquest. Christianity arrived in Mexico at the hands of the conquistadores and priests associated with the subjugating Spanish culture. After the exploratory efforts of Francisco de Córdoba (1517) and Juan de Grijalva (1518), Hernán Cortés attempted a more extensive expedition in 1519, which saw him land on the island of Cozumel and subsequently the mainland, first on the Yucatan Peninsula, then Cholula, and finally the capital of the Aztec empire, Tenochtitlán. During his first encounters with the Amerindian cultures, Cortés insisted that the natives accept Christianity; when they refused, Cortés and his men tore down their idols and replaced them with crosses and images of the Virgin Mary. Such demands stemmed partly from the idolatry the Europeans saw among the natives as well as the loathsome characteristics of some of their practices, especially human sacrifice. Given Spain's experience with the Moors, however, it is clear that Cortés was using the church to promote the kind of cultural hegemony that he thought necessary in the establishment of what would be known as “New Spain.” In short, Christianity became the default religion that went hand in hand with the experience of conquest for Mesoamerican life from the 16th century onwards.
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In my day in the New York Archdiocesan seminary there was a room in the library dedicated entirely to anti-Catholic literature, with four walls, ceiling to floor, of books and pamphlets exposing the various shortcomings and infidelities of the Romish Church. That collection in the New York seminary was more extensive than the collections I found in the Buswell Library at Wheaton College and the Billy Graham Center, and in the library of Westminster Theological Seminary forty years later. In the last ten years I have closely studied only a small fraction of the extant material. Even so, the literature I have plowed through is huge, and the literature of evangelical criticism and Catholic response which I will never get to study is vaster still. While all of the material belongs in a collection of some sort, not much belongs on a library shelf. Much of it is literary and historical junk. Some of it borders on the savage: for example, H.G. Wells' Crux Ansata with his suggestion that the allied bombers in World War II obliterate the Vatican. Wells and Jack Chick will sit in the same circle of Purgatory. But some of it is intellectually respectable, even if panic-ridden. Some of it is serious and responsible in its attempts at theological and historical criticism.
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The article presents an attempt to incorporate AIDS education throughout the undergraduate social work curriculum. A two-tiered model of AIDS education is developed. The first stage focuses on students as a sexually active, at-risk group and provides information for their personal use. Building upon this base, the model proceeds to educate students as compassionate, ethical professionals prepared to provide services to people with AIDS. A number of learning exercises are discussed that can be integrated into the social work curriculum.
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The site of A‘asu, American Samoa, is infamous in the annals of history as the site of a tragic encounter, in 1787, between French explorers and Samoans, that left 42 or more dead and wounded. Beginning in 1876, an investigation of A‘asu was independently conducted by a French missionary priest, Father Julien Vidal (SM). His letters document his search for answers at A‘asu, and to find the resting places for the men left behind by the French fleet. Archaeological investigations at A‘asu carried out in 2001 and 2002 yielded evidence that contribute to our understanding of the social transformations taking place in Tutuila during the late 18th to early 20th century.
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En el presente ensayo, la autora propone que el culto a Nuestra Señora de Guadalupe en el México colonial apoyó y auxilió las metas de la Contrarreforma, especialmente formuladas en el Concilio de Trento y que fueron impulsadas a través de la predicación desde el púlpito y por medios iconográficos. Al poner atención en la importancia de la milagrosa aparición, las elites de la Iglesia, los intelectuales, teólogos, predicadores y artistas lograron comunicar ciertos ideales que respondieron a un programa específico del gobierno y de la iglesia novohispana.
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