Father Dietz, the Catholic Church and the 1913 Michigan Copper Strike

Labor Historian Marc Karson has singled out “labor priest” Peter E. Dietz as one of the strongest proponents for the active implementation of the Catholic Church’s 1890’s labor encyclical Rerum Novarum in the daily practice of American Catholics. Biographer Sister Mary Harrita Fox pointed out that in his work, Dietz “was particularly concerned over the role of the church in the copper strike in Upper Michigan.” This “particular concern” should be noted since the 1913 strike was one of the only disputes where Dietz went out of his way to visit and become actively involved. Why the keen interest? This presentation will review the impetus for the huge effort which brought Peter E. Dietz to the Copper Country and solely to that dispute alone, the resulting visit and report that he made concerning the strike, the important role he believed this visit and stance in the Copper Strike had in the future of the Church’s relationship to the US labor movement. The presentation will look at both what Dietz thought would occur as a result of his 1913 trip to the Keweenaw and what actually happened in this pivotal pre-World War One era event. The paper will put Father Peter E. Dietz and the Catholic Church into the larger frame of how religion has been viewed within the history of the Strike.

The Catholic church and the American Negro;

Mode of access: Internet.

The Church of England a portion of Christ's one holy Catholic Church, and a means of restoring visible unity : an eirenicon, in a letter to the author of "The Christian year" /

Mode of access: Internet.

The convocation book of 1606, commonly called Bishop Overall's convocation book, concerning the government of God's Catholic church and the kingdoms of the whole world.

Reprinted from the 1690 edition. Contains reproduction of original t.-p.: Bishop Overall's convocation-book, 1606, concerning the government of God's Catholick cchurch, and the kingdoms of the whole world. London, Printed for W. Kettilby, 1690.

The Catholic Church and revolution in Ireland

Despite the involvement of radical socialists like James Connolly and the Irish Citizen Army in the 1916 Rising and the unanimous passing of the Democratic Programme (a socialist manifesto for the new Government) by the First Dáil in 1919, the Irish state has since its inception exhibited a highly conservative approach to social and economic policy, and politics generally in Ireland, North or South, have never faced a serious challenge from those seeking radical change. Several factors have played a part in this and this article focuses on one of these - the power and conservatism of the Catholic Church and its influence in shaping the political landscape. Despite a decline in recent years, the Church remains influential north and south of the Border in education provision, the current debates in relation to abortion and in culturally important aspects of life - baptism, communion and burial. In the past the Church’s political influence among Ireland’s majority Catholic community had been even more pronounced. The article begins by looking at the Church’s attitude to revolutionary change in Ireland historically before focusing on its influence in the North during the Stormont years and during the more recent ‘Troubles’ – 1969 - 98. It shows how the Church attempted to influence political thought and discourse in Ireland when it was at the height of its power. Whilst it is true that the Church was not a monolith, and there have always been individual priests who have adopted a more radical approach, the general thrust of the Church was conservative, attempting to ally itself with the power elites of the day where possible. It is this influence which appears to have stood the test of time despite attempts in past generations to radicalise the Irish population.

Influence of Religious Institutions in the Creation and Implementation of Public Policy: The Case of Roman Catholic Argentina and Secular Uruguay

The strong presence of religious institutions in Latin America, especially the Roman Catholic Church, and their participation in the creation and implementation of public policy within a sovereign state can be counter-productive for the social development and progress of that specific country. Argentina and Uruguay and the social controversy of social issues of abortion and same-sex marriage are used as examples to establish the accuracy of the above statement. Historical, statistical, and legislative information about both topics in both countries show that the political power that the Roman Catholic Church has in the region is more an outdated influence than a reality, and the principle of secularization appears to be the most stabilizing philosophy for modern nations.

El espiritismo y el hipnotismo : realidad de sus fenómenos, sus causas, sus efectos /

Mode of access: Internet.

Monumento al Salvador del Mundo

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Lessons on sin and forgiveness : a crisis in the Roman Catholic Church

One of the greatest challenges facing the Roman Catholic Church (the Church) across the world continues to be found in addressing complaints of child sexual abuse (csa) by clergy. The list of Catholic clergy in Australia who have been criminally processed for sexual offences against children is disturbingly long. As disturbing as this list is, more disturbing are the accounts of clergy who have not been criminally prosecuted, but protected within the cloister of the Church. It is increasingly recognised that the significant difficulty with child sexual abuse in Catholic Churches, in particular, has not been the presence of perpetrators but the response of Church leadership to allegations of csa by clergy. Those who have faced criminal charges have often done so due to the resilience of victim/survivors and not because of the support of Church structures or culture. The Church has been slow to come to terms with the realities of the perpetration of csa by its clergy and even slower to recognise the need to prioritise victims in any effective, just response. The church has been slowest of all recognising that there are significant cultural and discursive challenges to confront in addressing the management of csa by clergy. There is, however, progressive recognition of the role that discursive constructs of forgiveness have played in perpetuating the crises and ultimately in perpetuating abuse. The institutional praxis of forgiveness can be demonstrated not only in the Church, but in lessons learned from use of forgiveness as an institutional response to mass violations of human rights. This paper explores the juncture between criminality, church culture and forgiveness in responding to csa by clergy.

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