Catholic Civics Education in the Early Cold War: Zeal for Democracy,Zeal for Christ

In the late 1940s and 1950s American Catholic educators faced the dilemma of how to transmit Catholic faith and culture to the next generation while also reassuring their non-Catholic neighbors that they were fully American in lifestyle and loyalties. This article examines one response to that dilemma: the convergence of public and Catholic school civics curricula through the widespread use of experiential pedagogy in Catholic civics education. Using a content analysis of civics textbooks and teacher's guides from both school systems, this article demonstrates how both kinds of schools converged on an experiential style of civics education, despite vocal opposition to “progressive” pedagogy at elite levels of Catholic educational discourse. The article then presents a partial explanation for this dissonance, demonstrating the moral certainty exhibited in the same Catholic-school textbooks, and suggesting that Catholic educationists understood American Catholics to be morally privileged in a way that gave them special insight into American democracy and protected them from the negative influences of secular educational philosophy. This case study speaks to larger questions of how organizations manage conflicts between abstract principles and practical action, and suggests the value of including religious schools in the sociological study of “loose coupling” in educational organizations.     

“Something More”: The Meanings of Marriage for Religious Couples in America

This study focused on how couples’ beliefs about marriage and religion shape the meanings they find in their marriage. Interviews about connections between religion and marriage were conducted with 57 Christian, Jewish, and Muslim couples in New England and northern California. Qualitative analyses found the major theme, common across faith traditions, was that marriage is a sacred union that is “something more": more than the self, more than the couple, and more than the family unit. To these couples marriage is divine and institutional and a vital support for their relationship. Our findings raise an interesting counterpoint to the current scholarly discourse about the deinstitutionalization and individualization of contemporary marriage. Institutionalized features of marriage may retain their strength in contemporary society as many religious couples, and perhaps many other couples as well, believe marriage is something more than the deinstitutionalized, private relationship that many scholars now see.     

“A Community of Communities”– Catholic Communitarianism and Societal Crises in Ireland, 1890s–1950s1

Abstract This article argues that discourse on community as a socio‐political problem needs to be located within historical, institutional, and socio‐structural contexts if it is to be properly understood. In particular, it suggests that the role of religion in promoting forms of communitarian discourse and practice needs to be given greater attention than it has hitherto received within the social sciences. The article pursues this argument through examination of the religious discourse on community cultivated and promoted by the Catholic Church in the nineteenth and twentieth centuries. By providing an analysis of its role in Catholic responses to three major socio‐political crises in Ireland between the 1890s and 1960s, the paper suggests that not only does socio‐religious discourse on community constitute a powerful alternative to secular social‐scientific discourses, but that such discourse is particularly effective in helping to constitute specific groups as communities, given favourable sociological conditions.     

CONFORMITY TO RELIGIOUS NORMS REGARDING ABORTION

Attitudes toward abortion are analyzed, through a factorial design, as a function of religion at age 16, spouse's religion, and current religion. In regard to the Catholic norm against abortion, the main effect of current Catholicism and the interaction of that and spouse's religion are significant. Among White Catholics, a Catholic spouse increases opposition to abortion, but among non-Catholics, increases acceptance. Converts tend to accept the Catholic norm, but only if they have a non-Catholic spouse. The attitude of ex-Catholics closely follows current affiliation. Catholic turned Baptist or Fundamentalist oppose abortion more than even steadfast Catholics. Links with Judaism (being Jewish at age 16, married to a Jew, or Jewish currently) increase acceptance of legalized abortion. A significant interaction between the first two factors also appears.     

ENGAGING A SPIRIT FROM THE EAST: ASIAN AMERICAN CHRISTIANS AND CIVIC LIFE

Asian Americans are one the fastest growing nonwhite populations and nearly half are Christian. Little is known, however, about the impact of religion on their civic lives beyond volunteerism. This article is a comparative analysis of Asian American Catholic and Protestant civic involvements. In the general population some have argued that the acquisition of civic skills is hindered by Catholic affiliation relative to Protestantism, but it is not know if the same is true for Asian Americans. I explore these issues with data from the Social Capital Benchmark (SCCB) Survey using logistic regression analysis. Results suggest that Protestant Asian Americans are more likely to vote and be interested in politics than Asian American Catholics, but being Protestant is not a significant predictor of community participation. I conclude that religion, particularly with small group participation, is an important resource for all Asian American Christians across broad measures of civic life.     

Between research and revival. Emerging trends among highly religious young Catholics in Italy

Research shows that Italians’ religiosity is in constant decline. Religious literacy, individual and collective practice, participation in rituals, faith’s transmission and symbols’ sharing seem to be following a slow but inexorable downward trend. Catholic communities are being depopulated and churches are emptying out. These phenomena, already emerging in those generations born during the economic boom, seem to have a greater impact on younger generations: the decline of Catholicism as a socio-cultural phenomenon is characterising our era. Despite those general trends, young generations are not merely abandoning their faith. Even if faith has lost its social function, young Catholics in Italy often cultivate it on an individual level, between the autonomous search for their own spiritual path and the reproduction of forms of high religiosity derived from the family. In some cases, the younger generations show a renewed religiosity, stronger and more secure than that of their parents, which may sometimes involve them in a path of Catholicism’s rediscovery. The article presents and discusses results on highly religious young Catholics deriving from empirical research on intergenerational religious transmission in Italian families, which has been conducted through focus groups and in-depth interviews between 2020 and 2022.     

Family Size and College Aspirations: A Note on Catholic-Protestant Differences

Data from a study of college aspirations among 40,000 Minnesota adolescents indicate that the relationship of family size to aspirations is somewhat higher among Protestants than Catholics. Overall aspirational differences between religious groups are minor. Further analysis suggests that these differences are probably not a function of financial capacities but rather of more basic socialization practices. The data are used to illustrate an alternative approach in analyzing the relevance of religion to contemporary society: examining processual differences between religious groups rather than concentrating only on outcomes–such as net differences in aspirations. The paper concludes by speculating that social process may be critical in distinguishing Protestants from Catholics but has generally been neglected in contemporary research on religion.     

Highly religious young Catholics in Northern Ireland: Renewing the Catholic landscape?

This article explores findings from a 2022 survey of students associated with the Catholic Chaplaincy at Queen's University, Belfast. It is the first study to investigate the beliefs, practices, and experiences of highly religious young Catholics in Northern Ireland. It presents survey findings on beliefs, practices, and influences on faith; dynamics of increased religiosity; and views on Church teachings on same sex relationships, euthanasia, sexual relationships, and abortion. Women are more likely to disagree with Church teachings on these issues than men. The survey confirms the importance of family socialization but finds that a substantial minority experience religious change at university. Respondents prioritize renewal but disagree on how to prompt it: some advocate greater ‘openness’ to women, LGBTQ+, and others perceived as marginalized; and others feel ‘evangelization’ should be emphasized. ‘Post-secular Catholicism’ is used as a foundation for reflections on religious persistence among Northern Ireland's young Catholics, raising questions about their potential role in renewing Ireland's Catholic landscape in light of the synodal process underway in the Church.     

The History and Consequences of the Sexual-Abuse Crisis in the Catholic Church

The sexual-abuse crisis in the Catholic Church was first publicized in 1985 in Louisiana and continues to capture headlines and the imagination of the public across the country. This article reviews the history of the contemporary scandal and delineates a paradigm of abuse and cover-up common in cases of sexual abuse by a priest. While the sexual victimization of minors by priests and vowed religious men has been wrenching for the many decent clerics and for Catholics everywhere, the victims of sexual abuse by Catholic clergy live daily with its aftermath. In this article, the experiences of one young man sexually abused by a priest when he was a boy are presented and the sequelae of such abuse are discussed.     

Cultural Schemas of Religion,Science, and Law in Talk About Social Controversies

We analyze cultural schemas of religion, science, and law reflected in the way ordinary citizens discuss contemporary social controversies and assess whether these schemas accord with a modernization narrative or whether people's experiences with each of these institutional arenas lead them to adopt realistic or critical schemas not predicted by modernization accounts. Focus group participants in three metropolitan areas were asked to talk about one of three vignettes on faith‐based prison ministries, parents’ refusal of medical treatment for a child on religious grounds, or preimplantation genetic diagnosis of human embryos. We find that people's everyday experiences, grounded in specific institutional contexts, produce perceptions of the domains of religion, science, and law that are not fully captured by the modernization account. Further, our findings illustrate that schemas of law, science, and religion are varied and evoked by social context and the specific issues under consideration. Schemas that do not fit the modernization framework provide a way for people to address concerns about power and effectively level the playing field between more and less rationalized social domains. Future research on a broader range of issues is needed to develop a theory of when different schemas of law, science, and religion are activated.     

Collaborative Responses to the Demands of Emerging Human Needs

Abstract

The paper explores the disintegration and integration which exist between faith and religion and social work and learning. There is a brief explanation of Catholic Papal Teachings and Catholic Social Teaching as a demonstration of de facto concordance between social work and religion. The paper contains citations based on the current social principles of the Catholic Church, several recent papal exhortations and encyclicals. These readings highlight the need for good social work practice. The paper ends with some practical suggestions in ways to promote collaboration between the two fields of endeavor.     

Athletic Involvement,Academic Achievement,and Aspiration

Abstract

Prior to World War II, religion in America was characterized by a tripartite system of Protestant, Catholic, and Jewish groups. More recently, Robert Wuthnow (1988), James Davison Hunter (1991), and others have argued that religion in America has been “restructured” into a two-party system, consisting of liberals within these religions on one side and conservatives on the other. Most empirical research examining the restructuring of religion in America focuses on the two-party division within Protestant religious advocacy groups, noting how some Protestant groups are politically more similar to Catholics than to other Protestants. Little work has examined the extent to which this phenomenon applies to Washington offices, which are formally tied to parent religious bodies, particularly Jewish groups. By conducting interviews with Washington office leaders and examining office materials and websites during the 108th Congress, this study seeks to answer the question: How does the thesis of the restructuring of religion in America apply to 15 Washington offices? Results suggest the thesis applies to both Protestant and Jewish Washington offices. The priorities of liberal offices, such as social welfare and economic justice issues, differ from those of conservative offices that focus on life and morality concerns.     

SOCIOLOGICAL EXPLORATIONS: What Is Religious Agency?

This article proposes religious agency as a sociological concept providing a lens that sharpens our understanding of the ways that individuals claim and enact a meaningful religious identity. Interview data from the case of woman-conscious Catholic women demonstrate how religious agency is enacted in emotional, intellectual, and behavioral strategies, thereby enabling individuals to negotiate overlapping and valued identities. The strategies emerge from specific social contexts and are categorized as strategies of gaining voice, negotiating place and space, and flexible alignment. The article also suggests that religious agency has merit beyond this initial case of woman-conscious Catholics.     

Habermas and Occidental Rationalism: The Politics of Identity, Social Learning, and the Cultural Limits of Moral Universalism

While Habermas's theory of communicative action is deeply critical of all kinds of ethnocentrism, proposing a discursive concept of universal morality which transcends culture, a residual Eurocentrism still pervades it. Habermas's theory rests on a notion of modernity which is tied to Occidental rationalism, and when viewed in the global context or in the context of deeply divided societies it is problematic. The theory fails to grasp that universal morality can be articulated in more than one cultural form and in more than one logic of development. However, his theory can be defended against its Eurocentric bias if it shifts its emphasis from a de-contexualized and transcendental critique of communication rooted in Occidental rationalism to a cosmopolitan model of contemporary cultural transformation. Crucial to that task is a weaker notion of rationality which recognizes that the problem of universality is also a cognitive cultural problem and not just a normative one. Bringing culture and identity to the foreground will involve making room for a level of discourse focused less on consensual agreement than on cultural understanding .     

The Kingdom of Kongo and Palo Mayombe: Reflections on an African-American Religion

Historical scholarship on Afro-Cuban religions has long recognized that one of its salient characteristics is the union of African (Yoruba) gods with Catholic Saints. But in so doing, it has usually considered the Cuban Catholic church as the source of the saints and the syncretism to be the result of the worshippers hiding worship of the gods behind the saints. This article argues that the source of the saints was more likely to be from Catholics from the Kingdom of Kongo which had been Catholic for 300 years and had made its own form of Christianity in the interim.     

RELIGIOUS FAITH AS A COMMUNICATIVE PRACTICE: LUHMANN'S THEORY OF RELIGION AND THE DISCURSIVE ACCOMPLISHMENT OF INDETERMINABILITY

Abstract After reconstructing Niklas Luhmann's theory of religion in focusing on the idea that religious faith is communicative and not psychological, I attempt to demonstrate how the indeterminability, or inconceivability, of religious figures (e. g., Cod) is accomplished as a discursive practice. For this purpose, an old Japanese Buddhist text is discussed. Because of its functionalism, Luhmann's argument seems to be inseparable from the religious discourse which is the very phenomenon to be investigated. The aim of this paper is to propose a possibility of treating religion as a social phenomenon without staying on too intimate terms with religious discourse.     

The evolution of spirituality and religion in international social work discourse: Strengths and limitations of the contemporary understanding

ABSTRACT

As the profession’s interest in spirituality and religion has grown, new understandings of these two constructs have emerged. As in other areas of academic discourse, it is important to be informed about diverse understandings. Toward this end, the present article describes the emergence of the contemporary understanding of spirituality and religion in social work discourse and, perhaps more importantly, the strengths and limitations associated with the contemporary perspective. By illuminating some of the diverse arguments in favor of and against contemporary conceptualizations, the profession is better equipped to understand and work with these concepts in a professional and ethical manner.     

“I'm going to do battle… I'm going to do some good”. Biographical trajectories,moral politics,and public engagement among highly religious young Catholics in Spain and Mexico

Public debates and controversies on moral issues have gained visibility in recent decades in both Spain and Mexico. Conservative Catholic groups and networks are increasingly playing a crucial role in raising and framing highly morally charged themes in the public arena, especially on intimacy-related policies, including sexual and reproductive freedoms. A new generation of young Catholic leaders becoming key political agents has emerged in this scenario. They are fostering new mobilisation repertoires in the public sphere (e.g., digital activism and public performances) and promoting new political narratives merging moral, cultural, and religious elements. These highly religious and conservative young Catholics consider themselves part of a cultural/cognitive minority and feel entitled to become what Howard Becker termed “moral entrepreneurs.” Most have been educated in Catholic schools and belong to Catholic movements. Still, they can also navigate secular politics and strategically use different regimes of justification and action. Within this context, the article aims to examine and compare the intersection of historical trends and the relevance of individual biographies to understand the role of these young Catholics in the public space in both countries.     

Reconciling Local with Global: New Zealand Muslim Women Articulating Faith in their Lives

This article explores the dynamics of personalised faith in the lives of minority and migrant Muslim women. Research that localises women's understandings of faith contrasts with the considerable literature that focuses on the transnational, politicised character of religion, as well as the discourses that examine religion as a form of gendered patriarchy. This article is a contribution to research that approaches gender and religion from a localised perspective. Drawing on the notion of ‘third space’, this discussion provides ethnographic narratives of Muslim women in New Zealand, focusing on four specific women. Each woman's story illustrates the significance of faith in her life, and demonstrates the unique, and interactive, ways that faith creates new meanings and interpretive possibilities in local contexts, as well as providing emotional solace and a source of coping with wider life stresses.     

Marriage in a British Evangelical Congregation: Practising Postfeminist Partnership?

This article explores understandings and practices of marriage in a congregation from the growing British evangelical Christian movement New Frontiers International (NFI). It investigates how those who subscribe to evangelical religion interact with the gendered ideas and behaviour of the more ‘secular’ society they inhabit. The data for this research are drawn from participant observation and interviews with members of the congregation. These are situated in the context of the official discourse of NFI and of contemporary debates about the move to individualized partnership. It is argued that though these evangelicals claim to shape their marriages according to ‘biblical’ patterns, they in fact reflect the partnership practices of their less religious peers. Building on work by Stacey and McRobbie, patterns of marriage and heterosexual partnership in contemporary Britain are conceptualized as ‘postfeminist’; the article locates within this framework NFI's declared – and undeclared – marriage practices. It finds that while they are somewhat more conservative than their ‘secular’ peers, NFI evangelicals are indeed practising postfeminist partnership. Observations are also offered on the impact of religion on people's ability to live out individualized partnerships.