Projectification of a global organization – case study of the Roman Catholic Church

2019 ◽  
Vol 12 (2) ◽  
pp. 298-324 ◽  
Author(s):  
Beata Jałocha ◽  
Anna Góral ◽  
Ewa Bogacz-Wojtanowska
Keyword(s):  
Catholic Church ◽  
Single Case ◽  
Religious Community ◽  
Roman Catholic Church ◽  
Content Type ◽  
Global Organization ◽  
The World ◽  
The Church ◽  
The Catholic Church

Purpose The purpose of this paper is to understand projectification processes of the global organization, based on the example of the Catholic Church’s activities. The Catholic Church is the oldest and the largest international organisation to be assessed also from the longue durée perspective. The Church as both a large and supranational organisation and a religious community has carried out a lot of social tasks. A part of its activity relating to the Church’s basic mission is carried out in these days in the form of various projects. In this paper, the authors demonstrate that seemingly unchanging structure, such as the Catholic Church, based on a determined hierarchy, strict principles and rules of conduct, is affected by the projectification processes. Design/methodology/approach The authors chose the method of a single case study. To analyse the projectification processes in the Church, the authors focussed on flagship mega-events of WYD programme, from which the following were selected: Rome (1985), Manila (1995), Sydney (2008), Rio de Janeiro (2013) and Krakow (2016). Findings The study demonstrates that organisational projectification processes can have a real impact on the strategic changes in the global organisation. Under the influence of significant projects, organisations can change internally and also redefine their way of interacting with the stakeholders. Projectification at the same time is a change and leads to it. The research also shows that projectification of a global organisation can intensify internal learning processes. On the one hand, “projectification agents” transfer project practices to various regions of the world, and, on the other, draw on local practices. Therefore, the projectification process is not simply transplanting the project “virus” into new places, but also a process of change and adaptation to the stimuli flowing from the environment. Originality/value The particularities, the distinctiveness of the projects of the Catholic Church can be an inspiration for others realizing projects. The experience of the Catholic Church in the implementation of WYD can be valuable for organisations implementing other projects that require involvement and activation of many, diverse stakeholders, for example, charitable projects or the so-called community engagement projects implemented by large international organisations, such as the World Bank, UNICEF, the UN, the Red Cross or humanitarian projects organised by NGOs in different parts of the world.

scholarly journals To Conscience First, and to the Pope (Long) Afterwards? British Catholics and Their Attitudes Towards Morality and Structural Issues Concerning the Catholic Church

2021 ◽  
Author(s):  
Ben Clements ◽  
Stephen Bullivant
Keyword(s):  
Catholic Church ◽  
Religious Commitment ◽  
Roman Catholic ◽  
Religious Community ◽  
Roman Catholic Church ◽  
Personal Morality ◽  
Sources Of Variation ◽  
Nationally Representative ◽  
The Church ◽  
The Catholic Church

Abstract Background The attitudes of Catholics in Britain have undergone significant liberalisation on social moral issues across recent decades, whilst the reputation of the Catholic Church has suffered due to public opposition to its traditional teachings on such issues. But there has been comparatively little recent investigation into British Catholics’ views on these debates using surveys aimed at this religious community. Purpose This article examines the sources of attitudinal heterogeneity amongst Catholics in Britain on core debates affecting the Catholic Church. The aims are to examine, firstly, which groups within the British Catholic Community are more likely to conform to or to dissent from the Church’s teachings and, secondly, whether the socio-demographic and religious correlates of attitudes vary across different types of issue. Methods This article uses a new, nationally representative survey of Catholic adults in Britain (n = 1823). The survey is used to examine the sources of variation in Catholics’ attitudes towards a range of issues relating to the Roman Catholic Church. These issues relate to the priesthood, personal morality, and sinful behaviours. OLS models are used to assesses the relative impact of socio-demographic, religious socialisation, and religious commitment variables. Results The findings show that women are consistently more liberal in their views than men. Greater religious commitment is always associated with support for the traditional teachings of the Church. Conclusions and Implications Exploring the sources of attitudinal heterogeneity among Catholics, we provide new insights into the internal dynamics of ‘Britain’s largest minority’. We conclude by discussing the potential effects of increasing ‘nonversion’ for interpreting religious statistics—a topic of relevance beyond the denominational and geographical confines of this study’s explicit focus.

scholarly journals Newman, Catholicity, and the Church Today: On the Development of Christian Principles through Dialogue with the World

Religions ◽  
2021 ◽  
Vol 12 (7) ◽  
pp. 507
Author(s):  
Christopher Cimorelli
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Religion And Science ◽  
Potential Development ◽  
The World ◽  
The Church ◽  
The Catholic Church

This article explores the following question: Given the Roman Catholic Church’s present-day teaching on catholicity, how can St. John Henry Newman’s historically conscious, imaginative view of catholicity assist Catholic Christians today in understanding the concept faithfully, but in a manner ‘open’ to its potential development in an age of shifting metaphysics? After (1) an introduction to the topic and challenges to the notion of catholicity today, this article then (2) analyzes the present-day view of catholicity as a mark of the church according to the ‘Catechism of the Catholic Church’, noting areas of development as well as limitations. The article then (3) investigates Newman’s understanding of catholicity within his sacramental and imaginative worldview. Newman’s understanding of the development of principles and doctrines is particularly relevant for a consideration today of how the church’s view of catholicity might authentically develop from a dialogue between religion and science. The article then (4) synthesizes results in a concluding section that indicates how the fruits of the preceding analysis could be realized through eco-theological dialogue.

The Awakening of a New Form of Christianity? Catholicism in the Cariri Region (Brazil)

Exchange ◽  
2006 ◽  
Vol 35 (4) ◽  
pp. 383-397
Author(s):  
Jan Joris Rietveld
Keyword(s):  
Catholic Church ◽  
Cultural Context ◽  
The Awakening ◽  
Evangelical Churches ◽  
Rural Zone ◽  
New Form ◽  
Short Time ◽  
The Church ◽  
The Catholic Church

AbstractThe Cariri region is the most isolated and poor part of the rural zone of the diocese of Campina Grande in the Paraiba state of Brazil. The Catholic Church has been present here for a relatively short time: 335 years. Moreover the region has an isolated context and this favors conservatism so that only fundamental changes have an impact. These facts make the Cariri an interesting region for a case study about how Catholicism develops. I distinguish five periods, which are described with religious key words and situated in the socio-cultural context. This classification is a schematization: different types of Catholicism often exist together. It is obvious that the dominant features of Catholicism change with time, but in the mainstream of the fifth period we see a small revolution. Now there are not only influences in the socio cultural context and factors in the Church itself that cause changes, but there are also influences of powerful newcomers, the evangelical churches. Their main impact is that many people have left the Catholic Church and are going to live their old faith in a new form. The Catholic Church is searching for adequate ways to respond to this phenomenon.

V. Models of Dissent: The Chicano Movement in the Roman Catholic Church

Horizons ◽  
2018 ◽  
Vol 45 (1) ◽  
pp. 146-149
Author(s):  
Jason Steidl
Keyword(s):  
Case Studies ◽  
Catholic Church ◽  
Roman Catholic ◽  
The Other ◽  
Roman Catholic Church ◽  
Chicano Movement ◽  
Catholic Priests ◽  
The Church ◽  
Successes And Failures ◽  
The Catholic Church

This contribution to the roundtable will compare two forms of protest in the church—one that is radical and challenges the church from the outside, and the other that is institutional and challenges the church from the inside. For case studies, I will compare Católicos Por La Raza (CPLR), a group of Chicano students that employed dramatic demonstrations in its protest of the Catholic Church, and PADRES, an organization of Catholic priests that utilized the tools at its disposal to challenge racism from within the hierarchy. I will outline the ecclesiologies of CPLR and PADRES, the ways in which these visions led to differing means of dissent, and the successes and failures of each group.

scholarly journals BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS

2008 ◽  
Vol 2 (2) ◽  
pp. 27-51
Author(s):  
Stephen J. Hunt
Keyword(s):  
Catholic Church ◽  
Christian Right ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
The Political ◽  
Political Orientations ◽  
New Christian Right ◽  
Renewal Movement ◽  
The Church ◽  
The Catholic Church

This paper has argued that over some four decades the Catholic charismatics have been pulled in different directions regarding their political views and allegiances and that this is a result of contrasting dynamics and competing loyalties which renders conclusions as to their political orientations difficult to reach. To some degree such dynamics and competing loyalties result from the relationship of the charismatics in the Roman Church and the juxtaposition of the Church within USA politico-religious culture. In the early days of the Charismatic Renewal movement in the Roman Catholic Church the ‘spirit-filled’ Catholics appeared to show an indifference to secular political issues. Concern with spiritually renewing the Church, ecumenism and deep involvement with a variety of ecstatic Christianity drove this apolitical stance. If anything, as the academic works showed, the Catholic charismatics seemed in some respects more liberal than their non-charismatic counterparts in the Church. To some extent this reflected their middle-class and more educated demographic features. More broadly they adopted mainstream cultural changes while remaining largely politically inactive. As they grew closer to their Protestant brethren in the Renewal movement Catholic neo-Pentecostals tended to express more conservative views that were then part of the embryonic New Christian Right - the broad Charismatic movement becoming more overtly politicised in the 1980s. Somewhat later the Catholics were being pulled towards the traditional core Catholicism at a time the Renewal movement found itself well beyond its peak and influence in the mainstream denominations including the Roman Church. The Catholic charismatics were ‘returning to the fold’. During this period too the New Christian Right increased its attempt to marshal a broad coalition of conservative minded Protestants and Catholics. Throughout the 1980s and 1990s this proved to be largely ineffectual. The 2004 American Presidential election saw the initiation of the second office of George Bush. It seems clear that without the support of the New Christian Right - fundamentalist, Evangelicals, Pentecostals, charismatics - the victory would not have been secured. Based on research in South Carolina, however, suggests that the CR continues to be inwardly split and quarrels with other wings of the Republican Stephen J. Hunt: BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS • (pp. 27-51) THE CONTEMPORARY ROMAN CATHOLIC CHURCH AND POLITICS 49 Party, particularly business interests are evident.59 It is also apparent that into the twenty-first century there has proved to be an uneasy alliance in the New Christian Right, threatening to split along lines already observable in the 1970s and 1980s. For one thing the some of the political and social, if not moral teachings of the Catholic Church are at variant with such organizations as the Christian Coalition. The re-invention of the New Christian Right has not fully incorporated conservative Catholics nor Catholic charismatics. A further dynamic is that lay Catholics, charismatics or otherwise, have increasingly adopted a ‘pick and choose’ Catholicism in which there is a tendency to exercise personal views over a range of political issues irrespective of the formal teachings of the Church. To conclude, we might take a broader sweep in our understanding of the role of Catholicism in USA politics, in which the Catholic charismatics are merely one constituency. Recent scholarly work has pointed to the often under-estimated political influence of Roman Catholics in the USA. Genovese et al.60 show how today, as well as historically, Catholics and the Catholic Church has played a remarkably complex and diverse role in US politics. Dismissing notions of a cohesive ‘Catholic vote,’ Genovese et al. show how Catholics, Catholic institutions, and Catholic ideas permeate nearly every facet of contemporary American politics. Swelling with the influx of Latino, Asian, and African immigrants, and with former waves of European ethnics now fully assimilated in education and wealth, Catholics have never enjoyed such an influence in American political life. However, this Catholic political identity and engagement defy categorization, being evident in both left-wing and right-wing causes. It is fragmented and complex identity, a complexity to which the charismatics within the ranks of the Catholic Church continue to contribute.

scholarly journals Dialogue and the "culture of encounter" as the part to the peace in the modern world (in the light of Pope Francis course)

2015 ◽  
pp. 90-119
Author(s):  
Dariusz Tulowiecki
Keyword(s):  
Social Integration ◽  
Catholic Church ◽  
Common Good ◽  
Roman Catholic ◽  
Armed Conflicts ◽  
Roman Catholic Church ◽  
Social Doctrine ◽  
The Social ◽  
The World ◽  
The Church

Summary. Religious differences may rise and actually historically rose tensions and even wars. In the history, Christians also caused wars and were a threat to social integration and peace, despite the fact that Christianity is a religion of peace. God in Christians’ vision is a God of peace, and the birth of Son of God was to give peace «among men in whom he is well pleased»  (Lk 2,14b). Although Christians themselves caused wars, died in them, were murdered and had to fight, the social doctrine of Christianity is focused on peace. Also the social thought of the Roman Catholic Church strives to build peace. Over the years, the social teaching of the Roman Catholic Church was formed, which sees the conditions and foundations for peace. These are: the dignity of the human person, the natural law, human rights, common good, truth, freedom, love and social justice. The development of the Roman Catholic Church’s teaching on peace was contributed by popes of XX century: Pius XI (1922–1939), Pius XII (1939–1958), with high impact – John XXIII (1958–1963), Paul VI (1963–1978), Pope John Paul II (1978–2005) and Pope Benedict XVI (2005–2013). After Pope Benedict XVI’s resignation, the most important role of the preceptor in the Church of Rome fulfills Francis – the pope from Argentina. Although his pontificate is not long, and teaching is not complete, but you can tell that he continues to build the social doctrine of the Roman Church in matters of peace through the development of so-called «culture of encounter». Based on selected speeches and letters of two years’ pontificate of Francis, the first figure of «culture of encounter» can be lined out as a way of preventing and resolving tensions in the contemporary world.  Fundamentals of the concept of dialogue Francis created in the days of being a Jesuit priest and professor at Jesuit universities. He based it on the concept of Romano Guardini’s dialogue. Foundations of the look at the dialogue – in terms of Jorge Mario Bergoglio are strictly theological: God enters into dialogue with man, what enables man to «leaving himself» and enter into dialogue with others. Bergoglio dealt with various aspects of the dialogue: the Church and the world, culture and faith, dialogue between religions and cultures, dialogue inter-social and inter-national, dialogue rising solidarity and co-creating the common good. According to him the dialogue is a continuous task, not a single event; is overcoming widespread «culture of effacement» and  «culture of fight» towards a «culture of encounter»; it releases from autism, isolation, gives strength and meaning of life, renews the ability to listen, lets looking at community in the perspective of the whole and not just selected units. As Bishop of Rome Jorge Mario Bergoglio continues and develops his idea of «a culture of dialogue and encounter». In promoting dialogue, he sees his own mission and permanent commitment imposed on him. He promotes the atmosphere – a kind of «music» – of dialogue, by basing it on emotions, respect, intuition, lack of threat and on trust. The dialogue in this sense sees a partner in each person, values the exchange always positively, and as a result it leads to making life ethical, bringing back respect for life and rights of every human being, granting the world a more human face. «Culture of encounter» has the power of social integration: it removes marginalization, the man is the goal not the means of actions, it does not allow a man to be reduced to a mere object, tools for profit or authority, but includes him into a community that is created by people and for their benefit. Society integrated in this way, constantly following «culture of encounter» rule, renews itself all the time and continually builds peace. All people are called to such building: believers and those who do not believe, all of good will. Also, the heads of state have in this effort of breaking the spiral of violence and a «culture of conflict» – both in economic and political dimension – big task and responsibility. Pope Francis reminded about this in a special letter to president of the Russian Federation Vladimir Putin on September 14, 2014 year. In the letter he wrote: «it is clear that, for the world’s peoples, armed conflicts are always a deliberate negation of international harmony, and create profound divisions and deep wounds which require many years to heal. Wars are a concrete refusal to pursue the great economic and social goals that the international community has set itself, as seen, for example, in the Millennium Development Goals. Unfortunately, the many armed conflicts which continue to afflict the world today present us daily with dramatic images of misery, hunger, illness and death. Without peace, there can be no form of economic development. Violence never begets peace, the necessary condition for development». On thebasis of the current teaching of PopeFrancisthe following conclusion can be drawn, thatthe key topeace in the worldin many dimensions- evenbetweenreligions–isadialoguedeveloped under «cultureof encounter».

scholarly journals Bishop Nicholas French and the second Ormond peace, 1648-9

1948 ◽  
Vol 6 (22) ◽  
pp. 83-100
Author(s):  
Patrick J. Corish
Keyword(s):  
Seventeenth Century ◽  
Political Theory ◽  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Roman Catholic Church ◽  
Moral Order ◽  
The Church ◽  
The Catholic Church

Europe in the seventeenth century was a land of mar and confusion because the great political problems raised by the religious disruption of the preceding century had not yet been solved. Chief among these was the problem of the relations between the Roman catholic church and a protestant state. The teaching of the pope's indirect power in temporal matters in any problem involving a breach of the moral order (ratione peccati) had been strongly re-stated by Bellarmine, and was the official attitude of the church. A protestant prince had committed a grave sin, that of heresy, and so it was the pope's right and duty to depose him and absolve his Catholic subjects from their allegiance. But this political theory was becoming impractical as the seventeenth century progressively demonstrated that Europe was permanently divided. As might be expected, juridical forms lagged behind the development of events; but by the middle of the century the Roman curia, while not prepared to give antecedent approval to a peace with protestants, might be said to be ready to acquiesce once it had been concluded, if the position and rights of the Catholic church could be assured. Yet this assurance was, in the circumstances, almost impossible. The Catholic church could not rest satisfied with toleration as a sect, but demanded recognition as an organised society with a source of jurisdiction illdependent of the state.

“Although We Cannot Fully Meet” the Roman Catholic Response to Baptism, Eucharist and Ministry

1989 ◽  
Vol 2 (3) ◽  
pp. 249-267
Author(s):  
Peter R. Cross
Keyword(s):  
Present Article ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
World Council Of Churches ◽  
The World ◽  
World Council ◽  
The Church

The publication of Baptism, Eucharist and Ministry by the World Council of Churches in 1982 was the culmination of more than fifty years of ecumenical discussion. The document was designed to elicit official comment from the churches involved in its production and also to involve a wide membership of the churches in the process of reception of the text by taking its insights into their spiritual, pastoral and theological life. This present article analyses the response of the Roman Catholic Church. The response is largely positive, but the methodology of the document reveals unresolved tensions concerning theological reformulation while the wider issue touching reception in the life of the Church is avoided.

The ideational clinch of the Roman Catholic Church and the EU

2014 ◽  
Vol 13 (1) ◽  
pp. 171-197
Author(s):  
Petr Kratochvíl ◽  
Tomáš Doležal
Keyword(s):  
Catholic Church ◽  
Free Market ◽  
Strong Support ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
The European Union ◽  
Content Type ◽  
The Individual ◽  
The Church ◽  
The Eu

The article explores the so far largely ignored question of the political relations between the European Union and the Roman Catholic Church. It analyzes the deeper mutual ideational influences of the two entities, asking whether there has been a convergence of views about several basic political notions between the Church and the EU. The analysis centres on the Church’s approach to four fundamental notions related to the EU – (1) secularism, (2) the individual(ism), (3) free market, and (4) the state, stressing in particular the discursive strategies the Church employs to defend its own position. The conclusion focuses on the relation between the RCC’s “theopolitical” imagination and the EU’s political form and argues that the surprisingly strong support of the Church for the integration process is not only a result of the aggiornamento, but a peculiar example of the Church’s ongoing Europeanization. Methodologically, the paper builds on a discourse analysis of almost 160 documents released by the three key Church bodies which often comment on the EU: the Commission of the Bishops’ Conferences of the European Community, the Council of European Bishops’ Conferences, and the Curia.

The Church – Towards a Common Vision: A Roman Catholic Response

Ecclesiology ◽  
2016 ◽  
Vol 12 (3) ◽  
pp. 298-315
Author(s):  
Paul McPartlan
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Order Convergence ◽  
Ordained Ministry ◽  
The World ◽  
The Church ◽  
Common Vision

The article offers a Roman Catholic response to the Faith and Order convergence text, The Church – Towards a Common Vision (2013). It considers that the text is greatly to be welcomed. The document broadly reflects the ecclesiological understanding of the Roman Catholic Church, particularly with regard to the Church as participating in trinitarian communion, as essentially missionary, as sign and servant (sacrament) of God’s transformational plan of salvation, as existing at three levels, local, regional and universal, at each of which both synodality and primacy are needed, and as committed to the promotion of justice and peace. However, its understanding of ordained ministry, and of the visible structures of the Church, is still weak. The document outlines a Church which, while there is ecumenical agreement regarding many of its elements, is still not firmly held together for its effective existence in the world by a clear structure of ministry.

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