DOCSLIB.ORG

Jesus' Death/Resurrection Is

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Jesus' Death/Resurrection Is PRAY Life- Easter Sunday April 4, 2021, Vol. 33, No. 25 giving God, easter in us. Complete the work of new life in us our baptisms began. Awaken us to all we can become in you. Amen. Easter the word means dawn, the hour of Jesus’ resurrection, the first light of a new promise that there is a road through death to life and Jesus walked it. Easter is springtime, by Brett Johnson white lilies, grass greening, n high school you had to drag have no major quarrels with warming days, me to church. My mother the Catholic Church. I don’t new fire spreading, I hated to do that, so on Sunday I refuse to attend because of mornings I bided my time, trying to Rome’s politics. It’s just that when Christians’ candles outwait her. Inevitably she started. “Okay, I’m at Mass, I think of everything but lighting up the night. Brett, you should take your shower; we’re what’s happening in front of me. going to church.” My mind wanders through the readings, Easter is the slow Excuses such as “I’m too old to be I fidget during the presentation of the gifts dawning in each of us forced to go” and “I can decide for and daydream through the prayers after myself” passed over my mother like mist Communion. For some reason, I tune out that love is stronger on a breeze. She looked at me with the in an almost miraculous hypnosis. Like than any other energy determination of a sailor in a storm and people with the stigmata, I’m afflicted with and ours to give as said, “You can give one hour to God.” holy narcolepsy. So in college I started Like waves against her hull, I protested sleeping in my bed on Sunday mornings each other’s daily until Dad intervened and I went. instead of in the pew. bread. When the time came for me to leave I was becoming part of that large and for college, I couldn’t wait. Among my shameless group—the lapsed Catholic. many new freedoms, I could decide However, I still went to church on whether or not to attend church. Christmas, Easter, and some holy days (if I remembered them). Then, I glanced up when the last Easter I found more meaning in presider introduced an church. Ecuadoran priest who was It was the first Easter I was away going to baptize a child. from home, missing the annual Between the silhouettes gathering of family and friends. A of heads I spied this job kept me on campus during the priest, his brown face holiday, but I made sure to attend smooth and young, Mass that morning. Going to Mass his nose curled into a on this most important day of the fat hook. He spoke a religious year gave me a way to labored brand of English connect with my family. In some with a heavy Spanish way, I still felt I was going out of duty accent. He faltered rather than devotion. as he was handed the infant, cradling it awkwardly. ext, the father held the baby up over his he priest stood with N head, the tiny figure the baby near a tank of kicking its legs and arms like T water that rested like a marionette. All eyes focused low tide on the altar. When on this infant and I was startled. he began the ceremony, he might The people applauded for this wet, as well have been speaking from crying, naked, new Catholic. And I underwater. The reverberation from realized I had just been caught up in the hall and his accented faltering a holy moment—a sacrament. speech rendered him unintelligible. I was eight years old when I was However, the congregation hushed, baptized. An odd age, but my dad straining to hear his halting words. had just remarried and my new When the priest held the baby mother told me, “Catholics have over the water, I struggled to listen. more fun.” So I was baptized. My I feared he might drop the child. baptism is the first experience of “Eye-bap-tyzz youh een thee nahme church I remember. That Easter of the Father—” followed by silence. Mass reminded me of that day, my Then the splash of the child against own baptism. the water. Suddenly a wail filled It took the cry of a baby for me to the church. “And zee Son.” Again connect with a deeper meaning of church. My mother’s words of giving en and women in their a splash! “And the Ho-lee Spee- an hour for God came to mind. I best outfits crammed rit.” A third time the priest dunked was glad to be Catholic. the cathedral-like the child, finishing the baptism M flawlessly. Now back to my daydreams. church. I wondered how many of us came together just to fulfill a minimum obligation. I was ushered to a seat three rows from the back and submerged in dark suits, white dresses, and fresh hair spray. Only by stretching above shoulders and heads, could I glimpse the altar that seemed leagues away. I identified a priest and one, maybe two, altar persons. The voice on the microphone gurgled in an inaudible echo. My mind wandered. I studied the shimmer of the stained glass, re-read the bulletin, and looked at feet. SUNDAY GOSPEL Easter Sunday Mary Magdalene meets Jesus risen. NARRATOR 1: Early in the morning on the the wrappings, but rolled up in a place by JESUS: Woman, why are you weeping? first day of the week, while it was still itself. Whom are you looking for? dark, Mary Magdalene came to the tomb. NARRATOR 1: Then the disciple who had NARRATOR 1: Mary supposed the man was She saw that the stone had been moved arrived first at the tomb went in. He saw the gardener. away, so she ran off to Simon Peter and and believed. MARY MAGDALENE: Sir, if you have carried the other disciple (the one Jesus loved) NARRATOR 2: Remember, as yet they did him away, tell me where you have laid and told them: not understand the scripture that Jesus him, and I will take him away. MARY MAGDALENE: The Lord has been had to rise from the dead. The disciples JESUS: Mary! taken from the tomb! We don’t know returned to their homes. But Mary stood MARY MAGDALENE: Rabbouni! Teacher! where they have put him. weeping outside the tomb. JESUS: Do not hold on to me, because I NARRATOR 2: At that, Peter and the other NARRATOR 1: As she wept she bent over have not yet ascended to the Father. But disciple started out on their way toward to look into the tomb. She saw two angels go to my brothers and say to them, “I am the tomb. They were running side by side, dressed in white, sitting where the body of ascending to my Father and your Father, to but then the other disciple outran Peter Jesus had been lying, one at the head and my God and your God.” and reached the tomb first. the other at the feet. NARRATOR 2: Mary Magdalene went and NARRATOR 1: He did not enter but bent ANGELS: Woman, why are you weeping? down to peer in, and saw the wrappings announced to the disciples. MARY MAGDALENE: They have taken away lying on the ground. Presently, Simon MARY MAGDALENE: I have seen the Lord. my Lord, and I do not know where they Peter came along behind him and entered have laid him. NARRATOR 1: She told them that he had the tomb. said these things to her. NARRATOR 2: She turned around and saw NARRATOR 2: He observed the wrappings John 20.1-18 Jesus standing there, but she did not know on the ground and saw the piece of cloth that it was Jesus. which had covered the head not lying by QUESTIONS 1 When has a holy moment in church caught you up? 2 What is the deeper meaning of church Brett experiences? 3 What do Easter and Baptism celebrate? 4 Why does one disciple believe and Peter doesn’t? 5 When have you recognized Jesus’ presence with you? 6 How did you become a believer? esus’ death/resurrection is the aster is the first day of a new friends see and touch him, and he eats, yet founding event of Christianity. creation; it is the day after sabbath, he appears and disappears suddenly. In this Jesus’ death is inseparable from the seventh day that celebrates God’s J risen state, Jesus’ divinity permeates his E his resurrection, two moments in a single six days of creation. We have no scientific humanity. reality. proof God raised Jesus from the dead. We In the sacrament of baptism—in the way In his death Jesus is like every human, have only the witness of his friends, who Christians celebrated it in the early Church having to entrust himself to God. In the committed their lives to spread his message. and many parishes do now—a person who passion story, he feels forsaken and cries Many died in this work. wants to commit to following Jesus plunges out, “My God, my God, why have you under water to die with Jesus and comes up forsaken me?” from the water to rise with him. But, death cannot hold Jesus. By his By his death Christ Jesus’ death and resurrection happens at resurrection he changes the meaning of Passover in springtime.
Load more

Recommended publications
  • The Importance of the Catholic School Ethos Or Four Men in a Bateau
    THE AMERICAN COVENANT, CATHOLIC ANTHROPOLOGY AND EDUCATING FOR AMERICAN CITIZENSHIP: THE IMPORTANCE OF THE CATHOLIC SCHOOL ETHOS OR FOUR MEN IN A BATEAU A dissertation submitted to the Kent State University College of Education, Health, and Human Services in partial fulfillment of the requirements for the degree of Doctor of Philosophy By Ruth Joy August 2018 A dissertation written by Ruth Joy B.S., Kent State University, 1969 M.S., Kent State University, 2001 Ph.D., Kent State University, 2018 Approved by _________________________, Director, Doctoral Dissertation Committee Natasha Levinson _________________________, Member, Doctoral Dissertation Committee Averil McClelland _________________________, Member, Doctoral Dissertation Committee Catherine E. Hackney Accepted by _________________________, Director, School of Foundations, Leadership and Kimberly S. Schimmel Administration ........................ _________________________, Dean, College of Education, Health and Human Services James C. Hannon ii JOY, RUTH, Ph.D., August 2018 Cultural Foundations ........................ of Education THE AMERICAN COVENANT, CATHOLIC ANTHROPOLOGY AND EDUCATING FOR AMERICAN CITIZENSHIP: THE IMPORTANCE OF THE CATHOLIC SCHOOL ETHOS. OR, FOUR MEN IN A BATEAU (213 pp.) Director of Dissertation: Natasha Levinson, Ph. D. Dozens of academic studies over the course of the past four or five decades have shown empirically that Catholic schools, according to a wide array of standards and measures, are the best schools at producing good American citizens. This dissertation proposes that this is so is partly because the schools are infused with the Catholic ethos (also called the Catholic Imagination or the Analogical Imagination) and its approach to the world in general. A large part of this ethos is based upon Catholic Anthropology, the Church’s teaching about the nature of the human person and his or her relationship to other people, to Society, to the State, and to God.
    [Show full text]
  • St. Clement Romeo 12-9-2018
    St. Clement of Rome Catholic Church Second Sunday of Advent December 9, 2018 From the Parish Office: Thank you to all St. Don’t forget to recycle. Clement Parishioners Your newspapers, mail, for their generosity this catalogs & magazines can year with the gifts all be recycled. St. Clement has donated from the recycle bins located in the parking Sharing Tree. With lot for your convenience. Proceeds your help we were able go to the parish youth. to provide individuals and families with an Our Lady of Guadalupe expression of love and Mass and Fiesta kindness. Wednesday, Dec. 12 at 6:30 p.m. God Bless ~ Fr. Steve All are Welcome! Help Religious Communities Memorial Flowers Bambinelli Sunday For Christmas Aging religious need your help. Would you like to have Dear Families, all are Senior Catholic sisters, brothers, a poinsettia plant placed invited to bring the baby and religious order priests minis- in the church for the Christmas Jesus from their crèche for the an- tered for years for little to no pay. season in memory of a loved one or nual blessing on December 15 and Their sacrifices now leave their in honor of someone dear to you? 16 at all Masses. If you don't religious communities without The poinsettia plants are have a baby Jesus, there will be a adequate retirement savings. Your available for $25.00. You may basket in the gathering space with gift to today's collection for the bring your donation to the parish some baby Jesus's for you to take. Retirement Fund for Religious office weekdays, or put it in the helps to provide medications, Thank you to collection basket marked with the nursing care, and more for tens of everyone who has name of your loved one.
    [Show full text]
  • American Religious History Parts I & II
    American Religious History Parts I & II Patrick N. Allitt, Ph.D. PUBLISHED BY: THE TEACHING COMPANY 4840 Westfields Boulevard, Suite 500 Chantilly, Virginia 20151-2299 1-800-TEACH-12 Fax—703-378-3819 www.teach12.com Copyright © The Teaching Company, 2001 Printed in the United States of America This book is in copyright. All rights reserved. Without limiting the rights under copyright reserved above, no part of this publication may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form, or by any means (electronic, mechanical, photocopying, recording, or otherwise), without the prior written permission of The Teaching Company. Patrick N. Allitt, Ph.D. Professor of History, Emory University Patrick Allitt is Professor of History at Emory University. He was born and raised in England, attending schools in his Midlands hometown of Derby. An undergraduate at Oxford University, he graduated with history honors in 1977. After a year of travel, he studied for the doctorate in American History at the University of California, Berkeley, gaining the degree in 1986. Married to a Michigan native in 1984, Professor Allitt was awarded a postdoctoral fellowship at Harvard Divinity School for the study and teaching of American religious history and spent the years 1985 to 1988 in Massachusetts. Next, he moved to Atlanta, Georgia, where for the last twelve years he has been a member of Emory University’s history department, except for one year (1992–1993) when he was a Fellow of the Center for the Study of American Religion at Princeton University. Professor Allitt is the author of Catholic Intellectuals and Conservative Politics in America 1950-1985 (1993), Catholic Converts: British and American Intellectuals Turn to Rome (1997), and Major Problems in American Religious History (2000) and is now writing a book on American religious history since 1945, to be titled The Godly People.
    [Show full text]
  • Catholic Novelists in Defense of Their Faith, 1829-1866
    Catholic Novelists in Defense of Their Faith, 1829-1866 WILLARD THORP IN THE EARLY YEARS of the Republic there was a general distrust of fiction. Novels were held to be insipid, frivolous, and even dangerous. Indulgence in novel-reading was, at the least, a waste of time; at the worst, it could lead to immoral- ity. In his Sentimental Novel in America (l940) Herbert Ross Brown notes that these inherent evils were of concern to men prominent in public affairs. Thomas Jefferson wrote to Nathaniel Burwell: 'When this poison infects the mind, it de- stroys its tone and revolts it against wholesome reading. The result is a bloated imagination, sickly judgment, and dis- gust towards all the real businesses of life.' Noah Webster had strong feelings in the matter. Presidents Dwight of Yale and Witherspoon of Princeton viewed with alarm. Still, as literacy increased and urban life became more ur- bane, people wanted to read novels. Our early novelists soon discovered ways to relieve readers of feelings of guilt. One way was to announce in the title that the tale was designed to inculcate virtue. Surely one might safely venture inside a novel with such a title as Amelia; or. The Influence of Virtue (I8O2) or What is Gentility? a Moral Tale (1828). Another strategy was to declare that your novel was 'founded on fact.' For some reason that escapes me, believing that you were reading a factual, not a fictional account of kidnapping, seduction, or murder was reassuring. 25 26 American Antiquarian Society Writers also discovered that if their novels championed a cause, they could attract readers.
    [Show full text]
  • Orthodox Mission Methods: a Comparative Study
    ORTHODOX MISSION METHODS: A COMPARATIVE STUDY by STEPHEN TROMP WYNN HAYES submitted in fulfilment of the requirements for the degree of DOCTOR OF THEOLOGY in the subject of MISSIOLOGY at the UNIVERSITY OF SOUTH AFRICA Promoter: Professor W.A. Saayman JUNE 1998 Page 1 ACKNOWLEDGMENTS I would like to thank the University of South Africa, who awarded the Chancellor's Scholarship, which enabled me to travel to Russia, the USA and Kenya to do research. I would also like to thank the Orthodox Christian Mission Center, of St Augustine, Florida, for their financial help in attending the International Orthodox Christian Mission Conference at Holy Cross Seminary, Brookline, MA, in August 1996. To Fr Thomas Hopko, and the staff of St Vladimir's Seminary in New York, for allowing me to stay at the seminary and use the library facilities. The St Tikhon's Institute in Moscow, and its Rector, Fr Vladimir Vorobiev and the staff, for their help with visa applications, and for their patience in giving me information in interviews. To the Danilov Monastery, for their help with accom­ modation while I was in Moscow, and to Fr Anatoly Frolov and all the parishioners of St Tikhon's Church in Klin, for giving me an insight into Orthodox life and mission in a small town parish. To Metropolitan Makarios of Zimbabwe, and the staff and students of the Makarios III Orthodox Seminary at Riruta, Kenya, for their hospitality and their readiness to help me get the information I needed. To the Pokrov Foundation in Bulgaria, for their hospitality and help, and to the Monastery of St John the Forerunner in Karea, Athens, and many others in that city who helped me with my research in Greece.
    [Show full text]
  • Irish Catholic Chaplains in the First World War
    Irish Catholic Chaplains in the First World War. by John Martin Brennan. Student Number. 0770178 A thesis submitted to the University of Birmingham for the degree of M. Phil. School of History and Cultures The University of Birmingham. July 2011 1 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Contents Introduction 3 Chapter 1. The Priests The Irish Catholic Church in the nineteenth century 14 The changing face of Irish Catholicism in prosperous areas 22 The Priest and social class 25 The role of the Priest as leader of the community 30 The Priest and politics 33 Chapter 2. The Mission The bravery of Catholic chaplains. 40 The Irish chaplains and National identity 45 The problems with non-Catholic officers and concerns about discrimination 52 Difficulties with some chaplains 62 The motivation of some Irish priests to enlist as chaplains 70 The nature of chaplains work 72 2 Chapter 3. The Men The devotion of Irish Soldiers 81 Were Irish soldiers really more religious? 91 A different impression of Irish troops 92 Piety in the families of Irish soldiers 101 Chapter 4.
    [Show full text]
  • Norms for the Preparation for and Celebration of Marriage
    THE OFFICE FOR CANONICAL AFFAIRS DIOCESE OF HONOLULU ST. STEPHEN DIOCESAN CENTER 6301 PALI HIGHWAY, KĀNE`OHE, HAWAI`I 96744-5224 [808] 203-6766 WWW.CATHOLICHAWAII.ORG Norms for the Preparation for and Celebration of Marriage I. Introduction – ##1-15……………………………………………………………... pp. 3-5 Signs of the Times – ##1-4 Consent – ##5-8 Theological Overview of Marriage – ##9-15 II. Goals of Preparation during Engagement – ##16-34…………………………. pp. 6-8 The Natural Law Right to Marry – #17 Length of Preparation – #18 Parish Registration – #19 Marrying an Immigrant – #20 Preparation Topics – ##21-26 Evangelization – ##27-34 III. Components of Preparation – ##35-39…………………………………………. p. 9 Meetings with Priest or Deacon – #35 Scheduling the Date – #36 Premarital Inventory – #37 Engaged Encounter Weekend – #38 Language Barriers – #39 IV. Special Circumstances and Possible Delays – #40-56……………………….. pp. 10-12 Special Circumstances – ##40-52 Fornication – ##40-43 Cohabitation – ##44-47 Premarital Pregnancy – ##48-50 Multiple Prior Invalid Marriages – ##51 Vetitums or Monitums – #52 Delay of Marriage – ##53-56 V. Church for the Celebration of Marriage – ##57-62……………………………. p. 13 VI. Canonical Form – ##63-78………………………………………………………. pp. 14-15 Requirements – ##63-66 Clergy Faculties – ##67-72 Dispensation from Canonical Form – ##73-78 VII. Required Paperwork – ##79-103………………………………………….......... pp. 16-19 Premarital Investigation Form – #79 Proof of Baptism – #80 Affidavits of Freedom to Marry – #81 July-12 Page 1 Prior Marriages – ##82-84 RCIA Catechumens or Candidates – #84 Marriage Paperwork Sent to or Received from Other Dioceses – #85 Paperwork within the Diocese – #86 Paperwork for Marriages in Danger of Death – #88 Occasions When Permission is Needed to Marry – ##89-97 Prior Natural Obligations – #90 Notorious Rejection of the Catholic Faith – #91 Minors – ##92-95, 99 Mixed Marriages – ##96, 116-135 Impediments to Marry – ##98-103 Disparity of Cult – ##99, 116-135 Dispensations in Danger of Death or Everything Prepared – ##100-103 VIII.
    [Show full text]
  • Marriage Quizes to a Street Preacher
    MARRIAGE QUIZZES TO A STREET PREACHER Copyright 1943 by Radio Replies Press Fathers Rumble & Cary, St. Paul 1, Minn, 62. Why can't a Catholic ceremony and a Protestant ceremony, be allowed? . Canon 1063 says: "Even though a dispensation has been obtained from the impediment of mixed religion the consorts cannot, either before or after the marriage entered into before the Church, approach either personally or by proxy a non-Catholic minister, acting in his religious capacity, to give or to renew their matrimonial consent." Hence the Church forbids two ceremonies, – one before a priest, and the other before a minister, acting as such. Catholics who violate this canon of the law incur excommunication, and absolution from this censure is reserved to the Bishop. 67. If a Protestant marries a Catholic will the Catholic Church recognize that marriage at all? Yes, provided it takes place according to Catholic rites. 68. Marriage is a contract between the parties themselves. Why should they have to be married in the Catholic Church? Marriage is a public as well as a private contract, and society rightly insists upon public conditions for validity. And since marriage is also a Christian Sacrament committed to the care of the Church, the Church reasonably and properly lays down the conditions for the lawful and valid reception of that sacrament. 69. Catholics cannot attend a Protestant Church. How can the Protestant marry in the Catholic Church? To be married by a priest is not against the principles of a Protestant who says that one religion is as good as another; but it is against the principles of a Catholic to be married by a Protestant minister.
    [Show full text]
  • THE CATHOLIC UNIVERSITY of AMERICA the Cultural Transition
    THE CATHOLIC UNIVERSITY OF AMERICA The Cultural Transition and the Attitudes of Polish Immigrant Families Towards Divorce and Parental Authority in the United States, 1931-1940 A DISSERTATION Submitted to the Faculty of the Department of History School of Arts and Sciences Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Stanisław Hajkowski Washington, D.C. 2010 The Cultural Transition and the Attitudes of Polish Immigrant Families Towards Divorce and Parental Authority in the United States, 1931-1940 Fr. Stanisław Hajkowski, S.Chr. Director: Leslie Tentler, Ph.D. Preaching the Gospel to the poor has always been emphasized by Christianity and the development of the radio at the beginning of the Twenties created a new, powerful tool to use for this task. Many leaders of religious communities noticed in the new invention an opportunity and used radio broadcast to both convert the unbelievers and provide teaching and support to faithful. The historical literature on early twentieth- century radio preachers in the United States includes numerous studies on Protestant and Catholic radio preachers; for example, a Protestant minister, S. Parkes Cadman began using radio broadcasts in 1923 and reached an audience of five million and in the 1930s, a famous radio evangelist, the Roman Catholic priest Father Charles Coughlin, had forty million listeners tuning in to his programs. In English historical literature very little attention has been given so far to Father Justyn Figas, a Conventual Franciscan, who began his broadcasting career in 1926 and, by the end of Thirties he had an audience of close to three million listening to his broadcasts.
    [Show full text]
  • Fado and Fatima: Salazar's Portugal in US Film Fiction the Estado Novo
    Fado and Fatima: Salazar’s Portugal in US Film Fiction The Estado Novo (‘New State’), the right-wing dictatorship which ruled Portugal between 1933 and 1974, summed up its core values with the slogan ‘God, Fatherland, and Family’, but its critics have long ago coined an alternative tripartite formula to describe the regime founded by António de Oliveira Salazar: Fatima, fado, and football.1 More than denouncing the regime’s environment of alienation, the so- called ‘three Fs’ highlight a set of key cultural symbols espoused by official propaganda.2 Fado referred to a type of acoustic ballad associated with melancholic themes and typically sung in working class taverns (‘fado houses’), accompanied by a Portuguese guitar. Fatima referred to the parish where sightings of the Virgin Mary (‘Our Lady of Fatima’) were reported in 1917, culminating in extraordinary solar activity that allegedly affected thousands of pilgrims, accepted by the Vatican as the ‘Miracle of the Sun’. Given their iconic role in domestic propaganda about Portuguese identity as well as in building the country’s tourist-friendly international image, this article will examine how the film industry of the United States – which dominated the world’s screens throughout the Estado Novo – engaged with those two symbols (football, known in the US as ‘soccer’ and traditionally unpopular among US audiences, was understandably absent). Until 1974, Hollywood released almost three dozen productions set (at least partially) in Portugal that not only ignored the most controversial traits of the Salazar dictatorship – political repression, widespread poverty, colonial wars – but also reinforced cultural pillars of the regime.3 In order to better understand this phenomenon, the article will begin by briefly contextualizing the evolution of Portugal’s presence in US film fiction.
    [Show full text]
  • ABSTRACT Authoritarianism and the Catholic Church in Latin America
    ABSTRACT Authoritarianism and the Catholic Church in Latin America Amy Edmonds, Ph.D. Dissertation Chairperson: Jerold L. Waltman, Ph.D. This research examines the relationship between the Catholic Church and the military regimes in Latin America in the latter half of the twentieth century. Although prevailing theories explain church behavior regarding authoritarianism in reference to Protestant competition, I argue that church opposition is best explained by institutional arrangements in two ways. First, whether the church opposes authoritarianism is contingent on the degree of institutional autonomy the church possesses. Secondly, the strength of the opposition depends upon the presence of structural carriers, which are institutions connecting the church to society. The cases of Chile, Argentina, and Uruguay are examined through a historical institutionalist lens to test these hypotheses. Findings from these historical case studies indicate that both institutional autonomy and structural carriers are necessary for opposition. Ultimately, this study sheds light on the question of why religious institutions operate in varying ways in similar political contexts. It is also a contribution to the “path dependent model,” which posits that the history of institutional arrangements serves as a strong influence on contemporary institutional behavior. Authoritarianism and the Catholic Church in Latin America by Amy Edmonds, B.A., M.A. A Dissertation Approved by the Department of Political Science ___________________________________ Mary P. Nichols, Ph.D., Chairperson Submitted to the Graduate Faculty of Baylor University in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Approved by the Dissertation Committee ___________________________________ Jerold L. Waltman, Ph.D., Chairperson ___________________________________ Christopher Marsh, Ph.D.
    [Show full text]
  • Roamin' Catholic Sensibility in Toole, Mccarthy, and Delillo Peter C
    Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2008 A Good Catholic Is Hard to Find: Roamin' Catholic Sensibility in Toole, Mccarthy, and Delillo Peter C. Kunze Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES A GOOD CATHOLIC IS HARD TO FIND: ROAMIN’ CATHOLIC SENSIBILITY IN TOOLE, McCARTHY, AND DeLILLO By PETER C. KUNZE A Thesis submitted to the Department of English in partial fulfillment of the requirements for the degree of Master of Arts Degree Awarded: Summer Semester, 2008 The members of the Committee approve the Thesis of Peter C. Kunze defended on April 21, 2008. ___________________________________ Andrew Epstein Professor Directing Thesis ___________________________________ Timothy Parrish Committee Member ___________________________________ Christopher Shinn Committee Member ___________________________________ Elaine Treharne Committee Member Approved: ___________________________________ R. M. Berry Chair, Department of English __________________________________ Joseph Travis Dean, College of Arts and Sciences The Office of Graduate Studies has verified and approved the above named committee members. ii To my mother, who shows me the beauty of faith in a higher power and to my father, who thinks it is all nonsense. iii ACKNOWLEDGEMENTS I would like to express my sincerest gratitude to my thesis director, Dr. Andrew Epstein, for allowing me to explore this topic freely and for his detailed, insightful criticism. His commitment as a teacher and a director was a model for excellence in academia. I cannot imagine a more helpful, dedicated, and professional thesis director. I thank Dr. Christopher Shinn, Dr.
    [Show full text]