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Charles E. Curran

9780719082542_C03.qxd 8/9/11 15:52 Page 73 3 Human rights in the Roman Catholic tradition Charles E. Curran This essay will discuss the understanding of human rights in the Roman Catholic tradition. One essay or even one book cannot pretend to cover the entire topic in any depth. This article will focus especially on the official teaching of the hierarchical magisterium. The hierarchical teaching in the general area of the social order has been called Catholic Social Teaching which traces its origins to the encyclicals of Pope Leo XIII in the latter part of

in Religion and rights
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The Oxford Amnesty Lectures 2008
Editor: Wes Williams

This book addresses the relationship between human rights and religion. The original blurb for the Oxford Amnesty Lectures of 2008 invited speakers and audiences to ponder arguments for the God-given source of human rights. The book explains how biblical inspiration (both Old and New Testament) fuelled the anti-slavery protests and later the civil rights movement in the United States. It develops the particular relevance, for arguments over human rights within Islam, of the writings of the medieval philosopher Muhammad al-Ghazali who justified an openness towards constructive engagement with other traditions. The book shows where the philosophical worldviews that inform the religion of Islam and the rights discourse may be distant from each other. It illustrates the challenge of taking the real world of human practice seriously while avoiding simplistic arguments for pluralism or relativism. The book focuses on Simon Schama's evocation of the religious fervour which helped feed the long struggles for liberation among American slave communities. It discusses the understanding of human rights in the Roman Catholic tradition. The book also shows that the Christian experience of Pentecost and what it means to learn to speak as well as understand another's language, is a continuing resource God has given the church to sustain the ability to suffer as well as respond to those who suffer for the long haul. The book argues that moral progress consists in the universalisation of Western liberal democracy with its specific understanding of human rights.

Nicholas Bamforth

integrity – qualities rightly associated with a true defender of human rights. Notes 1 See, generally, Charles E. Curran, Transition and Tradition in Moral Theology (Notre Dame: University of Notre Dame Press, 1979); History and Contemporary Issues: Studies in Moral 9780719082542_C03.qxd 8/9/11 15:52 Page 85 Human rights in the Roman Catholic tradition 2 3 4 5 85 Theology (New York: Continuum, 1996) and ‘Sexual Orientation and Human Rights in American Perspective’, in Saul M. Olyan and Martha C. Nussbaum (eds), Sexual Orientation and Human Rights in American

in Religion and rights
Abstract only
Reading New Testament women in early modern England, 1550–1700
Victoria Brownlee and Laura Gallagher

only in brief, Mary’s role as Jesus’ mother. 1 As such, although the reformers may have disagreed with the intercessory role afforded to Mary in the Roman Catholic tradition, and rejected any suggestion that she was involved in the atonement of sins, Mary’s scriptural presence ensured that her virgin motherhood and centrality within the Christian narrative were broadly accepted

in Biblical women in early modern literary culture 1550–1700
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Carol Engelhardt Herringer

and in which the ‘Hail Mary’ was central) were standard forms of prayer in the Roman Catholic tradition, while Anglican sisters often said at least the scriptural first half of the Hail Mary, or sang it to a chant that the sisters at St Margaret’s, East Grinstead, found in their prayer book, based on the medieval Sarum Missal.17 More remarkably, given the association of the Rosary with Rome, each sister in the Society of the Holy and Undivided Trinity, an Anglican sisterhood based in Oxford, received one as part of the limited personal possessions she was allowed.18

in Making and remaking saints in nineteenth-century Britain
Catholicism and devotion in The Smiths
Eoin Devereux

in the affective or emotional lives of university students, see A. Wells, ‘Popular Music: Emotional Use and Management’, Popular Culture, Vol. 24, No. 1 (1990), pp. 105–17. 52 See for example A. E. Cepeda, ‘The Light That Never Went Out’, www.treblezine. com 4 December 2005. Cepeda makes reference to what he terms the ‘strict Roman Catholic tradition’ that Latino fans and Morrissey have in common. The Catholic connection as one of the key reasons for Morrissey’s appeal to Latino immigrant fans is also referred to by J. Oransky in ‘Latin American Idol’. See www

in Why pamper life's complexities?
Ben Tonra

circumstances the Church was forced to rely upon its international network of Irish Colleges and religious orders for the formation of its priests and religious sisters and brothers. Similarly, Irish religious communities focused significant energy upon ministering to Ireland’s overseas population. This was a feature within both the Protestant and Roman Catholic traditions. While the former relied upon the infrastructure of the Empire, the latter had the resources of the Universal Church at its disposal. Later, such endeavours would be supported by extensive domestic fund

in Global citizen and European Republic
Rosemary O’Day

Catholicism. Nineteenth-century historians had a multiplicity of traditions of Reformation history upon which to draw. The Roman Catholic tradition was represented both by the polemics of Catholic writers such as Reginald Pole, Nicholas Sander(s), Nicholas Harpsfield, William Allen and Robert Persons, and also by the much quieter, more conciliatory tradition of late Elizabethan writers such as William Watson (1601) and the Appellant priests. The nonCatholic tradition was yet more varied. Peter Heylyn and Thomas Fuller, with their clear memories of the Puritan revolution

in The Debate on the English Reformation
Fletcher’s representation of Russia
Felicity Jane Stout

decked, as thicke almost as the wall can beare, with lamps and waxe candles burning before them … bowing himself prostrate unto them with knocking of his head to the verie ground. Thus he continueth the space of a quarter of an houre.’113 The Russian ritual of baptism was similarly depicted as bearing some likeness to the Roman Catholic tradition, for ‘when the childe is baptiszed, the Priest laieth oile and salt tempred together upon the forehead, and both sides of his face, and then uppon his mouth, drawing it along with his finger over the childes lippes (as did the

in Exploring Russia in the Elizabethan commonwealth
John Anderson

to be identified with specific ethnic groups and, ecclesiastically speaking, have no over-arching authority comparable to the Vatican in the Roman Catholic tradition. Whilst this linkage may have been useful in preserving religious and national identities in times of occupation and dominance by other powers, it has also rendered the churches more susceptible to control by political rulers, whether nationalist or communist. More importantly for our purposes is the argument that this strong connection to the nation may undermine the commitment of a democratic state

in Christianity and democratisation