Commitments and non-commitments: The social radicalism of U.S. Catholic bishops

Burns, Gene

doi:10.1007/bf00993495

Cited by 7 publications

(7 citation statements)

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“…However, the Catholic Church also possesses a unique political resource-its strong institutional linkage (Jelen 2003;McMullen 1994;Burns 1992). Specifically the Catholic Church exercises political influence through its institutional connectivity, which helps compensate for its lack of parishioner preference homogeneity on abortion.…”

Section: Discerning Political Influence Among the Faithfulmentioning

confidence: 99%

Bringing the Faithful Back In: The Influence of Catholics and White Evangelicals on Polarization in State Abortion Politics

Calfano¹

2006

ARP

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I use two maximum likelihood models to assess whether the density of Roman Catholics and white evangelicals in state legislative districts significantly increases the likelihood that state House representatives hold the “pro-life” position on abortion. As hypothesized, the relative district density of both Catholic parishes and white evangelical adherents is found to be a significant “pro-life” influence. These are provocative findings. They suggest that not only is officeholder polarization the product of machinations by political elites (Fiorina et al. 2006), but that interested publics representing essentially non-political institutions and constituent blocs also contribute to such polarization, at least in regard to state abortion politics.

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Section: Discerning Political Influence Among the Faithfulmentioning

confidence: 99%

Bringing the Faithful Back In: The Influence of Catholics and White Evangelicals on Polarization in State Abortion Politics

Calfano¹

2006

ARP

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“…Politically, the Council was cited as a central factor in the development of Liberation Theology in Latin America (Smith 1991); as an important theological resource for progressive Catholics in the United States (Dillon 1999;Burns 1992); and a reason why the Church began to more actively engage in public debates over war and peace, capitalism, and economic redistribution (Casanova 1994;Burns 1990). A wide variety of sociological studies demonstrated that Vatican II had far-reaching effects on the doctrine, practices, identity, and strength of Roman Catholicism.…”

Section: About V Vatican I Iimentioning

confidence: 99%

“…A wide variety of sociological studies demonstrated that Vatican II had far-reaching effects on the doctrine, practices, identity, and strength of Roman Catholicism. Politically, the Council was cited as a central factor in the development of Liberation Theology in Latin America (Smith 1991); as an important theological resource for progressive Catholics in the United States (Dillon 1999;Burns 1992); and a reason why the Church began to more actively engage in public debates over war and peace, capitalism, and economic redistribution (Casanova 1994;Burns 1990). Practically, the Council liberalized a wide variety of religious practices, such as dietary restrictions and marriage annulment procedures (Wilde 2001), changes that some theorists argue have created a less involved laity (Finke and Stark 1992;Sengers 2003).…”

Section: About V Vatican I Iimentioning

confidence: 99%

How Culture Mattered at Vatican II: Collegiality Trumps Authority in the Council's Social Movement Organizations

Wilde

2004

Am Sociol Rev

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The overwhelmingly progressive outcome of the Second Vatican Council in the Roman Catholic Church (1962 to 1965) changed Church doctrine on everything from the Latin mass to nuns' habits to openness to other faith traditions. This article examines a cause of this outcome by analyzing the informal organizations activist bishops built during the Council. Progressives' and conservatives' cultural understandings of authority determined what type of organization they built as well as how effectively that organization helped them to address their concerns. Progressives believed in the doctrine of “collegiality,” that bishops convening together are as infallible as the Pope—a doctrine conservatives saw as threatening the primacy and authority of the Pope. Consequently, while progressives built a highly effective, consensus-based organization as soon as the Council began, conservatives were much slower to mobilize and, when they did so, formed a hierarchical organization that proved to be much less effective. Most studies of social movements do not have faith in the effectiveness of the progressives' consensus-based organization, which have typically found such organizations to be inefficient and subject to breakdowns. This study suggests that organizational effectiveness depends in part on how well activists' cultural understandings mesh with the environment in which they are enacted.

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“…These documents were usually found in a section of each Web site dedicated to child safeguarding. (Burns, 1992;Dillon, 1996;Yamane, 2005). I also paid attention to the presence or absence of mnemonic strategies such as official apologies and church-sanctioned restitution measures (see Table 3).…”

Section: Cases and Methodsmentioning

confidence: 99%

Religious institutions and sexual scandals: A comparative study of Catholicism in Ireland, South Africa, and the United States

Conway

2014

International Journal of Comparative Sociology

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Commitments and non-commitments: The social radicalism of U.S. Catholic bishops

Cited by 7 publications

References 0 publications

Bringing the Faithful Back In: The Influence of Catholics and White Evangelicals on Polarization in State Abortion Politics

Bringing the Faithful Back In: The Influence of Catholics and White Evangelicals on Polarization in State Abortion Politics

How Culture Mattered at Vatican II: Collegiality Trumps Authority in the Council's Social Movement Organizations

Religious institutions and sexual scandals: A comparative study of Catholicism in Ireland, South Africa, and the United States

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