Progressive Participation and Transnational Activism in the Catholic Church after Vatican II: The Dutch and West German Examples

Dols, Chris; Ziemann, Benjamin

doi:10.1177/0022009414555710

Cited by 5 publications

(1 citation statement)

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“…12 Following Vatican II, when Latin America emerged 'as a key reference point for progressive Catholics', progressive members of the Spanish clergy began to shift their focus from the Western European movement of Left Catholicism to the Latin American movement of Liberation Theology. 13 Such was the case with Father Luís Hernández, who, after completing his studies at the seminary of Barcelona in 1968, fled the 'antiquated' Church of Spain for Latin America, where the Conference of Latin American Bishops had recently agreed that the Church should take a 'preferential option for the poor'. 14 As Hernández recounted in 1976: I remember one Sunday that the parish priest [of San Andres where I was interning] came looking for me after not seeing me in Church … He found me in a meeting [for the semiclandestine union movement CC.OO.]…”

Section: Luis Hernández: Progressive Catholicism and The Third Worldmentioning

confidence: 99%

The Anti-Cold War Left: Third World Imaginaries and Protest Cultures at the Local Level in Spain, 1968–1986

Davis

2024

European History Quarterly

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This article contributes to recent scholarly efforts to reassess the history of Third-Worldism in Europe during the Cold War. Focusing on left-wing activists who mobilized through and beyond the long 1960s in the Spanish city of Santa Coloma de Gramenet, the article demonstrates how local communities drew meaning from and projected meaning onto the Third World to help them understand domestic conditions under the Francoist dictatorship, find common ground during the transition to democracy, and carve out a new role for Spanish democracy on European and global stages based on the collective values of non-alignment, participation, Third-World optimism and solidarity.

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Section: Luis Hernández: Progressive Catholicism and The Third Worldmentioning

confidence: 99%

The Anti-Cold War Left: Third World Imaginaries and Protest Cultures at the Local Level in Spain, 1968–1986

Davis

2024

European History Quarterly

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Of Religious Diseases and Sociological Laboratories: Towards a Transnational Anatomy of Catholic Secularisation Narratives in Western Europe, 1940–1970

Dols

2016

J Religion Eur

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This article focuses on various unexplored transnational aspects of Catholic secularisation narratives in the French, Dutch, and West German Church Provinces between 1940 and 1970. It argues that the Dutchkaskiinstitute, especially, paved the way for transnational entanglement, not only by launching a scientific journal and organising international conferences, but also by establishing an international umbrella institute. With regard to the discursive structure of secularisation narratives, it suggests that an amalgamation of words, figures, and/or cartograms made particular sociological analyses of religiosity so pervasive. An understanding of the historical origins of Catholic secularisation narratives is key to the study of pastoral sociology because these narratives helped legitimise the acting of sociologists in the ecclesiastical domain.

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From Emancipation to Transcendence? Dignity, Catholicism, and the Changing Imageries of Humanity in Post-War Europe

Brier¹

2016

Humanity

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The idea of "human dignity" is easily one of the central values in post-war political thought and discourse. Faith "in the dignity and worth of the human person" features prominently in almost all global and regional human rights documents -from the Charter of the United Nations of 1945 and the Universal Declaration of Human Rights of 1948 (UDHR) to the United Nations Human Rights Covenants of 1966, and from the American Convention on Human Rights of 1969 to the Helsinki Final Act of 1975. 1 Dignity also features prominently in many contemporary constitutions -from the post-war West German and Italian to the South African or Polish constitutions of 1996 and 1997 respectively. Even military interventions are undertaken in the name of human dignity. Because of NATO's intervention in the war in Kosovo, US President Bill Clinton said in 1999, "the twentieth century is ending […] with a hopeful affirmation of human dignity and human rights for the twenty-first century". 2 State sovereignty, the International Commission on Sovereignty and State Intervention wrote in 2001, entailed not only rights, but also a state's responsibility to protect "the dignity and basic rights of all the people within the state", and if it failed to provide this protection, "responsibility to protect" fell to the international community. 3 Both supporters and opponents 1 The quotation is from the preamble to the UN Charter.

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Progressive Participation and Transnational Activism in the Catholic Church after Vatican II: The Dutch and West German Examples

Cited by 5 publications

References 1 publication

The Anti-Cold War Left: Third World Imaginaries and Protest Cultures at the Local Level in Spain, 1968–1986

The Anti-Cold War Left: Third World Imaginaries and Protest Cultures at the Local Level in Spain, 1968–1986

Of Religious Diseases and Sociological Laboratories: Towards a Transnational Anatomy of Catholic Secularisation Narratives in Western Europe, 1940–1970

From Emancipation to Transcendence? Dignity, Catholicism, and the Changing Imageries of Humanity in Post-War Europe

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