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For Christ and Country最新文献

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Index 指数
Pub Date : 2019-08-31 DOI: 10.1017/9781108632492.010
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引用次数: 0
The Enforcement of Anticlericalism 反教权主义的实施
Pub Date : 2019-08-31 DOI: 10.1017/9781108632492.003
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引用次数: 0
Sugar Catholics 糖天主教徒
Pub Date : 2019-08-31 DOI: 10.1017/9781108632492.004
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引用次数: 0
Conclusion 结论
Pub Date : 2019-08-31 DOI: 10.1017/9781108632492.008
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引用次数: 0
Martyrdom 殉道
Pub Date : 2019-08-31 DOI: 10.1017/9781108632492.006
A. M. Ramos, St
The anniversary of the publication of John Paul II’s Veritatis Splendor (1993) and Fides et Ratio (1998) gives us the opportunity to reflect on a topic that may initially seem tangential but is of great contemporary relevance— namely, martyrdom.1 Pope Francis himself has noted that there are more Christian martyrs today than in the times of the early Church;2 such a fact may be reason for great hope in the future of the Church,3 for as Tertullian assured the pagan world, the tortures inflicted on Christians would accomplish nothing other than to entice people to the Christian religion, since the sight of those who were courageous enough to die for their faith would lead pagans to question the values and tenets by which they lived. As Tertullian says to the pagan persecutors, “We become more numerous every time we are hewn down by you; the blood of Christians is [the] seed [of the church].”4
若望保禄二世的《真理的光辉》(1993)和《信仰与比例》(1998)出版周年纪念,让我们有机会反思一个最初看似无关紧要但与当代重大相关的话题——即殉道教皇弗朗西斯本人也指出,今天有更多的基督教殉教者比《纽约时报》早期教会;2这样的事实可能是原因伟大的教堂,希望在未来3德尔图良向异教徒世界,遭受的折磨基督徒不会一事无成,除了吸引人们到基督教,因为看到那些勇于为自己的信仰而死会导致异教徒质疑他们生活的价值观和原则。正如德尔图良对异教徒的迫害者所说的,“我们每一次被你们砍倒,人数就越来越多;基督徒的血是教会的种子。
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引用次数: 0
Imprudent Youth 轻率的青年
Pub Date : 2019-08-31 DOI: 10.1017/9781108632492.005
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引用次数: 0
Trial 试验
Pub Date : 2019-08-31 DOI: 10.1017/9781108632492.007
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引用次数: 0
Catholics and Anticlericals 天主教徒和反神职人员
Pub Date : 2019-08-01 DOI: 10.1017/9781108632492.002
R. Weis
Catholic partisans and revolutionary anticlericalists alike traced their struggle to La Reforma, a series of laws enacted by the governing liberals in the mid-1800s that restricted the scope of the Catholic Church. Conservatives responded with a war that they lost. Half a century later, La Reforma remained Mexico’s “original sin” that attacked the nation’s bond with God. 1 The failure to rescind the laws weighed on Catholic partisans after the revolution. Decades of complacency toward the La Reforma, they argued, had opened the way for the revolution’s more forceful attack on religion. For revolutionaries, in contrast, enforcement of the Reforma laws had not gone far enough. The expansion of religious activities and the clergy’s interference in politics proved that the state needed to restrict the church further to its proper, spiritual domain. Of course, decades had passed; new ideals and grievances animated both sides. Still, many revolutionaries considered themselves successors to the liberals just as many Catholics identified with the vanquished conservatives. For both, the clash in the 1920s was the result of unresolved historical battles.
天主教支持者和革命的反教权主义者都将他们的斗争追溯到19世纪中期执政的自由派颁布的一系列法律《改革法案》,这些法律限制了天主教会的范围。保守派以一场失败的战争作为回应。半个世纪后,《改革报》仍然是墨西哥的“原罪”,它破坏了这个国家与上帝的联系。1在革命后,废除法律的失败给天主教支持者带来了压力。他们认为,几十年来对《改革报》的自满,为革命对宗教更有力的攻击开辟了道路。相比之下,对于革命者来说,改革法案的执行力度还不够。宗教活动的扩张和神职人员对政治的干预证明,国家需要将教会进一步限制在其适当的精神领域。当然,几十年过去了;新的理想和不满鼓舞了双方。尽管如此,许多革命者认为自己是自由派的继承者,就像许多天主教徒认同被击败的保守派一样。对双方来说,20世纪20年代的冲突是未解决的历史斗争的结果。
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引用次数: 0
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For Christ and Country
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