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Catholic Church in the 20th century

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Christianity in the 20th century was characterized by an accelerating secularization of Western society.

The Roman Catholic Church instituted many reforms in order to modernize. Missionaries also made inroads in the Far East, establishing further followings in China, Taiwan, and Japan.


Before World War II

Persecutions of Roman Catholic clergy

Between 1926 and 1934, over 3,000 priests were exiled or assassinated.[1][2] In an effort to prove that "God would not defend the Church", Calles ordered "hideous desecration of churches ... there were parodies of (church) services, nuns were raped and any priests captured ... were shot ...".[3] Calles was eventually deposed[3] and despite the persecution, the Church in Mexico continued to grow. A 2000 census reported that 88 percent of Mexicans identify as Catholic.[4]

In 1954, under the regime of General Juan Perón, Argentina saw extensive destruction of churches, denunciations of clergy and confiscation of Catholic schools as Perón attempted to extend state control over national institutions.[5] Cuba, under atheist Fidel Castro, succeeded in reducing the Church's ability to work by deporting the archbishop and 150 Spanish priests, discriminating against Catholics in public life and education and refusing to accept them as members of the Communist Party.[6] The subsequent flight of 300,000 people from the island also helped to diminish the Church there.[6]

Unprecedented persecutions of the Catholic Church took place not only in Mexico but also in 20th century Spain and the Soviet Union. Pius XI called this the Terrible Triangle [7] The " harsh persecution short of total annihilation of the clergy, monks, and nuns and other people associated with the Church,[8] began in 1918 and continued well into the Thirties. The Civil War in Spain started in 1936, during which thousands of churches were destroyed, thirteen bishops and some 6,832 clergy and religious Spaniards were assassinated.[9][10] After the massive Church persecutions in Mexico, Spain and the Soviet Union, Pius XI defined communism as the main adversary of the Catholic Church in his encyclical Divini Redemptoris issued on March 19, 1937.[11] He blamed Western powers and media for a conspiracy of silence on the persecutions carried out by Communist, Socialist and Fascist forces.

Role under authoritarianism

Authoritarianism or Fascism describes certain related political regimes in 20th century Europe, especially the Nazi Germany of Hitler, the authoritarian Soviet Union, the Fascist Italy of Mussolini and the falangist Spain of Franco.

Catholics and Protestants under the Third Reich

The position of Christians in Nazis highly complex.

The relationship between Nazism and Protestantism, especially the German Lutheran Church, was complex. Though the majority of Protestant church leaders in Germany supported the Nazis' growing anti-Jewish activities, some, such as Dietrich Bonhoeffer (a Lutheran pastor) were strongly opposed to the Nazis. Bonhoeffer was later found guilty in the conspiracy to assassinate Hitler and executed.

In the 1937 encyclical Mit brennender Sorge, drafted by the future Pope Pius XII,[12] Pope Pius XI warned Catholics that antisemitism is incompatible with Christianity.[13] Read from the pulpits of all German Catholic churches, it described Hitler as an insane and arrogant prophet and was the first official denunciation of Nazism made by any major organization.[14] Nazi persecution of the Church in Germany then began by "outright repression" and "staged prosecutions of monks for homosexuality, with the maximum of publicity."[15] When Dutch bishops protested against deportation of Jews in Holland, the Nazi's responded with even more severe measures.[14]

In Poland, the Nazis murdered over 2500 monks and priests while even more were sent to concentration camps.[15] The Priester-Block (priests barracks) in Dachau concentration camp lists 2600 Roman Catholic priests.[13] Stalin staged an even more severe persecution at almost the same time.[15] After World War II historians such as David Kertzer accused the Church of encouraging centuries of anti–semitism, and Pope Pius XII of not doing enough to stop Nazi atrocities.[16]

Prominent members of the Jewish community, including Golda Meir, Albert Einstein, Moshe Sharett and Rabbi Isaac Herzog contradicted the criticisms and spoke highly of Pius' efforts to protect Jews, while others such as rabbi David G. Dalin noted that "hundreds of thousands" of Jews were saved by the Church.[17]

Regarding the matter, historian Derek Holmes wrote, “There is no doubt that the Catholic districts, resisted the lure of National Socialism Nazism far better than the Protestant ones.”[18] Pope Pius XI declared - Mit brennender Sorge - that Fascist governments had hidden "pagan intentions" and expressed the irreconcilability of the Catholic position and Totalitarian Fascist State Worship, which placed the nation above God and fundamental human rights and dignity. His declaration that “Spiritually, [Christians] are all Semites” prompted the Nazis to give him the title “Chief Rabbi of the Christian World.”[19]

Catholic priests were executed in concentration camps alongside Jews; for example, 2,600 Catholic Priests were imprisoned in Dachau, and 2,000 of them were executed. A further 2,700 Polish priests were executed (a quarter of all Polish priests), and 5,350 Polish nuns were either displaced, imprisoned, or executed.[20] Many Catholic laypeople and clergy played notable roles in sheltering Jews during the Holocaust, including Pope Pius XII (1876–1958). The head rabbi of Rome became a Catholic in 1945 and, in honour of the actions the Pope undertook to save Jewish lives, he took the name Eugenio (the pope's first name).[21] A former Israeli consul in Italy claimed: “The Catholic Church saved more Jewish lives during the war than all the other churches, religious institutions, and rescue organisations put together.”[22]

Pope Pius XI was moderately sceptic of Italian Fascism. G. K. Chesterton friendly but critical.

To Pope Pius XI, Dollfuss in Austria was the ideal politician realising Quadragesimo Anno.

Later 20th Century

South America, historically Catholic, has experienced a large Evangelical and Pentecostal infusion in the 20th century due to the influx of Christian missionaries from abroad. For example: Brazil, South America's largest country, is the largest Catholic country in the world, and at the same time is the largest Evangelical country in the world (based on population). Some of the largest Christian congregations in the world are found in Brazil.

India and China

In 1939 Pope Pius XII, within weeks of his coronation, radically reverted the 250 year old Vatican policy and permitted the veneration of dead family members.[23] The Church began to flourish again with twenty new arch-dioceses, seventy-nine dioceses and thirty-eight apostolic prefects, but only until 1949, when the Communist revolution took over the country. [24]

Second Vatican Council

A major event of the Second Vatican Council, known as Vatican II, was the issuance by Pope Paul VI and Orthodox Patriarch Athenagoras of a joint expression of regret for many of the past actions that had led up to the Great Schism between the Western and Eastern churches, expressed as the Catholic-Orthodox Joint declaration of 1965. At the same time, they lifted the mutual excommunications dating from the eleventh century.[25]

The Catholic Church engaged in a comprehensive process of reform following the Second Vatican Council (1962–65).[26] Intended as a continuation of Vatican I, under Pope John XXIII the council developed into an engine of modernisation.[26] It was tasked with making the historical teachings of the Church clear to a modern world, and made pronouncements on topics including the nature of the church, the mission of the laity and religious freedom.[26] The council approved a revision of the liturgy and permitted the Latin liturgical rites to use vernacular languages as well as Latin during mass and other sacraments.[27] Efforts by the Church to improve Christian unity became a priority.[28] In addition to finding common ground on certain issues with Protestant churches, the Catholic Church has discussed the possibility of unity with the Eastern Orthodox Church.[29]

On 11 October 1962 Pope John XXIII opened the Second Vatican Council, the 21st ecumenical council of the Catholic Church. The council was "pastoral" in nature, emphasising and clarifying already defined dogma, revising liturgical practices, and providing guidance for articulating traditional Church teachings in contemporary times. The council is perhaps best known for its instructions that the Mass may be celebrated in the vernacular as well as in Latin.

At the Second Vatican Council (1962–1965) the debate on papal primacy and authority re-emerged[citation needed], and in the Dogmatic Constitution on the Church Lumen Gentium, the Roman Catholic Church's teaching on the authority of the Pope, bishops and councils was further elaborated. Vatican II sought to correct the unbalanced ecclesiology left behind by Vatican I. The result is the body of teaching about the papacy and episcopacy contained in the Dogmatic Constitution on the Church, Lumen Gentium.

Vatican II reaffirmed everything Vatican I taught about papal primacy and infallibility, but it added important points about bishops. Bishops, it says, are not "vicars of the Roman Pontiff." Rather, in governing their local churches they are "vicars and legates of Christ".[30] Together, they form a body, a "college," whose head is the pope. This episcopal college is responsible for the well-being of the Universal Church. Here in a nutshell are the basic elements of the Council’s much-discussed communio ecclesiology, which affirms the importance of local churches and the doctrine of collegiality.

In a key passage about collegiality, Vatican II teaches: "The order of bishops is the successor to the college of the apostles in their role as teachers and pastors, and in it the apostolic college is perpetuated. Together with their head, the Supreme Pontiff, and never apart from him, they have supreme and full authority over the Universal Church; but this power cannot be exercised without the agreement of the Roman Pontiff".[31] Much of the present discussion of papal primacy is concerned with exploring the implications of this passage.

Chapter 3 of the dogmatic constitution on the Church of Vatican Council I (Pastor aeternus) is the principal document of the Magisterium about the content and nature of the primatial power of the Roman Pontiff. Chapter 4 is a development and defining of one particular characteristic of this primatial power, namely the Pope's supreme teaching authority, i.e. when the Pope speaks ex cathedra he teaches the doctrine of the faith infallibly.

Reforms

Changes to old rites and ceremonies following Vatican II produced a variety of responses. Some stopped going to church, while others tried to preserve the old liturgy with the help of sympathetic priests.[32] These formed the basis of today's Traditionalist Catholic groups, which believe that the reforms of Vatican II have gone too far. Liberal Catholics form another dissenting group who feel that the Vatican II reforms did not go far enough. The liberal views of theologians such as Hans Küng and Charles Curran, led to Church withdrawal of their authorization to teach as Catholics.[33] According to Professor Thomas Bokenkotter, most Catholics "accepted the changes more or less gracefully."[32] In 2007, Benedict XVI reinstated the old mass as an option, to be celebrated upon request by the faithful. [34]

A new Codex Juris Canonici - Canon Law called for by John XXIII, was promulgated by Pope John Paul II on January 25, 1983. It includes numerous reforms and alterations in Church law and Church discipline for the Latin Church. It replaced the 1917 version issued by Benedict XV.

Modernism and Liberation theology

In the 1960s, growing social awareness and politicization in the Latin American Church gave birth to liberation theology. The Peruvian priest, Gustavo Gutiérrez, became it primary proponent[35] and, in 1979, the bishops' conference in Mexico officially declared the Latin American Church's "preferential option for the poor".[36] Archbishop Óscar Romero, a supporter of the movement, became the region's most famous contemporary martyr in 1980, when he was murdered while saying mass by forces allied with the government.[37] Both Pope John Paul II and Pope Benedict XVI (as Cardinal Ratzinger) denounced the movement.[38] The Brazilian theologian Leonardo Boff was twice ordered to cease publishing and teaching.[39] While Pope John Paul II was criticized for his severity in dealing with proponents of the movement, he maintained that the Church, in its efforts to champion the poor, should not do so by resorting to violence or partisan politics.[35] The movement is still alive in Latin America today, though the Church now faces the challenge of Pentecostal revival in much of the region.[40]

Social and sexuality issues

Quadragesimo Anno was issued by Pope Pius XI, on 15 May 1931, 40 years after Rerum Novarum. Unlike Leo, who addressed the mainly condition of workers, Pius XI concentrated on the ethical implications of the social and economic order. He called for the reconstruction of the social order based on the principle of solidarity and subsidiarity.[41] He noted major dangers for human freedom and dignity, arising from unrestrained capitalism and totalitarian communism.

The social teachings of Pope Pius XII repeat these teachings, and apply them in greater detail not only to workers and owners of capital, but also to other professions such as politicians,educators, house-wives, farmers bookkeepers, international organizations, and all aspects of life including the military. Going beyond Pius XI, he also defined social teachings in the areas of medicine, psychology, sport, TV,science, law and education. There is virtually no social issue, which Pius XII did not address and relate to the Christian faith. [42] He was called "the Pope of Technology, for his willingness and ability to examine the social implications of technological advances. The dominant concern was the continued rights and dignity of the individual. With the beginning of the space age at the end of his pontificate, Pius XII explored the social implications of space exploration and satellites on the social fabric of humanity asking for a new sense of community and solidarity in light of existing papal teachings on subsidiarity. [43]

The sexual revolution of the 1960s brought challenging issues for the Church. Pope Paul VI's 1968 encyclical Humanae Vitae reaffirmed the Catholic Church's traditional view of marriage and marital relations and asserted a continued proscription of artificial birth control. In addition, the encyclical reaffirmed the sanctity of life from conception to natural death and asserted a continued condemnation of both abortion and euthanasia as grave sins which were equivalent to murder.[44][45]

Efforts to lead the Church to consider the ordination of women led Pope John Paul II to issue two documents to explain Church teaching. Mulieris Dignitatem was issued in 1988 to clarify women's equally important and complementary role in the work of the Church.[46][47] Then in 1994, Ordinatio Sacerdotalis explained that the Church extends ordination only to men in order to follow the example of Jesus, who chose only men for this specific duty.[48][49][50]

Modern response to Protestantism

Well into the Twentieth Century, Catholics—even if no longer resorting to persecution—still defined Protestants as heretics. Thus, Hillaire Belloc - in his time one of the most conspicuous speakers for Catholicism in Britain - was outspoken about the "Protestant Heresy". He even defined Islam as being "A Christian heresy", on the grounds that Muslims accept many of the tenets of Christianity but deny the godhood of Jesus (see Hilaire Belloc#On Islam).

However, in the second half of the Century - and especially in the wake of Vatican II - the Catholic Church, in the spirit of ecumenism, tends not to refer to Protestantism as a heresy nowadays, even if the teachings of Protestantism are indeed heretical from a Catholic perspective. Modern usage favors referring to Protestants as "separated brethren" rather than "heretics", although the latter is still on occasion used vis-a-vis Catholics who abandon their Church to join a Protestant denomination. Many Catholics consider Protestantism to be material rather than formal heresy, and thus non-culpable.

Some of the doctrines of Protestantism that the Catholic Church considers heretical are the belief that the Bible is the only source and rule of faith ("sola scriptura"), that faith alone can lead to salvation ("sola fide") and that there is no sacramental, ministerial priesthood attained by ordination, but only a universal priesthood of all believers.

Catholic-Orthodox dialogue

Ecumenism broadly refers to movements between Christian groups to establish a degree of unity through dialogue. "Ecumenism" is derived from Greek οἰκουμένη (oikoumene), which means "the inhabited world", but more figuratively something like "universal oneness." The movement can be distinguished into Catholic and Protestant movements, with the latter characterised by a redefined ecclesiology of "denominationalism" (which the Catholic Church, among others, rejects).

Over the last century, a number of moves have been made to reconcile the schism between the Catholic Church and the Eastern Orthodox churches. Although progress has been made, concerns over papal primacy and the independence of the smaller Orthodox churches has blocked a final resolution of the schism.

Some of the most difficult questions in relations with the ancient Eastern Churches concern some doctrine (i.e. Filioque, Scholasticism, functional purposes of asceticism, the essence of God, Hesychasm, Fourth Crusade, establishment of the Latin Empire, Uniatism to note but a few) as well as practical matters such as the concrete exercise of the claim to papal primacy and how to ensure that ecclesiastical union would not mean mere absorption of the smaller Churches by the Latin component of the much larger Catholic Church (the most numerous single religious denomination in the world), and the stifling or abandonment of their own rich theological, liturgical and cultural heritage.

With respect to Catholic relations with Protestant communities, certain commissions were established to foster dialogue and documents have been produced aimed at identifying points of doctrinal unity, such as the Joint Declaration on the Doctrine of Justification produced with the Lutheran World Federation in 1999.

The Uniate problem

At a meeting in Balamand, Lebanon in June 1993, the Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church the delegates of the Eastern Orthodox Churches declared "...and that what has been called 'uniatism' can no longer be accepted either as a method to be followed nor as a model of the unity our Churches are seeking" (section 12 of the document).

At the same time, the Commission stated:

  • Concerning the Eastern Catholic Churches, it is clear that they, as part of the Catholic Communion, have the right to exist and to act in response to the spiritual needs of their faithful.
  • The Oriental Catholic Churches who have desired to re-establish full communion with the See of Rome and have remained faithful to it, have the rights and obligations which are connected with this communion.

Joint Theological Commission

The Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church first met in Rhodes in 1980.

Other moves toward reconciliation

In June 1995, Patriarch Bartholomew I, who was elected as the 273rd Ecumenical Patriarch of Constantinople in October 1991, visited the Vatican for the first time, when he joined in the historic inter-religious day of prayer for peace at Assisi. Pope John Paul II and the Patriarch explicitly stated their mutual "desire to relegate the excommunications of the past to oblivion and to set out on the way to re-establishing full communion."[51]

In May 1999, John Paul II was the first pope since the Great Schism to visit an Eastern Orthodox country: Romania. Upon greeting John Paul II, the Romanian Patriarch Teoctist stated: "The second millennium of Christian history began with a painful wounding of the unity of the Church; the end of this millennium has seen a real commitment to restoring Christian unity." Pope John Paul II visited other heavily Orthodox areas such as Ukraine, despite lack of welcome at times, and he said that healing the divisions between Western and Eastern Christianity was one of his fondest wishes.

20th century Timeline

See also

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References

  1. ^ Scheina, Latin America's Wars: The Age of the Caudillo (2003), p. 33
  2. ^ Van Hove, Brian (1994). Blood-Drenched Altars "Blood Drenched Altars". EWTN. Retrieved 2008-03-09. {{cite web}}: Check |url= value (help)
  3. ^ a b Chadwick, A History of Christianity (1995), pp. 264–5
  4. ^ "International Religious Freedom Report 2001" (PDF). US Department of State. 2001. Retrieved 2008-03-13.
  5. ^ Norman, The Roman Catholic Church an Illustrated History (2007), pp. 167–8
  6. ^ a b Chadwick, A History of Christianity (1995), p. 266
  7. ^ Fontenelle, 164
  8. ^ Riasanovsky 617
  9. ^ Franzen 397
  10. ^ de la Cueva 1998, p. 355
  11. ^ Franzen 365
  12. ^ Pham, Heirs of the Fisherman: Behind the Scenes of Papal Death and Succession (2005), p. 45, quote: "When Pius XI was complimented on the publication, in 1937, of his encyclical denouncing Nazism, Mit Brennender Sorge, his response was to point to his Secretary of State and say bluntly, 'The credit is his.' "
  13. ^ a b Vidmar, The Catholic Church Through the Ages (2005), pp. 327–33, quote: "Mark well that in the Catholic Mass, Abraham is our Patriarch and forefather. Anti-Semitism is incompatible with the lofty thought which that fact expresses. It is a movement with which we Christians can have nothing to do. No, no, I say to you it is impossible for a Christian to take part in anti-Semitism. It is inadmissible. Through Christ and in Christ we are the spiritual progeny of Abraham. Spiritually, we are all Semites." Cite error: The named reference "Vidmar327" was defined multiple times with different content (see the help page).
  14. ^ a b Bokenkotter, A Concise History of the Catholic Church (2004), p. 389–92
  15. ^ a b c Chadwick, A History of Christianity (1995), pp. 254–5
  16. ^ Eakin, Emily (2001-09-01). "New Accusations Of a Vatican Role In Anti-Semitism; Battle Lines Were Drawn After Beatification of Pope Pius IX". The New York Times. Retrieved 2008-03-09.
  17. ^ Bokenkotter, A Concise History of the Catholic Church (2004), pp. 480–1, quote:"A recent article by American rabbi, David G. Dalin, challenges this judgement. He calls making Pius XII a target of moral outrage a failure of historical understanding, and he thinks Jews should reject any 'attempt to usurp the Holocaust' for the partisan purposes at work in this debate. Dalin surmises that well–known Jews such as Albert Einstein, Golda Meir, Moshe Sharett, and Rabbi Isaac Herzog would likely have been shocked at these attacks on Pope Pius. Einstein, for instance, in an article in Time, paid tribute to Pius and noted that the Church alone 'stood squarely across the path of Hitler's campaign.' Dalin points out that 'Rabbi Herzog, the chief rabbi of Israel, sent a message in February 1944 declaring "the people of Israel will never forget what His Holiness ... (is) doing for our unfortunate brothers and sisters in the most tragic hour of our history." ' Dalin cites these tributes as recognition of the work of the Holy See in saving hundreds of thousands of Jews."
  18. ^ Derek Holmes, History of the Papacy, p. 102.
  19. ^ Derek Holmes, History of the Papacy, p. 116.
  20. ^ John Vidmar, The Catholic Church Through the Ages: A History (New York: Paulist Press, 2005), p. 332 & n. 37.
  21. ^ John Vidmar, The Catholic Church Through the Ages: A History (New York: Paulist Press, 2005), p. 332.
  22. ^ Derek Holmes, History of the Papacy, p. 158.
  23. ^ Franzen 324
  24. ^ Franzen 325
  25. ^ "JOINT CATHOLIC-ORTHODOX DECLARATION OF HIS HOLINESS POPE PAUL VI AND THE ECUMENICAL PATRIARCH ATHENAGORAS I".
  26. ^ a b c Duffy, Saints and Sinners (1997), p. 270–6
  27. ^ Paul VI, Pope (1963-12-04). "Sacrosanctum Concilium". Vatican. Retrieved 2008-02-09. {{cite web}}: Check date values in: |date= (help)
  28. ^ Duffy, Saints and Sinners (1997), p. 274
  29. ^ "Roman Catholic-Eastern Orthodox Dialogue". Public Broadcasting Service. 2000-07-14. Retrieved 2008-02-16.
  30. ^ cf. Catechism, nos. 894-95
  31. ^ Lumen Gentium, no. 22
  32. ^ a b Bokenkotter, A Concise History of the Catholic Church (2004), p. 410
  33. ^ Bauckham, Richard, in New Dictionary of Theology, Ed. Ferguson, (1988), p. 373
  34. ^ Apostolic Letter "Motu Proprio data" Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970 (July 7, 2007)
  35. ^ a b "Liberation Theology". BBC. 2005. Retrieved 2008-06-02.
  36. ^ Aguilar, Mario (2007). The History and Politics of Latin American Theology, Volume 1. London: SCM Press. p. 31. ISBN 978-0334040231.
  37. ^ For more on Romero, by a former colleague, see Sobrino, Jon (1990). Archbishop Romero: Memories and Reflections. Maryknoll, NY: Orbis. ISBN 978-0883446676.
  38. ^ Rohter, Larry (2007-05-07). "As Pope Heads to Brazil, a Rival Theology Persists". The New York Times. Retrieved 2008-02-21. Benedict's main involvement in dealing with liberation theology was while he was still Cardinal Ratzinger.
  39. ^ Aguilar, Mario (2007). The History and Politics of Latin American Theology, Volume 1. London: SCM Press. p. 121. ISBN 978-0334040231.
  40. ^ For liberation theology's persistence, see Rohter, Larry (2007-05-07). "As Pope Heads to Brazil, a Rival Theology Persists". The New York Times. Retrieved 2008-06-02. For the threat from Pentecostalism, see Stoll, David (1990). Is Latin America turning Protestant?: The Politics of Evangelical Growth. Berkeley: University of California Press. ISBN 978-0520064997.
  41. ^ Duffy 260
  42. ^ Franzen, 368
  43. ^ Felictity O'Brien, Pius XII, London 2000, p.13
  44. ^ Paul VI, Pope (1968). "Humanae Vitae". Vatican. Retrieved 2008-02-02.
  45. ^ Norman, The Roman Catholic Church an Illustrated History (2007), p. 184
  46. ^ John Paul II, Pope (1988). "Mulieris Dignitatem". Vatican. Retrieved 2008-02-21.
  47. ^ Bokenkotter, A Concise History of the Catholic Church (2004), p. 467
  48. ^ Pope Benedict XVI, Jesus of Nazareth (2008), pp. 180–1, quote: "The difference between the discipleship of the Twelve and the discipleship of the women is obvious; the tasks assigned to each group are quite different. Yet Luke makes clear—and the other Gospels also show this in all sorts of ways—that 'many' women belonged to the more intimate community of believers and that their faith—filled following of Jesus was an essential element of that community, as would be vividly illustrated at the foot of the Cross and the Resurrection."
  49. ^ John Paul II, Pope (1994-05-22). "Apostolic Letter to the Bishops of the Catholic Church on Reserving Priestly Ordination to Men Alone". Vatican. Retrieved 2008-02-02.
  50. ^ Cowell, Alan (1994-05-31). "Pope Rules Out Debate On Making Women Priests". The New York Times. Retrieved 2008-02-12.
  51. ^ Common Declaration
  52. ^ Parker, p. 25
  53. ^ Herzog, vol. XI, p. 17
  54. ^ Olson, p. 158
  55. ^ Parker, p. 26
  56. ^ Anderson, p. 674
  57. ^ Barrett, p. 30
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  59. ^ Latourette, 1941, vol. V, p. 104
  60. ^ Glover, 229
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  64. ^ Barrett, p. 30
  65. ^ Gailey, p. 83
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  79. ^ (Parker, p. 232
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  92. ^ Barrett, p. 31
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  99. ^ Olson, p. 286
  100. ^ Moreau, p. 56
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  103. ^ Olson, p. 261
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  105. ^ Moreau, p. 244
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  107. ^ Winter, Ralph D., Steven C. Hawthorne, Darrell R. Dorr, D. Bruce Graham, Bruce A. Koch, eds. Perspectives on the World Christian Movement: Reader, William Carey Library Publishers, 1999, p. 536
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  111. ^ Gailey, pp. 159-160
  112. ^ Schwanz, Keith. Shouts at Sunrise: The Abuction and Rescue of Don Cox, Beacon Hill Press of Kansas City, 2006

Further reading

History of Christianity: Modern Christianity
Preceded by:
Christianity in
the 19th century
20th
Century
Followed by:
Christianity in
the 21st century
Christian history
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C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21