The politics of prevention. Safe sex

In the Philippines, preventing AIDS and promoting condom use means taking on the Roman Catholic Church, which asserts condom/AIDS promotion is a subterfuge for promoting the acceptability of condom use for contraception. The Catholic Bishops Conference believes the solution lies in the formation of "authentic sexual values." The Secretary of Health in the Philippines considers that all Filipinos must fight AIDS and dispassionately hands out condoms to everyone everywhere he goes. Secretary Flavier claims he is being "condomized without trial." There are 368 identified carriers of HIV infection of which 68 have AIDS. Other estimates are of 35,000 HIV-infected persons. A study commissioned by Kabalikat recently found that 30,000 men aged 18-45 years in Manila have 2 or more sexual partners and do not use condoms. Some find the controversy is really about Flavier's aggressive style. Senator Francisco Tatad considers Flavier a "moral pollutant," while Senator Ernesto Maceda sees Flavier as acting to drown out the Church's powerful voice. Meanwhile, the health secretary finds that the publicity encourages open discussion. Cardinal Jaime Sin has declared in a large public gathering that the enemies of the Filipino family must not be allowed to win. Birth control, according to Senator Tatad, is "oppressive to the moral and religious beliefs of the Catholic majority." There is a plan to include AIDS education in high schools, which the Senate is currently investigating because of the religious consequences. The health secretary's plan is to promote a higher standard of living though family planning for a small family size. The target is to reduce fertility rates from an average of 3.9/women of reproductive age to 3.2 and to increase contraceptive acceptors from 42.5% to 52%. An independent poll reports 76% practicing birth control. Family planning has been a policy for a while, but it lacked commitment and political will. The family planning campaign will be launched in rural areas where the control of the church is not as strong. The educational emphasis has been supported by local governments and private groups such as DKT which perform street plays, of which an example is given. The Church is being challenged to set up natural family planning clinics in every diocese.     

Exercising the Utmost Vigilance: The Catholic Campaign AgainstContraception in New Zealand During the 1930s*

The Catholic campaign against contraception in New Zealand during the 1930s is usually interpreted from the perspective of the promoters of birth control, who accused the church of exercising undue influence over the Labour government (1935–49). This paper argues that while Catholics were the most outspoken opponents of contraception, their opposition to the dissemination of birth control information and contraceptive devices was shared with other influential groups, notably the Protestant churches, the medical profession, journalists, and politicians. It was the combined strength of these conservative interests, not pressure from Catholics alone, which discouraged the Labour government from establishing birth control clinics. Catholics and many other New Zealanders feared that increased access to contraceptives would reduce the birth rate, leaving New Zealand vulnerable to non-British migration or even invasion. There was also widespread concern that the promotion of birth control would encourage sexual promiscuity. Since Catholics sought a compete ban on artificial contraception, however, they were unable to cooperate with non-Catholics who, accepting the restrained use of contraceptives, sought only to limit their availability. Catholic influence reinforced the efforts of other conservative interests but was not strong enough to secure legislation reflecting distinctively Catholic principles.     

The Dichotomous Legacy of the Catholic Church’s Opposition to the Philippine Revolution of 1896

ABSTRACT

This article examines the repositioning of the Catholic Church in the aftermath of the Philippine Revolution of 1896–98, during the transfer of Spanish to American colonial rule. It reviews the consultations between the outgoing Spanish bishops and the Vatican’s Apostolic Delegate, Placido Chapelle, in January 1900, and the subsequent religious settlement promulgated in the Vatican’s Apostolic Constitution for the Philippine Church, Quae mari Sinico, in 1902. The Delegate’s identification with the Spanish bishops and their opposition to Filipino nationalist aspirations and the Filipino secular clergy confirmed the anti-Filipino position of the Church in the American colonial period. Both the Filipino bishops and the American bishops opposed independence and distrusted the nationalist leaders as anti-clerical Masons. This is followed by a discussion of the claimed reconciliation of Church and Filipino political aspirations in the post-Vatican II period in the 1960s, which culminated in the Church’s role in bringing down President Ferdinand Marcos in 1986. Committed to a theology of social justice, the bishops now aligned the Church with progressive democratic nationalists. In its successful opposition to the Marcos dictatorship in the name of “People’s Power,” the hierarchy claimed that through the “Miracle of EDSA” the Church had identified with and indeed represented the political will of the Filipino people.     

The Role of "Sibling Rivalry" in the "(Re)discovery of America Controversy"

French Louisiana is Catholic country. Because of the association between the Louisiana French and the Roman Catholic Church, the Church's role in French ethnic persistence has always been taken for granted. However, from a paternalistic colonial Church, the Louisiana Catholic Church has become an American one very much out of touch with the cultural character of the population it has served. In the racial field the Church's conformity to American values has impaired the unity of the Louisiana French. In the matter of language the Church has helped to undermine the position of French in French Louisiana society. The assertion of one's Catholicism in French Louisiana at a time of increasing Anglo-American contacts may simply be a reliable way of saying “we are us—not them.”     

西班牙天主教语境下的宗教政策--16-18世纪菲律宾华侨皈依天主教研究

西班牙是欧洲最早向海外扩张的殖民国家之一,15世纪末地理大发现后其海外扩张的主要动机是攫取东方财富和传播天主教,企图在亚洲建立"东方天主教帝国",这使得它在海外殖民的过程中所实施的政策与其它殖民国家显著不同,即注重从宗教文化上对殖民地人民进行同化.本文探讨了西班牙在天主教语境下对菲律宾华侨的宗教政策和华侨的反应,以及这种政策所产生的结果.     

Birth control,population control,and family planning: an overview

This overview of the US birth control movement reflects on the emergence of family planning policy due to the efforts of Margaret Sanger, feminists, and the civil rights movement, the eugenics motive to limit "deviant" populations, and the population control movement, which aims to solve social and economic problems through fertility control. Population control moved through three stages: from the cause of "voluntary motherhood" to advance suffrage and women's political and social status, to the concept of "birth control" promoted by socialist feminists to help empower women and the working class, to, from 1920 on, a liberal movement for civil rights and population control. Physicians such as Dr. Robert Latou Dickinson legitimized the movement in the formation of the Committee on Maternal Health in 1925, but the movement remained divided until 1939, when Sanger's group merged with the American Birth Control League, the predecessor of the present Planned Parenthood Federation of America. A key legal decision in 1939 in the United States v. One Package amended the Comstock Act and allowed for the distribution of birth control devices by mail to physicians. Sanger, after a brief retirement, formed the International Planned Parenthood Federation and supported research into the pill. Eugenicists through the Committee on Maternal Health supported Christopher Tietze and others developing the pill. Final constitutional access to contraception based on the right to privacy was granted in Griswold v. Connecticut. The ruling in Eisenstadt v. Baird in 1972 extended this right to unmarried persons. The right to privacy was further extended in the Roe v. Wade decision in 1973 on legal abortion. The argument for improving the quality of the population remained from the formation of the Population Reference Bureau in 1929 through the 1960s. Under the leadership of Rockefeller, population control was defined as justified on a scientific and humanitarian basis. US government support for national and international family planning proceeded slowly through the 1950s, 1960s, and 1970s. Congress during 1967-70 enacted strong legislation in support of national and international family planning. The Bucharest conference in 1974 highlighted the inadequacies of international population control that deemphasized economic development. Polarization and divisiveness on population policy persists.     

Folklore without a folk: questions in the preservation of the Marinduque Moriones heritage

Since the 1870s, the Moriones festival has been part of the Lenten celebrations in Marinduque, located at the heart of the Philippines. Inventoried by the Philippine government, the National Commission for Culture and Arts (NCCA) and the Intangible Cultural Heritage in the Asia-Pacific Region (ICHCAP) as one of the Philippines’ intangible cultural heritage, the Moriones festival has exhibited various problems regarding a decreasing historical value, political intervention and increasing detachment from the Marinduque community. This study raises questions on regional inventorying of ICH, especially in light of what needs to be tackled before, during and after the incorporation of traditions and practices as ICH.     

The birth control movement before Roe v. Wade

This essay synthesizes the history of the birth control movement in the US and describes changes in sexual behavior, social values, and public policy in order to provide a context for the changes in human reproductive public policy. After an introduction, the essay outlines the history of contraception from the early nineteenth to the early twentieth centuries. Part 3 covers the period of World War I to the Depression when civil libertarians and eugenicists began to question the suppression of contraception and Margaret Sanger organized her clinics. The fourth part of the essay carries the history forward to the end of World War II, a period in which Dr. Clarence J. Gamble began to expose the marketing of defective contraceptive methods and to illustrate the willingness of poor women to accept contraceptives. The social changes which began in the 1950s are the subject of the fifth section of the essay. During this period, Roman Catholic opposition to contraception lessened, and social scientists began to focus world attention on overpopulation. Frank Notestein was appointed the first head of the Office of Population Research at Princeton, and John D. Rockefeller III founded the Population Council which conducted research into the IUD and began to attempt to influence population growth in nonindustrialized countries. This period also saw the development of the oral contraceptive. The changes of this era were institutionalized in 1967 when the federal government took a positive stance towards family planning in its Social Security Amendments. The decade of the 1970s is the subject of the last part of this essay. This period saw the Supreme Court assign a constitutionally protected right to abortion and Congress pass the Helms Amendment which denied the use of foreign aid funds for abortions. Challenges to the right to individual birth control practice continued during this period, and debate centered around the specter of overpopulation, the threat of adolescent pregnancy, and perceptions of "family values."     

Anglican–Roman Catholic International Commission (ARCIC) and the Eucharist: Review and Prospects

This article reviews the history of the important dialogue on the Eucharist by the Anglican–Roman Catholic International Commission (ARCIC) underway since the second half of the twentieth century and continuing into the present. Agreed statements from the commission addressing the Eucharist and comments from various bodies of both the Roman Catholic Church and the Anglican Church are critically reviewed. Prospects for future dialogue are assessed and suggestions made about areas that may be the subject of future dialogue.     

20世纪上半叶东北天主教史的考察——以黑龙江省海伦县海北镇为例

海伦县海北镇自建镇之初至20世纪30年代一直是天主教教会管理的自治村镇,东北沦陷之后逐渐丧失了自治权,教会利益也受到威胁。在这种情况下,海北镇天主教教会秉承罗马教廷的旨意,采取与日本殖民主义者合作的政策。虽然教会得以存续下去,但却沦为了伪满当局的统治工具。     

Rev. John G. Lansing (1851–1906) on Preaching the Gospel to Muslims

At the turn of the twentieth century, the interest of American Protestant churches in foreign missions increased dramatically. “The evangelization of the world in this generation” became a powerful slogan and a new understanding of the Great Commission or the instruction of the resurrected Jesus Christ to his disciples, was among factors that “revolutionized American missionary movement.”¹ This article presents the views on Islam of Rev. John G. Lansing from the New Brunswick Seminary of the Reformed Church of America,² and suggests that Lansing changed the view that Islam is not approachable and awakened the imagination of his disciples concerning the land of Islam and its inhabitants as people to whom the words of the gospel should be addressed. Although the Arabian Mission established by Lansing in 1889 finally failed in ensuring mass conversions of Muslims, it did result in a great discovery of Islam by the missionaries.     

The unexpected rise of cohabitation in the Philippines: evidence of socioeconomic disadvantage or a second demographic transition?

Cohabitation has increased rapidly in the Philippines, quadrupling in prevalence from 6 per cent in 1993 to 24 per cent in 2013 among young adult women. This increase is dramatic and exceptional given the slow change in other family behaviours, such as low divorce rates and continued high fertility, and the persistent influence of the Catholic Church. While cohabitation is often framed as evidence of ideational change and liberalisation, its continued uptake over time may be associated with socio-economic conditions. Using the 2013 national demographic and health surveys, we apply a discrete-time competing risks model to examine the relationship between socio-economic status and cohabitation, using education as proxy for resources and opportunities available to women. Our findings demonstrate that lower levels of education are significantly associated with a higher risk of cohabitation, which suggests rising cohabitation in the Philippines is more linked to socio-economic disadvantage than the devaluing of marriage among educated elites.     

太平洋战争时期的四平集中营——伪满当局对东北境内同盟国天主教神职人员的政策

四平集中营为太平洋战争时期,伪满当局在东北设立的最主的一所关押问盟国天主教神职人员的集中营,通过研究该集中营的设立背景和关押政策,可以了解当时伪满当局及日本政府对同盟国和天主教会的态度。本文认为伪满当局在关押同盟国天主教神职人员的问题上基本遵守了国际公约,这反映出伪满当局以及日本政府对天主教会的“友好”态度和对欧洲文明的尊崇。     

Theology and the Origins of Conflict

Abstract

War has its origins in the clash of socially-constructed identities, interests, and norms of behavior of states and armed nonstate actors. This essay examines the economic, political, and cultural factors that contributed to the construction of such identities, interests, and norms during the Shining Path insurgency and the Peruvian government’s response in the years from 1980 to 2000. Drawing on the three levels of liberation outlined by Peruvian theologian Gustavo Gutiérrez, the essay then describes how theology enriches without replacing socio-political and cultural explanations of the Peruvian conflict. The practices that formed both the Shining Path and the government’s response to it can be described as social sin, whereas the Catholic Church in Peru’s commitment to truth and the creation of community solidarity became practices that, by imitating the self-giving love of Christ, helped overcome violence and build peace.     

Religion,politics and socio-cultural change in twentieth-century ireland

The Catholic Church assumed vast power and influence in early twentieth century Ireland based on political, social and religious developments in the course of the nineteenth century. The first Irish governments under Costello and de Valera were deferential in relation to the power and place of the Catholic Church in Irish life. The 1950s represented the final phase of the dominance of the Catholic Church. Since then, a wide variety of influences from emigration to the mass media to issues related to family planning have undermined the social framework of Church dominance in Irish life. By highlighting the ideas and arguments of priests and prelates, this article summarizes the remarkable changes that have come to Ireland undermining the status and privilege of the Church in Irish politics and society.     

Offspring sex preference in frontier America

Analysis of the fertility histories of women born between 1850 and 1900, as given in the Utah Population Database (UPDB), reveals the effect of the number, as well as the sex composition, of previous children on birth-stopping and birth-spacing decisions. Specifically, agricultural and Church of Jesus Christ of Latter-day Saints (LDS) households—two sub-populations that might have placed different values on male and female children for economic, social, and/or cultural reasons—showed a distinct preference for male children, as expressed by birth stopping after the birth of a male child and shorter birth intervals in higher-parity births when most previous children were female. Remarkably, women in both the early "natural fertility" and the later contraceptive eras used spacing behavior to achieve a desired sex mix. Although the LDS population had relatively high fertility rates, it had the same preferences for male children as the non-LDS population did. Farmers, who presumably had a need for family labor, were more interested in the quantity than in the sex mix of their children.     

Ordained Ministry in Maori Christianity, 1853–1900

From 1853 an ordained clergy emerged in the Protestant (but not the Catholic) churches founded by missionary organisations in New Zealand in the first half of the nineteenth century. Ordained indigenous ministers succeeded and largely superseded an earlier large force of lay "teachers." Although the Maori churches might in other circumstances have been seen as progressing towards self–reliance and autonomy, the colonial context of the second half of the nineteenth century confined them and their clergy to a restricted place in the ecclesiastical life of New Zealand. The transition from "teachers" to "ministers" in the Church Missionary Society (Anglican) and Wesleyan missions is examined, and a study is made of the place of indigenous ministers in the Maori Anglican and Wesleyan churches, the Mormon church, and the Maori religious movements such as Ringatu.     

The Roman Catholic Church: committed to the poor in Guatemala

The coexistence of conservative and liberation perspectives within the Roman Catholic Church still causes disagreements. However, since Vatican II, the Catholic Church in Guatemala has established a commitment to act as a church of the poor. There is tension between Guatemala's elite and the Church, which has led to the murders of Church members and the issuance of death threats to others. Although the growth of evangelical movements has caused the Church to lose influence, the Church remains committed to the poor, which places it in sharp contradistinction to neoliberalism.     

The ultimate return: Dissent,apostolic succession,and the renewed ministry of roman catholic women priests

ABSTRACT

Significant numbers of practising Roman Catholics dissent from the Church’s orthodox teachings, especially those relating to sex, gender and contraception. Many such dissenters even occupy positions of ecclesiastical authority themselves. This raises interesting questions about how dissent manifests differently in various Christian traditions; how disagreement about fundamental principles only become legible if expressed in particular ways. This paper draws on research on Roman Catholic Woman priests whose claim to sacerdotal legitimacy rests on their having been ordained in apostolic succession by bishops within the Roman Catholic Church. It asks how do women priests negotiate both difference and repetition at the very same time. The ethnography prompts deeper reflection on Christianity’s long history of dissent which I argue has been written from a predominantly male and Protestant perspective. One in which dissent that leads to institutional differentiation is prioritized over dissent borne quietly that seeks to contain itself.     

A SANCTUARY IN POST-CONFLICT SPACE: THE BAPTIST CHURCH AS A 'MIDDLE OPTION' IN BANOVINA, CROATIA

One of the observable aspects of social change during the transition period in most post-socialist countries is the revival of religion. The resurgence of churches has accompanied national revival and in some countries it is also connected to a growing post-socialist nationalism. This article focuses on the development of different –'transnational'– religious options in an area of ethnic conflict by presenting a case study of the post-war growth of the Baptist Church in the Banovina region in Croatia, close to the Bosnian border. Research results are based on halfstructured interviews with church representatives and members.
The research shows that there has been a considerable post-war expansion of the Baptist Church in the Banovina region, and that it is mainly ethnic Serbs and people from mixed marriages who have joined the Church. Many of them have a background as communists. For them, neither the Catholic Church, which is regarded as a Croatian church, nor the Serbian Orthodox Church are viable religious options. Instead, there are three factors that make the 'Baptist option' attractive. First, it is grounded in the historical tradition of the Baptist Church in this region and on memories and myths activated in the war and post-war periods. Second, the Baptist Church has made a middle transnational option available in an ethnically mixed area. As such it attracts those who are searching for a niche of neutrality in an ethnically strongly divided region characterized by conflict. Third, the considerable humanitarian work and help of organizations related to the Baptist Church during and after the war not only added in the eyes of many people in need to its image elements of existential shelter, but also brought the Church out of the shadows and made it more 'visible'– thereby improving its former reputation as an obscure sect.