Results for roman catholic church translation from English to Tagalog

roman catholic church
simbahang katoliko romano

catholic church
simbahang katoliko romano

belief of the roman catholic church
mahahalagang aral sa kristiyano

list of popes in the roman catholic church
tala ng mga papa ng simbahang katoliko romano

confirmation in catholic church
kumpirma sa katolikong simbahan han

reactions to the catholic church
mga tugon sa simbahang katoliko

the founder of the catholic church
the founder of the catholic church

teaching of religion, roman catholic
turo ng relihiyong-romano katoliko

a philippine blogger, lindy lois gamolo criticizes the catholic church's position.
kinalaban ni lindy lois gamolo, isang pilipinong blogger, ang katayuan ng simbahang katoliko.

let us remind them that they are accountable to the sovereign filipino people and not to the catholic church and not to the bishops.
ipaalala natin sa kanila na sila ay kinakailangang mamalaging nananagutan sa nakapangyayaring sambayanang pilipino at hindi sa simbahang katoliko at sa mga obispo nito.

folk catholicism can be broadly described as any of various ethnic expressions of catholicism as practiced in catholic communities. practices identified by outside observers as folk catholicism vary from place to place, and may sometimes contradict the official teachings and practices of the roman catholic church
folk catholicism can be broadly described as any of various ethnic expressions of catholicism as practiced in catholic communities. practices identified by outside observers as folk catholicism vary from place to place, and may sometimes contradict the official teachings and practices of the roman catholic church

roman catholic and islam are the two religions most widely spread across mindanao. these two denominations together cover the religious affiliation of more than half of the islands’ population.
ang roman catholic at islam ang dalawang relihiyon na pinakamalawak na kumalat sa buong mindanao. ang dalawang denominasyong ito na magkakasama ay sumasaklaw sa pagkakaugnay sa relihiyon ng higit sa kalahati ng populasyon ng mga isla.

a philippine law blogger, jun bautista, points out that it is unlikely the catholic church will include the unwed fathers into the discussion, since the laws under discussion discuss mainly women.
sinasabi ni jun bautista na isang blogger tungkol sa mga batas sa pilipinas na malabong idamay ng simbahang katoliko ang mga binatang ama sa usaping ito, gayong ang batas na pinag-uusapan ay tungkol sa mga kababaihan.

throughout history,religion has proven to impede scientific development.for example,it has often been sait that the catholic church used to teach that the world is flat and warmed people against going to faraway places if they do not wish to fall off the edge of the earth.
empedes scientific success and development

philippine bloggers are also discussing whether it is fair that the catholic church, on the basis of their religious teachings is trying to deny human rights, like the one to hold a job or to receive education, to unwed pregnant women but doesn't mention the unwed father.
tinatalakay din ng mga pilipinong bloggers ang usapin kung tama nga ba na itanggi ng simbahang katoliko, ayon sa kanilang mga aral, sa mga dalagang ina ang karapatang pantao, gaya ng pagpapanatili ng hanapbuhay o pagtamasa ng edukasyon, ngunit hindi man lang binabanggit ang mga hindi kasal na ama ng bata.

with the roman catholic diocese of rome closing its churches and chapels and st. peter's square emptied of christian pilgrims, other religious bodies also cancelled services and limited public gatherings in churches, mosques, synagogues, temples and gurdwaras.
sa pagsasara ng diyoses ng katoliko romano sa rome sa mga simbahan at kapilya nito at sa kawalan ng mga kristiyanong mananampalataya sa st. peter's square, kinansela din ng iba pang mga relihiyosong samahan ang mga serbisyo at nilimitahan ang mga pampublikong pagtitipon sa mga simbahan, moske, sinagoga, templo at gurdwaras.

religious schismthe religious schismthe only living and tangible result of the revolution was the filipinochurch, popularly known as the aglipayan or philippine independent church.when at the start of the second phase of the revolution the spanisharchbishop enlisted father gregorio aglipay’s help in bringing back thefilipinos to the spanish side, aguinaldo persuaded aglipay to divert hisenergies to the cause of the people mabini, riding on the crest of the popularnationalistic movement, suggested the founding of a filipino nationalchurch. though unsuccessful owing to war conditions, his idea laid thegroundwork of the later philippine independent church. the story of thebirth of this church is to a great extent the story of the struggle of thefilipino clergy to filipinize the catholic church in the philippines.gregorio aglipay on the scene–the revolution which began in1896 was primarily a conflict of races. on one side were the filipino civiland clerical groups who were up in arms against the spanish civil and clericalsegments, on the other side. as it turned out, the second phase of therevolution was not only political, but religious as well. the philippinecatholic church, whose majority belonged to the party of the oppressors,aided and abetted the colonial government in its policy of repression. mabinihimself, in his letter to general otis in 1898, accused the spanish friars ofgiving aid and comfort to the colonial administration and of taking up arms,when necessity arose, against the revolutionists. in the circumstances, herefused to free the friar prisoners.in the second phase of the revolution, which commenced withaguinaldo’s return from hong kong, governor general basilio augustin andarchbishop bernardino nozaleda, knowing that father gregorio aglipay wasstill sympathetic to spain but rather hostile to the united states, played agame in which aglipay was the pawn. they commissioned him to conferwith revolutionary leaders, particularly with mariano trias, artemio recarte,and emiliano riego de dios, in order to bring them back to the spanish side.the bait to win them over to their side was the promise of autonomy. aglipaydid as he was told, but his mission was failure, for the revolutionary leadershad lost their faith in spanish promises. meanwhile, aguinaldo, who had justreturned from hong kong, sent colonel luciano san miguel as his emissaryto aglipay for the purpose of persuading the latter to work for the filipinocause. nozaleda countered by commissioning aglipay to win over aguinaldoto the spanish cause. aguinaldo, however, was firm in his determination tocooperate with the americans and urged aglipay to go to the north to workfor the revolutionary cause. nozaleda was well posted on these mover, andtaking advantage of the situation, encouraged aglipay to go north not to heedaguinaldo’s prompting, but to investigate the condition of the bishopric ofnueva segovia. aglipay toured the northern provinces and secured therelease of two jesuit priests. upon his return to manila to report to nozaleda,
the religious schismthe only living and tangible result of the revolution was the filipinochurch, popularly known as the aglipayan or philippine independent church.when at the start of the second phase of the revolution the spanisharchbishop enlisted father gregorio aglipay’s help in bringing back thefilipinos to the spanish side, aguinaldo persuaded aglipay to divert hisenergies to the cause of the people mabini, riding on the crest of the popularnationalistic movement, suggested the founding of a filipino nationalchurch. though unsuccessful owing to war conditions, his idea laid thegroundwork of the later philippine independent church. the story of thebirth of this church is to a great extent the story of the struggle of thefilipino clergy to filipinize the catholic church in the philippines.gregorio aglipay on the scene–the revolution which began in1896 was primarily a conflict of races. on one side were the filipino civiland clerical groups who were up in arms against the spanish civil and clericalsegments, on the other side. as it turned out, the second phase of therevolution was not only political, but religious as well. the philippinecatholic church, whose majority belonged to the party of the oppressors,aided and abetted the colonial government in its policy of repression. mabinihimself, in his letter to general otis in 1898, accused the spanish friars ofgiving aid and comfort to the colonial administration and of taking up arms,when necessity arose, against the revolutionists. in the circumstances, herefused to free the friar-prisoners.in the second phase of the revolution, which commenced withaguinaldo’s return from hong kong, governor-general basilio augustin andarchbishop bernardino nozaleda, knowing that father gregorio aglipay wasstill sympathetic to spain but rather hostile to the united states, played agame in which aglipay was the pawn. they commissioned him to conferwith revolutionary leaders, particularly with mariano trias, artemio recarte,and emiliano riego de dios, in order to bring them back to the spanish side.the bait to win them over to their side was the promise of autonomy. aglipaydid as he was told, but his mission was failure, for the revolutionary leadershad lost their faith in spanish promises. meanwhile, aguinaldo, who had justreturned from hong kong, sent colonel luciano san miguel as his emissaryto aglipay for the purpose of persuading the latter to work for the filipinocause. nozaleda countered by commissioning aglipay to win over aguinaldoto the spanish cause. aguinaldo, however, was firm in his determination tocooperate with the americans and urged aglipay to go to the north to workfor the revolutionary cause. nozaleda was well posted on these mover, andtaking advantage of the situation, encouraged aglipay to go north not to heedaguinaldo’s prompting, but to investigate the condition of the bishopric ofnueva segovia. aglipay toured the northern provinces and secured therelease of two jesuit priests. upon his return to manila to report to nozaleda,