The history of the relationship between Spiritism and Catholicism in Brazil can be traced through pivotal moments in the trajectory of the First Republic and the religious field since the 19th century,reflecting Brazi...The history of the relationship between Spiritism and Catholicism in Brazil can be traced through pivotal moments in the trajectory of the First Republic and the religious field since the 19th century,reflecting Brazil’s evolution into a modern,urban,and industrial society.Introduced to Brazil in the 1880s,Spiritism initially faced severe opposition from the Catholic Church,being dismissed as superstition and demon worship due to its engagement with death and spirits.Unlike Christianity,Spiritism denies the divinity of Jesus,the resurrection,and the sanctity of Church sacraments,viewing demons and angels merely as disembodied souls at different spiritual stages.Early perceptions were further complicated by the mixing of Spiritism with African and indigenous rites,which led critics to associate it with madness and mental health threats.However,the relationship between Catholicism and Spiritism in Brazil has evolved positively,particularly following the popularization of Spiritism by figures like Chico Xavier.Modern Brazilian society,characterized by increased education and religious syncretism,has grown more tolerant of diverse practices and beliefs,diminishing historical prejudices against Spiritists.This qualitative study,drawing on scholarly research and first-hand interviews,reveals that Spiritism's acceptance among Brazilian Catholics is due to its convergence with contemporary social values and the evolving profile of the average Catholic.Despite possessing a religion-like character,Spiritism is seen less as a distinct religion and more as a complementary set of practices and beliefs that enhance Catholic faith.This phenomenon mirrors the integration of Agama Hindu practices,reinforcing rather than undermining traditional religious identities.展开更多
This paper takes up an ambivalence in Rawls’thought concerning the propriety of religious reason in public discourse.After a general introduction,the second paragraph gives a basic description of the two sides of thi...This paper takes up an ambivalence in Rawls’thought concerning the propriety of religious reason in public discourse.After a general introduction,the second paragraph gives a basic description of the two sides of this ambivalence.In the third paragraph,Joseph Ratzinger is introduced as a potential dialogue partner with Rawls,in as much as one side of Rawls’thought can be interpreted to be congenial to religious reasons that occur with his requirement for public reason.The aim of this paper is,eventually,to open the path towards a possible reconciliation between Rawls’positions and those of the Catholic tradition,as suggested by Joseph Ratzinger.Although some dialectical tensions remain,engaging the Ratzingerian idea of a“mutual correction”might result into a fruitful encounter of different views.展开更多
Diversity among organizations may promote a better organizational performance, and diversity management can be used as a competent strategic management conceptual framework in the governance of religious congregations...Diversity among organizations may promote a better organizational performance, and diversity management can be used as a competent strategic management conceptual framework in the governance of religious congregations, just as for other organizational forms. Catholic religious congregations are currently undergoing profound changes： They are more and more multicultural; The younger generations have a different understanding of their consecrated in comparison with the previous generations; In addition, they deal with a growing role of lay people in the Church. The study investigated the specific challenges faced by governance of religious congregations, as particular organizational form, in terms of organizational health. A semi-structured interview was administered to a sample of catholic consecrated people （n = 40）. Differences emerged among participants coming from different cultures as well as between younger and older members on their representation and perception of normative organizational control, and differences emerged also on the role and the tasks expected from leaders and followers.展开更多
Pat Mora＇s House of Houses is a collection of memories about a Southwestern Mexican immigrant family. She develops multilayered meanings of the house in terms of psychological, spiritual, and sensory influences on bo...Pat Mora＇s House of Houses is a collection of memories about a Southwestern Mexican immigrant family. She develops multilayered meanings of the house in terms of psychological, spiritual, and sensory influences on both her private and communal life. She deploys sensory signiflers to portray religious and spiritual memories in a picturesque or performative way. The book reveals that the primacy of the senses as a perceptual device transforms the habitual religious rituals of popular Catholicism into the unconscious. This book shows how sensory perception is engaged in appropriating mystical space/time and interiorizing spiritual objects of family life. Thus, the paper investigates how the sensory agencies contribute to exploring culturally plural ways of experiencing the divine. It also illustrates how Mora＇s deployment of corporeality is related to her reassessment of femaleness and understanding of a meaning of the divine, which is distinctively embodied through 1o cotidiano. In effect, it focuses on Mora＇s treatment of the sensible body in connection with spiritual and religious connotations.展开更多
The main aim of this qualitative work is to explore the scope, nature of existing doubts, concerns, and objections, which arose in the mentality of selected groups of Japanese Roman Catholics, and to provide the typol...The main aim of this qualitative work is to explore the scope, nature of existing doubts, concerns, and objections, which arose in the mentality of selected groups of Japanese Roman Catholics, and to provide the typology of these findings. The method used in this research was based on specially devised questionnaires. This method aimed to collect qualitative data. The results obtained from questionnaires delivered in selected groups of Japanese Roman Catholics （Hokkaido prefecture） inform that there is a very deep gap between understanding of the concept of euthanasia and its acceptance/rejection. This investigation also reveals the hierarchy of values in the mentioned context. In conclusion, the concept of euthanasia is very often confused with so called ＂death with dignity＂ （Songenshi） and because of this fact it is not clear, what action is consistent with the religious doctrine and what is against. This confusion might be a crucial factor which determines the attitude towards rejection/acceptance/withdrawal from the decision concerning euthanasia in the group of Japanese Roman Catholics.展开更多
Masculinity is strictly a cultural concept. Each society interprets and applies arbitrary gender definitions differently. This study will make a distinction between cultural masculinity and biological maleness. Gender...Masculinity is strictly a cultural concept. Each society interprets and applies arbitrary gender definitions differently. This study will make a distinction between cultural masculinity and biological maleness. Gender disparity, he will argue, is deeply rooted in the Judeo-Christian tradition and remains the basis for feminine and masculine gender stereotypes in Spanish speaking Latin America. Mary, as virgin and mother, represents the sole role model for Hispanic women, while the male identity will be traced to Adam, Joseph and Catholic priesthood with the church as ultimate wedded partner. In addition, the Spanish conquest influenced male gender identity in Latin America. The small physique of the indigenous peoples of Latin America, combined with the loss of land to the Spaniards questioned the social identity of the male. In order to compensate for their military inferiority and physical weakness, indigenous males developed an elaborate system of masculine behaviors, in short machismo. Simultaneously, the acceptance of Catholic doctrines replaced the natural biology of men and women. This study will analyze the social impact of Hispanic gender identity as interaction between Spanish conquest and Catholic doctrine.展开更多
This work analyzes the discourse and the practice of the youth from the Catholic Church （CC） in order to present experiences and dialogues present in contemporary Catholicism. The purpose of this paper is to analyze...This work analyzes the discourse and the practice of the youth from the Catholic Church （CC） in order to present experiences and dialogues present in contemporary Catholicism. The purpose of this paper is to analyze how Catholic groups work, in particular groups of Pastoral Youth and Charismatic Renovation prayer groups. As a result, observations are presented from an ethnographic work in groups identified with the spirituality of Liberation Theology and from charismatic ones. Besides, the text shows, from participants＇ experiences, the differences between both perspectives of religious living and the detachment and lack of dialogue which exists inside Catholicism.展开更多
For a period of some 10 years, two Roman Catholic priests, James Gillis, CSP and John LaFarge, SJ, became unlikely collaborators and colleagues in their common effort to bring greater justice to Black Catholics in the...For a period of some 10 years, two Roman Catholic priests, James Gillis, CSP and John LaFarge, SJ, became unlikely collaborators and colleagues in their common effort to bring greater justice to Black Catholics in the United States. Gillis, a strong political and theological conservative and LaFarge, a much more liberal thinker, were two prominent members of the Northeast Clergy Conference for Negro Welfare, a group that arose on the early 1930s and for the next decade produced documents, programs, and initiated various initiatives to better the life of Black Catholics, initially in the Northeast part of the country and then broadening out its reach in a more general way. The ability for two apparent opposites to collaborate in a common effort to assist an oppressed group tells an interesting story of cooperation between apparent political and religious opposites.展开更多
文摘The history of the relationship between Spiritism and Catholicism in Brazil can be traced through pivotal moments in the trajectory of the First Republic and the religious field since the 19th century,reflecting Brazil’s evolution into a modern,urban,and industrial society.Introduced to Brazil in the 1880s,Spiritism initially faced severe opposition from the Catholic Church,being dismissed as superstition and demon worship due to its engagement with death and spirits.Unlike Christianity,Spiritism denies the divinity of Jesus,the resurrection,and the sanctity of Church sacraments,viewing demons and angels merely as disembodied souls at different spiritual stages.Early perceptions were further complicated by the mixing of Spiritism with African and indigenous rites,which led critics to associate it with madness and mental health threats.However,the relationship between Catholicism and Spiritism in Brazil has evolved positively,particularly following the popularization of Spiritism by figures like Chico Xavier.Modern Brazilian society,characterized by increased education and religious syncretism,has grown more tolerant of diverse practices and beliefs,diminishing historical prejudices against Spiritists.This qualitative study,drawing on scholarly research and first-hand interviews,reveals that Spiritism's acceptance among Brazilian Catholics is due to its convergence with contemporary social values and the evolving profile of the average Catholic.Despite possessing a religion-like character,Spiritism is seen less as a distinct religion and more as a complementary set of practices and beliefs that enhance Catholic faith.This phenomenon mirrors the integration of Agama Hindu practices,reinforcing rather than undermining traditional religious identities.
文摘This paper takes up an ambivalence in Rawls’thought concerning the propriety of religious reason in public discourse.After a general introduction,the second paragraph gives a basic description of the two sides of this ambivalence.In the third paragraph,Joseph Ratzinger is introduced as a potential dialogue partner with Rawls,in as much as one side of Rawls’thought can be interpreted to be congenial to religious reasons that occur with his requirement for public reason.The aim of this paper is,eventually,to open the path towards a possible reconciliation between Rawls’positions and those of the Catholic tradition,as suggested by Joseph Ratzinger.Although some dialectical tensions remain,engaging the Ratzingerian idea of a“mutual correction”might result into a fruitful encounter of different views.
文摘Diversity among organizations may promote a better organizational performance, and diversity management can be used as a competent strategic management conceptual framework in the governance of religious congregations, just as for other organizational forms. Catholic religious congregations are currently undergoing profound changes： They are more and more multicultural; The younger generations have a different understanding of their consecrated in comparison with the previous generations; In addition, they deal with a growing role of lay people in the Church. The study investigated the specific challenges faced by governance of religious congregations, as particular organizational form, in terms of organizational health. A semi-structured interview was administered to a sample of catholic consecrated people （n = 40）. Differences emerged among participants coming from different cultures as well as between younger and older members on their representation and perception of normative organizational control, and differences emerged also on the role and the tasks expected from leaders and followers.
文摘Pat Mora＇s House of Houses is a collection of memories about a Southwestern Mexican immigrant family. She develops multilayered meanings of the house in terms of psychological, spiritual, and sensory influences on both her private and communal life. She deploys sensory signiflers to portray religious and spiritual memories in a picturesque or performative way. The book reveals that the primacy of the senses as a perceptual device transforms the habitual religious rituals of popular Catholicism into the unconscious. This book shows how sensory perception is engaged in appropriating mystical space/time and interiorizing spiritual objects of family life. Thus, the paper investigates how the sensory agencies contribute to exploring culturally plural ways of experiencing the divine. It also illustrates how Mora＇s deployment of corporeality is related to her reassessment of femaleness and understanding of a meaning of the divine, which is distinctively embodied through 1o cotidiano. In effect, it focuses on Mora＇s treatment of the sensible body in connection with spiritual and religious connotations.
文摘The main aim of this qualitative work is to explore the scope, nature of existing doubts, concerns, and objections, which arose in the mentality of selected groups of Japanese Roman Catholics, and to provide the typology of these findings. The method used in this research was based on specially devised questionnaires. This method aimed to collect qualitative data. The results obtained from questionnaires delivered in selected groups of Japanese Roman Catholics （Hokkaido prefecture） inform that there is a very deep gap between understanding of the concept of euthanasia and its acceptance/rejection. This investigation also reveals the hierarchy of values in the mentioned context. In conclusion, the concept of euthanasia is very often confused with so called ＂death with dignity＂ （Songenshi） and because of this fact it is not clear, what action is consistent with the religious doctrine and what is against. This confusion might be a crucial factor which determines the attitude towards rejection/acceptance/withdrawal from the decision concerning euthanasia in the group of Japanese Roman Catholics.
文摘Masculinity is strictly a cultural concept. Each society interprets and applies arbitrary gender definitions differently. This study will make a distinction between cultural masculinity and biological maleness. Gender disparity, he will argue, is deeply rooted in the Judeo-Christian tradition and remains the basis for feminine and masculine gender stereotypes in Spanish speaking Latin America. Mary, as virgin and mother, represents the sole role model for Hispanic women, while the male identity will be traced to Adam, Joseph and Catholic priesthood with the church as ultimate wedded partner. In addition, the Spanish conquest influenced male gender identity in Latin America. The small physique of the indigenous peoples of Latin America, combined with the loss of land to the Spaniards questioned the social identity of the male. In order to compensate for their military inferiority and physical weakness, indigenous males developed an elaborate system of masculine behaviors, in short machismo. Simultaneously, the acceptance of Catholic doctrines replaced the natural biology of men and women. This study will analyze the social impact of Hispanic gender identity as interaction between Spanish conquest and Catholic doctrine.
文摘This work analyzes the discourse and the practice of the youth from the Catholic Church （CC） in order to present experiences and dialogues present in contemporary Catholicism. The purpose of this paper is to analyze how Catholic groups work, in particular groups of Pastoral Youth and Charismatic Renovation prayer groups. As a result, observations are presented from an ethnographic work in groups identified with the spirituality of Liberation Theology and from charismatic ones. Besides, the text shows, from participants＇ experiences, the differences between both perspectives of religious living and the detachment and lack of dialogue which exists inside Catholicism.
文摘For a period of some 10 years, two Roman Catholic priests, James Gillis, CSP and John LaFarge, SJ, became unlikely collaborators and colleagues in their common effort to bring greater justice to Black Catholics in the United States. Gillis, a strong political and theological conservative and LaFarge, a much more liberal thinker, were two prominent members of the Northeast Clergy Conference for Negro Welfare, a group that arose on the early 1930s and for the next decade produced documents, programs, and initiated various initiatives to better the life of Black Catholics, initially in the Northeast part of the country and then broadening out its reach in a more general way. The ability for two apparent opposites to collaborate in a common effort to assist an oppressed group tells an interesting story of cooperation between apparent political and religious opposites.
