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Journal articles on the topic 'Catholic ritual'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Panda, Herman Punda. "MENGAPA ORANG KATOLIK MASIH MENJALANKAN RITUAL MARAPU? Menguak Praktik Iman Ganda Di Loura." Jurnal Ledalero 13, no. 1 (2017): 109. http://dx.doi.org/10.31385/jl.v13i1.69.109-132.

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The phenomenon of dualism in practising the faith among Catholics who converted from Sumbanese ethnic religion (Marapu) is a real challenge faced by the Catholic Church in Sumba. Such dualism is transparent in the practices of using simultaneously both Catholic and Marapu rites in the popular religiosity of Sumbanese Catholics. Both Catholic priests and Marapu ritual leaders are asked by the people, on different occassions, to perform rituals for their benefit. These two kinds of ritual leaders are equally considered as mediators of communication betwe

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Tiatco, Anril P. "Libad nang Apung Iru and Pamamaku king Krus: Performances of Ambivalence in Kapampangan Cultural Spectacles." TDR/The Drama Review 54, no. 2 (2010): 91–102. http://dx.doi.org/10.1162/dram.2010.54.2.91.

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Present-day performances of two Catholic rituals/cultural spectacles in Pampanga, the fluvial parade in Apalit and the nailing ritual in Cutud, reveal some ambivalence toward the very Christian-Catholic religion that is the basis of the rituals.

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McLaren, Peter. "Making Catholics: The Ritual Production of Conformity in a Catholic Junior High School." Journal of Education 168, no. 2 (1986): 55–77. http://dx.doi.org/10.1177/002205748616800206.

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A great deal of conceptual confusion still surrounds the meaning of the word “ritual.” Consequently, ritual continues to have an ambiguous status in social science research. This is especially true of studies which attempt to analyze modern institutional life and contemporary cultural formations. This paper critically reconsiders the concept of ritual, particularly in the light of anthropologist Victor Turner's discussion of root paradigms. The author draws from recent work in ritual studies to analyze classroom instruction in a junior high school in downtown Toronto, Canada. Classroom instruc

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Bell, Catherine. "Ritual Tensions: Tribal and Catholic." Studia Liturgica 32, no. 1 (2002): 15–28. http://dx.doi.org/10.1177/003932070203200102.

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Kapitány, Rohan, Christopher Kavanagh, and Harvey Whitehouse. "Ritual morphospace revisited: the form, function and factor structure of ritual practice." Philosophical Transactions of the Royal Society B: Biological Sciences 375, no. 1805 (2020): 20190436. http://dx.doi.org/10.1098/rstb.2019.0436.

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Human rituals exhibit bewildering diversity, from the Mauritian Kavadi to Catholic communion. Is this diversity infinitely plastic or are there some general dimensions along which ritual features vary? We analyse two cross-cultural datasets: one drawn from the anthropological record and another novel contemporary dataset, to examine whether a consistent underlying set of latent dimensions in ritual structure and experiences can be detected. First, we conduct a factor analysis on 651 rituals from 74 cultural groups, in which 102 binary variables are coded. We find a reliable set of dimensions e

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Machin, Ian. "Reservation under Pressure: Ritual in the Prayer Book Crisis, 1927–1928." Studies in Church History 35 (1999): 447–63. http://dx.doi.org/10.1017/s0424208400014200.

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The Prayer Book controversy of 1927-8 was not merely ‘the echo of dead themes’, as was alleged by A. J. P. Taylor. Disputes between Evangelicals and Anglo-Catholics, which lay at the root of the crisis, were still at a height in the 1920s and 1930s. Anglo-Catholic confidence was shown in their vast Congresses, commencing in 1920 (and lasting until the 1960s), and in the celebrations and publications which marked the centenary of the Oxford Movement in 1933. Such confidence naturally caused Evangelicals and Broad Churchmen to look to their defences. Moreover, while in England anti-Romanism was

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Pezdek, Kathy, Kimberly Finger, and Dandle Hodge. "Planting False Childhood Memories: The Role of Event Plausibility." Psychological Science 8, no. 6 (1997): 437–41. http://dx.doi.org/10.1111/j.1467-9280.1997.tb00457.x.

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Two experiments tested and confirmed the hypothesis that events will be suggestively planted in memory to the degree that they are plausible and script-relevant knowledge exists in memory In Experiment 1, 22 Jewish and 29 Catholic high school students were read descriptions of three true events and two false events reported to have occurred when they were 8 years old One false event described a Jewish ritual, and one described a Catholic ritual Results for the false events showed the predicted asymmetry Whereas 7 Catholics but 0 Jews remembered only the Catholic false event, 3 Jews but only 1

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8

Pecklers, Keith F. "Book Review: Practicing Catholic: Ritual, Body, and Contestation in Catholic Faith." Theological Studies 68, no. 3 (2007): 714–15. http://dx.doi.org/10.1177/004056390706800331.

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Cervantes, Mayán. "Fiesta y comida ritual a los santos que enferman en Coatetelco, Morelos (México)." Studium, no. 22 (September 4, 2018): 167–87. http://dx.doi.org/10.26754/ojs_studium/stud.2016223024.

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Resumen En este trabajo nos ocuparemos del ritual popular, religioso-curativo del “santo”, “escapulario” o “aire de santo” —relacionado con enfermedades causadas por Santo Domingo y San Antonio de Papua—, mediante el cual el enfermo, para recuperar la salud, está obligado a ofrecer una fiesta y comida. Este ritual todavía se realiza en diversos pueblos de Morelos y analizamos en nuestro estudio el que se lleva a cabo en Coatetelco, donde hemos trabajado desde 2014. Allí perdura esta concepción popular y mítica, plena de simbolismo y particularmente interesante por ser claro ejemplo de un

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10

Deguma, Jabin J., Reylan G. Capuno, Melona C. Deguma, Vicente J. Igot, and Charisma G. Lumayag. "Take-home and digital Lenten filter ashes for Ash Wednesday: creative ritual practices of faith during COVID-19 pandemic." Journal of Public Health 43, no. 2 (2021): e360-e361. http://dx.doi.org/10.1093/pubmed/fdab068.

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Abstract Before the coronavirus disease 2019 (COVID-19) pandemic, previous research cautioned that complex and meaningful quotidian rituals involving intimate touch need re-evaluation as these pose a hygienic concern in pandemic culture. Faith-based practices entail human-to-human contact that could inevitably cause the virus infection contagion if not appropriately addressed. In a World Health Organization document, the crucial role of inter-faith collaboration and sharing of best practices to combat the spread of the virus are encouraged. In this correspondence, we assert that taking home as

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11

de Wildt, Kim. "Ritual Void or Ritual Muddle? Deconsecration Rites of Roman Catholic Church Buildings." Religions 11, no. 10 (2020): 517. http://dx.doi.org/10.3390/rel11100517.

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The decrease in people who regularly celebrate liturgy in western Europe has led to the question of what to do with so-called obsolete church buildings. This question not only refers to whether or not a church building will be converted, reused or demolished, but also to the question of whether or not such a building needs to be deconsecrated, and if so, what does deconsecration of a church building actually entail? In this contribution, I will consider the role deconsecration rites play in the Roman Catholic church when a church building is taken out of liturgical use. In Roman Catholic litur

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12

Mullan, Margaret. "Constructing an Identity Online: Logging-On as “Catholic”." Journal of Religion, Media and Digital Culture 4, no. 1 (2015): 96–125. http://dx.doi.org/10.1163/21659214-90000102.

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This article explores the nature of Catholic identity, as constructed in a Catholic social media site, PhatMass. This study, a month-long virtual ethnography of PhatMass, took place during the significant global Catholic event in February to March of 2013—the former Pope Benedict XVI’s resignation and the new Pope Francis’s election. James Carey’s (1989) ritual view of communication sheds light on PhatMass participant engagement with social media, popular culture, and Catholic identity during these online discussions. The findings from this ethnography indicate that religion, media, and popula

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Logan Wagner, E. "The Continuity of Sacred Urban Open Space: Facilitating the Indian Conversion to Catholicism in Mesoamerica." Religion and the Arts 18, no. 1-2 (2014): 61–86. http://dx.doi.org/10.1163/15685292-01801005.

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‭During the sixteenth century, the Spanish crown sent Mendicant friars of the Franciscan, Dominican, and Augustinian monastic orders to evangelize and convert the indigenous people of America. With huge populations to convert, spread over an extremely vast territory, a limited number of friars had to find expedient ways to facilitate the conversion effort. Among the many conversion strategies used by the Mendicant friars under the early guidance of Fray Pedro de Gante were: to locate places of Christian worship over or near native ceremonial centers and continue the use of ceremonial open urba

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Sheldrake, Philip F. "Practicing Catholic “Place”—The Eucharist." Horizons 28, no. 2 (2001): 163–82. http://dx.doi.org/10.1017/s0360966900009282.

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ABSTRACTA sense of place is critical to human identity. The Eucharist is a ritual practice that “places” us within a narrative wider than our individual and exclusive stories. The Eucharist breaks open private identities to embrace the oikumenē of all times, places and people. This article explores ways in which the Eucharist may be thought of as “the practice of Catholic place.” It does this by integrating sacramental and ethical perspectives. The eucharistic narrative in a radical way makes a place for stories of suffering and exclusion that demand redress. It is a place of reconciliation th

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Giordan, Giuseppe, and Adam Possamai. "Mastering the devil: A sociological analysis of the practice of a Catholic exorcist." Current Sociology 66, no. 1 (2017): 74–91. http://dx.doi.org/10.1177/0011392116686817.

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This study takes the documented growth in the ministry of exorcism within the Catholic Church as a significant challenge to some accounts of secularization. After clarifying how, according to Catholic doctrine, the devil can operate in people’s lives, this study offers a sociological interpretation of exorcism. This interpretation is illustrated and tested by a sociological analysis of data collected, over a period of 10 years, by a well-established Catholic priest in Italy who himself was well trained and well grounded in philosophical analysis. This sociological case study offers fresh insig

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Brito, Angela Xavier de. "Exame de consciência, sentimento de culpa e formação de um habitus feminino." Revista de Estudos da Religião (REVER). ISSN 1677-1222 11, no. 1 (2011): 13. http://dx.doi.org/10.21724/rever.v11i1.6028.

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Os rituais que marcavam a adesão à cultura escolar católica de tradição francesa praticada nos colégios femininos de elite se articulavam, sobretudo, em torno de práticas morais. O chamado exame de consciência, uma das práticas centrais nesse contexto, apesar de inspirado no conscientiam excutere previsto na Ratio Studiorum jesuíta, aplicava-se somente ao público dos colégios femininos – marcando uma vez mais a diferença na construção dos gêneros nos estabelecimentos católicos. A atribuição diária de uma nota visava fazer com que as alunas fizessem uma autocrítica sincera de seu comportamento

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17

Szuchewycz, Bohdan. "Evidentiality in ritual discourse: The social construction of religious meaning." Language in Society 23, no. 3 (1994): 389–410. http://dx.doi.org/10.1017/s0047404500018030.

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ABSTRACTThe communal creation of religious meaning is here examined in the context of an Irish Catholic Charismatic prayer meeting. Through a micro-analysis of the “spontaneous” ritual language of one such meeting, various discursive strategies are revealed which function to create for the participants an experience of divine/human communication. These include an explicit effort on the part of speakers to construct a thematically consistent and coherent ritual event out of a sequence of apparently spontaneous individual speech acts, as well as a marked use of evidentials to attribute spiritual

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18

Woody, William C. "Givenness, Saturation, and the Self: A Phenomenology of Christian Initiation." Religions 12, no. 8 (2021): 642. http://dx.doi.org/10.3390/rel12080642.

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Phenomenology holds great promise yet underdeveloped potential for ritual studies and liturgical theology. As phenomenology has indeed taken a “theological turn” and the contentiousness of such an approach abates, questions remain as to what insights, concepts, and language phenomenology can offer to deepen our understanding of Christian ritual practices. Specifically with respect to rituals of initiation, does phenomenology open new avenues of appreciation for the sacrament of baptism, to enrich and to deepen the faithful’s experience of these rituals? This article considers insights afforded

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19

TURCOTTE, Paul-André. "Catholic Ritual Practices, Culture and Society in Greater Montreal." Social Compass 48, no. 4 (2001): 505–23. http://dx.doi.org/10.1177/003776801048004003.

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20

Spickard, James V. "Ritual, Symbol, and Experience: Understanding Catholic Worker House Masses." Sociology of Religion 66, no. 4 (2005): 337. http://dx.doi.org/10.2307/3712385.

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21

Andolsen, Barbara Hilkert. "Roman Catholic Tradition and Ritual and Business Ethics: A Feminist Perspective." Business Ethics Quarterly 7, no. 2 (1997): 71–82. http://dx.doi.org/10.2307/3857299.

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Abstract:Clerical workers are an important segment of the work force. Catholic social teachings and eucharistic practice shed useful moral light on the increase in contingent work arrangements among clerical workers. The venerable concept of “the universal destination of the goods of creation” and a newer understanding of technology as “a shared workbench” illuminate the importance of good jobs for clerical workers. However, in order to apply Catholic social teachings to issues concerning clerical work as women’s work, sexist elements in traditional Catholic social teachings must be critically

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22

Hoenes del Pinal, Eric. "A Ritual Interrupted: A Case of Contested Ritual Practices in a Q’eqchi’-Maya Catholic Parish." Journal of Contemporary Religion 31, no. 3 (2016): 365–78. http://dx.doi.org/10.1080/13537903.2016.1206251.

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23

Gregg, Stephen. "Poking fun at the Pope." International Journal for the Study of New Religions 3, no. 1 (2012): 71–91. http://dx.doi.org/10.1558/ijsnr.v3i1.71.

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The International Raelian Movement is the world’s largest UFO-centred religion, claiming over 60,000 followers worldwide. Founded in 1974 by Claude Vorilhon, now known as the prophet Rael, the movement centres its cosmology on a reinterpretation of the Genesis creation myth. The figure of Jesus is also central to Raelian understanding of Prophethood and the ‘scientific’ non-supernatural world view of the movement. Proudly atheistic and supportive of diverse adult sexualities, the movement has in recent years increased protests against the Catholic Church in the form of website literature, onli

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Wimbodo Purnomo, Agustinus. "Ritual Brobosan Sebagai Penghormatan Terakhir dalam Liturgi Pemakaman Jawa-Kristiani." MELINTAS 33, no. 2 (2018): 206–27. http://dx.doi.org/10.26593/mel.v33i2.2961.206-227.

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The Catholic Church provides occasions for funeral rites so as to illuminate the death of the faithful within the paschal mystery of Christ. The Church administers the funeral and offers prayers for its departing members to escort them to the afterlife. Funeral ceremonies are held to comfort the bereaved family, but also to strengthen the faith of the people. Therefore, the funeral ceremony could be seen as a pastoral means to foster the faith of the believers and at the same time to evangelise the gospel. Inculturation could be seen as a process to help the faithful experience God’s saving pr

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Korzo, Margarita A. "The Orthodox Sermon in the Polish-Lithuanian Commonwealth of the 17th Century: Some Observations." Slovene 6, no. 2 (2017): 578–96. http://dx.doi.org/10.31168/2305-6754.2017.6.2.25.

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It has traditionally been assumed that the oral preaching practice of the Orthodox Church in Poland at the turn of the 16th and 17th centuries was brought to life by external and mainly Catholic influences. The present article attempts to rethink these influences and offer an explanation not in terms of “mechanical” borrowings and a succumbing of Orthodox theology to Western influences (the concept of “pseudomorphosis” articulated by G. Florovsky), but rather in terms of a creative response to the external confessional challenges of the epoch (the concept of “polymorphism” proposed by G. B. Be

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26

Kelly, T. "Suburbanization and the Decline of Catholic Public Ritual in Pittsburgh." Journal of Social History 28, no. 2 (1994): 311–30. http://dx.doi.org/10.1353/jsh/28.2.311.

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Pyne, Tricia T. "Ritual and Practice in the Maryland Catholic Community, 1634-1776." U.S. Catholic Historian 26, no. 2 (2008): 17–46. http://dx.doi.org/10.1353/cht.2008.0004.

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Hagler, Anderson. "Exhuming the Nahualli: Shapeshifting, Idolatry, and Orthodoxy in Colonial Mexico." Americas 78, no. 2 (2021): 197–228. http://dx.doi.org/10.1017/tam.2020.135.

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AbstractThis article examines the relationship between ritual specialists, nanahualtin or nahualistas (pl.) and nahualli or nahual (sing.), and healing practices, adding context to the social roles they fulfilled and the range of feats they performed. The cases examined here reveal that nanahualtin operated as intellectuals in their communities because of their ability to control animals, prognosticate, and heal or harm individuals at will. Some nanahualtin shapeshifted from humans to animals while others possessed animal companions. The elevated status of nanahualtin led commoners to seek the

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García Pilán, Pedro. "Tradición católica y ritual festivo: secularización y metamorfosis de lo sagrado." Sociología Histórica 11, no. 1 (2021): 10–41. http://dx.doi.org/10.6018/sh.488361.

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El objetivo del artículo es analizar la relación entre tradición, ritual y proceso de secularización en la modernidad avanzada, a partir de un análisis histórico y etnográfico de las fiestas católicas de Corpus Christi y Semana Santa, además de algunas grandes celebraciones locales. Se defiende que la tradición moderna no es una mera herencia del pasado, sino producto de un proceso de retradicionalización selectiva de prácticas formadas conflictivamente en el mundo católico durante el período de la Contrarreforma, tras un proceso de negociación (basado en un desigual equilibrio de poder) entre

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Kray, Christine A. "A Practice Approach to Ritual. Catholic Enactment of Community in Yucatán." Anthropos 102, no. 2 (2007): 531–46. http://dx.doi.org/10.5771/0257-9774-2007-2-531.

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SCHILLING, HEINZ. "Calvinist and Catholic cities – urban architecture and ritual in confessional Europe." European Review 12, no. 3 (2004): 293–312. http://dx.doi.org/10.1017/s1062798704000286.

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Urban history, at least in Germany, has mainly concentrated on the Medieval and Reformation cities on the one hand and Industrial and Contemporary cities on the other. However, recent debates among Early Modernists have produced the view that ‘confessionalization’, that is the formation of three or four modern church systems based on specific confessions of faith, was one of the most influential factors in producing the fundamental changes that occurred between 1550 and 1650 in Europe. This had a huge effect on the cities of Europe and their inhabitants. This paper compares Catholic and Protes

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Butler, Jenny. "Contemporary Pagan Pilgrimage: Ritual and Re-Storying in the Irish Landscape." Numen 67, no. 5-6 (2020): 613–36. http://dx.doi.org/10.1163/15685276-12341604.

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Abstract In an examination of contemporary Pagan pilgrimage in Ireland, based on longitudinal ethnographic research, this article identifies and analyzes different cultural processes at work, focusing on the sacralization of the landscape through ritualization and re-storying. Correlations and differences between modern Pagan pilgrimage and the popular Roman Catholic pilgrimage tradition are identified since the way in which modern Pagan pilgrimage manifests is most similar to traditional Catholic site-specific pilgrimage. Contemporary Pagan activities and discourses are contextualized within

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33

Wilkens, Katharina. "Mary and the Demons: Marian Devotion and Ritual Healing in Tanzania." Journal of Religion in Africa 39, no. 3 (2009): 295–318. http://dx.doi.org/10.1163/157006609x453310.

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AbstractIn this paper I present the complex understanding of illness and healing in the Catholic Marian Faith Healing Ministry (MFHM) in Tanzania. The efficacy of religious healing should be understood as a social process dependent on the plausibility and attractiveness that the rituals have for the individual patients, as well as for their community. By contrasting an analysis of the publications of the leader of the group, Father Nkwera, with guided interviews among the members, I was able to develop a differentiated picture of the broad range of healing concepts within the group. While Nkwe

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Konior, Jan. "Confession Rituals and the Philosophy of Forgiveness in Asian Religions and Christianity." Forum Philosophicum 15, no. 1 (2010): 91–102. http://dx.doi.org/10.35765/forphil.2010.1501.06.

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In this paper I will take into account the historical, religious and philosophical aspects of the examination of conscience, penance and satisfaction, as well as ritual confession and cure, in Confucianism, Buddhism and Taoism. I will also take into account the difficulties that baptized Chinese Christians met in sacramental Catholic confession. Human history proves that in every culture and religion, man has always had a need to be cleansed from evil and experience mutual forgiveness. What ritual models were used by Confucianism, Buddhism and Taoism? To what degree did these models prove to b

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Redick, Caroline R. "Glory beyond the Camp." Journal of Pentecostal Theology 29, no. 2 (2020): 260–74. http://dx.doi.org/10.1163/17455251-02902005.

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Abstract This article investigates whether the charismatic renewal’s Via Spiritus, with its emphasis on festival, joy, and divine empowerment, has eclipsed the Via Crucis, with its somatic pedagogy of suffering and renunciation. It explores this dynamic by contrasting two practices: the medieval Catholic pilgrimage and charismatic revival-seeking. Through exploring the overlaps between these two practices, the revival is interpreted as a liminal journey, a festival of grace, and a ritual of renunciation. At the same time, contrasting the penitential ritual of pilgrimage and revivals reveals a

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Ruprecht, Alvina. "Jacques Crête and the Atelier de Recherche Théâtrale l'Eskabel: 'À Rebours' on the Quebec Stage." Theatre Research in Canada 19, no. 1 (1998): 63–85. http://dx.doi.org/10.3138/tric.19.1.63.

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This article outlines the trajectory of the Theatre Research Workshop l'Eskabel (1971-1989), 1 an experimental performance group, founded by Jacques Crête. Although the company was marginalized in Quebec, its research on the relationship between corporeal performance, Catholic ritual and sexual identity was the result of a synthesis of Quebec's avant-garde, of experiments in ritual theatre during the 1960s, and of the postmodern upheaval of identity-categories. The author hopes to show how this group was in fact one of the keys to more recent movements in Quebec theatre.

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Doe, Norman. "Ordination, Canon Law and Pneumatology: Validity and Vitality in Anglican-Roman Catholic Dialogue." Ecclesiastical Law Journal 8, no. 39 (2006): 406–24. http://dx.doi.org/10.1017/s0956618x00006700.

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The subject of the sixth meeting of the Colloquium of Anglican and Roman Catholic Canon Lawyers in Rome 2005 was the Roman Catholic position that Anglican orders are invalid. The meeting employed a canonical framework to explore the status and terms of Apostolicae curae (1896) and the modern applicability of the canonical issues of intent, matter, form, and minister to the question of Anglican orders. The meeting did not examine pneumatological aspects of ordination. This article seeks to set alongside each other the ritual elements of the liturgy for the ordination of priests in both the Angl

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Seales, Chad. "Parades and Processions: Protestant and Catholic Ritual Performances in a Nuevo New South Town." Numen 55, no. 1 (2008): 44–67. http://dx.doi.org/10.1163/156852708x271297.

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AbstractSince the early 1990s, the American South has changed drastically and Siler City, North Carolina reflects those changes. Like larger southern cities, Siler City has received a significant number of migrants from Latin America in a short amount of time. New migrants, many but not all of them Roman Catholic, bring diverse sets of ethnic, cultural, and religious practices to a town traditionally dominated by Baptists and Methodists. One of the most visible examples of local religious disruption in Siler City has been the public display of Good Friday processions by Latino Catholics. That

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MORRIS, J. N. "British High Churchmen, Continental Church Tourism and the Roman Connection in the Nineteenth Century." Journal of Ecclesiastical History 66, no. 4 (2015): 772–91. http://dx.doi.org/10.1017/s0022046915001578.

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This article examines accounts of continental church life to be found in the travel journals, letters and books of leading High Church Anglicans in the nineteenth century. It argues that these constitute a neglected source of evidence for understanding the interaction between continental church developments and the High Church revival in Anglicanism. It focuses particularly on accounts of travel in Catholic countries, and concludes that there are good reasons for assuming that experience of Catholic worship on the continent influenced High Church attitudes towards liturgical and ritual reform

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Loustau, Marc Roscoe. "Politics of the Blessed Lady: Catholic Art in the Contemporary Hungarian Culture Industry." Religions 12, no. 8 (2021): 577. http://dx.doi.org/10.3390/rel12080577.

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I examine Hungary’s Catholic arts industry and its material practices of cultural production: the institutions and professional disciplines through which devotional material objects move as they become embedded in political processes of national construction and contestation. Ethnographic data come from thirty-six months of fieldwork in Hungary and Transylvania, and focuses on three museum and gallery exhibitions of Catholic devotional objects. Building on critiques of subjectivity- and embodiment-focused research, I highlight how the institutional legacies of state socialism in Hungary and Ro

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Parés, Luis Nicolau. "Afro-Catholic Baptism and The Articulation of a Merchant Community, Agoué 1840–1860." History in Africa 42 (May 12, 2015): 165–201. http://dx.doi.org/10.1017/hia.2015.19.

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AbstractThis paper analyzes the “Southern” Afro-Brazilian Catholicism which was brought to West Africa by former slaves from Brazil prior to the expansion of the “Northern” European Catholic missions. In examining two significant mass baptisms held in the town of Agoué in 1846 and 1855, this paper explores the religious history of the Aguda or Afro-Brazilian freed slaves, and how they built a network of ethnic, commercial, and affective relationships by means of Catholic baptism and godparenting. The Aguda’s Catholic affiliation (rather than conversion), beyond being coextensive with Brazilian

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Mayfield, Alex R. "Seal of the Spirit: The Sacrament of Confirmation and Pentecostal Spirit Baptism." Journal of Pentecostal Theology 25, no. 2 (2016): 222–41. http://dx.doi.org/10.1163/17455251-02502005.

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This paper offers a comparison of the Roman Catholic practice of confirmation and the classical Pentecostal understanding of Spirit baptism. It begins by examining the biblical texts which provide the basis of each ritual, and then moves on to develop each practice historically in reference to their ecclesial and personal significances. Despite obvious differences, a comparison of the practices illustrates that they serve both to empower believers for future service and to enter into a fuller ecclesial communion. The paper concludes with a reflection on the theological significance these pract

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Dinges, William D. "Ritual Conflict as Social Conflict: Liturgical Reform in the Roman Catholic Church." Sociological Analysis 48, no. 2 (1987): 138. http://dx.doi.org/10.2307/3711198.

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Fisher, Elizabeth, Jan Kraus, Kerry Kuluski, and Peter Allatt. "Church Services in a Complex Continuing Care Hospital: Why Bother?" Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 71, no. 4 (2017): 274–83. http://dx.doi.org/10.1177/1542305017744492.

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This research aimed to explore patient motivation for attending hospital-run church services in a complex continuing care hospital setting, as well as the perceived spiritual benefits as categorized by Fitchett’s 7 × 7 Model for Spiritual Assessment. Invitations to participate in one-to-one interviews were offered to all patient attendees at both an ecumenical and a Roman Catholic service over the course of several weeks. We collected 20 interviews before performing a qualitative analysis, at which point we determined that saturation of content had been reached. The key findings were that part

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Saldzhiev, Hristo. "Continuity between Early Paulicianism and the Seventeenth-Century Bulgarian Paulicians: the Paulician Legend of Rome and the Ritual of the Baptism by Fire." Studia Ceranea 9 (December 30, 2019): 657–79. http://dx.doi.org/10.18778/2084-140x.09.32.

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During the Middle Ages two dualistic communities were active in Bulgaria and Bulgarian lands – Bogomils and Paulicians. Paulicians, unlike Bogomils, survived as a separate religious sect up to the 17th century, when most of them gradually accepted Catholicism. The detailed reports of Catholic missionaries, priests and bishops shed light on different aspects of their beliefs and practices from the 17th century. The aim of the present article is to propose an explanation of a strange ritual and a legend spread among the Bulgarian Paulicians and recorded in the above-mentioned reports. The thesis

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Delay, Cara. "Fashion and Faith: Girls and First Holy Communion in Twentieth-Century Ireland (c. 1920–1970)." Religions 12, no. 7 (2021): 518. http://dx.doi.org/10.3390/rel12070518.

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With a focus on clothing, bodies, and emotions, this article examines girls’ First Holy Communions in twentieth-century Ireland (c. 1920–1970), demonstrating that Irish girls, even at an early age, embraced opportunities to become both the center of attention and central faith actors in their religious communities through the ritual of Communion. A careful study of First Holy Communion, including clothing, reveals the importance of the ritual. The occasion was indicative of much related to Catholic devotional life from independence through Vatican II, including the intersections of popular rel

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Tait, Clodagh. "Adored for Saints: Catholic Martyrdom in Ireland C.1560-16551." Journal of Early Modern History 5, no. 2 (2001): 128–59. http://dx.doi.org/10.1163/157006501x00087.

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AbstractWhile individuals amongst the Catholic martyrs of sixteenth- and seventeenth-century Ireland have recently received some scholarly attention on a local level, little consideration has been given to the wider context of their experiences. This paper traces the deaths of these martyrs from capture to cult, drawing on contemporary accounts of martyrdom and comparing the process as it occurred in Ireland with the experiences of the Catholic martyrs of England in particular. The peculiar situation prevailing in Ireland, whereby members of the Catholic majority were killed by the ruling Prot

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Randall, Ian M. "‘Austere Ritual’: the Reformation of Worship in Inter-War English Congregationalism." Studies in Church History 35 (1999): 432–46. http://dx.doi.org/10.1017/s0424208400014194.

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Writing in 196s, Horton Davies, in his magisterial examination of worship and theology in England, gave a glowing account of advances made in Free Churches over previous decades towards ‘a worship that is deeply reverent, sacramentally rich, ecumenically comprehensive, and theologically faithful’. This study examines the pressure for reformation in worship which emerged, particularly in the 1930s, within English Congregationalism. Pressure came from an exploration of the Reformed and Puritan roots of the denomination and from the influence of wider forms of corporate devotion. By 1943, Nathani

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Marchini, Welder Lancieri, and Volney José Berkenbrok. "Sacramentos. Entre a prática eclesial e o sentimento antropológico." Revista Eclesiástica Brasileira 79, no. 312 (2019): 8. http://dx.doi.org/10.29386/reb.v79i312.1813.

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Os sacramentos fazem parte da vida do cristianismo desde as primeiras comunidades cristãs, mesmo que o entendimento da experiência e da teologia sacramental tenha acompanhado os tempos e o decurso da história. As comunidades eclesiais hodiernas encontram, na prática da administração dos sacramentos, motivações distintas que vão desde a perspectiva ritual e teológica, concebida pela Igreja católica, até os critérios da vivência e convivência. Identificar as consonâncias e dissonâncias presentes nas perspectivas teológicas, rituais e vivenciais dos sacramentos torna-se o objetivo deste artigo, q

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Heatherington, Tracey. "Street Tactics: Catholic Ritual and the Senses of the Past in Central Sardinia." Ethnology 38, no. 4 (1999): 315. http://dx.doi.org/10.2307/3773910.

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