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Journal articles on the topic 'Folk Catholicism'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 April 2022

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1

Greenberg, James B., and John M. Ingham. "Mary, Michael & Lucifer: Folk Catholicism in Central Mexico." Hispanic American Historical Review 67, no. 3 (1987): 506. http://dx.doi.org/10.2307/2515588.

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Chinas, Beverly N. "Mary, Michael, and Lucifer: Folk Catholicism in Central America." Latin American Anthropology Review 1, no. 1 (2009): 14. http://dx.doi.org/10.1525/jlca.1989.1.1.14.1.

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3

Greenberg, James B. "Mary, Michael & Lucifer: Folk Catholicism in Central Mexico." Hispanic American Historical Review 67, no. 3 (1987): 506–7. http://dx.doi.org/10.1215/00182168-67.3.506.

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4

Gener, Timoteo. "The Catholic Imagination and Popular Religion in Lowland Philippines: Missiological Significance of David Tracy's Theory of Religious Imaginations." Mission Studies 22, no. 1 (2005): 25–57. http://dx.doi.org/10.1163/157338305774783685.

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AbstractBy way of critical appreciation, the author (an evangelical) investigates David Tracy's analysis of the Catholic imagination in relation to popular religiosity and inculturation in lowland Philippines. A survey of contemporary Evangelical and Roman Catholic views on folk religiosity sets the stage for the study as a whole. To explain and highlight the missiological significance of Tracy's approach, this study makes use of contemporary religio-philosophical (hermeneutical) and missiological perspectives. Such perspectives open up the missiological usefulness of Tracy's socio-theological

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5

Hedenborg-White, Manon, and Fredrik Gregorius. "The Scythe and the Pentagram: Santa Muerte from Folk Catholicism to Occultism." Religions 8, no. 1 (2016): 1. http://dx.doi.org/10.3390/rel8010001.

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Chinas, Beverly N. "Mary, Michael, and Lucifer:Mary, Michael, and Lucifer: Folk Catholicism in Central America." Latin American Anthropology Review 1, no. 1 (1989): 14. http://dx.doi.org/10.1525/jlat.1989.1.1.14.1.

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Leatham, Miguel C. "Mary, Michael, and Lucifer: Folk Catholicism in Central Mexico. John M. Ingham." Journal of Anthropological Research 44, no. 1 (1988): 110–11. http://dx.doi.org/10.1086/jar.44.1.3630135.

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Madsen, William. ": Mary, Michael, and Lucifer: Folk Catholicism in Central Mexico . John M. Ingham." American Anthropologist 89, no. 3 (1987): 740–41. http://dx.doi.org/10.1525/aa.1987.89.3.02a00390.

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BEHAR, RUTH. "Mary, Michael and Lucifer: Folk Catholicism in Centra) Mexico . JOHN M. INGHAM." American Ethnologist 14, no. 4 (1987): 798–800. http://dx.doi.org/10.1525/ae.1987.14.4.02a00330.

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10

Povedák, Kinga. "Popular Hymnody and Lived Catholicism in Hungary in the 1970s–1980s." Religions 12, no. 6 (2021): 438. http://dx.doi.org/10.3390/rel12060438.

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In this article, I look at how popular hymnody and the surrounding devotional and liturgical practices changed after the Second Vatican Council in Hungary. The songs amongst authoritarian, atheistic circumstances sounded astonishingly similar to the emerging “folk mass movement”. The discourse analysis of Hungarian popular hymnody contributes to a new perspective of Eastern European Catholicism and helps us understand how “lived Catholicism” reflects the post-Vatican spirit. Post-Vatican popular hymnody, a catalyst for a new style of devotional practices, is understood as “performed theology”

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Siuda-Ambroziak, Renata. "Benzedeiras: Lights and Shadows of the Religious Healing Practice in Brazilian Folk Catholicism." Studia Religiologica 52, no. 3 (2019): 191–204. http://dx.doi.org/10.4467/20844077sr.19.014.11373.

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Junkui, Han. "Taiwan’s Religious Matrix and Charity." China Nonprofit Review 9, no. 1 (2017): 44–64. http://dx.doi.org/10.1163/18765149-12341322.

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In recent decades, the development of Taiwan’s folk religions relative to local Western religions has been blooming and thriving, so have been the religious charity activities. From the perspective of the multiple contracts theory framework, in a period of division and redefinition between politics-religion and citizen-government relationships, the traditional ascetic Buddhism and Taoism contain more altruistic and universalism implications than Christian and Catholicism and they have reshaped in great proportions the landscape of folk religious beliefs in Taiwan and propelled the flourish of

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13

Lon, Yohanes S., and Fransiska Widyawati. "Adaptasi dan Transformasi Lagu Adat dalam Liturgi Gereja Katolik di Manggarai Flores." Jurnal Kawistara 10, no. 1 (2020): 17. http://dx.doi.org/10.22146/kawistara.45244.

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Manggarai, a community in Flores, Eastern Indonesia is known for its rich culture of folk songs with unique rhythm and lyrics. There are various types of folk songs for different purposes such as traditional chants, harvest celebrations, lamentation of the dead, war anthems, children songs, and other profane functions. When European missionaries started Catholic evangelization in Manggarai in the beginning of the 20th century, many of these folk songs were prohibited due to their use in rituals deemed idolatry. However, some missionaries saw the potential of folk songs for evangelization and e

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Angeli, Silvia. "Caught in between: Profanation and Re-Sacralization in Marco Bellocchio’s Nel nome del padre (1971)." Religions 9, no. 9 (2018): 252. http://dx.doi.org/10.3390/rel9090252.

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This article assesses the coexistence of the practices of profanation and re-sacralization in one of Marco Bellocchio’s most understudied films: Nel nome del padre (In the Name of the Father, 1971). Indeed, such practices rarely situate themselves at opposite ends of the spectrum but rather are integrated within other works by the same director, and even within the same film. By providing a content and stylistic analysis of episodes of profanation and re-sacralization, this article highlights how Bellocchio profanes traditional Roman Catholic elements through the employment of parody and satir

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Curcio-Nagy, Linda A. "Native Icon to City Protectress to Royal Patroness: Ritual, Political Symbolism and the Virgin of Remedies." Americas 52, no. 3 (1996): 367–91. http://dx.doi.org/10.2307/1008006.

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Kind, gentle, humble, mother to all. This is the traditional Catholic image of the Virgin Mary. Beginning in the fifth century A.D., the popular devotion to the mother of Christ increased rapidly in Europe. Numerous apparitions and accompanying shrines during the late Medieval and early modern period demonstrated her new role in folk Catholicism. In Spain, as in other areas of Europe, the Virgin Mary became one of the major intercessional images, protecting believers from drought, floods, and sickness. Considering her role in the popular belief system of the Iberian peninsular, it was only log

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Khonineva, Ekaterina. "Ritual as а Subject of Religious Reflexivity in British Social Anthropology and Catholic Traditionalism". Antropologicheskij forum 17, № 50 (2021): 131–68. http://dx.doi.org/10.31250/1815-8870-2021-17-50-131-168.

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This article discusses how the Second Vatican Council (1962–1965) and the liturgical reform in the Catholic Church enhanced critical reflexivity on ritual semiotics and the boundaries of ritualism and anti-ritualism in British social anthropology (namely, in the works of Victor Turner and Mary Douglas) and in the protest movement of Catholic Traditionalism, and furnished the conditions for their discursive convergence. Since Turner and Douglas were Catholics, the similarities in the logic and rhetoric of academic and “folk” anthropology of ritual inevitably raise questions commonly labeled as

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O'Banion, Patrick J. ""A Priest Who Appears Good": Manuals of Confession and the Construction of Clerical Identity in Early Modern Spain." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 333–48. http://dx.doi.org/10.1163/187607505x00209.

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AbstractLike the Eucharist, the Roman Catholic sacrament of penance, particularly the practice of frequent private confession, became an increasingly important element of lay religious devotion in early modern Catholic Europe. Historians often view this development as part of a larger clerical attempt to impose a somber and uniform institutional piety upon traditional forms of folk Catholicism. Through a close reading of early modern Spanish manuals of confession and related sources, this article argues that the relationship between confessor and penitent more closely resembled a complicated s

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Bräunlein, Peter. "Negotiating Charisma: The Social Dimension of Philippine Crucifixion Rituals." Asian Journal of Social Science 37, no. 6 (2009): 892–917. http://dx.doi.org/10.1163/156848409x12526657425262.

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AbstractThe Philippines are the only predominantly Christian nation in Southeast Asia. The tradition of the passion of Christ is supposed to be the centre of Philippine religiousness and the fascination with the suffering, battered and dead Christ can be regarded as a characteristic feature of Philippine lowland society. The most spectacular expressions of the so-called Philippine 'Calvary Catholicism' are flagellation and crucifixion. In 1996–1998, the author studied Philippine passion rituals in the village of Kapitangan. During the Holy Week, thousands of people mostly from Manila visit the

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Coy, Peter. "John M. Ingham: Mary, Michael & Lucifer: Folk Catholicism in Central Mexico (Austin: University of Texas Press, 1986, $25). Pp. x + 216." Journal of Latin American Studies 19, no. 2 (1987): 479–81. http://dx.doi.org/10.1017/s0022216x00020502.

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Fais-Leutskaya, Oxana D. "THE PHALLUS, THE PHALLICISM AND THE PHALLIC CULTS IN THE MODERN SICILY." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2022): 124–40. http://dx.doi.org/10.28995/2658-4158-2022-1-124-140.

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The article studies the ideas about the human body in one of the most culturally conservative regions of Europe – Sicily; the focus is on the image of the phallus in the local culture and worldview. Basing on the ethnographic material collected in 2017–2020 and data from various sources, the author analyzes the current state of widespread phallic symbols, primarily in the folk environment, as well as behavioral norms, habits, customs associated with the phallus, many of which date back to the oldest, mainly ancient Greek phallic cults, which got a rebirth in the depths of the folk carnival cul

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Bukowczyk, John J. "The Transforming Power of the Machine: Popular Religion, Ideology, and Secularization among Polish Immigrant Workers in the United States, 1880–1940." International Labor and Working-Class History 34 (1988): 22–38. http://dx.doi.org/10.1017/s0147547900005019.

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In the last fifteen years or so, a generation of European social historians, armed with an integrated understanding of society, class, culture, and politics, has demystified the history of religion. In particular, they have probed the complicated relationship between institutional and popular belief in the time when Roman Catholicism formed the ideological mainstay of landed power in the precapitalist European countryside. Even apart from the Reformation, they have shown that orthodox religion faced a raft of powerful popular challenges. Superstition, magic, and other “pagan”—or folk—carryover

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Kupisiński, Zdzisław. "Remembrance of the Deceased in Annual Rituals in Poland." Anthropos 115, no. 2 (2020): 527–34. http://dx.doi.org/10.5771/0257-9774-2020-2-527.

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The article presents beliefs and rituals related to All Souls’ Day typical for folk Catholicism in Poland. It is based on the results of the ethnographic fieldwork conducted by the author in Radom and Opoczno regions (central Poland), in the years 1980-1983, 1990-1993 and 1998-2005 (a total of 414 days, 650 interviews with 998 informants), as well as on the literature concerning this and other regions of Poland. The popular remembrance of the dead and care for their graves is noticeable throughout the year. Cemeteries in Poland are often visited by people whose relatives passed over to “the ot

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23

Beemon, F. E. "Poisonous Honey or Pure Manna: The Eucharist and the Word in the “Beehive” of Marnix of Saint Aldegonde." Church History 61, no. 4 (1992): 382–93. http://dx.doi.org/10.2307/3167792.

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With the publication of his Den Byencorf der H. Roomische Kercke (The Beehive of the Holy Roman Church) in 1569, the Netherlandic Calvinist Marnix of Saint Aldegonde launched a satirical attack onthe clergy, polity, and sacramental practice of Catholicism. Though the fame of the book and its author have been eclipsed, they were both well known during the sixteenth and seventeenth centuriesas shown by the frequency of publication. Marnix's task, in common with other sixteenth-century religious propagandists, was to communicate a theological message to a popular audience. The success of this eff

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Kingsbury, Kate, and R. Andrew Chesnut. "Syncretic Santa Muerte: Holy Death and Religious Bricolage." Religions 12, no. 3 (2021): 220. http://dx.doi.org/10.3390/rel12030220.

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In this article, we trace the syncretic origins and development of the new religious movement centered on the Mexican folk saint of death, Santa Muerte. We explore how she was born of the syncretic association of the Spanish Catholic Grim Reapress and Pre-Columbian Indigenous thanatologies in the colonial era. Through further religious bricolage in the post-colony, we describe how as the new religious movement rapidly expanded it integrated elements of other religious traditions, namely Afro-Cuban Santeria and Palo Mayombe, New Age beliefs and practices, and even Wicca. In contrast to much of

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Bräunlein, Peter J. "“We are 100% Catholic”: Philippine Passion Rituals and Some Obstacles in the Study of Non-European Christianity." Journal of Religion in Europe 5, no. 3 (2012): 384–413. http://dx.doi.org/10.1163/18748929-00503003.

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Philippine Catholicism is usually seen as a variant of a non-European Christianity, which was formerly introduced by Spanish missionaries and colonizers into the Philippine Archipelago. Philippine passion rituals, especially self-flagellation and rites of crucifixion, are commonly interpreted as bizarre phenomena of a pre-modern folk-religiosity or archaic survivals of ‘our’ past, or as a post-colonial mimicry of European religious history. The perspective on Philippine Christianity is always governed by European discourses, whether religious, scientific, or common sense. This paper is an atte

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Newman, Keith A. "Holiness in Beauty? Roman Catholics, Arminians, and the Aesthetics of Religion in Early Caroline England." Studies in Church History 28 (1992): 303–12. http://dx.doi.org/10.1017/s0424208400012511.

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This paper is more concerned with posing questions than attempting to provide answers. I am principally interested in trying to establish whether there was a connection between the English Arminians’ emphasis on ritual and the beautification of churches in the 1620S and 1630S and the perception at the time that Roman Catholicism was gaining ground, especially in London and at the court. It has long been known that Charles I’s court was considered by contemporaries to have been rife with Catholic activity. Likewise, the embassy chapels in London provided a focus for Protestant discontent as a r

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Bratchikova, Nadezda S. "Old Finnish language and written Finnish literature in 1560–1640." Finno-Ugric World 10, no. 4 (2018): 14–33. http://dx.doi.org/10.15507/2076-2577.010.2018.04.014-033.

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The genesis of the old Finnish language (1560-1640) is unique due to two historical reasons: first, the literature of this period was religious; secondly, religious and literary languages represented a single entity. The material of the study was the texts of the period of Catholicism and early Lutheranism (1560-1640). The author employed the analysis of semantic models, rhetorical devices, language structures (helped to identify the peculiarities of the formation of the old Finnish language and the reasons for the growth of its influence on the audience), content analysis of texts (allowed to

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J. Hunt, Stephen. "BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS." POLITICS AND RELIGION JOURNAL 2, no. 2 (2008): 27–51. http://dx.doi.org/10.54561/prj0202027h.

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This paper has argued that over some four decades the Catholic charismatics have been pulled in different directions regarding their political views and allegiances and that this is a result of contrasting dynamics and competing loyalties which renders conclusions as to their political orientations difficult to reach. To some degree such dynamics and competing loyalties result from the relationship of the charismatics in the Roman Church and the juxtaposition of the Church within USA politico-religious culture. In the early days of the Charismatic Renewal movement in the Roman Catholic Church

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Grīnvalde, Rita A. "THE MIRACLES OF SAINT AGATHA IN FOLK RELIGION." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2021): 49–69. http://dx.doi.org/10.28995/2658-4158-2021-1-49-69.

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Saint Agatha is an Italian martyr of the 3rd century, who is honored by the Catholic Church as the protector against fire accidents (she is also the patron saint of bell-makers, weavers, shepherdesses, wet nurses, sufferers of breast diseases, etc.). The article deals with the manifestations of religiosity of Latvia’s Roman Catholics–the tradition of Saint Agatha miracles. According to the examined folklore materials–folk beliefs, customs, Christian legends and notes on memorates –, the traditions related to Saint Agatha’s Day play a considerable role in the life of a practicing Catholics. The

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Stephens, Eric James. "Flocking to the Fold: Pope Francis's (De)(Re)Territorialization of Catholicism." International Journal of Religion and Spirituality in Society 5, no. 3 (2015): 61–67. http://dx.doi.org/10.18848/2154-8633/cgp/v05i03/51115.

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31

Forand, Nancy. "The Language Ideologies of Courtship Ritual: Maya Pentecostals and Folk Catholics." Journal of American Folklore 115, no. 457/458 (2002): 332. http://dx.doi.org/10.2307/4129185.

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Forand, Nancy. "The Language Ideologies of Courtship Ritual: Maya Pentecostals and Folk Catholics." Journal of American Folklore 115, no. 457 (2002): 332–77. http://dx.doi.org/10.1353/jaf.2002.0032.

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33

Macaranas, Juan Rafael G. "Understanding Folk Religiosity in the Philippines." Religions 12, no. 10 (2021): 800. http://dx.doi.org/10.3390/rel12100800.

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This paper argues for the appreciation of Filipino folk religiosity as part of cultivating authentic faith expressions among Filipinos. It presents historical, anthropological, sociocultural, and theological views on significant folk religious groups, traditions, and practices in the Philippines, including but not limited to the millenarian movements and popular Catholic feasts. Despite the varied influences and variegated Philippine culture, folk religiosity among Filipinos can be generalized as a syncretic blending of pre-colonial beliefs with the Catholic faith. As an academic and practicin

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Goroncy, Jason. "‘Live Bread for the Starved Folk’: Some Perspectives on Holy Communion." Ecclesiology 18, no. 1 (2022): 57–77. http://dx.doi.org/10.1163/17455316-bja10015.

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Abstract This essay argues that ecclesial existence involves learning to view the world and to move in it in ways informed by the Christian community’s sacramental practices. Of particular concern here is the practice of Holy Communion. This looking and moving is not about one thing; it is rather about many things. Frequently, such discussions are exhausted by fruitless debates about the metaphysics of the elements, or strangled by concerns to defend certain prescriptive practices or shibboleths. This essay is unconcerned with these matters. Instead, it brings together some observations about

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Carrafiello, Michael L. "English catholicism and the Jesuit mission of 1580–1581." Historical Journal 37, no. 4 (1994): 761–74. http://dx.doi.org/10.1017/s0018246x00015089.

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ABSTRACTHistorians have misunderstood the fundamental nature of the English Jesuit mission of 1580–1. Beginning with A.O. Meyer in 1916 and continuing through John Bossy and Christopher Haigh in the 1970s and 1980s, historians have mistakenly characterized this mission as essentially pastoral. They have admired the Jesuit priests for their personal courage in the face of persecution but have simultaneously criticized them for their inability to sustain English catholicism among the laity. But in fact the mission was fundamentally political in nature, and Robert Parsons in particular hoped to u

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Prica, Bogdan. "Nationalism among the Croats." Zbornik Matice srpske za drustvene nauke, no. 116-117 (2004): 103–46. http://dx.doi.org/10.2298/zmsdn0417103p.

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These are the three lectures about Croatian nationalism presented in the Serbian Culture Club in 1940. They review the history of the Croato-Serbian relations in a specific way, from the time when the Serbs settled in the regions of the former Croatian medieval state, after the Turkish conquest of the Balkans, after the fall of Bosnia in 1463 and after the Moh?cs Battle in 1526, till the period preceding World War II. Comparing Serbian and Croatian nationalism, the author points out that nationalism among the Croats appeared relatively late, that it did not have deeper folk roots and that at f

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Luszczynska, Magdalena. "From the Prodigal Son to the Last Judgement: Arian Parables of Conversion to Catholicism." Journal of Religion in Europe 11, no. 1 (2018): 1–19. http://dx.doi.org/10.1163/18748929-01101001.

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Sixteenth-century Polish-Lithuania was a multicultural country that took pride in its policy of religious tolerance. Among its many denominations was an Anabaptist sect known as the Polish Brethren or Arians. The relative openness of the society to conversion allowed individuals to explore a spectrum of religious options in search of a denomination that would fulfil their personal spiritual needs. Yet, such choices could sever friendships and family ties. The story of an Arian, Balcer Wilkowski, whose son Gaspar converted to Roman Catholicism, serves as a poignant example. Through literary ana

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Guzmán, Osías A. Segura. "Evangelical Costa Rican Churches, Folk-Catholics, and Conversion: The Case Study of the Ritual Prayer of El Rezo del Niño." Missiology: An International Review 34, no. 2 (2006): 179–99. http://dx.doi.org/10.1177/009182960603400206.

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Foley, Edward. "Spiritual Communion in a Digital Age: A Roman Catholic Dilemma and Tradition." Religions 12, no. 4 (2021): 245. http://dx.doi.org/10.3390/rel12040245.

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In the midst of this pandemic, most Christian Churches in the United States have been required to limit severely if not suspend face-to-face worship. The responses to this challenge when it comes to celebrating the Eucharist have been multiple. Frequent pastoral responses have included the shipping of consecrated elements to folk for their use during live-stream worship and virtual communion, in which worshippers employ elements from their own households as communion elements during the digitized worship. These options are not permitted for Roman Catholics. Instead, it is most common for Roman

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Díaz-Cuesta Galián, José. "Man as Rescuer and Monster in Steven Spielberg's Film Text "Schindler's List"." Journal of English Studies 5 (May 29, 2008): 63. http://dx.doi.org/10.18172/jes.121.

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This journal article addresses the confrontation between two extreme representations of man in Steven Spielberg’s Schindler’s List (1993): the rescuer and the monster. It is my contention that these representations simplify two of the moral options –good versus evil– from which men can freely choose according to both Judaism and Catholicism, which are the two religious cults the film alludes to. This article has a three-fold structure. The first part focuses on the godlike representation of Oskar Schindler2 and his relation to key episodes in the Bible. The second one deals with Amon Goeth, Sc

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MIN, Xinhui. "Preaching the Gospel in China: Changes in the Concept of “Gospel” since the 17th Century." Cultura 16, no. 2 (2019): 119–33. http://dx.doi.org/10.3726/cul022019.0008.

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This paper focuses on the change of the meaning of “gospel” in Chinese context since the 17th Century. In the late Ming dynasty, Catholic missionaries were the first to translate “gospel” into Chinese with their writings about the Bible. Then the term became intermingled with traditional Chinese belief of seeking blessings. After the ban on Christianity imposed by the Emperor Yong Zheng, Chinese Catholics hid their faith and disguised it as Buddhism, Taoism and folk religions. At the end of the 19th century, “gospel” was connected to colonialism and became a trigger for Sino-Western conflict.

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Harrison, Henrietta. "Rethinking Missionaries and Medicine in China: The Miracles of Assunta Pallotta, 1905–2005." Journal of Asian Studies 71, no. 1 (2011): 127–48. http://dx.doi.org/10.1017/s0021911811002920.

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This paper uses the cult of Assunta Pallotta, an Italian Catholic nun who died in a north China village in 1905, to critique the existing literature on missionary medicine in China. She was recognized as holy because of the fragrance that accompanied her death, and later the incorrupt state of her body, and her relics were promoted as a source of healing by the Catholic mission hospital, absorbed into local folk medicine, and are still in use today. By focusing on Catholics, not Protestants, and women, not men, the paper suggests similarities between European and Chinese traditional religious

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Zubčević, Asim. "Odrazi muslimanske sakralne povijesti u slavonskoj književnosti 18. stoljeća / Traces of Muslim sacral history in 18th century Slavonian literature." Context: Journal of Interdisciplinary Studies 8, no. 1 (2022): 87–96. http://dx.doi.org/10.55425/23036966.2021.8.1.87.

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This article explores various questions about a poem written by Antun Ivanošić (1740–1800), a priest and poet from Slavonia, in which he glorifies the Habsburg victory over “the Turks” during the Dubica War (1788–1791). The author twice mentinos Mustafa Gaibija (Muṣṭafā Ghāʼibī or Ghaybī), a 17th century Muslim scholar, mystic and poet. Gaibija holds an important place in the sacral history of the Banja Luka region and of the Bosnian Muslims in general. His memory is also preserved in the folk traditions of the Catholics of Slavonia. The references to Gaibija in Ivanošić’s poem have previously

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Hendrickson, Brett. "Neo-shamans, Curanderismo and Scholars." Nova Religio 19, no. 1 (2015): 25–44. http://dx.doi.org/10.1525/nr.2015.19.1.25.

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This essay explores how some contemporary curanderas/os (“healers”) in the American Southwest, in concert with North American New Age clients and interlocutors, have incorporated neo-shamanic techniques into their healing practices. Curanderismo, a religious and folk healthway, emerged from the colonial encounter between Spanish Catholics and indigenous North and Mesoamericans and did not typically involve the ecstatic dream states characteristic of shamanism. This makes the emergence of neo-shamanic dream journeying, trance states and use of “power animals” all the more surprising in contempo

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Stern, Dieter. "The Making of a Marian Geography of Grace for Greek Catholics in the Polish Crownlands of the 17th–18th Centuries." Religions 12, no. 6 (2021): 446. http://dx.doi.org/10.3390/rel12060446.

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This article explores the ways in which the newly founded and highly contested Christian confession of the Greek Catholics or Uniates employed strategies of mass mobilization to establish and maintain their position within a contested confessional terrain. The Greek Catholic clerics, above all monks of the Basilian order fostered an active policy of acquiring, founding and promoting Marian places of grace in order to create and invigorate a sense of belonging among their flock. The article argues that folk ideological notions concerning the spatial and physical conditions for the working of mi

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Mytnik, Irena, та Mar’yana Roslyts’ka. "Suchasna ukrayinsʹka sotsiolinhvistyka: rozvytok teoriyi i prykladni aspekty doslidzhenʹ u pratsyakh predstavnykiv Lʹvivsʹkoho sotsiolinhvistychnoho oseredku". Studia Ucrainica Varsoviensia, № 8 (31 серпня 2020): 149–71. http://dx.doi.org/10.31338/2299-7237suv.8.12.

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The article is devoted to some aspects of the analysis of the interaction of language and society in the modern paradigm. Its results relate to the formation of the content of such categories as “Ukrainian sociolinguistic tradition”, “periods of the development of knowledge about the social nature of language”, “sociological direction in Ukrainian linguistics”, “codification”, “codification on a folk basis”, “asymmetric communication situation”, “social - individual nature of family communication”, “social nature of a name”, “social functions of the Ukrainian language in the church”, “conversi

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Lock, Alexander. "Catholicism, Apostasy and Politics in Late Eighteenth-Century England: The Case of Sir Thomas Gascoigne and Charles Howard, Earl of Surrey." Recusant History 30, no. 2 (2010): 275–98. http://dx.doi.org/10.1017/s0034193200012802.

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Apostasy among the English Catholic gentry in the late eighteenth century was not uncommon. In this period contemporary Catholic observers were concerned by what they perceived to be a great qualitative decrease of English Catholic gentry and they regarded apostasy as ‘a major and catastrophic cause of the decline’. Conformity to the established religion was a social virtue and was rewarded with social advantages; it was part and parcel of one's rise in the social scale and so was a great temptation for gentlemen outside the Anglican fold who were desirous of a service or parliamentary career.

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Dragić, Marko. "Sveti Marko Evanđelist u kršćanskoj kulturnoj baštini Hrvata." Nova prisutnost XIV, no. 2 (2016): 281. http://dx.doi.org/10.31192/np.14.2.4.

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Saint Mark the Evangelist (Cyrene around 10 AD – Alexandria April 25th 68 AD) was a member of the Jewish tribe o Levi. He is nephew of Saint Barnabas, close associate of Saint Paul and Peter to whom he was secretary. In the New Testament he is mentioned eight times and Mary mother of John called Mark is mentioned for the ninth time. The first Christian community in Jerusalem gathered in his mother Mary’s home. According to some sources Jesus ate his last supper in Mark’s mother Mary’s house. He is worshipped by: The Roman Catholic Church, The Orthodox Church, The Coptic Church, the eastern Cat

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Murphy, Martin. "The King's Laceman and the Bishop's Friend: Bryant Barrett (c. 1715–1790), Merchant and Squire." Recusant History 30, no. 1 (2010): 107–19. http://dx.doi.org/10.1017/s003419320001267x.

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A career in business was one of the few outlets open to Catholics in eighteenth century London, yet among such businessmen only Thomas Mawhood, the Smithfield woollen draper, and the publisher J. P. Coghlan have been studied in any depth. Bryant Barrett, who will be the subject of this article, is in a different category. His contacts with the wider world of Georgian society allowed him to cross boundaries of class and religion, and although he made his considerable fortune by supplying high society with its luxury fashion accessories, his private life was marked by unostentatious piety and a

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Linkogle, S. "The Revolution and the Virgin Mary: Popular Religion and Social Change in Nicaragua." Sociological Research Online 3, no. 2 (1998): 1–11. http://dx.doi.org/10.5153/sro.164.

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This article is concerned with analysing the role of popular religion in social transformation in Nicaragua from 1979 to the present, focusing in particular on popular religious practices, as spaces in which gender, political and religious identities are shaped and contested. It explores the elements of Nicaraguan popular religion that were constitutive of a religious and often gendered ‘common sense’ which fostered identification with specific political projects. My aim is two-fold. Firstly, I am concerned to examine some general issues around popular religion in Latin America and its relatio

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