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Journal articles on the topic 'Folk Catholicism'
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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 (August 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 (September 10, 2009): 14. http://dx.doi.org/10.1525/jlca.1989.1.1.14.1.
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Greenberg, James B. "Mary, Michael & Lucifer: Folk Catholicism in Central Mexico." Hispanic American Historical Review 67, no. 3 (August 1, 1987): 506–7. http://dx.doi.org/10.1215/00182168-67.3.506.
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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 analysis of the Catholic imagination especially for religionists and missiologists. They also point to the naturalistic limitations of Tracy's revisionist understanding of religion even as it encounters a non-Western religious outlook such as in the Philippines. A conversation with Tracy's approach becomes an instance of dialogue between Roman Catholics and Evangelicals not only on folk Catholicism, but also on revelation, inculturation and mission.
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Hedenborg-White, Manon, and Fredrik Gregorius. "The Scythe and the Pentagram: Santa Muerte from Folk Catholicism to Occultism." Religions 8, no. 1 (December 22, 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 (March 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 (April 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 (September 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 (November 1987): 798–800. http://dx.doi.org/10.1525/ae.1987.14.4.02a00330.
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Povedák, Kinga. "Popular Hymnody and Lived Catholicism in Hungary in the 1970s–1980s." Religions 12, no. 6 (June 12, 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” behind the Iron Curtain expressing relationality, as it actualizes and manifests spiritual, eschatological, and ecclesial relationships.
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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 (June 20, 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 the religious modern charity.
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Lon, Yohanes S., and Fransiska Widyawati. "Adaptasi dan Transformasi Lagu Adat dalam Liturgi Gereja Katolik di Manggarai Flores." Jurnal Kawistara 10, no. 1 (April 22, 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 empowered local artists to arrange Catholic liturgical songs based on these traditional songs. Eventually, many folk songs were adapted and transformed into Catholic hymns. This paper explores this irony through socio-historical research to understand the relationship dynamics between the Catholic Church and the Manggaraian culture. This research has discovered that there is a dialectical encounter between Catholicism and the Manggaraian culture which has shaped a unique identity of the Catholic Church in Manggarai
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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 (August 24, 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 satire as well as how he re-sacralizes unorthodox characters and situations using narrative, symbolism, and iconography. This integration allows him to deliver his criticism of pre-conciliar Roman Catholicism (its folk manifestations at grassroots level, empty rituals, and sexuophobic education), on the one hand, and identify possible alternatives, characterized by a more progressive, tolerant, and forgiving religious sentiment, on the other. What emerges is Bellocchio’s essentially ambivalent attitude toward religion, characterized by the simultaneous and apparently contradictory need for both more and less Catholicism.
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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 (January 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 logical that the sacred image of Mary would travel the Atlantic to New Spain and appear to Native American neophytes who years earlier had worshipped Tonantzin, mother earth, among other female deities. The image of the Virgin Mary could easily incorporate diverse groups under a single symbolic entity. Catholicism held that she was open to all, listened to all, aided all of pure heart. Mary was a force of integration; yet, depending upon the circumstances and the believers, such devotion could also fragment society This study analyzes the history of one such symbol; an integrating force that is best remembered as being one of the most divisive: the Virgin of Remedies of Mexico City.
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Khonineva, Ekaterina. "Ritual as а Subject of Religious Reflexivity in British Social Anthropology and Catholic Traditionalism." Antropologicheskij forum 17, no. 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 the problem of belief, focusing on the risks and benefits of the anthropologist's religious commitments for ethnographic work. A close analysis of statements on liturgical reform by British anthropologists and Traditionalist Catholics shows that they share a common, Durkheimian view of ritual and social order; at the same time, intellectual and spiritual biographies of Turner and Douglas demonstrate that sometimes anthropology can influence anthropologists' belief as much as their belief influences their anthropology. These observations provide grounds for a revision of the problem of belief with a Protestant bias. The association of belief with the inner life and creeds is one of the many ways of conceptualizing the mediation of religious experience. In some cultures, such as traditional Catholicism, no lesser emphasis is placed on ritual performance. Thus, an exploration of the proximity of anthropological and Traditionalist “languages” of ritual description opens up prospects for a discussion of the place of attitudes toward ritual in anthropological epistemology and its historical roots.
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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 series of dialogues and negotiations than a unilaterally imposed religious settlement. While confession was conducted within a stable and hierarchically ordered framework, significant checks existed that limited the undue exercise of priestly power and gave agency and influence to laypeople.
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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 church and observe the spectacle of ritual crucifixions on Good Friday in the churchyard. In Kapitangan, mostly women are nailed to the cross, which is, however, is not an act of volition. They act under directions 'from above', possessed by Sto. Niño or Jesus Nazareno. All of them are (faith-)healers. All of them are founders of a religious movement. In this article, the author uses Ernst Troeltsch's typology — church, sect, mysticism — as a tool to raise questions about ritual crucifixion as a focus of community and collective identity formation, both on the local and national level of society. Troeltsch's typology sheds light on the delicate relation between the Philippine 'official' church and practices of the so-called 'folk-Catholicism'. It illuminates motives and aims of the healers, who are called 'new mystics' by some scholars, and the sense of belonging of their followers. It also reveals discourses of consent and dissent among the spectators and general public, provoked by that literal re-enactment of Jesus' death.
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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 (November 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 culture of the Middle Ages. The wide prevalence of phallic themes and connotations in verbal language (exclamations, invectives, subcultural vocabulary, for example, gastronomic), in non-verbal means of communication (facial expressions, kinesics), iconography, artifacts, traditions, in everyday life is analyzed. The author comes to the conclusion that one can talk about the presence of a kind of phallicism in Sicily – an extremely important and widespread set of ideas, rituals and customs in local society, which flourishes despite the ethical norms of Catholicism. The bodily, corporeal representations and practices of Sicily, and primarily in the popular environment, are marked by the spirit of phallocentricity (Jacques Derrida’s term), patriarchy and gender dominance of men, and the phallus as a “sex sign” is surrounded by priority attention here
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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—carryovers still survived. Even when accepted, orthodox religion often underwent subversive transmutation at the hands of supposedly docile and devout underclasses who reinvested its practices with new meanings, reappropriated its symbols for their own ends, and sometimes thereby used it as a resource against the predations of society's rulers. In the process, they transformed the Church's own religion from a theology of subjugation into an arena for popular struggle, resistance, expression, and assertion.
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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 other world,” who place flowers and candles on the graves, tidy them up, and pray. Commemoration of the dead takes on a special dimension such days as Christmas, Easter, All Saints’ and All Souls’ Day. Many old All Souls’ rituals disappeared already in the Middle Ages as a result of Christianization and eradication of pre-Christian beliefs. Still, until the 1970s one could observe or reconstruct (relying on the memory of informants) many pre-Christian beliefs and customs that used to be regulated by the ancient ritual calendar based on the solar cycle and the worship of ancestors. The presence of those ancient elements in folk beliefs and rituals indicates a strong faith of the people in life after death, exhibited also by the inhabitants of the area under study both in past centuries and today, although today those customs are given a Christian theological interpretation.
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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 (December 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 effort depended on reaching across the separation between systematic theology and folk religiosity. The object was not original theology, nor even doctrinal subtleties, but the creativeuse of common terms to explain divergent schemes of basic dogma. Because the subject was more religious than theological, the separation between Latin and the vernacular cultures could be bridged by the use of metaphors common to both high and popular culture. In this, Marnix's work is distinguished by his use of the metaphors of beehive, honey, and manna to explain the differences between the Catholic Eucharist and the Calvinist Lord's Supper. The use of manna is not surprising as one would expect it to be a common image; however, the metaphors of hive and honey are less expected. While the former is clearly biblical in origin, the apiary metaphors are not. Thus, Marnix relies on the common sociocultural context of the beehive to instruct a popular Dutch audience in a fundamental difference between Calvinism and Catholicism. By identifying the Catholic host with polluted honey, Marnix defends the necessary presence of the Word for the Calvinist Lord's Supper, which he portrays as pure manna. Rather than feeding on the body of Christ, Marnix argues, the true Church feeds on the Word of God, which is present in the Calvinist wafer.
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Kingsbury, Kate, and R. Andrew Chesnut. "Syncretic Santa Muerte: Holy Death and Religious Bricolage." Religions 12, no. 3 (March 21, 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 the Eurocentric scholarship on Santa Muerte, we posit that both the Skeleton Saint’s origins and contemporary devotional framework cannot be comprehended without considering the significant influence of Indigenous death deities who formed part of holistic ontologies that starkly contrasted with the dualistic absolutism of European Catholicism in which life and death were viewed as stark polarities. We also demonstrate how across time the liminal power of death as a supernatural female figure has proved especially appealing to marginalized socioeconomic groups.
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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 attempt to question dichotomies such as ‘European’ and ‘non-European,’ ‘modern’ and ‘pre-modern,’ ‘authentic’ and ‘inauthentic,’ etc. In the study of religion such dichotomies, I argue, create problems of conceptualizing diversity within one religious tradition and behind such distinctions lurks the implicit self-perception of the West of being exemplary ‘modern.’ I use Philippine passion rituals as a hermeneutic challenge. Crucifixions are analyzed as media events and from the actor’s perspective, by historicizing the missionary encounter, and by scrutinizing concepts such as ‘syncretism’ and ‘identity.’ ‘Translation’ and the ‘histoire croisée’ approach are proposed as helpful analytical tools for the study of Christianity.
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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 result of their attracting considerable congregations of English Catholics. The 1620s also saw the Arminian faction within the Church of England grow in influence, acquiring the patronage of the Duke of Buckingham and of King Charles himself. As has been demonstrated by Nicholas Tyacke, for example, this faction was very much orientated towards the court, and gained power by working within this milieu under the leadership of Laud and Neile. However, I am not concerned here with the politics of the Arminian rise to control of the Church of England hierarchy, but rather with their interest in ceremonial worship, their endeavour to place liturgy rather than the sermon at the centre of services. Was a leading Arminian such as John Cosin, for instance, reacting to what amounted to a Roman initiative? Furthermore, one needs to ask what part aesthetics played in attracting and retaining the allegiance of Catholics to what was, after all, an illegal form of worship. Even if the no longer faced the likelihood of physical martyrdom, financial penalties were severe, and the threat of imprisonment remained for priests and laity alike. Yet some twenty per cent of the titular nobility and many ordinary folk remained loyal to Rome. May not the very nature of Catholic worship provide a clue to explain this phenomenon? Clearly this is an extremely wide subject, which the time and space available does not permit me to explore in depth on this occasion. Therefore, I propose to focus on two specific areas: what attracted crowds of Londoners to the Catholic worship offered by the embassy chapels; and on one aspect of the Arminian response, namely, the field of devotional literature. I shall examine John Cosin’s A Collection of Private Devotions… Called the Hours of Prayer (1627) in the context of its being a reply to popular Catholic devotional books of the period, such as the Officium Beatae Mariae Virginis, commonly known as the Primer. Thus I shall address issues connected with both public and private devotions.
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Bratchikova, Nadezda S. "Old Finnish language and written Finnish literature in 1560–1640." Finno-Ugric World 10, no. 4 (December 24, 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 trace the stages of transition in the church service from Latin and German to Finnish) were used. Comparison of folk texts with the translated ones revealed their common features (repetitions at the level of phrase and alliteration). The development of Old Finnish language was decelerated by the excessive use of the Latin language. However, by the middle of the 16th century, the external and internal political situations in Finland were in favour of using the Finnish language as an instrument of religious authority and a means of cultural influence on society. The written literature of Finland in the studied period was of a translatable state. The translated literature was pivotal in the formation and development of verbal art. Educated people (Justen, Finno, Hemminki from Mask, Sorolainen and L. Petri) made a vast contribution to the written language. Due to them, it was enriched with various forms of dialects and a greater lexicon.
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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 (December 1, 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 the ‘spirit-filled’ Catholics appeared to show an indifference to secular political issues. Concern with spiritually renewing the Church, ecumenism and deep involvement with a variety of ecstatic Christianity drove this apolitical stance. If anything, as the academic works showed, the Catholic charismatics seemed in some respects more liberal than their non-charismatic counterparts in the Church. To some extent this reflected their middle-class and more educated demographic features. More broadly they adopted mainstream cultural changes while remaining largely politically inactive. As they grew closer to their Protestant brethren in the Renewal movement Catholic neo-Pentecostals tended to express more conservative views that were then part of the embryonic New Christian Right - the broad Charismatic movement becoming more overtly politicised in the 1980s. Somewhat later the Catholics were being pulled towards the traditional core Catholicism at a time the Renewal movement found itself well beyond its peak and influence in the mainstream denominations including the Roman Church. The Catholic charismatics were ‘returning to the fold’. During this period too the New Christian Right increased its attempt to marshal a broad coalition of conservative minded Protestants and Catholics. Throughout the 1980s and 1990s this proved to be largely ineffectual. The 2004 American Presidential election saw the initiation of the second office of George Bush. It seems clear that without the support of the New Christian Right - fundamentalist, Evangelicals, Pentecostals, charismatics - the victory would not have been secured. Based on research in South Carolina, however, suggests that the CR continues to be inwardly split and quarrels with other wings of the Republican Stephen J. Hunt: BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS • (pp. 27-51) THE CONTEMPORARY ROMAN CATHOLIC CHURCH AND POLITICS 49 Party, particularly business interests are evident.59 It is also apparent that into the twenty-first century there has proved to be an uneasy alliance in the New Christian Right, threatening to split along lines already observable in the 1970s and 1980s. For one thing the some of the political and social, if not moral teachings of the Catholic Church are at variant with such organizations as the Christian Coalition. The re-invention of the New Christian Right has not fully incorporated conservative Catholics nor Catholic charismatics. A further dynamic is that lay Catholics, charismatics or otherwise, have increasingly adopted a ‘pick and choose’ Catholicism in which there is a tendency to exercise personal views over a range of political issues irrespective of the formal teachings of the Church. To conclude, we might take a broader sweep in our understanding of the role of Catholicism in USA politics, in which the Catholic charismatics are merely one constituency. Recent scholarly work has pointed to the often under-estimated political influence of Roman Catholics in the USA. Genovese et al.60 show how today, as well as historically, Catholics and the Catholic Church has played a remarkably complex and diverse role in US politics. Dismissing notions of a cohesive ‘Catholic vote,’ Genovese et al. show how Catholics, Catholic institutions, and Catholic ideas permeate nearly every facet of contemporary American politics. Swelling with the influx of Latino, Asian, and African immigrants, and with former waves of European ethnics now fully assimilated in education and wealth, Catholics have never enjoyed such an influence in American political life. However, this Catholic political identity and engagement defy categorization, being evident in both left-wing and right-wing causes. It is fragmented and complex identity, a complexity to which the charismatics within the ranks of the Catholic Church continue to contribute.
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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. Their importance emerges in honoring Saint Agatha, the practices of storing and using objects and substances blessed in the church on her commemoration day on February 5 (bread, water, salt), as well as in the stories about miraculous help in fire accidents (Agatha’s bread or water puts fire under control or distinguishes it). The miracle stories of Saint Agatha share a common textual structure: 1) The story is based on a real event; 2) The situation accelerates drastically; 3) Then comes a sudden turning point; 4) A happy ending. These memorates are stories whose key function is to assert folk religiosity regarding the intervention and help of the supernatural, divine force in the event of misfortune or accident.
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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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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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Macaranas, Juan Rafael G. "Understanding Folk Religiosity in the Philippines." Religions 12, no. 10 (September 24, 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 practicing Catholic, the researcher explores the folk religious elements present in the development of the millenarian movements, the unique faith expressions and influences behind folk Catholic feasts and celebrations, and probes deeper into the meaning of ordinary faith expressions. Coming from his own experiences and insights, he refers to previous scholarly works in discussing how spirituality or reverence to the sacred is inherently embedded in the folk religious ways, how the cultural Filipino traits manifest in the religious practices and vice versa, and how folk spirituality enables the expression of deep cultural and personal Christian faith experience. In conclusion, he maintains that millenarian movements are valid faith expressions that also celebrate independence and Filipino identity; traditional festivals and religious rites are the locals’ unique way of authentically expressing their faith, and; preserving folk religions and folk religiosity among Catholics is beneficial for engendering the growth of the faithful and the development of religion. A clear sense of folk religiosity is elemental in reappropriating religious dogmas and doctrines as the church and the faithful continuously study, dialogue, and fully experience life in the pursuit of approaching authenticity in faith, beliefs, and religions.
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Goroncy, Jason. "‘Live Bread for the Starved Folk’: Some Perspectives on Holy Communion." Ecclesiology 18, no. 1 (February 7, 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 the practices of the Lord’s Supper with a range of themes representative of commitments shared by Christian communities broadly – people, God, stories, hospitality, power, catholicity, martyrdom, and hope – with the intention of provoking a thicker assessment of eucharistic modes of being in the world, and promoting practices marked by the kinds of imaginative freedom that the gospel instigates.
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Carrafiello, Michael L. "English catholicism and the Jesuit mission of 1580–1581." Historical Journal 37, no. 4 (December 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 use the mission to return England to the catholic fold, by force if necessary. Parsons's designs on Scotland and on James VI in the early 1580s are especially illuminating in this regard. The English mission failed in this its principal goal, and the exact nature of the missioners' failure must be understood for what it was.
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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 first it was the nationalism of the upper class. It was a feudal-estate nationalism but later there also appeared Austro-Catholic nationalism of the lower class in the regions under the Habsburgs. Enmity, hatred towards the Serbs and Serbophobia were the common features of these two nationalisms. The author points out that the feudal-estate nationalism of the upper class was caused by the state-legal and agrarian-legal regulation in the regions of the former Croatian kingdom settled by the Serbs. These regions, under the name of Military Border, were granted a special legal system. As for their state-legal status, the Serbs were completely excluded from the rule of the Croatian Ban the Croatian Assembly, and were under the jurisdiction of the Austrian military commanders ? therefore, directly under Vienna. As for the agrarian-legal status, Vienna completely freed the inhabitants of the Border from all taxes for the Croatian gentry, who had owned these regions before the Turkish offensive; the reason was to motivate the Serbs for permanent military service at the Border and to use these regulations to lure new Serbs-solders from the neighbouring Turkish Empire. And the dynastic-catholic nationalism of the lower class clashed with the Serbs, inhabitants of the Border, primarily because of the religious intolerance, of the irresistable desire to convert the Serbs into Catholicism. In addition, envy towards the Serbs in the Border area ? warriors and free men ? began to develop more and more among the Croatian peasants in the Ban?s Croatia, in the so-called provincial, who still remained the serfs of their gentry. The author underlines that the Croatian Serbophobias have deep historical and social roots, and points to the typical historical facts which confirm that. Croatian nationalism withdrew only sporadically before the Illyrian Yugoslavism, which saw several rises and falls in Croatia. Yugoslavism was strengthened only when the pressure from Vienna, Pest or the Italians was stronger and, secondly, it worked only when there were chances to realize it from Zagreb, not from Belgrade. As soon as one of these two conditions was not met, Croatian spirit exclusively prevailed. The author disagrees with those who believed that the Croatian nationalism could have been neutralized by decentralization, federalization and democratization of the common state. He thinks that the Croatian nationalist movement did not want a just arrangement of the relations with the Serbs, but Croatia with the border on the Drina, in which the Serbian nation would be stifled with the use of "modern" methods. Therefore, he believes that only a resolute resistance of the Serbs in the defence of their interests could stop Croatian chauvinism.
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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 (April 16, 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 analysis of his writing, this paper demonstrates how Wilkowski senior deployed scriptural references, and in particular the Parable of the Prodigal Son, to express his reaction to his son’s apostasy. While obligated by his own spiritual commitments to condemn Gaspar’s conversion, as a father he continued to search for a theological justification for the hope that his son might return to the Arian fold.
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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 (April 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 (March 30, 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 Catholics to be invited into spiritual communion. This is often considered a diminished, even ternary form of communing, quickly dispensed when quarantines are lifted and herd immunity achieved. On the other hand, there is a rich and thoughtful tradition about spiritual communion that recognizes it as an essential element in communion even when such is experienced face-to-face. This article intends to affirm the values of spiritual communion as a real, mystical and fruitful action that not only sustains people worshipping from afar, but enhances an authentic eucharistic spirituality.
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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, Schindler’s mirror image and the incarnation of evil in the film. The third part surveys Spielberg’s blending of religious traditions in some films prior to Schindler’s List. As a conclusion it is proposed that the godlike man who rescues his people is not only Oskar Schindler, but also Steven Spielberg.
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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 (January 1, 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. The critique of and hostility toward the term abruptly arose. In the 20th century, “gospel” turned into a new concept, which went beyond its religious connotation and gradually referred to all kinds of “good news”.
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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 (December 30, 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 and medical cultures and argues that instead of seeing a transfer of European biomedicine to China, we need to think of a single globalized process in which concepts of science and religion, China and the West were framed.
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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 (March 22, 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 passed unnoticed both in both Bosnian historiography and Croatian literary studies. This article highlights the significance of these references and thus contributes to a better understanding of Christian-Muslim relations on the borders of empires and to the representation of Muslims among the Southern Slavs of the 18th century.
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Hendrickson, Brett. "Neo-shamans, Curanderismo and Scholars." Nova Religio 19, no. 1 (August 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 contemporary curanderismo. This essay traces the history of how shamanism first entered the New Age counterculture in the 1970s by way of spiritually curious and enterprising anthropologists and later influenced contemporary Mexican American curanderas/os. Mexican American and other Latino/a healers using neo-shamanic techniques continue to heal, teach and achieve wholeness for themselves and others even as their metaphysical knowledge and ritual practices are valorized by multiethnic, metaphysically inclined clients.
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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 (June 16, 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 miracles were seized upon by the Greek Catholic faithful to establish a mental map of grace of their own. Especially, the Basilian order took particular care to organize mass events (annual pilgrimages, coronation celebrations for miraculous images) and promote Marian devotion through miracle reports and icon songs in an attempt to define what it means to be a Greek Catholic in terms of sacred territoriality.
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Mytnik, Irena, and Mar’yana Roslyts’ka. "Suchasna ukrayinsʹka sotsiolinhvistyka: rozvytok teoriyi i prykladni aspekty doslidzhenʹ u pratsyakh predstavnykiv Lʹvivsʹkoho sotsiolinhvistychnoho oseredku." Studia Ucrainica Varsoviensia, no. 8 (August 31, 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”, “conversion to Orthodoxy of Greek Catholics”, “Ukrainization in the 20-30s of the twentieth century”. Researchers also analyze modern aspects of language-nation interaction, language-national security, the concept of “institutional language management”, “language discrimination”, “hate speech as a form of discursive discrimination”, “linguistic landscape”, informal names in the socio-group “ students”, communication in the socio-group “political elite”, etc. In general, the results obtained in the works of representatives of Lviv sociolinguistic circle contribute to the development of the terminological system and the categorical base of historical, theoretical, applied and cognitive sociolinguistics.
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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 (October 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. In almost every county in England many heads of old English Catholic families conformed. Indeed, in the West Riding of Yorkshire, of the twenty-four Catholic gentry families that existed in the Riding in. 1706 only twelve remained by 1780. Between the years 1754–1790 seven members of the House of Commons had renounced Roman Catholicism in order to pursue political careers and according to the contemporary Catholic priest Joseph Berington, by 1780 there were but 177 landed Catholic families in England ten of which had either died out or recently abjured their faith. Just a few conversions could have devastating consequences for Catholic communities. As David Butler points out, often ‘Catholic missions were over-dependent on the Catholic aristocracy and gentry for the continuance of Catholic worship’ and for Butler, in eighteenth-century London alone, if ‘just eight prominent families had apostatised … the Catholic missions would have lost about half of their numbers’.
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Dragić, Marko. "Sveti Marko Evanđelist u kršćanskoj kulturnoj baštini Hrvata." Nova prisutnost XIV, no. 2 (July 11, 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 Catholic churches, the Lutheran Church. He is multiple patron. Worship of Saint Mark the evangelist in Croats’ Christian traditional culture is reflected in legends; cathedrals and churches consecrated to that evangelist; toponyms; chrematonyms; processions and blessings of fields, crops, vineyards; folk celebrations (fairs); helping the poor; cult shrines; folk divinations and sayings; bonfires; oral lyrical poems; prayers. The paper cites the results of field research conducted from the year 1997 until the year 2016. About fifty legends, prayers, customs, rituals, processions, divinations have been originally recorded among Croatian Catholics in Croatia, Bosnia and Herzegovina, Montenegro and Serbia. The paper (re)constructs the life of Saint Mark the Evangelist on the basis of the New Testament, tales and legends. Further, the aim of the paper is to save from the oblivion the old legends, customs, rituals, processions, oral lyrical poems, prayers, divinations and to point out their social and aesthetic function using the multidisciplinary interpretation. Inductive-deductive method and methods of description, comparison, analysis and synthesis are used alongside the filed research work.
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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 (May 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 practical Christian ethos inspired in part by his mentor Richard Challoner. Though his two marriages brought him within the fold of the Catholic gentry, and his wealth earned him the status of a country squire, he remained true to his origins.
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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 (June 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 relationship to the practice and pronouncements of the Catholic church. To this end, I begin my analysis of popular religion in Nicaragua with an exploration of some of the general themes which dominate considerations of popular culture and popular religion. I next examine how the issue of popular Catholicism has been taken up both by the ‘official’ church, particularly in the wake of Vatican II, and by liberation theologians. This discussion leads to a more specific focus on popular religion in Latin America. Secondly, I explore ‘Marianism’ and the Nicaraguan popular religious festival La Purísima. Here I focus on the competing gender discourses which are worked through different representations of ‘the Virgin Mary’. These competing discourses are often also linked to different versions of an ‘ideal’ society. Finally the article concludes by outlining how an analysis of popular religious practices can inform a sociological understanding of contradictory processes of social change.