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Journal articles on the topic 'Popular devotion'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 April 2022

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1

Alvis, Robert E. "The Tenacity of Popular Devotions in the Age of Vatican II: Learning from the Divine Mercy." Religions 12, no. 1 (January 19, 2021): 65. http://dx.doi.org/10.3390/rel12010065.

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Despite is global popularity in recent decades, the Divine Mercy devotion has received scant scrutiny from scholars. This article examines its historical development and evolving appeal, with an eye toward how this nuances our understanding of Catholic devotions in the “age of Vatican II.” The Divine Mercy first gained popularity during World War II and the early Cold War, an anxious era in which many Catholic devotions flourished. The Holy Office prohibited the active promotion of the Divine Mercy devotion in 1958, owing to a number of theological concerns. While often linked with the decline of Catholic devotional life generally, the Second Vatican Council helped set the stage for the eventual rehabilitation of the Divine Mercy devotion. The 1958 prohibition was finally lifted in 1978, and the Divine Mercy devotion has since gained a massive following around the world, benefiting in particular from the enthusiastic endorsement of Pope John Paul II. The testimonies of devotees reveal how the devotion’s appeal has changed over time. Originally understood as a method for escaping the torments of hell or purgatory, the devotion developed into a miraculous means to preserve life and, more recently, a therapeutic tool for various forms of malaise.

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2

Garrett, Cynthia. "The Rhetoric of Supplication: Prayer Theory in Seventeenth-Century England." Renaissance Quarterly 46, no. 2 (1993): 328–57. http://dx.doi.org/10.2307/3039064.

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Although Manuals Offering detailed instructions in private prayer are both a distinctive and highly popular form of post-Reformation English literature, relatively little critical attention has been paid to these texts, either by literary critics or historians of religion. Surveys of English devotional literature, such as Helen White's Tudor Books of Private Devotion and English Devotional Literature 1600-1640 and C.J. Stranks's Anglican Devotion, describe the more prominent of these prayer manuals, but no critical study of this large body of literature yet exists. The reasons for this critical neglect are several. As Sam D. Gill's essay on prayer in the recently published Encyclopedia of Religion suggests, the study of prayer itself is still “undeveloped and naive” (2.489).

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3

Wittberg, Patricia, and Michael P. Carroll. "Irish Pilgrimage: Holy Wells and Popular Catholic Devotion." Review of Religious Research 41, no. 4 (June 2000): 567. http://dx.doi.org/10.2307/3512325.

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Gillespie, Raymond, and Michael P. Carroll. "Irish Pilgrimage: Holy Wells and Popular Catholic Devotion." Sixteenth Century Journal 32, no. 1 (2001): 201. http://dx.doi.org/10.2307/2671434.

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5

Higgins, Gareth, and Michael P. Carroll. "Irish Pilgrimage: Holy Wells and Popular Catholic Devotion." Sociology of Religion 62, no. 2 (2001): 263. http://dx.doi.org/10.2307/3712459.

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6

McCallion, Michael J., and Michael P. Carroll. "Irish Pilgrimage: Holy Wells and Popular Catholic Devotion." Contemporary Sociology 30, no. 1 (January 2001): 54. http://dx.doi.org/10.2307/2654347.

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7

Kleden, Paul Budi. "Salib Yesus – Penderitaan Maria Devosi Maria dalam Ibadat Jalan Salib Versi Solor-Lamaholot." Jurnal Ledalero 10, no. 2 (August 1, 2018): 161. http://dx.doi.org/10.31385/jl.v10i2.134.161-188.

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Devotion to Mary is one of the most popular religious practices among Catholics, and can be considered one of the oldest forms of popular religiosity. Marian devotions emerged spontaneously as a mixture of elements from local cultures and the Christian faith. However, such practices can become problematic when they overstress certain aspects of human experience together with the role of Mary. This article discusses a text of "The Way of the Cross" which was composed in a dialect of the Lamaholot language as used on the isle of Solor, East Flores. Kata-kata kunci: devosi, jalan salib, penderitaan, ratapan, harapan

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8

Lesnick, Daniel R., and Daniel E. Bornstein. "The Bianchi of 1399: Popular Devotion in Late Medieval Italy." American Historical Review 100, no. 5 (December 1995): 1547. http://dx.doi.org/10.2307/2169908.

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9

Postles, David. "Lamps, lights and layfolk: `popular' devotion before the Black Death." Journal of Medieval History 25, no. 2 (June 1999): 97–114. http://dx.doi.org/10.1016/s0304-4181(98)00021-9.

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10

Corpis, Duane J. "Marian Pilgrimage and the Performance of Male Privilege in Eighteenth-Century Augsburg." Central European History 45, no. 3 (September 2012): 375–406. http://dx.doi.org/10.1017/s0008938912000337.

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Popular Marian devotion played a vital role in the Catholic Church of Germany during the early modern period, especially during the “golden age of religious revival” experienced by post-Tridentine, baroque popular Catholicism. For example, at least ninety-seven local Marian shrines scattered throughout the diocese of Augsburg attracted pilgrims in the seventeenth and eighteenth centuries. The most famous was certainly Andechs, which drew half a million visitors each year in the seventeenth century from all over the Holy Roman Empire. In turn, Catholics from the diocese of Augsburg traveled beyond the bishopric's borders to major and minor shrines near and far, such as Altötting in Bavaria. Yet while major sites dedicated to the Virgin Mary such as Andechs and Altötting reflected theintensityof ongoing popular Marian devotions, thebreadthof the Virgin Mary's cultural significance is signaled by the large number of Marian shrines within the diocese itself, such as Kobel or Violau, which were mostly small, local affairs that attracted primarily nearby populations as pilgrims and supplicants.

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11

Provos, Georges. "Irish pilgrimage: holy wells and popular catholic devotion Carroll, Michael P." Material Religion 1, no. 3 (November 2005): 430–32. http://dx.doi.org/10.2752/174322005778054104.

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12

Teller, Joseph R. "Why Crashaw was not Catholic: The Passion and Popular Protestant Devotion." English Literary Renaissance 43, no. 2 (March 2013): 239–67. http://dx.doi.org/10.1111/1475-6757.12008.

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13

Kloppenburg, Boaventura. "Piedade não-litúrgica." Revista Eclesiástica Brasileira 64, no. 253 (May 15, 2019): 41. http://dx.doi.org/10.29386/reb.v64i253.1744.

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Piedade não-litúrgica (ou religiosidade popular) e Liturgia, quando criteriosamente articuladas, não entram em conflito nem se repelem mutuamente. Pelo contrário, se fortalecem e enriquecem reciprocamente. É o que mostra Dom Frei Boaventura Kloppenburg, Bispo emérito de Novo Hamburgo, RS, comentando o Diretório sobre Piedade Popular e Liturgia, da Congregação para o Culto Divino e a Disciplina dos Sacramentos. O documento, com data de 17/12/01, lembra os princípios que fundamentam essa relação e dá orientações concretas no sentido de harmonizar a piedade popular e a Liturgia. Em suma, o(a) cristão(ã) piedoso(a), chamado(a) à oração comunitária, não pode esquecer-se de entrar no quarto, fechar a porta, e orar ao Pai (cf. Mt 6,6), e até orar sem cessar, como recomenda Paulo (cf. 1Ts 5,17).Abstract: Non-liturgical devotion (or popular religiosity) and Liturgy, when carefully articulated, neither conflict with nor repel one another; on the contrary, they are reciprocally strengthened and enriched. This is shown by Fray Boaventura Kloppenburg, former Bishop of Novo Hamburgo, RS, in his commentary on the DiretóriosobrePiedadePopulareLiturgia (Directory on Popular Devotion and Liturgy) of the Congregation for the Divine Cult and the Discipline of the Sacraments. The document, dated 17th December 2001, reminds us of the principles that are the foundation for this relation and gives concrete guidelines for the harmonization of popular devotion and Liturgy. In sum, the pious Christian, called to the community prayer, must not forget to enter the room, close the door, and pray to the Father (cf. Mt. 6:6) and even pray uninterruptedly, as recommended by Paul (cf. 1Ts 5:17).

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14

Sánchez, Roberto. "The Black Virgin: Santa Efigenia, Popular Religion, and the African Diaspora in Peru." Church History 81, no. 3 (August 2, 2012): 631–55. http://dx.doi.org/10.1017/s0009640712001291.

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This article sketches an archeology of the apocryphal myth of Santa Efigenia, the Ethiopian virgin saint celebrated in the southern coastal of valley of Cañete, Peru. The history of Santa Efigenia is used to analyze the invention of popular myths and processions in a rural community in contrast to the cornerstone of popular national religiosity in Peru, the Lord of the Miracles (Señor de los Milagros). The popular worship and diffusion of these devotions and processions intersect with the contested formation of national identity in early and late twentieth century Peru. Moreover, they speak to how traditional and popular forms of religious worship are valued and devalued.The African diaspora in Peru and the Pacific coast of South America has been difficult to historicize because of the scant cultural evidence for an Afro-Andean nostalgia or separation from an African homeland. The rediscovery and devotion of Santa Efigenia and her emergent popularity in Peru and larger presence in Brazil and Cuba is compelling evidence that Afro-Peruvians have a direct connection with African culture and history and the early religious history of Catholic saints and virgins.

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15

Ocker, Christopher. "Ritual Murder and the Subjectivity of Christ: A Choice in Medieval Christianity." Harvard Theological Review 91, no. 2 (April 1998): 153–92. http://dx.doi.org/10.1017/s0017816000032041.

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This is a study of the emotional context of certain medieval anti-Jewish legends. It examines how the stories redefined the composition of society, the relation of this to popular devotion, and the paradox between a religious intention and its effect. After a brief survey of the phenomenon, I suggest that recent views of the psychological sources of the legends do not adequately account for the religious experience that they promote, nor do these explanations sufficiently account for the way the legends encouraged and reinforced social habits—“ruts in the pathways of the mind” that encouraged the maintenance of conformity among members of society. Part one will examine how the libels could help people imagine more specifically the general hostility against Jews widely propagated after the First Crusade and how this superimposed a social uniformity on the town. Part two describes the emotional context of that violence in devotion to the passion of Christ. Part three considers the moral dilemma posed by the function of these legends in popular devotion. My goal is to account for the religious content of anti-Jewish legend and an ethical problem within medieval piety, for which reason it will be necessary to draw on the diverse literature that shaped medieval Christian culture, both learned and popular, from the twelfth century, when the legends first appeared in Europe, to the eve of the Reformation.

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16

CARVALHO, ELOANE APARECIDA RODRIGUES, ELIÉZER CARDOSO DE OLIVEIRA, and MARY ANNE VIEIRA SILVA. "ROMARIA NA CIDADE DE PANAMá EM GOIáS: um novo olhar na devoção ao Divino Pai Eterno." Outros Tempos: Pesquisa em Foco - História 13, no. 22 (December 28, 2016): 49–68. http://dx.doi.org/10.18817/ot.v13i22.537.

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A proposta do artigo é analisar a devoção ao Divino Pai Eterno, na cidade de Panamá (GO), considerando a hipótese de que o catolicismo popular é delineado pelo hibridismo cultural. A pesquisa circunscreve o campo descritivo-analático correlacionado a uma abordagem interpretativa das vivências religiosas. A devoção ao Divino Pai Eterno na cidade de Panamá (GO), iniciada em 1918, a partir de um desdobramento da famosa romaria de Trindade, é um exemplo raro das práticas do catolicismo popular, uma vez que poucas cidades goianas escolheram o Divino Pai Eterno como padroeiro e o homenageiam com dias festivos. A discussão procura repensar os processos que territorializam a devoção ao Divino Pai Eterno no território goiano ressaltando as singularidades dessa manifestação religiosa presentes no contexto sociocultural de Panamá. Palavras-chave: Catolicismo Popular. Divino Pai Eterno. História de Panamá. PILGRIMAGE AT PANAMA CITY IN GOIAS: a new look at the ”Divine Eternal Father” devotion. Abstract: The purpose of this article is to analyze the Devotion to the Divine Eternal Father, in the city of Panama (GO), considering the hypothesis that popular catholicism is outlined by cultural hybridity. The research circumscribes the descriptive - analytic field correlated to an interpretive approach to religious experiences. The devotion to the Divine Eternal Father in the city of Panama (GO), started in 1918, from a deployment of the famous ”Pilgrimage of Trinity”, is a rare example of the practices in popular catholicism, since few cities in Goiás chose the Divine Eternal Father as a Patron Saint and honor ”him” with celebration days. The discussion seeks to rethink the processes that set devotion to the Divine Eternal Father in Goiás lands highlighting the singularities of this religious manifestation present in Panama sociocultural context. Keywords: Popular Catholicism. Divine Eternal Father. History of Panama. PEREGRINACIÓN EN LA CIUDAD DE PANAMá EN GOIáS: una nueva mirada sobre la devoción al Divino Padre Eterno Resumen: El propósito del artáculo es analizar la devoción al Divino Padre Eterno, en la ciudad de Panamá (GO), teniendo en cuenta la hipótesis de que el catolicismo popular está delineado por el hibridismo cultural. La investigación circunscribe al campo descriptivo-analático correlacionado con un enfoque interpretativo de las experiencias religiosas. La devoción al Divino Padre Eterno en la ciudad de Panamá (GO), que se inició en 1918, a partir de una rama de la famosa romeráa de Trindade, es un raro ejemplo de las prácticas del catolicismo popular, ya que pocas ciudades de Goiás eligieron el Divino Padre Eterno como patrón y rinden homenajes con dáas festivos. La discusión trata de replantear los procesos que territorializan la devoción al Divino Padre Eterno en el territorio de Goiás destacando las singularidades de esta manifestación religiosa presentes en el contexto sociocultural de Panamá. Palabras clave: Catolicismo popular. Divino Padre Eterno. Historia de Panamá. PILGRIMAGE AT PANAMA CITY IN GOIAS:a new look at the ”Divine Eternal Father” devotion. PEREGRINACIÓN EN LA CIUDAD DE PANAMá EN GOIáS: una nueva mirada sobre la devoción al Divino Padre Eterno Eloane Aparecida Rodrigues CarvalhoMestranda/Bolsista em Ciências Sociais e Humanidades ”“ TECCER da Universidade Estadual de Goiás (UEG). Anápolis/Goiás/Brasileloane_rodrigue@yahoo.com.br Eliézer Cardoso de OliveiraProfessor Doutor em Sociologia ”“ TECCER da Universidade Estadual de Goiás (UEG). Anápolis/Goiás/Brasilezi@uol.com.br Mary Anne Vieira SilvaProfessora Doutora em Geografia ”“ TECCER da Universidade Estadual de Goiás (UEG). Anápolis/Goiás/Brasilmarymel2006@hotmail.com Resumo: A proposta do artigo é analisar a devoção ao Divino Pai Eterno, na cidade de Panamá (GO), considerando a hipótese de que o catolicismo popular é delineado pelo hibridismo cultural. A pesquisa circunscreve o campo descritivo-analático correlacionado a uma abordagem interpretativa das vivências religiosas. A devoção ao Divino Pai Eterno na cidade de Panamá (GO), iniciada em 1918, a partir de um desdobramento da famosa romaria de Trindade, é um exemplo raro das práticas do catolicismo popular, uma vez que poucas cidades goianas escolheram o Divino Pai Eterno como padroeiro e o homenageiam com dias festivos. A discussão procura repensar os processos que territorializam a devoção ao Divino Pai Eterno no território goiano ressaltando as singularidades dessa manifestação religiosa presentes no contexto sociocultural de Panamá. Palavras-chave: Catolicismo Popular. Divino Pai Eterno. História de Panamá. Abstract: The purpose of this article is to analyze the Devotion to the Divine Eternal Father, in the city of Panama (GO), considering the hypothesis that popular catholicism is outlined by cultural hybridity. The research circumscribes the descriptive - analytic field correlated to an interpretive approach to religious experiences. The devotion to the Divine Eternal Father in the city of Panama (GO), started in 1918, from a deployment of the famous ”Pilgrimage of Trinity”, is a rare example of the practices in popular catholicism, since few cities in Goiás chose the Divine Eternal Father as a Patron Saint and honor ”him” with celebration days. The discussion seeks to rethink the processes that set devotion to the Divine Eternal Father in Goiás lands highlighting the singularities of this religious manifestation present in Panama sociocultural context. Keywords: Popular Catholicism. Divine Eternal Father. History of Panama. Resumen: El propósito del artáculo es analizar la devoción al Divino Padre Eterno, en la ciudad de Panamá (GO), teniendo en cuenta la hipótesis de que el catolicismo popular está delineado por el hibridismo cultural. La investigación circunscribe al campo descriptivo-analático correlacionado con un enfoque interpretativo de las experiencias religiosas. La devoción al Divino Padre Eterno en la ciudad de Panamá (GO), que se inició en 1918, a partir de una rama de la famosa romeráa de Trindade, es un raro ejemplo de las prácticas del catolicismo popular, ya que pocas ciudades de Goiás eligieron el Divino Padre Eterno como patrón y rinden homenajes con dáas festivos. La discusión trata de replantear los procesos que territorializan la devoción al Divino Padre Eterno en el territorio de Goiás destacando las singularidades de esta manifestación religiosa presentes en el contexto sociocultural de Panamá. Palabras clave: Catolicismo popular. Divino Padre Eterno. Historia de Panamá.

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17

Nichols, Ann Eljenholm, and Robert Whiting. "The Blind Devotion of the People: Popular Religion and the English Reformation." Sixteenth Century Journal 22, no. 1 (1991): 148. http://dx.doi.org/10.2307/2542047.

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18

Strocchia, Sharon T. "The Bianchi of 1399: Popular Devotion in Late Medieval Italy.Daniel E. Bornstein." Speculum 70, no. 4 (October 1995): 885–88. http://dx.doi.org/10.2307/2865358.

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19

Barnes, Robin B., and Robert Whiting. "The Blind Devotion of the People: Popular Religion and the English Reformation." Journal of Interdisciplinary History 21, no. 2 (1990): 314. http://dx.doi.org/10.2307/204417.

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20

Carroll, Michael P. "Praying the Rosary: The Anal-Erotic Origins of a Popular Catholic Devotion." Journal for the Scientific Study of Religion 26, no. 4 (December 1987): 486. http://dx.doi.org/10.2307/1387099.

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21

Whiting (book author), Robert, and David W. Atkinson (review author). "The Blind Devotion of the People: Popular Religion and the English Reformation." Renaissance and Reformation 28, no. 1 (January 24, 2009): 77–80. http://dx.doi.org/10.33137/rr.v28i1.11634.

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22

Walker, Greg. "The blind devotion of the people: Popular religion and the English reformation." History of European Ideas 13, no. 3 (January 1991): 269. http://dx.doi.org/10.1016/0191-6599(91)90188-5.

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23

Hirschkind, Charles. "EXPERIMENTS IN DEVOTION ONLINE: THE YOUTUBE KHUṬBA." International Journal of Middle East Studies 44, no. 1 (January 27, 2012): 5–21. http://dx.doi.org/10.1017/s002074381100122x.

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AbstractThis paper explores what I call “online experiments in ethical affect” through an analysis of one popular Islamic genre: the short video segments of Friday sermons (khuṭub, s. khuṭba) placed on the video-sharing website YouTube. In my discussion of this media form, I give particular attention to the kind of devotional discourse and ethical socius that is enacted online around these taped performances: notably, the practices of appending written comments to specific videos, offering responses to comments left by others or criticisms directed at either the preacher or other commentators, and the act of creating links between khuṭba pages and other web-based content. In examining these practices, I want to look at the way some of the norms of ethical and devotional comportment associated with the khuṭba in the mosque carry over to the Internet context of khuṭba listening/viewing while also engendering novel forms of pious interaction, argument, and listening.

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24

Thelen, Emily S. "THE FEAST OF THE SEVEN SORROWS OF THE VIRGIN: PIETY, POLITICS AND PLAINCHANT AT THE BURGUNDIAN-HABSBURG COURT." Early Music History 35 (September 28, 2016): 261–307. http://dx.doi.org/10.1017/s026112791600005x.

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Devotion to the Virgin of Seven Sorrows flourished in the Low Countries in the late fifteenth century during a period of recovery from civil war, famine and economic instability. The Burgundian-Habsburg court took a special interest in this popular lay movement and, in an unusual move, sponsored a competition to generate a liturgy – a plainchant office and mass – for the growing devotion. This article identifies new sources for the text and music of the Seven Sorrows liturgy and ties them to the court’s competition. An examination of the surviving office and mass demonstrates the texts’ dependence on an earlier Marian celebration of the Compassion of the Virgin. The reworking of this older devotion reveals that the plainchant competition and the creation of the new Seven Sorrows liturgy were part of the court’s political agenda of restoring peace and unity to their territories.

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25

Naydenova, Mellie. "Public and Private: The Late Medieval Wall Paintings of Haddon Hall Chapel, Derbyshire." Antiquaries Journal 86 (September 2006): 179–205. http://dx.doi.org/10.1017/s000358150000010x.

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This paper focuses on the mural scheme executed in Haddon Hall Chapel shortly after 1427 for Sir Richard Vernon. It argues that at that time the chapel was also being used as a parish church, and that the paintings were therefore both an expression of private devotion and a public statement. This is reflected in their subject matter, which combines themes associated with popular beliefs, the public persona of the Hall's owner and the Vernon family's personal devotions. The remarkable inventiveness and complexity of the iconography is matched by the exceptionally sophisticated style of the paintings. Attention is also given to part of the decoration previously thought to be contemporary with this fifteenth-century scheme but for which an early sixteenth-century date is now proposed on the basis of stylistic and other evidence.

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26

POIRIER, JEAN-PAUL. "SAINTS AS PROTECTORS AGAINST EARTHQUAKES IN POPULAR CULTURE IN ITALY AND LATIN AMERICA." Earth Sciences History 37, no. 1 (January 1, 2018): 157–64. http://dx.doi.org/10.17704/1944-6178-37.1.157.

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ABSTRACT In countries of Roman Catholic culture exposed to strong earthquakes, saints are frequently invoked as intercessors with God and protectors against earthquakes. In Italy, the patron saints of towns usually assume this role, but there are also saints more specialized in seismic protection and some who attracted a widespread devotion. This paper will examine how some saints achieved this status, in Italy and Spanish South America.

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Roszak, Piotr, and Sławomir Tykarski. "Popular Piety and Devotion to Parish Patrons in Poland and Spain, 1948–98." Religions 11, no. 12 (December 7, 2020): 658. http://dx.doi.org/10.3390/rel11120658.

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This paper will show the dynamics of change in the celebration of the parish patron’s day at the turn of several decades (before and after the Second Vatican Council) at a Marian shrine in Poland and the cult of Cross from Monjardin in Spain. It will refer to various forms of ritual which are manifestations of popular piety: cultural expressions, services, prayers and songs which form part of the veneration of Our Lady of Sorrows, Chełmno and the Cross in Villamayor de Monjardin. The article will also examine the different ways in which these feasts were celebrated during the period and the impact they had on the religious life of pilgrims. The study will be based on written sources: memories, diaries, newspaper clippings, and historical studies which are instrumental in demonstrating the transformation of how the parish patron’s day was celebrated over time.

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Tentler, Thomas. "The Bianchi of 1399: Popular Devotion in Late Medieval Italy. Daniel E. Bornstein." Journal of Religion 75, no. 4 (October 1995): 567–69. http://dx.doi.org/10.1086/489698.

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Steidl, Jason. "Politicized Devotion to a Popular Saint: Daniel Zamudio and LGBT Rights in Chile." Spiritus: A Journal of Christian Spirituality 16, no. 2 (2016): 189–214. http://dx.doi.org/10.1353/scs.2016.0025.

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Forster, Marc R. "The Elite and Popular Foundations of German Catholicism in the Age of Confessionalism: The Reichskirche." Central European History 26, no. 3 (September 1993): 311–25. http://dx.doi.org/10.1017/s0008938900009158.

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The nature of Catholicism in early modern Central Europe did not result solely from a conflict between elite reform endeavors and popular traditionalism. Instead, the Catholic population and influential elements within the German Imperial church (Reichskirche) shared a devotion to particularism, privilege, and local religious traditions. This convergence of popular and elite religious attitudes underscores the local character of German Catholicism and helps explain the failure of Tridentine universalism to capture the German church.

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Gomis Corell, Joan Carles. "Corroborar llegendes, invocar imatges, renovar la memòria i presentar models. El valor dels goigs en la religiositat valenciana durant la Contrareforma." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 5, no. 5 (June 12, 2015): 139. http://dx.doi.org/10.7203/scripta.5.6381.

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Resum: El present article aplica el mètode de Pafnosky a l’anàlisi dels goigs durant el període de la Contrareforma a València. Determina, amb independència de la seua forma poeticomusical i melodia, quina va estar la funció cultural, centrant-nos en quatre exemples diferents. Es confronten les idees subjacents amb altres expressions culturals coetànies –textos històrics, hagiogràfics i devocionals i obres pictòriques-, i s’estableix la relació recíproca entre els valors culturals del goigs i els de la societat que els generà, demostrant que no foren expressió ingènua de la devoció popular, sinó versions reduïdes i assequibles dels les erudites hagiografies i històries d’imatges i, per tant, en tingueren la mateixa finalitat propagandística. Paraules clau: Goigs, Contrareforma, Imatges devocionals, religiositat popular, València, ss. XVI-XVII Abstract: This article applies the Panofsky’s method to the analysis of goigs during the period of the Counter-Reformation in Valencia. It determines, regardless of their poetical form and melody, which the cultural function of these compositions was during that period, focusing on four different exemples. The underlying ideas are confronted to other contemporary cultural expressions (historical-texts, and devotional and hagiographical works and pictures). This establishes the interrelationship between cultural values of the joys and the society that generated them, and shows that were not naive expression of popular devotion but small and affordable versions of scholarly hagiographies and histories of images and therefore in order to have the same propaganda purpose. Keywords: goigs, Counter-Reformation, Devotional images, popular religion, Valencia, 16th c.- 17th c.

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Hoffman-Ladd, Valerie J. "Devotion to the Prophet and His Family in Egyptian Sufism." International Journal of Middle East Studies 24, no. 4 (November 1992): 615–37. http://dx.doi.org/10.1017/s0020743800022376.

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Scholary works on Sufism have been almost entirely concerned with the classical textual tradition and have given scant attention to the contemporary practice of Sufism. Such Studies as have been done in Egypt inadequately reflect actual popular beliefs and practices by exhibiting tendencies either to interpret contemporary sufism in light of classical Sufism,to dismiss popular Sufism as a degradation of “true” Sufism,or to conclude, in light of the presentation of Sufism propagated by the Supreme Council of Sufi Orders, that there is nothing that distinguishes contemporary Sufism from any other branch of Islam.Contemporary Sufism must be studied as a complete system, not merely a degradation of another system. It developed from classical Sufism but is not identical with it, and offers a world view and rituals that distinguish it from other Islamic currents. The centrality of devotion to the Prophet and his family is one aspect of Egyptian Sufi religious life that distinguishes it from that of other Egyptian Muslims, and bears interesting parallels to Shicism, perhaps providing evidence for what Marshall Hodgson called "the moulding of Islam as a whole in a ShiStic direction."4 This article will document and analyze devotion to the Prophet and the ahl al-bayt and its associated beliefs in Egyptian Sufism, and compare them with their analogues in ShiSsrn.

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Mcguckin, John Anthony. "Martyr Devotion in the Alexandrian School: Origen to Athanasius." Studies in Church History 30 (1993): 35–45. http://dx.doi.org/10.1017/s042420840001158x.

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The Christian interpretation of fatal persecution was a complex one with distinct ecclesial themes merging with Jewish elements from apocalyptic and biblical literature, as well as Hellenistic motifs such as the constancy of the Socratic martyr. The New Testament understanding of the term ‘martyr’ is predominantly that of legal witness, although some specific senses of blood-witness are emerging already in the first century and have become common by the second. Varying reactions can be traced in the literature of different parts of the Church: for example, in Rome, Alexandria, Asia, Africa, or Palestine. This paper looks primarily at the Egyptian interpretation as a microcosm of the general development of the role of martyrs, and does so by reference to the writings of the theologians whose works cover the main phases of that process. It highlights the distinction that existed between the sophisticated literary interpretation of martyrdom, and the forms of popular devotion that flourished among the non-literate peasantry. The tension between the two approaches, witnessed in both Origen and Athanasius, is demonstrably resolved by the time of Cyril, who represents the harmonious synthesis of both traditions in the new conditions of Christian political ascendancy in fifth-century Byzantine Egypt. The peculiar circumstances of the Egyptian Church, in particular the unusually radical separation that existed there between town and country (and the class and cultural divisions reflected in that), as well as the specific challenge posed to Christianity by the enduring vitality of the old Egyptian religions in the countryside, both left their marks on the specific form of martyr devotion in Christian Egypt, but the most noteworthy aspect is arguably the subtext of the theological encomia of martyrdom that seems to have the definite concern of subjugating the popular devotion to martyrs, confessors, and ascetics to the interests of the Church hierarchies.

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Lee Bowen, Karen. "Popular literature for Scherpenheuvel's pilgrims at the turn of the nineteenth century: a successful but underestimated component of P.J. Brepols's early career." Quaerendo 31, no. 1 (2001): 26–84. http://dx.doi.org/10.1163/157006901x00227.

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AbstractP.J. Brepols (ca. 1778-1845), the founder of the Brepols publishing house, which is still active today, succeeded in establishing himself as a printer-publisher by focusing on the production of popular literature and prints and continually building up his clientele in the Netherlands. One lesser-known, but nonetheless important component of this initial publishing strategy and success are his editions pertaining to the devotion of the Virgin of Scherpenheuvel. In this article, I will focus on the popular devotional texts the Manier om godtvruchtelyk, en met profyt der zielen, te lezen het Heylig Roosen-kransken van Maria ... and Het nieuw Scherpenheuvels Trompetjen, editions of which were regularly printed by both Brepols and his contemporaries. Drawing upon an examination of extant copies of these books, as well as records of Brepols's business operations from ca. 1811 to ca. 1820, I will document the extent to which Brepols dominated the market for devotional publications for Scherpenheuvel, discuss his sales of these publications, and provide a detailed description of Brepols's editions of these texts in the concluding appendix. Although primarily a study of Brepols's publications, his approach to the printing and sale of these works offers an instructive example of how other printers in this period may have organized their operations.

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Moreira Gregori, Pedro Ernesto, Enrique Coraza de los Santos, Pablo de la Rosa, and Bruno Giannattasio. "Turismo religioso en Uruguay. El caso de la festividad de San Cono." Atlántida Revista Canaria de Ciencias Sociales, no. 12 (2021): 159–79. http://dx.doi.org/10.25145/j.atlantid.2021.12.08.

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Although Uruguay is from its origins a secular state, most Uruguayans profess some kind of religion or participate in some religious demonstration. Within the framework of this phenomenon is that we present a study focused on popular catholic celebrations. Through qualitative methodologies, we analyze a phenomenon where mobility and religious tourism are combined, with feelings, faith and devotion. This case study is located in the city of Florida, Uruguay where the Chapel of San Cone is located. It is an Italian Saint born in the city of Teggiano: image introduced by Italian migrants in the late nineteenth century, it wakes up great devotion, being associated with luck and money, attributing miracles and healings to it.

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Ruffle, Karen G. "Mohammad, Afsar: The Festival of Pīrs. Popular Islam and Shared Devotion in South India." Anthropos 110, no. 1 (2015): 253–54. http://dx.doi.org/10.5771/0257-9774-2015-1-253.

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Leeson, Whitney, and Katherine Ludwig Jansen. "The Making of the Magdalen: Preaching and Popular Devotion in the Later Middle Ages." Sixteenth Century Journal 33, no. 2 (2002): 568. http://dx.doi.org/10.2307/4143979.

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Thompson, Augustine, and Katherine Ludwig Jansen. "The Making of the Magdalen: Preaching and Popular Devotion in the Later Middle Ages." American Historical Review 106, no. 3 (June 2001): 1035. http://dx.doi.org/10.2307/2692454.

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Louth, A. "The Making of the Magdalen: Preaching and Popular Devotion in the Later Middle Ages." English Historical Review 118, no. 475 (February 1, 2003): 196–97. http://dx.doi.org/10.1093/ehr/118.475.196.

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Sapitula, Manuel Victor J. "Marian Piety and Modernity: The Perpetual Help Devotion as Popular Religion in the Philippines." Philippine Studies: Historical and Ethnographic Viewpoints 62, no. 3-4 (2014): 399–424. http://dx.doi.org/10.1353/phs.2014.0017.

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Webb, Diana M. "The Bianchi of 1399: Popular Devotion in Late Medieval Italy by Daniel E. Bornstein." Catholic Historical Review 81, no. 2 (1995): 263–65. http://dx.doi.org/10.1353/cat.1995.0166.

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Stoichita, Victor I. "Image and Apparition: Spanish Painting of the Golden Age and New World Popular Devotion." Res: Anthropology and Aesthetics 26 (September 1994): 32–46. http://dx.doi.org/10.1086/resv26n1ms20166903.

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Williams, Anne L. "Joseph of Nazareth in Sixteenth-Century New Spain: An Elderly Saint and Popular Devotion." IKON 14 (January 2021): 325–36. http://dx.doi.org/10.1484/j.ikon.5.128315.

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Fiol, Stefan. "Articulating Regionalism through Popular Music: The Case ofNauchami Narayanain the Uttarakhand Himalayas." Journal of Asian Studies 71, no. 2 (May 2012): 447–73. http://dx.doi.org/10.1017/s0021911812000101.

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As regionalism has become a politically and economically advantageous policy across much of Asia, vernacular popular music has concomitantly become an important arena for articulating and codifying shared regionalist sentiment. This article explores the reasons for the emergence of subnational regionalism within post-independence India, and its more recent resurgence since the 1990s, arguing that expansion and diversification of popular music (in combination with other media) industries have been central to these processes. Examining the case of the protest song “Nauchami Narayana” from the Uttarakhand Himalayas, the article then investigates how vernacular popular music can blend local signs of devotion and cultural identity in order to effect political change and articulate a space of regional belonging.

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Gilley, Sheridan. "Popular and Elite Religion: the Church and Devotional Control." Studies in Church History 42 (2006): 337–59. http://dx.doi.org/10.1017/s042420840000406x.

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Popular and elite are imprecise terms, but it may be possible to give them a closer definition by relating them to categories in the work of John Henry Newman. In 1877, Newman was growing old. He was republishing his Anglican writings, both to preserve what they contained of value and to draw what poison remained. A particular difficulty attached to hisLectures on the Prophetical Office of the Church, published forty years before, in 1837, which classically defined the peculiar merit of the Church of England as occupying a middle way orvia mediabetween Romanism and popular Protestantism. The work contained some sharp attacks on Rome, which Newman had retracted even before his Roman conversion. There remained, however, a particular matter which had long been an obstacle to his submission to Rome, his conviction that the honours which Roman Catholics paid to the Virgin and saints derogated from the unique worship due to Christ, which Newman combined with a fastidious distaste for the more ‘unmanly’ and sentimental or sugary aspects of modern Catholic devotion.

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Field, Sean. "Devotion, Discontent, and the Henrician Reformation: The Evidence of the Robin Hood Stories." Journal of British Studies 41, no. 1 (January 2002): 6–22. http://dx.doi.org/10.1086/386252.

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The relationship between popular religious attitudes and the English Reformation has long been the subject of a fierce historical debate. The older “Whig-Protestant” view, championed most notably by A. G. Dickens, draws on evidence for clerical corruption and the spread of Lollardy to show that large numbers of English people were dissatisfied with the state of Catholicism, eager for religious change, and on the whole receptive to Protestant ideas. According to this version of events, Henry VIII and the Reformation Parliament rode a wave of popular discontent in breaking from Rome and dissolving the monasteries. If there was a split between the king and the masses, it came only later when Henry's conservative religious beliefs caused him to attempt to retain much of the substance of Catholicism in the face of popular clamor for more thoroughgoing reform. On the other hand, the “revisionist” camp, which includes such well-known names as J. J. Scarisbrick, Christopher Haigh, and Eamon Duffy, prefers to cite evidence from wills, local parish records, liturgical books, and devotional texts to show that “the Church was a lively and relevant social institution, and the Reformation was not the product of a long-term decay of medieval religion.” In this view, Henry VIII and his advisors pushed through a personally advantageous but widely disliked and resisted Reformation.An examination of the religious content of the tales men and women told about Robin Hood in the late fifteenth and early sixteenth centuries offers a fresh perspective on this long-running dispute.

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Sarbadhikary, Sukanya. "The Breathing Body, Whistling Flute, and Sonic Divine: Oneness and Distinction in Bengal Vaishnavism’s Devotional Aesthetics." Religions 12, no. 9 (September 9, 2021): 743. http://dx.doi.org/10.3390/rel12090743.

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This paper studies complex narratives connecting the Hindu deity Krishna, his melodious flute, and the porous, sonic human body in the popular devotional sect, Bengal Vaishnavism. From the devotee–lover responding to Krishna’s flute call outside, envying the flute’s privileged position on Krishna’s lips, to becoming the deity’s flute through yogic breath–sound fusions—texts abound with nuanced relations of equivalence and differentiation among the devotee–flute–god. Based primarily on readings of Hindu religious texts, and fieldwork in Bengal among makers/players of the bamboo flute, the paper analyses theological constructions correlating body–flute–divinity. Lying at the confluence of yogic, tantric, and devotional thought, the striking conceptual problem about the flute in Bengal Vaishnavism is: are the body, flute and divinity distinct or the same? I argue that the flute’s descriptions in both classical Sanskrit texts and popular oral lore and performances draw together ostensibly opposed religious paradigms of Yoga (oneness with divinity) and passionate devotion/bhakti (difference): its fine, airy feeling fusing with the body’s inner breathing self, and sweet melody producing a subservient temperament towards the lover–god outside. Flute sounds embody the peculiar dialectic of difference-and-identity among devotee–flute–god, much like the flute–lip-lock itself, bringing to affective life the Bengal Vaishnava philosophical foundation of achintya-bhed-abhed (inconceivability between principles of separation and indistinction).

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Delay, Cara. "Fashion and Faith: Girls and First Holy Communion in Twentieth-Century Ireland (c. 1920–1970)." Religions 12, no. 7 (July 9, 2021): 518. http://dx.doi.org/10.3390/rel12070518.

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With a focus on clothing, bodies, and emotions, this article examines girls’ First Holy Communions in twentieth-century Ireland (c. 1920–1970), demonstrating that Irish girls, even at an early age, embraced opportunities to become both the center of attention and central faith actors in their religious communities through the ritual of Communion. A careful study of First Holy Communion, including clothing, reveals the importance of the ritual. The occasion was indicative of much related to Catholic devotional life from independence through Vatican II, including the intersections of popular religion and consumerism, the feminization of devotion, the centrality of the body in Catholicism, and the role that religion played in forming and maintaining family ties, including cross-generational links. First Communion, and especially the material items that accompanied it, initiated Irish girls into a feminized devotional world managed by women and especially mothers. It taught them that purchasing, hospitality, and gift-giving were central responsibilities of adult Catholic women even as it affirmed the bonds between women family members who helped girls prepare for the occasion.

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Adamson Sijapati, Megan. "The Festival of Pirs: Popular Islam and Shared Devotion in South India, by Afsar Mohammad." Religions of South Asia 12, no. 2 (April 17, 2019): 256–58. http://dx.doi.org/10.1558/rosa.38809.

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Newell, Stephanie. "Devotion and Domesticity: The Reconfiguration of Gender in Popular Christian Pamphlets from Ghana and Nigeria." Journal of Religion in Africa 35, no. 3 (2005): 296–323. http://dx.doi.org/10.1163/1570066054782324.

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AbstractDrawing upon interviews with readers in Ghana and Nigeria as well as a large number of locally published marriage guidance pamphlets, this article considers attitudes toward the printed word among Christian readers in West Africa. Gender is an especially significant category in West African 'how-to' books, particularly those produced by Pentecostal and evangelical authors. While the majority of male authors try to reinstate Pauline strictures on wifely submission in their writing, the female authors discussed in this article make use of biblical quotation alongside romantic discourse in order to reconfigure both men's and women's marital roles. In so doing, they construct marital utopias which reveal a great deal about the contradictions and paradoxes of contemporary Christian gender ideologies in West Africa.

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