Resumen: El conjunto de prácticas religiosas cristianas que se suelen catalogar como religión popular, piedad popular o catolicismo popular, es uno de los principales objetos de reflexión teológica ...en Latinoamérica. El enfoque desarrollado sobre este tema ha sido, esencialmente, de carácter normativo-pastoral. Con la declaración de la piedad popular como lugar teológico (EG 126), no obstante, se ha hecho evidente la necesidad de profundizar en un análisis teológico-fundamental sobre esta realidad constitutiva de la Iglesia latinoamericana. En este artículo se presentan los resultados del proyecto de investigación titulado “Fundamentos estético-teológicos de la piedad popular”, definiendo, en primer lugar, un determinado referente empírico, la fiesta religiosa, para proceder a continuación a dilucidar en qué sentido y de qué manera esta puede constituirse en lugar teológico.
Resumen: El presente trabajo busca comprender la aparente contradicción entre textos que desaprueban y otros que recomiendan la alegría, en el libro Eclesiastés/Qohélet. Basado en el análisis de Ecl ...2,1-2 y la conjunción de los términos “alegría” (śimhāh) y “risa” (śehôq) allí presentes, estudia los pasajes en los que aparece el mismo par de vocablos (7,3-6; 10,19). Finalmente, se detiene en 11,7-10, que, al estar ubicado en la sección final del libro, se presenta como particularmente importante para comprenderlo. Se pueden entonces identificar las posibles perspectivas en el enfoque del tema en este escrito sapiencial.
Resumen: El presente artículo analiza una serie de observaciones comunes de dos obras y procesos que fueron relevantes en la España del siglo xvi: El Tercer Abecedario Espiritual (1527) de Francisco ...de Osuna y los Ejercicios Espirituales de san Ignacio de Loyola. Ambos representan dos escuelas centrales en la historia de la espiritualidad aparentemente contrarios: la franciscana y la ignaciana. Sin embargo, y mediante el análisis intertextual, tras ofrecer un marco descriptivo del contexto, estudiamos una serie de confluencias de relevancia para la teología y la espiritualidad: 1) La experiencia inmediata de Dios; 2) El recogimiento o no fragmentación del entendimiento en el proceso transformativo en Dios; 3) La luz o la lucidez como don del discernimiento espiritual y la adhesión a Cristo, visible a través del don de lágrimas.
Other Worlds White, Christopher G
2018, 2018-03-16
eBook
What do modern multiverse theories and spiritualist séances have in common? Not much, it would seem. One is an elaborate scientific theory developed by the world's most talented physicists. The other ...is a spiritual practice widely thought of as backward, the product of a mystical world view fading under the modern scientific gaze.But Christopher G. White sees striking similarities. He does not claim that séances or other spiritual practices are science. Yet he points to ways that both spiritual practices and scientific speculation about multiverses and invisible dimensions are efforts to peer into the hidden elements and even the existential meaning of the universe. Other Worlds examines how the idea that the universe has multiple, invisible dimensions has inspired science fiction, fantasy novels, films, modern art, and all manner of spiritual thought reaching well beyond the realm of formal religion. Drawing on a range of international archives, White analyzes how writers, artists, filmmakers, televangelists, and others have used the scientific idea of invisible dimensions to make supernatural phenomena such as ghosts and miracles seem more reasonable and make spiritual beliefs possible again for themselves and others.Many regard scientific ideas as disenchanting and secularizing, but Other Worlds shows that these ideas—creatively appropriated in such popular forms as C. S. Lewis's Chronicles of Narnia, the art of Salvador Dalí, or the books of the counterculture physicist "Dr. Quantum"—restore a sense that the world is greater than anything our eyes can see, helping to forge an unexpected kind of spirituality.
In the United States, elements of the religious right fuel fears of an existential Islamic threat, spreading anti-Muslim rhetoric into mainstream politics. In Indonesia, Muslim absolutists urge ...suppression of churches and minority sects, fostering a climate of rising intolerance. In India, Narendra Modi’s radical supporters instigate communal riots and academic censorship in pursuit of their Hindu nationalist vision. Outbreaks of religious intolerance are usually assumed to be visceral and spontaneous. But in Hate Spin, Cherian George shows that they often involve sophisticated campaigns manufactured by political opportunists to mobilize supporters and marginalize opponents. Right-wing networks orchestrate the giving of offense and the taking of offense as instruments of identity politics, exploiting democratic space to promote agendas that undermine democratic values.
George calls this strategy “hate spin”—a double-sided technique that combines hate speech (incitement through vilification) with manufactured offense-taking (the performing of righteous indignation). It is deployed in societies as diverse as Buddhist Myanmar and Orthodox Christian Russia. George looks at the world’s three largest democracies, where intolerant groups within India’s Hindu right, America’s Christian right, and Indonesia’s Muslim right are all accomplished users of hate spin. He also shows how the Internet and Google have opened up new opportunities for cross-border hate spin.
George argues that governments must protect vulnerable communities by prohibiting calls to action that lead directly to discrimination and violence. But laws that try to protect believers’ feelings against all provocative expression invariably backfire. They arm hate spin agents’ offense-taking campaigns with legal ammunition. Anti-discrimination laws and a commitment to religious equality will protect communities more meaningfully than misguided attempts to insulate them from insult.
China's constitution explicitly refers to its sovereign domain as "sacred territory." Why does an avowedly secular state make such a claim, and what does this suggest about the relations between ...religion and the nation-state? Focusing primarily on China,Stating the Sacred offers a novel approach to nation-state formation, arguing that its most critical element is how the state sacralizes the nation. Michael J. Walsh explores the religious and political dimensions of Chinese state ideology, making the case that the sacred is a constitutive part of modern China. He examines the structural connection among texts (constitutions, legal codes, national histories), ostensibly universal and normative categories (race, religion, citizenship, freedom, human rights), and territoriality (the integrity of sovereignty and control over resources and people), showing how they are bound together by the sacred. Considering a variety of what he refers to as theopolitical techniques, Walsh argues that nation-states undertake sacralization in order to legitimate the violence of establishing and expanding their sovereignty. Ultimately, territorialization is a form of sacralization, and the foundational role of the sacred makes all nation-states religious states.Stating the Sacred offers new ways of understanding China's approach to legality, control of the populace, religious freedom, human rights, and the structuring of international relations, and it raises existential questions about the fundamental nature of the nation-state.
Die Bevölkerung in den deutschsprachigen Ländern Europas internationalisiert sich und weist eine große Pluralität auf. Diesen Entwicklungen gegenüber immun bleiben die meisten christlichen Gemeinden, ...was ihre gesellschaftliche Relevanz einschränkt. Friedemann Burkhardt widmet sich dem weitgehend unerforschten Komplex von Interkulturalität und Gemeinde. Er betritt mit seinen Impulsen für mehr Interkulturalität Neuland und eröffnet grundlegende theologische und gemeindepraktische Zugänge zum Interkulturalitätsbegriff. Somit plausibilisiert er den Interkulturalitätsbegriff im Sinne von Drittkulturalität als kirchentheoretische Schlüsselperspektive und legt Grundzüge einer Theorie interkultureller Gemeindeentwicklung vor.
In the middle of the 9th century, the Abbey of Fulda founded a subsidiary monastery on the Weser, which was likely transformed into a collegiate monastery in the 10th century. In 1259, the abbot of ...Fulda sold his rights to the Bishop of Minden. After the Reformation, the episcopal rights passed to the Welfish sovereign in 1576. The collegiate monastery underwent a gradual secularization process from 1850 to 1863. The biographies of the personnel of the Boniface monastery attest to the close connections between the foundation and the city. Beyond Hameln, the book provides prosopographical material for the comparative study of medieval collegiate monasteries.
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