Both the spheres of the religious and the corporal in Dylan Thomas’s poetry, especially in the poems of the first collection, 18 Poems (1934), are very much linked together, suggesting a sort of ...‘body religiousness’, according with a declaration of the poet which opens the Collected Poems (1953): they’re poems written «for the love of Man», rife with a spirituality which originates deeply from the flesh, we could say from the things’ core, «and in praise of God», that God and that Christ who are as one with the Man, and wouldn’t be holy at all if not considered in their granitic terrenity, as a communion of body, animality and earth. The Lord, the Savior, even the devil are always present as symbols, metaphors: «whether praised or dismissed, – writes W. Y. Tindall – God and Christ are always around in Thomas’ poetry … as metaphors for nature, poet, and their creative powers» (W. Y. Tindall, A Reader’s Guide to Dylan Thomas (1962), New York, Syracuse University Press, 1996, p. 8). In the poem My hero bares his nerves both of the spheres cooperate under a gloomy, ironic lens; young Thomas, barely a twenty-year-old when 18 Poemscame out, describes the masturbatory act with peremptory, eroicomic tones (the «hero», indeed, having been identified with the erected penis) connected to various themes of his early poetics: sin, sex, fertility, writing poetry, here sarcastically associated to onanism. Mystic and blaspheme is the conclusive evocation of Christ, «the hunger’s emperor» (D. Thomas, Poesie e racconti, cit. p. 21), crucified between the two thiefs, alluding to the orgasm as the maximum tension before the death which makes the body parched. Only water – a mockingly toilet, cistern water – can, as the River Jordan, flush away the poet’s sin and relieve the Savior’s sacrifice.
The proclamation of the Second Spanish Republic, which was welcomed enthusiastically in many sectors, ushered in a period of social progress and change. Nevertheless, conservative Catholic sectors of ...society were wary of the secularizing spirit of Republican legislation, especially those that affected the field of education, such as the dissolution of the Society of Jesus or the Law of Religious Confessions and Congregations, which had traditionally been dominated by religious orders. In this paper we will analyze the influence exerted by the new drafting of the constitution and an emerging republican culture on Catholic private schools in the city of Valladolid through its effect on religious practices and direct impact on the emergence of a spirit of resistance to the republican government that manifested itself in a number of ways.
La proclamazione della Seconda Repubblica spagnola, accolta con entusiasmo in molti settori, avviò un periodo di progresso e mutamento sociale. Ciononostante il cattolicesimo conservatore diffidava dello spirito secolarizzatore della legislazione repubblicana e delle misure che toccavano direttamente il settore dell’istruzione – come lo scioglimento della Compagnia di Gesù o dalla Ley de Confesiones y Congregaciones Religiosas -, sino ad allora tradizionale dominio degli ordini religiosi. In questo articolo analizzeremo come il nuovo dettato costituzionale, assieme alla nascente cultura repubblicana, poté influire all’interno dei collegi privati cattolici di Valladolid nel condizionare le pratiche religiose, incidendo direttamente nella creazione di sentimenti di opposizione al governo repubblicano che si manifestarono in differenti maniere.
La proclamación de la II República en España, acogida con ilusión por muchos sectores, auspiciaba un tiempo de cambio y progreso social. Sin embargo, los sectores conservadores católicos mostraron una actitud de desconfianza debido al espíritu secularizador de la normativa republicana y las medidas que afectaban al ámbito educativo – como la disolución de la Compañía de Jesús o la Ley de Confesiones y Congregaciones Religiosa -, un terreno dominado tradicionalmente por las órdenes religiosas. En el artículo analizamos cómo el nuevo articulado constitucional, junto a una emergente cultura republicana pudieron influir en los colegios privados católicos de la ciudad de Valladolid, condicionando las prácticas religiosas e incidiendo directamente en la creación de un sentimiento de resistencia al gobierno republicano, que se manifiesta de muy diversas maneras.
La religiosidad popular ha sido a lo largo de la contemporaneidad un espacio de conflicto y una potente herramienta en la construcción de legitimidades e imaginarios culturales. Este trabajo es un ...abordaje teórico del concepto de popular y de los múltiples significantes de sus ritos, aplicado a un período de especial efervescencia política: la experiencia democrática de la II República. En este contexto, la Semana Santa, por su potencial en la visibilización de las élites y en la construcción de identidades, fue un campo de combate entre diferentes formas de entender la cultura popular, la tradición y lo sagrado. Nos hemos centrado en el caso significativo del boicot antirrepublicano en Sevilla, que fue emulado en otras ciudades andaluzas y que ejemplifica los usos políticos de estos fenómenos festivos e identitarios.
We report a survey in a near-representative sample of 895 German psychotherapists. Fifty-seven percent of the respondents referred to themselves as either spiritual or religious. Psychotherapists ...estimated that on average 22% of their patients bring in topics around spirituality and religion during the course of therapy. Two-thirds thought that topics around spirituality and religion should be part of the postgraduate and/or graduate curriculum. There was a clear difference between therapeutic orientations regarding how they felt about such issues, with CBT and psychodynamically oriented therapists placing less emphasis on spiritual issues and integrative and humanistic therapists more. However, differences between schools were less important than commonalities. We conclude that spirituality and religiosity are important topics for training and further research.
The Mystic Mind Kroll, Jerome; Bachrach, Bernard
2005, 20060601, 2006, 2006-06-01
eBook
A fascinating collaboration between a medieval historian and a professor of psychiatry, this enthralling book applies modern biological and psychological research findings to the lives of medieval ...mystics and ascetics.
Drawing upon a database of over 1,400 medieval holy persons and in-depth studies of individual saints, this illuminating study examines the relationship between medieval mystical experiences, the religious practices of mortification; laceration of the flesh, sleep deprivation and extreme starvation, and how these actions produced altered states of consciousness and brain function in the heroic ascetics.
Examining and disputing much contemporary writing about the political and gender motivations in the medieval quest for a closeness with God, this is essential reading for anyone with an interest in medieval religion or the effects of self-injurious behaviour on the mind.
Jerome Kroll is Professor of Psychiatry at the University of Minnesota Medical School. He is the author of The Challenge of the Borderline Patient (1988) and co-author, with Sir Martin Roth, of The Reality of Mental Illness (1986). Bernard Bachrach is Professor of History at the University of Minnesota. He has written or edited fifteen books and over one hundred articles on medieval history, including several studies on medieval mental illness in collaboration with Jerome Kroll.
'A concise and effective re-assertion of the central premise that self-injurious behaviour helps bring about altered states of consciousness...This book does succeed in giving the reader new questions both about medieval mystics and holy people and about the methodologies used to examine them.' – Bulletin of International Medieval Research
Lorenzo de’ Medici, uomo di profonda fede, data la mirabile educazione
ricevuta in famiglia, accettò il governo della città dopo la morte
del padre, Piero il Gottoso, come dovere, sentendone il peso, ...data la
sua giovane età di 21 anni, secondo quanto lui stesso dice “mal volentieri
accettai”. In tutta la sua vita, non molto lunga, privilegiò come fine
il conseguimento del bene comune e non il proprio interesse. Attento
anche alle situazioni dei meno fortunati, come il popolo fiorentino e
i contadini del Mugello, si rivelò un abile politico che riuscì ad equilibrare
la politica dei vari staterelli italiani, ma non dimenticò mai quale
fosse il traguardo vero della vita dell’uomo e cioè guardare verso Dio
staccandosi dalle ambizioni della vita terrena. Soprattutto raccomandò
ai figli di saper governare diventando esempio “perché il signore deve
essere servo de’ suoi servi” come scrive nella Sacra rappresentazione di
Giovanni e Paolo messa in scena il 17 febbraio 1491 nella Compagnia
del Vangelista.
Lorenzo de’ Medici, čovjek duboke vjere, u obitelji je primio izvrsno
obrazovanje, a po smrti svoga oca Piera de’ Medicija prihvatio je upravu
gradom kao dužnost koju je osjećao kao teret s obzirom na svoju dob
od 21 godine, za koju je sam rekao “nerado sam je prihvatio”. U cijelom
svome životu, koji nije bio dug, prednost je davao općem dobru,
a ne vlastitim interesima. Posvećivao je pozornost i položaju manje
sretnih, kao što su to bili florentinski puk i seljaci Mugella, a pokazao
se i kao sposoban političar koji je uspijevao balansirati politiku raznih
talijanskih državica, ne zaboravljajući na istinski cilj ljudskoga života –
biti usmjeren k Bogu ne prijanjajući uz stremljenja prizemnoga života.
Posebice je preporučivao potomcima neka znaju vladati tako da sami
budu primjer “jer gospodar treba biti sluga svojih slugu”, kako piše u
Sacra rappresentazione di Giovanni e Paolo, djelu postavljenom na scenu
17. veljače 1491. u Compagnia del Vangelista.
La figura di Cristo, cuore della fede cristiana, è esplosa in postmodernità in nuove e strane cristologie, alternative alla Chiesa e in competizione con lei. Catturato nella ...mistico-esoterica galassia New Age, la figura di Cristo è vista ora come quella della gnostico-cosmica Sofia , ora come il Messia che porta una nuova rivelazione, ora come il Principio interior di guarigione integrale e integrazione universale, ora come la Leggenda fantastica e populista che ritiene confusi ricorsi magici. Sulla figura religiosa e storica di Cristo stanno tutti i tipi di alegorizanti interpretazioni, come quella che lo vede come il ricercatore ed il maestro della saggezza salvatrice . L’atteggiamento della Chiesa nei confronti di tali cristologie mobili è quello di capire come espressione di una cultura disorientata e, in dialogo conloro e in ricupero di suoi punti di luce, offrirne la “diakonia della verità” circa il Cristo della grande tradizione apostolica.
In the late fifteenth century, votive panel paintings, or tavolette votive, began to accumulate around reliquary shrines and miracle-working images throughout Italy. Although often dismissed as ...popular art of little aesthetic consequence, more than 1,500 panels from the fifteenth and sixteenth centuries are extant, a testimony to their ubiquity and importance in religious practice. Humble in both their materiality and style, they represent donors in prayer and supplicants petitioning a saint at a dramatic moment of crisis. In this book, Fredrika H. Jacobs traces the origins and development of the use of votive panels in this period. She examines the form, context and functional value of votive panels, and considers how they created meaning for the person who dedicated them as well as how they accrued meaning in relationship to other images and objects within a sacred space activated by practices of cultic culture.
The Urgency of Climate Change addresses a pivotal challenge for the sustainability of our planet. This topic was selected for the inaugural conference in 2015 of an annual series on the Integrity of ...Creation. The essays in this collection were selected in a peer-reviewed manner and appeal to a general audience. The chapters move from general to more specific points of view, with a discussion at the end of each section addressing the global impact of climate change. The first section sets the Context for the discussion, explaining that the climate is an indispensable common good. The part on Science emphasises that empirical reality must guide any analysis of the climate as a matter of basic knowledge and comprehension. A crucial implication is whether the climate is sufficiently robust for the Earth to flourish for millennia ahead, as discussed in the part on Sustainability. In turn, these sections raise pivotal questions, regarding Ethics about social obligations for the planet to flourish and regarding Religion to foster global stewardship. Finally, this alignment of Ethics and Religion around the problems related to Science and Sustainability leads to the final section on Law that considers policy possibilities to effectively engage Climate Change.
L'interdizione linguistica, imponendo di evitare le parole evocative di emozioni paurose, è causa della polverizzazione del lessico. Inseguendo il moltiplicarsi dei referenti, vengono individuati i ...diversi settori, il più delle volte insospettati, entro i quali hanno agito nel passato (e spesso continuano ad agire) divieti di varia natura: il sentimento religioso, lo stupore e il timore di fronte ai grandi fenomeni atmosferici e geologici, i comportamenti misteriosi di molti insetti e animali, l'insorgere improvviso e inspiegabile di stati d'animo patologici e di malattie, la sessualità, la morte.
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