Academic literature on the topic 'Comunità religiose'
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Journal articles on the topic "Comunità religiose"
Szewczul, Bożena. "Kształtowanie się prawa zakonników do należnej wolności w zakresie korzystania z sakramentu pokuty i kierownictwa duchowego (I) : (rys historyczno-prawny)." Prawo Kanoniczne 50, no. 1-2 (June 15, 2007): 27–51. http://dx.doi.org/10.21697/pk.2007.50.1-2.02.
Full textCedarmas, Adonella. "Due Comunità Religiose a Confronto: la Comunità Ebraica e il Centro Culturale Islamico di Trieste." Oriente Moderno 88, no. 1 (August 12, 2008): 75–97. http://dx.doi.org/10.1163/22138617-08801004.
Full textŚliwa, Jan. "Autorzy i środowisko formacji ze szczególnym uwzględnieniem Kościoła i wspólnoty." Prawo Kanoniczne 35, no. 1-2 (June 5, 1992): 119–28. http://dx.doi.org/10.21697/pk.1992.35.1-2.07.
Full textTramontana, Felicita. "La corte islamica e gli abitanti cristiani del distretto di Gerusalemme (secolo XVII)." SOCIETÀ E STORIA, no. 138 (November 2012): 791–806. http://dx.doi.org/10.3280/ss2012-138006.
Full textKiwior, Wiesław. "Procedura obowiązująca przy eksklaustracji, sekularyzacji i wydalaniu z instytutów życia konsekrowanego." Prawo Kanoniczne 38, no. 3-4 (December 20, 1995): 119–63. http://dx.doi.org/10.21697/pk.1995.38.3-4.05.
Full textDestefanis, Eleonora. "Sepolture e ideologia funeraria presso le comunità religiose in Piemonte, tra fonti scritte e dati archeologici (secoli XI-XV)." Hortus Artium Medievalium 25, no. 2 (May 2019): 573–97. http://dx.doi.org/10.1484/j.ham.5.118082.
Full textWronka, Stanisław. "Być błogosławieństwem dla świata – wspólne zadanie chrześcijan i żydów." Ruch Biblijny i Liturgiczny 57, no. 3 (September 30, 2004): 165. http://dx.doi.org/10.21906/rbl.512.
Full textGranata, Anna. "Di padre in figlio, di figlio in padre. Il ruolo innovativo delle seconde generazioni nelle comunitŕ religiose di minoranza." MONDI MIGRANTI, no. 2 (January 2011): 87–100. http://dx.doi.org/10.3280/mm2010-002004.
Full textMolli, Samuele Davide, and Maurizio Ambrosini. "Immigrazione, Religione e Integrazione. Il caso delle comunità sikh e filippine in Lo." EDUCATIONAL REFLECTIVE PRACTICES, no. 1 (October 2021): 99–121. http://dx.doi.org/10.3280/erp1-special-2021oa12470.
Full textFiorelli, Vittoria. "La rete mediterranea della devozione. Le teresiane della provincia di Napoli." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 6, no. 6 (December 29, 2015): 155. http://dx.doi.org/10.7203/scripta.6.7828.
Full textDissertations / Theses on the topic "Comunità religiose"
Degano, Fabrizio <1984>. "Il rapporto di lavoro nelle comunità religiose." Master's Degree Thesis, Università Ca' Foscari Venezia, 2016. http://hdl.handle.net/10579/8419.
Full textPanchetti, Benedetta <1983>. "L'istituto del matrimonio negli statuti personali delle comunità religiose in Libano." Doctoral thesis, Università Ca' Foscari Venezia, 2015. http://hdl.handle.net/10579/8314.
Full textNEGRI, ALESSANDRO. "IL CONTRASTO ALLA RADICALIZZAZIONE VIOLENTA DI MATRICE RELIGIOSA IN UN ORDINAMENTO LAICO E PLURALISTA." Doctoral thesis, Università degli Studi di Milano, 2021. http://hdl.handle.net/2434/816085.
Full textDespite the fact that the fight against allegedly religious terrorism, and therefore the radicalisation that precedes the transition to violence, has been at the centre of the political and legal debate for twenty years now, our legal system does not yet seem to have been able to develop a univocal and effective response to these phenomena. The starting point for this work is the conviction that the difficulties encountered so far are first and foremost linked to the lack of a legal definition of radicalisation, a source of confusion and criticality. The first aim of this research, therefore, is to give this concept legal relevance, capable of indicating to the legal system the centre of gravity around which to orient its reaction. In the light of the proposal elaborated here, according to which the radicalised individual is he who has modelled his entire personality around his profession of faith and refuses to recognise equal dignity to those who do not share his totalising religiosity, the present Italian model of counteracting radicalisation will be examined, highlighting, in particular, its limits and weaknesses. The second part of the thesis, on the other hand, suggests new strategies for the prevention of radicalisation and de-radicalisation that can be implemented in a secular system such as the Italian one, prefiguring new hypotheses of collaboration with religious communities compatible with the constitutional framework and stressing the centrality of the concept of responsibility in a secular plan of de-radicalisation.
Di, Gioacchino Massimo. "La “questione religiosa italiana” negli Stati Uniti. Canone religioso e pratiche ecclesiali nelle comunità cattoliche italiane del Nordest (1876-1921)." Doctoral thesis, Scuola Normale Superiore, 2018. http://hdl.handle.net/11384/86063.
Full textPERSANO, DANIELE. "La rappresentanza degli interessi religiosi dei fedeli nelle comunità locali." Doctoral thesis, Università Cattolica del Sacro Cuore, 2008. http://hdl.handle.net/10280/216.
Full textThe reform of Title V of Part II Const. He opened up new prospects for the protection of the interests of religious believers in local communities, which find adequate representation in the Diocese, Ecclesiastical Provinces and Regions.
Melcangi, Alessia Giorgia. "La comunità copta nell'Egitto di Gamal 'Abd al-Nasser (1952-1970): tra politica e religione." Doctoral thesis, Università di Catania, 2012. http://hdl.handle.net/10761/926.
Full textForteza, González Maria. "El pluralisme en l’Església catòlica. Una comparació entre moviments laics: El Moviment de Cursets de Cristiandat i la Comunitat de Sant’Egidio." Doctoral thesis, Universitat Autònoma de Barcelona, 2021. http://hdl.handle.net/10803/673280.
Full textLa diversidad dentro de la Iglesia católica no es un fenómeno reciente. Ya en la Edad Media, las órdenes religiosas crearon diferentes modelos de religiosidad a partir de estructuras semiautónomas, plenamente integradas y legitimadas por la institución (Finke y Wittberg, 2000). En la Modernidad, surgieron sectores y organizaciones que defendían ideologías divergentes, adoptando orientaciones o bien conservadoras, o bien liberales (Poulat, 1986). Actualmente, la diversidad dentro de la Iglesia se refleja en los movimientos laicos. Estas asociaciones aparecen a principios del siglo XX y experimentan un auge a partir del Concilio Vaticano II (1962-1965), dado que éste otorga un nuevo lugar al laico dentro de la institución y le dota de un rol más activo. Hoy día, existen alrededor de un centenar de movimientos laicos en todo el mundo, cuyos objetivos son dispares entre sí (Faggioli, 2008, 2017). Esta tesis doctoral toma como punto de partida esta diversidad interna del catolicismo y se centra en el análisis de los movimientos laicos. Investigaciones anteriores (Diotallevi, 2002; Palmisano y Bonazzi, 2010) han identificado una doble estructura en la Iglesia católica: una, configurada por una lógica burocrática, que correspondería a la estructura formal de poder; otra, que se rige por una lógica más innovadora y carismática, que estaría conformada por las organizaciones católicas. Los movimientos laicos se encontrarían dentro de ésta última. Dada la variedad de modelos de religiosidad católica disponibles actualmente, resulta pertinente hablar de la existencia de un mercado de movimientos laicos (Diotallevi, 2002). El objetivo de esta investigación es, precisamente, analizar la oferta de este mercado, aplicando el modelo de las dimensiones religiosas de Glock y Stark (1965) a dos casos: el Movimiento de Cursillos de Cristiandad y la Comunidad de Sant'Egidio. Los resultados muestran que los dos movimientos reproducen los mismos contenidos que la institución en las dimensiones ideológica, ritual e intelectual. En cambio, difieren entre sí en las dimensiones experiencial y consecuencial. Así, el Movimiento de Cursillos de Cristiandad se focaliza en la primera, ofreciendo a sus miembros la posibilidad de regular su religiosidad a partir de la experiencia compartida del amor de Dios; mientras que la Comunidad de Sant'Egidio se focaliza en la segunda dimensión, ofreciendo a sus miembros regular su religiosidad a través de actos solidarios con poblaciones en riesgo de exclusión social. La aplicación de este modelo de análisis pone de manifiesto que los movimientos laicos son una vía de acomodación de la Iglesia católica a la tardomodernidad, que permite flexibilizar la oferta religiosa, manteniendo la tradición. Así pues, el modelo permite identificar aquellas dimensiones en las que se reproduce la tradición y aquellas en las que los movimientos elaboran una diversidad de opciones, entre las que los católicos pueden escoger como regular su religiosidad según sus preferencias. De esta forma, los movimientos laicos son un reflejo del fenómeno de la privatización y la individualización de la religión (Berger, 1980; Estruch, 2015; Hervieu-Léger, 1999; Luckmann, 1973).
Diversity within the Catholic Church has been present for centuries. In the Middle Ages, religious orders already proposed different models of Catholic religiosity, creating semi-autonomous structures that were fully integrated and legitimized by the institution (Finke and Wittberg, 2000). In Modernity, both conservative and liberal organizations appeared, supporting different ideologies (Poulat, 1986). Nowadays, diversity within the Church is seen in the plurality of Lay Movements. Such associations were created at the beginning of the 20th century. The Second Vatican Council (1962-1965) gave lay people a new place in the institution and provide them a more active role, which favours the growth of Lay Movements (Faggioli, 2008, 2017). Nowadays, we observe more than one hundred Lay Movements, that attain a disparity of goals. Such catholic diversity is the starting point of this PhD, which focuses on the study of Lay movements. Previous research (Diotallevi, 2002; Palmisano and Bonazzi, 2010) has pinpointed a dual structure of the Catholic Church. According to these theories, a more bureaucratic structure, conformed by a formal framework of power, coexists with another structure, shaped by Catholic organizations, and governed by a more innovative and charismatic logic. Lay Movements can be placed in the latter type of structure. Such diversity of models of Catholic religiosity offer makes it pertinent to talk about a market of Lay Movements (Diotallevi, 2002). The aim of the current work is to analyse the supply side of this market, applying Glock and Stark (1965) religious dimensions on the bases of two case studies: the Cursillo Movement and the Community of Sant’Egidio. The results show that, in relation to the ideological, ritual and intellectual dimensions, the two movements reproduce the same contents as the institution. But the two movements differ in the experiential and consequential dimensions. Cursillo Movement focuses on the first, offering its members the possibility of regulating their religiosity based on the shared experience of God’s love. Whereas the Community of Sant’Egidio focuses on the latter one, offering its members the possibility of regulating their religiosity acting in solidarity with populations at risk of social exclusion. The application of the analysis model suggests that Lay Movements are a way to accommodate the Catholic Church to late modernity, while maintaining tradition. Thus, the model makes it possible to identify the dimensions in which tradition is reproduced and the dimensions in which Lay Movements built a variety of options, from which Catholics can choose how to regulate their religiosity according to their preferences. Therefore, Lay Movements are a reflection of the privatization and individualization of religion process in late modernity (Berger, 1980; Estruch, 2015; Hervieu-Léger, 1999; Luckmann, 1973).
Universitat Autònoma de Barcelona. Programa de Doctorat en Sociologia
MAZZUCOTELLI, FRANCESCO. "Islam e modernità: dottrine e prassi nella comunità sciita libanese." Doctoral thesis, Università Cattolica del Sacro Cuore, 2011. http://hdl.handle.net/10280/1078.
Full textThis dissertation investigates the impact of patterns of reinvention and reinterpretation of Shi'a religious tradition on the social fabric and the politics of the Shi'a community of Lebanon during the twentieth century. We firstly explore the theorization of doctrines that discharge "Western"-oriented modernizing projects as the only legitimate patterns of development and governance for Muslim societies. This theoretical framework is conceived and conveyed mainly by a transnational Shi'i clerical milieu. We examine how a distinct Shi'a collective identity is formed, partly as a result of the formation of an "Islamic ideology", and partly as a collateral effect of the confessionalist system that is implemented in Lebanon during the Mandate and after the independence. We observe a fluid, complex interplay of transnational, domestic, and parochial factors, and how they shape mechanisms of identity and otherness. In particular, we analyze how the ritual practices and symbolic constructs related to the commemoration of Ashura and the battle of Karbala' become a site of ideological dispute for legitimacy and self-identity. In particular, we see how a radical reading of Ashura is used to legitimize forms of political dissent and resistance. We then explore how religious commitment and forms of public piety are related to social activism and the provision of multiple services through a vast network of charitable institutions. This alternative system of social welfare and assistance strengthens communal relations and pious lifestyles, envisaging a religiously-inspired society that we define as Islamic public sphere. We also question how this project of alternative modernity is shaped by a selective assimilation of practices and models marked by globalization and commodification, where scientific and technical development is accepted but a vast array of values and behaviors are discharged as un-Islamic. We finally examine the tropes of a metanarrative of resistance through a reading of major documents of Hezbollah and public speeches. We analyze a narrative construct where the Shi’a community, as part of the disinherited and the injustly oppressed of the world, is pitted – along the same lines of Ashura and the battle of Karbala' – against the forces of oppression and tyranny, in a teleological view of human history. We evaluate how this discourse is framed in the public sphere and how it is productive of symbolic capital and legitimacy at a political and social level.
Casellato, Alessandro. "Vita di Giuseppe Gaddi, comunista: una biografia, una generazione, una religione politica." Doctoral thesis, Università Ca' Foscari Venezia, 2004. http://hdl.handle.net/10579/304.
Full textCuccurullo, Lidia. "Costruire una nazione nell'Italia preunitaria : religione e politica nelle comunità albanesi di rito greco di Calabria e di Sicilia." Doctoral thesis, Scuola Normale Superiore, 2019. http://hdl.handle.net/11384/86059.
Full textBooks on the topic "Comunità religiose"
Dopo l'impero ottomano: Stati-nazione e comunità religiose. Soveria Mannelli (Catanzaro): Rubbettino, 2006.
Find full textPrigionieri, Antonella. Comunità religiose e regimi alimentari nella Capitanata moderna. Bari: Cacucci, 2002.
Find full textLuciano, Vaccaro, and Stroppa Claudio, eds. Ora et labora: Le comunità religiose nella società contemporanea. Busto Arsizio (Varese): Nomos, 2003.
Find full textDamanhur: Popolo e comunità. Leumann (TO): Elle Di Ci, 1998.
Find full textCapparelli, Giovanni Giuseppe. Acquaformosa: Origini storiche e religiose di una comunità italo-albanese. Cosenza: Orizzonti meridionali, 2001.
Find full textCiviltà parrocchiale: Feste religiose, confraternite, devozione popolare nella comunità di Carmignano e Poggio a Caiano, 1870-1960. Signa (Fi) [i.e. Florence, Italy]: Masso delle Fate, 2010.
Find full textFabrizio, Daniela. Identità nazionali e identità religiose: Diplomazia internazionale, istituzioni ecclesiastiche e comunità cristiane di Terra Santa tra Otto e Novecento. Roma: Studium, 2004.
Find full textColesanti, Gemma Teresa, Blanca Garì, and Núria Jornet-Benito, eds. Clarisas y dominicas. Modelos de implantación, filiación, promoción y devoción en la Península Ibérica, Cerdeña, Nápoles y Sicilia. Florence: Firenze University Press, 2018. http://dx.doi.org/10.36253/978-88-6453-676-7.
Full textChizzoniti, Antonio G. Chiese, associazioni, comunità religiose e organizzazioni non confessionali nell'Unione europea: Atti del colloquio, Università cattolica del Sacro Cuore, Milano, 28-29 maggio 1999. Milano: Vita e pensiero, 2002.
Find full textStraniero, Michele. I comunisti: Una religione dell'aldiquà. Milano: A. Mondadori, 1997.
Find full textBook chapters on the topic "Comunità religiose"
Sacco, Antonio. "Comunità umane, solidali, inclusive ed esperienza cristiana." In Religioni e sviluppo sostenibile, 173–90. Accademia University Press, 2021. http://dx.doi.org/10.4000/books.aaccademia.9885.
Full textAluffi, Roberta. "Comunità umane solidali e inclusive. Il punto di vista islamico sugli obiettivi 4, 10, 11 e 16 dell’Agenda Onu 2030." In Religioni e sviluppo sostenibile, 191–95. Accademia University Press, 2021. http://dx.doi.org/10.4000/books.aaccademia.9895.
Full textReports on the topic "Comunità religiose"
Sarafian, Iliana. Considerazioni chiave: affrontare le discriminazioni strutturali e le barriere al vaccino covid-19 per le comunità rom in italia. SSHAP, May 2022. http://dx.doi.org/10.19088/sshap.2022.024.
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