Artykuły w czasopismach na temat „Clerical identity”
Kliknij ten link, aby zobaczyć inne rodzaje publikacji na ten temat: Clerical identity.
Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych
Sprawdź 50 najlepszych artykułów w czasopismach naukowych na temat „Clerical identity”.
Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.
Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.
Przeglądaj artykuły w czasopismach z różnych dziedzin i twórz odpowiednie bibliografie.
1
Bishop, Nicola. "Ruralism, Masculinity, and National Identity: The Rambling Clerk in Fiction, 1900–1940". Journal of British Studies 54, nr 3 (5.06.2015): 654–78. http://dx.doi.org/10.1017/jbr.2015.57.
Pełny tekst źródłaStreszczenie:
AbstractThis article examines the place of the literary lower-middle-class clerk in the English landscape between ca. 1900 and 1940. It draws attention to “clerical literature”—as typified in works by Arnold Bennett, H. G. Wells, and Shan Bullock—and, more specifically, a subgenre that signposts the emergent interest in getting “back to the land.” At the heart of this subgenre of “rambling fiction,” the male clerical protagonist not only engages with the natural landscape on a journey through rural England but also explores notions of masculinity, heritage, and national identity. By focusing on middlebrow works, largely those written by former clerks themselves, this article argues that clerks were pioneers in drawing connections between a re-masculating exposure to the great outdoors—necessary for suburban, domesticated, office workers—and an appreciation of a particular palimpsest of England's history. In doing so, the clerk helped to popularize the continued association of medievalism, the South of England, and the rural “idyll.”
2
Mentzer, Raymond A., Wim Janse i Barbara Pitkin. "The Formation of Clerical and Confessional Identity in Early Modern Europe". Sixteenth Century Journal 38, nr 3 (1.10.2007): 789. http://dx.doi.org/10.2307/20478513.
Pełny tekst źródła
3
De Boer, Wietse. "Professionalization and Clerical Identity: Notes On the Early Modern Catholic Priest". Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, nr 1 (2005): 369–77. http://dx.doi.org/10.1163/187607505x00227.
Pełny tekst źródłaStreszczenie:
AbstractThis contribution critiques the current practice of studying the early modern Catholic clergy within the parameters of confessionalization and professionalization theories. Measuring the features of the early modern priest with the standards of the institutional reforms to which he was subjected, is an inevitably reductive operation. Once we take the perspective of the priest and study his career from a variety of angles (including family, education, economic opportunities, and career choices), his cultural profile may prove to be the far more complex outcome of often competing forces. Personal memoirs, such as the diary of Girolamo Magni, parish priest of Popiglio (Pistoia), arc especially helpful for the study of priests' careers and identity.
4
De Vries, David. "National Construction of Occupational Identity: Jewish Clerks in British-Ruled Palestine". Comparative Studies in Society and History 39, nr 2 (kwiecień 1997): 373–400. http://dx.doi.org/10.1017/s0010417500020661.
Pełny tekst źródłaStreszczenie:
This essay addresses the relationship between white-collar workers and nationalism by introducing a cultural-symbolic approach to examine how national discourse became an essential “point of production” of white-collar identities, particularly those of clerks and clerical work. Based on an analysis of the imagery that clerks use to describe their work experience, this discussion attempts to document and explain how and why nationalism, as a cultural system with an internal logic and specific stylistic devices, was employed by the clerks “from below” to construct their occupational identity.The association between white-collar workers and nationalism, particularly in the context of state building, has long attracted the attention of sociologists and historians. First, the emergence of non-manual workers as the social basis of bureaucratic organizations was linked to state formation. Second, the role of white-collar workers in the evolution of national-capitalist economies and urban consumer communities was regarded as essential in linking state building and economic change. Third, political and social histories of the nationalist Right centered on bureaucrats and clerical employees as standard-bearers of conservative politics.
5
Binski, Paul. "Weaving Sacred Stories: French Choir Tapestries and the Performance of Clerical Identity. Laura Weigert". Speculum 80, nr 4 (październik 2005): 1397–98. http://dx.doi.org/10.1017/s0038713400002360.
Pełny tekst źródła
6
Garver, Valerie L. "‘Go humbly dressed as befits servants of God’: Alcuin, clerical identity, and sartorial anxieties". Early Medieval Europe 26, nr 2 (16.04.2018): 203–30. http://dx.doi.org/10.1111/emed.12265.
Pełny tekst źródła
7
Carter, Alison. "Laura Weigert,Weaving Sacred Stories: French Choir Tapestries and the Performance of Clerical Identity". Reformation & Renaissance Review 6, nr 3 (17.03.2004): 395–97. http://dx.doi.org/10.1179/rrr.6.3.12x4x625114l6102.
Pełny tekst źródła
8
Birkin, Mikhail. "Principles of formation of clerical identity in Isidore’s of Seville treatise On ecclesiastical offices". St. Tikhon's University Review 83 (31.08.2018): 26–47. http://dx.doi.org/10.15382/sturii201883.26-47.
Pełny tekst źródła
9
Crews, Robert D. "Mourning Imam Husayn in Karbala and Kabul: The political meanings of ʿAshura in Afghanistan". Afghanistan 3, nr 2 (październik 2020): 202–36. http://dx.doi.org/10.3366/afg.2020.0056.
Pełny tekst źródłaStreszczenie:
This article explores Afghan Twelver Shiʿi commemoration of the martyrdom of Imam Husayn at the Battle of Karbala. It shows how the rites of remembrance and mourning celebrated on ʿAshura in Afghanistan has evolved in important ways from the late nineteenth century to the recent past. More than a pivotal event in the ritual calendar of Shiʿism, ʿAshura has served as an index of Afghan politics—and a field of contestation among state officials, clerical authorities, and the Shiʿi faithful. It has thus been at the center of struggles over the identity of the Afghan nation, the status of the Shia, and ritual practices in public life. Drawing on representations of ʿAshura produced by government authorities, state media, clerics, and lay people, this article examines how different actors have competed to give ʿAshura meaning and to develop distinctively Afghan forms of commemoration.
10
Sullivan, Katherine M. "But Doctor, I Still Have Both Feet! Remedial Problems Faced by Victims of Medical Identity Theft". American Journal of Law & Medicine 35, nr 4 (grudzień 2009): 651–85. http://dx.doi.org/10.1177/009885880903500406.
Pełny tekst źródłaStreszczenie:
When Lind Weaver starting receiving collections demands for a foot amputation she never had, she assumed it was a clerical error. Unfortunately, the operation had been performed on someone pretending to be Weaver, causing Weaver's medical history to become entangled in the thief’s. Media reports about identity theft show Weaver's experience is far from unique. For example, a Chicago man was arrested after using his friend's identity to obtain $350,000 worth of cardiovascular surgery at a local hospital. Hackers broke into the medical records of thousands of University of California students. A staff member left a laptop containing records of patients of a local AIDS clinic on Boston public transportation.
11
Salonen, K. "The Church in Fourteenth-Century Iceland: The Formation of an Elite Clerical Identity, by Erika Sigurdson". English Historical Review 133, nr 564 (7.08.2018): 1288–89. http://dx.doi.org/10.1093/ehr/cey238.
Pełny tekst źródła
12
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, nr 1 (2005): 333–48. http://dx.doi.org/10.1163/187607505x00209.
Pełny tekst źródłaStreszczenie:
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.
13
Aspinwall, Bernard. "Rev. Alessandro Gavazzi (1808–1889) and Scottish Identity: A Chapter in Nineteenth Century Anti-Catholicism". Recusant History 28, nr 1 (maj 2006): 129–52. http://dx.doi.org/10.1017/s0034193200011092.
Pełny tekst źródłaStreszczenie:
The Italian Alessandro Gavazzi was a remarkable character. Priest, patriotic propagandist and preacher, he exercised considerable influence in mid-nineteenth century Scotland. Born to a diplomatic and legal family, he was the son of a professor of law in the University of Bologna. After entering the Barnabite order at fifteen, he subsequently proved a remarkably popular preacher in Naples, Leghorn and Northern Italy before serving four years in Parma, 1841–44. He claimed to have preached 4,000 sermons in fifteen years. Later when a prison chaplain-general supervising some 5,000 inmates, his reading of Beccaria turned him to penal reform and the abolition of capital punishment. In Perugia, he was alienated by the reactionary clerical domination of the university. After further service in Spoleto, Assisi, Ancona and Pieve he was silenced for his fiery liberal views until after the election of Pius IX in June 1846.
14
CAMBERS, ANDREW, i MICHELLE WOLFE. "READING, FAMILY RELIGION, AND EVANGELICAL IDENTITY IN LATE STUART ENGLAND". Historical Journal 47, nr 4 (29.11.2004): 875–96. http://dx.doi.org/10.1017/s0018246x04004029.
Pełny tekst źródłaStreszczenie:
In this article we unravel family religion as a crucial strand of evangelical piety in the late seventeenth century. We show how this programme was promoted in print and manuscript by a group of evangelical clergy from both sides of the conformist divide. Using the printed and manuscript memoirs of John Rastrick, a Lincolnshire clergyman, we explore the construction of clerical sociability through the printed text. In particular, we demonstrate that its heart was the communal reading of scripture and religious literature, confirming the household as the key locus for piety in this period. Whereas historians have traditionally been eager to categorize both clergy and laity in this period as either Anglican or nonconformist, we demonstrate that such a divide was often blurred in practice, in particular as represented through family religion. By focusing on issues such as sociability, the formation of identities, and reading practices, we also reconnect the second half of the century with its early Stuart past, suggesting that its influences and refractions fed into a continuity of evangelical identity, stretching from late sixteenth-century puritanism through the Civil War and Restoration to the onset of Evangelicalism in the eighteenth century. Though they were complex, these continuities help to show that a coherent style of evangelical piety was expressed across the ecclesiastical divide throughout the long seventeenth century.
15
Liebel-Weckowicz, Helen, i John Stroup. "The Struggle for Identity in the Clerical Estate: Northwest German Protestant Opposition to Absolutist Policy in the Eighteenth Century". American Historical Review 90, nr 3 (czerwiec 1985): 711. http://dx.doi.org/10.2307/1861045.
Pełny tekst źródła
16
Park, Jeongeun. "A Monk’s Double Identity and the Issue of Clerical Marriage: An Examination of Kim Chŏnghae’s Household Registers in Colonial Korea". Journal of Korean Religions 11, nr 1 (2020): 155–87. http://dx.doi.org/10.1353/jkr.2020.0005.
Pełny tekst źródła
17
Bond, Kevin. "Of saints and blood: the Narita Buddhist sword cult in Edo Japan". Bulletin of the School of Oriental and African Studies 77, nr 2 (22.05.2014): 313–35. http://dx.doi.org/10.1017/s0041977x14000093.
Pełny tekst źródłaStreszczenie:
AbstractThis article examines the local character of early modern (1600–1868) Japanese Buddhism using a case study of the Narita Fudō cult of Shinshōji Temple, with particular attention to the temple's most sacred treasure, the legendary Sword of Amakuni. Drawing on local sources produced within and beyond clerical circles, it examines how the sword and its popular narratives became central to the public identity of the cult and the temple's proselytization efforts. This article illuminates the evolving, fluid nature of deity cults as highly mobile properties working across sectarian boundaries, and how these properties gained importance beyond the walls of Buddhist institutions among the artistic and theatrical landscapes of the country's capital.
18
Sroka, Piotr. "Ks. Andrzej Dziełak „Gdyby nie kardynał kominek, nie byłoby Jana Pawła II”. Wspomnienie o Bolesławie Kominku i Orędziu biskupów Polskich do biskupów niemieckich". Wrocławski Rocznik Historii Mówionej 1 (30.10.2011): 195–212. http://dx.doi.org/10.26774/wrhm.17.
Pełny tekst źródłaStreszczenie:
An account given by Rev. Andrzej Dziełak is one of over a dozen such narratives written down for a scientific conference “Cardinal Kominek – a forerunner of the Polish-German reconciliation” which was organized by The Memory and Future Institute (Wrocław, 4th December 2008). These conference documents give us insight into circumstances and consequences of the Polish bishops addressing the German bishops. In some parts, these documents are focused in the narrative of Rev. Andrzej Dziełak, who in 1965 was a clerical student in the Higher Seminary in Wrocław. For contemporary clerics Cardinal Kominek was an indisputable authority, both moral and intellectual. Every Saturday during a seminary meeting he would share with them his observations on the situation of the Catholic Church in those days in Poland and abroad, and on complex relations with the communist state. Still, the Pastoral Letter of the Polish bishops to the German bishops turned out to be a huge surprise to the Catholic clergy of Wrocław, especially since at the beginning they did not have the text of the document at their disposal. Rev. Dziełak admits that at the beginning the message conveyed in the Letter was received with reluctance by a great part of the congregation. This was due to the recent war and a successful propaganda of the communist government. However, right from the beginning, clerics had no doubts as to the identity of the author of the groundbreaking document – they knew that it was prepared by a bishop of Wrocław who was the most knowledgeable person in the Episcopate regarding German issues.
19
Kelly, James E. "The Contested Appropriation of George Gervase's Martyrdom: European Religious Patronage and the Controversy over the Oath of Allegiance". Journal of British Studies 57, nr 2 (29.03.2018): 253–74. http://dx.doi.org/10.1017/jbr.2017.235.
Pełny tekst źródłaStreszczenie:
AbstractFrom the beginning of the seventeenth century, Englishmen professed as Benedictine monks in mainland Europe began returning to their homeland. Until that point, the Catholic mission to England had been run by secular clergy and Jesuits, relationships between the two clerical parties growing increasingly troubled over how the Catholic Reformation should be implemented in England. The arrival of the Benedictines saw the offering of a “third way” to England's proscribed Catholics. Yet with the various missions dependent on lay Catholic resources and support both in England and in mainland Europe, it was necessary for the Benedictines to justify their presence in this often fraught environment. As such, they forcefully laid claim to contemporary English Benedictine martyrs against rival claims by other clerical groups. These battles for validation reached a new level of intensity following James I's serving of the Oath of Allegiance. This article explores how competing groups of English missionary clergy sought to justify their presence in England. Taking the case of two conflicting images of the executed George Gervase, it argues that the contest for martyrs sheds new light on the ways in which martyrdom was exploited by different groups; it also contributes to debates about the Oath of Allegiance, which was threatening to derail the wider Catholic Reformation across mainland Europe. By placing these clashes over English religious identity in both domestic and international contexts, the article makes evident that events on the peripheries of mainland Europe affected discussions at its center.
20
PHILLIPS, MATTHEW. "Bishops, Parliament and Trial by Peers: Clerical Opposition to the Confiscation of Episcopal Temporalities in the Fourteenth Century". Journal of Ecclesiastical History 67, nr 2 (3.03.2016): 288–305. http://dx.doi.org/10.1017/s0022046915003309.
Pełny tekst źródłaStreszczenie:
This article demonstrates that from the mid- to late fourteenth century the English clergy pursued a sustained campaign to protect episcopal temporalities from royal seizure by asserting the right of bishops to be judged by their peers in parliament. The most important stage of this movement came in the parliament of January 1352 when the clergy made a case for episcopal exceptionalism in English law. The legal identity of bishops in England underwent a seismic shift and it was conceded that in certain cases a bishop should be judged in accordance with his temporalities rather than his spiritual office.
21
Lund, Eric. "The Struggle for Identity in the Clerical Estate: Northwest German Protestant Opposition to Absolutist Policy in the Eighteenth Century. John Stroup". Journal of Modern History 59, nr 3 (wrzesień 1987): 615–17. http://dx.doi.org/10.1086/243265.
Pełny tekst źródła
22
Matic, Miljana. "Ktetor portraits of church dignitaries in Serbian post-Byzantine painting (part one)". Zograf, nr 42 (2018): 181–208. http://dx.doi.org/10.2298/zog1842181m.
Pełny tekst źródłaStreszczenie:
Church dignitaries were often represented as ktetors in Serbian painting of the sixteenth and seventeenth centuries, primarily in wall paintings and on icons. The first part of this paper discusses twelve ktetor representations of Serbian patriarchs and metropolitans. By analyzing the ktetoric projects of Orthodox Serbs within the Ottoman Empire, the historical framework and description of every portrait, it explores the questions regarding not only the self-referentiality of the ktetors from the highest circles of the clergy under the Patriarchate of Pec, the patterns and ways they wanted to be represented and remembered, but also the ideological and program context as well. Finally, this two-part study attempts to examine the question of individual and collective identity, imagery and ideas constructing the visual culture of clerical ktetorship in Serbian Post-Byzantine painting.
23
Kadhum, Oula. "Unpacking the role of religion in political transnationalism: the case of the Shi'a Iraqi diaspora since 2003". International Affairs 96, nr 2 (1.03.2020): 305–22. http://dx.doi.org/10.1093/ia/iiz252.
Pełny tekst źródłaStreszczenie:
Abstract This article explores the role of religion in political transnationalism using the case of the Shi'a Iraqi diaspora since 2003. The article focuses on three areas that capture important trends in Shi'a transnationalism and their implications for transnational Shi'a identity politics. These include Shi'a diasporic politics, transnational Shi'a civic activism, and the cultural production of Iraqi Shi'a identity through pilgrimages, rituals and new practices. It is argued that understanding Shi'a Islam and identity formation requires adopting a transnational lens. The evolution of Shi'a Islam is not only a result of the dictates of the Shi'a clerical centres, and how they influence Shi'a populations abroad, but also the transnational interrelationships and links to holy shrine cities, Shi'i national and international politics, humanitarianism and commemorations and rituals. The article demonstrates that Shi'a political transnationalism is unexceptional in that it echoes much of the literature on diasporic politics and development where diaspora involve themselves from afar in the politics and societies of their countries of origin. At the same time, it shows the exceptionalism of Shi'a diasporic movements, in that their motivations and mobilizations are contributing to the reification of sectarian geographical and social borders, creating a transnationalism that is defined by largely Shi'a networks, spaces, actors and causes. The case of Shi'a political transnationalism towards Iraq shows that this is increasing the distance between Shi'is and Iraq's other communities, simultaneously fragmenting Iraq's national unity while deepening Shi'a identity and politics both nationally and supra-nationally.
24
Saltzstein, Jennifer. "Relocating the Thirteenth-Century Refrain: Intertextuality, Authority and Origins". Journal of the Royal Musical Association 135, nr 2 (2010): 245–79. http://dx.doi.org/10.1080/02690403.2010.506266.
Pełny tekst źródłaStreszczenie:
This article provides a revisionist account of thirteenth-century refrain use, challenging the presumed connection between the refrain and oral song traditions. The distribution patterns in the surviving sources reveal no strong connection between refrain use and the rondet, the song genre often posited as the refrain's point of origin. Further, a significant corpus of refrains circulated only within the motet repertory, independently of monophonic song. Close comparison of refrain concordances in surviving sources reveals careful attention on the part of composers and scribes to the preservation of their melodic identity. Together, these findings suggest new contexts for understanding the refrain. The author relocates refrain use within clerical practices of quotation, particularly auctoritas, exploring case studies in which refrains are interpreted exegetically. In motets, chansons avec des refrains and a vernacular translation of Ovid's Ars amatoria, refrains are treated as sources of vernacular knowledge and objects of commentary.
25
Tode, Sven. "Preaching Calvinism in Lutheran Danzig: Jacob Fabritius On the Pastoral Office". Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, nr 1 (2005): 239–55. http://dx.doi.org/10.1163/187607505x00146.
Pełny tekst źródłaStreszczenie:
AbstractJacob Fabritius was the director of the Danzig academy for almost 50 years and therefore determined the confessional identity of Danzig's pastors, who were recruited chiefly from the Latin school over a long period of time. At the same time, Fabritius was a champion of Calvinism in the predominantly Lutheran city of Danzig. This paper analyses Fabritius's programmatic sermon, given on October 24, 1596, in which he developed his understanding of the office and importance of the pastor, urged confessional unity amid the diversity of non-Catholics, and placed the pastors between the commune and the magistrate as apostles sent by God. Analysis of this sermon provides new insights into the relation between clerical and secular authorities and calls attention to the various ways in which sermons can be interpreted. Attention to these ways of interpretation contributes to a wider understanding of the structures of early modern society.
26
Newton, Diana. "St Cuthbert: Durham's Tutelarie Deitie". Recusant History 31, nr 3 (maj 2013): 439–59. http://dx.doi.org/10.1017/s0034193200013844.
Pełny tekst źródłaStreszczenie:
The cult of St Cuthbert was central to the regional identity of north-eastern England with its inhabitants termed the haliwerfolc, or ‘people of the saint’ (Cuthbert). The saint became crucial to the liturgical practices and celebrations of Durham's clerical and secular communities as well as being a guarantor of martial victories; usually against the Scots. However, with the cult of saints an early victim of the Reformation launched by Henry VIII in the 1530s, the outlook for St Cuthbert's legacy became increasingly uncertain. Attachment to the saint's memory became inextricably entwined with Durham's pre-Reformation history as commemoration of the cult, rather than the saint, took on more significance. This article looks at how St Cuthbert's historians and other antiquaries regularly manipulated his legend to satisfy different purposes and circumstances; so that completely different perspectives on Cuthbert and his cult have emerged over the centuries since the Reformation. But, throughout the changing interpretations of St Cuthbert's story his significance in Durham remains unchallenged.
27
Hayeur-Smith, Michèle, Gavin Lucas i Quita Mould. "Men in Black: Performing masculinity in 17th- and 18th-century Iceland". Journal of Social Archaeology 19, nr 2 (16.08.2018): 229–54. http://dx.doi.org/10.1177/1469605318793798.
Pełny tekst źródłaStreszczenie:
Studies in masculinity have lagged behind in the field of gender studies though recent scholarship is making up for this disparity. In this paper, we tackle the question of masculinity and modernity in early modern Iceland through an analysis of archaeological material relating to dress from the site of an Icelandic bishopric and school, Skálholt, during the late 17th and 18th centuries. We explore both the symbolic and performative dimensions of dress in relation to masculinity as it is traversed by other facets of identity including status, nationalism, and calling. An important focus of our study is to unravel the subtle negotiations that are evident in dress and linked to the performative construction of different and sometimes competing masculinities. Tensions between Lutheran ideals, nationalistic pride in homespun and elite status, and more generally between clerical and nonclerical masculinities can all be seen in the way dress and dress accessories are made to work.
28
Vahed, Goolam. "'Unhappily Torn by Dissensions and Litigations': Durban's 'Memon' Mosque, 1880–1930". Journal of Religion in Africa 36, nr 1 (2006): 23–49. http://dx.doi.org/10.1163/157006606775569631.
Pełny tekst źródłaStreszczenie:
AbstractThis study focuses on Durban's Grey Street mosque, built by Indian Memon migrants in 1880. This review of the first half-century of the mosque's existence underlines the important social role of mosques, and also questions the notion of homogeneous Muslim community. While the mosque was the most visible symbol of Muslim identity in Natal, it was also a site of contestation, reflecting the class, language, caste and ethnic divisions among Muslims in a diasporic situation. Mosques were built along class and ethnic lines and dominated by traders. As Muslim society matured, there were challenges to the leadership of non-clerical traders who did not tolerate challenges to their authority. Opposition sometimes centred on Imams who commanded the allegiance of the congregation. Mosques did not have an independent life but reflected the prevailing power structures in Muslim society. While outsiders believed that ethnic diversity was subsumed by a unitary Muslim mass, Muslims comprised a community of communities, and the building and management of mosques underlined this fact.
29
Alexandre-Bidon, Danièle. "Laura Weigert. Weaving sacred stories: French choir tapestriesand the performance of clerical identity. Londres/Ithaca, Cornell University Press, 2004, 246 p. et 61 ill." Annales. Histoire, Sciences Sociales 63, nr 2 (kwiecień 2008): 411–13. http://dx.doi.org/10.1017/s0395264900027037.
Pełny tekst źródła
30
Brown, Carolyn A. "Locals and Migrants in the Coalmining Town of Enugu (Nigeria): Worker Protest and Urban Identity, 1915–1929". International Review of Social History 60, S1 (27.11.2015): 63–94. http://dx.doi.org/10.1017/s0020859015000486.
Pełny tekst źródłaStreszczenie:
AbstractThis article focuses on the varied workforce in and around the Enugu Government Colliery, located in south-eastern Nigeria and owned by the British colonial state. Opened in 1915 at Udi and in 1917 at Iva Valley and Obwetti, the mines were in a region with a long history of slave raids, population shifts, colonization, and ensuing changes in local forms of political organization. The mines brought together an eclectic mixture of forced and voluntary unskilled labor, prisoners, unskilled contract workers, and voluntary clerical workers and artisans. Moreover, the men were from different ethno-linguistic groups. By taking into account this complex background, the article describes the gradual process by which this group of inexperienced coalminers used industrial-protest strategies that reflected their habituation to the colonial workplace. They organized strikes against the village men, who, as supervisors, exploited them in the coalmines. Their ability to reach beyond their “traditional” rural identities as “peasants” to attack the kinsmen who exploited them indicates the extent to which the complex urban and industrial environment challenged indigenous identities based on locality as well as rural status systems and gender ideologies. One of the major divisions to overcome was the one between supposedly backward “locals”, men who came from villages close to the mine, and more experienced “foreigners” coming from more distant areas in Nigeria: the work experience as “coalmen” led “locals” to see themselves as “modern men” too, and to position themselves in opposition to authoritarian village leaders. The article thus traces the contours of the challenges confronting a new working class as it experimented with unfamiliar forms of affiliation, trust, and association with people with whom it shared new, industrial experiences. It investigates the many ways that “local” men maneuvered against the authoritarian control of chiefs, forced labor, and workplace exploitation by “native” and expatriate staff.
31
Moran, Katherine D. "Catholicism and the Making of the U.S. Pacific". Journal of the Gilded Age and Progressive Era 12, nr 4 (październik 2013): 434–74. http://dx.doi.org/10.1017/s1537781413000327.
Pełny tekst źródłaStreszczenie:
In the late nineteenth and early twentieth centuries, in the context of the development of U.S. power in the Pacific, some American Protestants began to articulate a new approach to Catholicism and American national identity. In Southern California, Anglo-American boosters began to celebrate the region's history of Spanish Franciscan missions, preserving and restoring existing mission buildings while selling a romantic mission story to tourists and settlers. In the Philippines, U.S. imperial officials, journalists, and popular writers tempered widespread critiques of contemporary Spanish friars, celebrating the friars' early missionary precursors as civilizing heroes and arguing that Filipino Catholic faith and clerical authority could aid in the maintenance of imperial order. Against persistent currents of anti-Catholicism and in distinct and locally contingent ways, American Protestants joined Catholics in arguing that the United States needed to evolve beyond parochial religious bigotries. In both places, in popular events and nationally circulating publications, the celebration of particular constructions of Catholic histories and authority figures served to reinforce U.S. continental expansion and transoceanic empire.
32
JONES, JUSTIN. "‘Signs of churning’: Muslim Personal Law and public contestation in twenty-first century India". Modern Asian Studies 44, nr 1 (15.12.2009): 175–200. http://dx.doi.org/10.1017/s0026749x09990114.
Pełny tekst źródłaStreszczenie:
AbstractFor many Muslims, the preservation of Muslim Personal Law has become the touchstone of their capacity to defend their religious identity in modern India. This paper examines public debate over Muslim Personal Law, not as a site of consensus within the community, but rather as an arena in which a varied array of Muslim individuals, schools and organisations have sought to assert their own distinctiveness. This is done by discussing the evolution of the All India Muslim Personal Law Board, the most influential organisation to speak on such matters since the 1970s, with particular focus on its recent disintegration at the hands of a number of alternative legal councils formed by feminist, clerical and other groups. These organisations have justified their existence through criticism of the organisation's alleged attempts to standardise Islamic law, and its perceived dominance by the Deobandi school of thought. In truth, however, this process of fragmentation results from a complex array of embryonic and interlinked personal, political and ideological competitions, indicative of the increasingly fraught process of consensus-building in contemporary Indian Muslim society.
33
McKenna, Elizabeth. "Taxes and tithes: The organizational foundations of bolsonarismo". International Sociology 35, nr 6 (23.10.2020): 610–31. http://dx.doi.org/10.1177/0268580920949466.
Pełny tekst źródłaStreszczenie:
This article examines three types of organizations – the party, the labor union, and the church – to help explain how right-wing authoritarianism returned to power in Brazil, once the largest social democracy in the Americas. Drawing on four decades of time series data from three government organs and a multi-year qualitative study of political terrain shifts, the author shows that Pentecostal churches eclipsed left-leaning civic organizations as the primary settings in which large segments of the population experienced politics. As the evangelical electorate grew – eventually forming one of the most powerful (albeit heterogeneous) social movements in the country – political and clerical leaders constructed and articulated this new identity around specific projects. In 2018, this project was bolsonarismo, marking a shift away from evangelicals’ historic support for lulismo. The implication of this argument is that even in an age of diffuse media, atomized protest, and fragmented party systems, the political labor of group-making that happens inside organizations can critically affect the conditions that give rise to (or protect against) illiberal politics.
34
Gagieva, Anna K. "Library science in the Komi region in the second half of XIX – early XX Centuries and its impact on public consciousness". Finno-Ugric World 11, nr 2 (18.09.2019): 214–21. http://dx.doi.org/10.15507/2076-2577.011.2019.02.214-221.
Pełny tekst źródłaStreszczenie:
Introduction. The aim of this work is to examine librarianship in the Komi region, and its influence on the formation of public consciousness in the second half of XIX—early XX centuries. Currently, the history of libraries is considered in general and special papers. However, a number of questions remained outside the scope of researchers, namely the data on the history of librarianship in Komi region in the context of studying issues related to the impact of the development of librarianship on social consciousness Materials and Methods. To achieve the goal, the author used both unpublished historical sources, and published works. Archival documents are known to specialists, who studies the history of culture of the Komi people, as well as the history of Orthodoxy. However, for the first time they are considered from the perspective of the formation and development of civil society in the region. Results and Discussion. In the second half of XIX-early XX centuries in the region there were private, social, clerical, monastic libraries and libraries of educational institutions. Replenishment of the latter was at the expense of the Ministry of Public Education and donations, and of the clerical and monastic libraries through the Vologda spiritual Consistory, the Synod and the Ministry of Public Education. Private libraries were replenished independently, at the expense of personal funds. All of them allowed the population to meet cultural needs and interests, to build communication, as well as to form independent judgments. With the help of volunteers, the libraries carried out cultural and religious functions, educated the population of the region. All this led to the transformation of forms of social consciousness, which was an indicator of the development of civil society. The transformation of social identity has led to the development of civil society and the revitalization of its activities. Conclusion. The creation of a wide network of libraries contributed, to a certain extent, to the destruction of the cultural isolation of the Komi region and its inclusion in the intercultural communication of Imperial Russia.
35
Dowling, Andrew. "THE CATHOLIC CHURCH IN CATALONIA. FROM CATACLYSM IN THE CIVIL WAR TO THE “EUPHORIA” OF THE 1950S". Catalan Review 20, nr 1 (1.01.2006): 83–100. http://dx.doi.org/10.3828/catr.20.5.
Pełny tekst źródłaStreszczenie:
In the summer of 1936, with the beginning of the Spanish Civil War, the Catalan Church underwent a ferocious assault, without precedent in modern European history. Catalan society in the early decades of the twentieth century had been divided over its relationship to the Catholic Church, with some sectors being profoundly anti-clerical. Yet by the early 1960s, attitudes towards the Catholic Church had changed. This article is concerned with reconstructing Catalan and Catalanist Catholicism from one of profound crisis during the Civil War to its re-emergence from the confines of Spanish National Catholicism. Francoist victory in the Spanish Civil War meant the ending of indigenous Catholic traditions. However, from the mid-1940s we can trace the slow reconstruction of Catalan traditions, language and culture. All of the major expressions of Catalan identity until the 1960s were enabled due to this Catholic patronage. Whilst the Church was unable to reverse secularization trends, this involvement in cultural activity would transform its place within wider Catalan society. By the end of the period examined in this article, historic and deep rooted anti-clericalism in Catalonia was ending.
36
Harding, Tobias. "Heritage Churches as Post-Christian Sacred Spaces: Reflections on the Significance of Government Protection of Ecclesiastical Heritage in Swedish National and Secular Self-Identity". Culture Unbound 11, nr 2 (27.06.2019): 209–30. http://dx.doi.org/10.3384/cu.2000.1525.20190627.
Pełny tekst źródłaStreszczenie:
Sweden is often described as a country where secularization has come comparatively far. At the same time, state and church have remained relatively close, especially before the enactment of the decisions of increased separation of church and state in 2000. Sweden is also a country where the built heritage of the established church enjoys a strong legal protection. When relations between the state and the established church were reformed in 2000, this protection was left in place. This article offers an analysis of the significance ascribed to ecclesiastical heritage in the form of Church of Sweden heritage churches in government policy, focusing on the process leading up to the separation of church and state in year 2000. Using Mircea Eliade’s understanding of the sacred and the profane as a starting point for my analysis, I contextualize the significance of heritage churches is in the wider context of a post-Christian, and more specifically post-Lutheran, secularized society. I suggest that the ongoing heritagization of Church of Sweden’s church buildings could be seen as a process where they are decontextualized from the denominationally-specific religiosity of the Church of Sweden, but rather than being re-contextualized only as secular heritage, they could be more clearly understood as becoming the sacred places, and objects, of a post-Lutheran civil religion and generalized religiosity, i.e. not simply a disenchantment, but also a re-enchantment. This could be understood as a continuation of traditions of approaching memory, and the sacred, developed in a society characterized by the near hegemony of the established church in the religious sphere, but also in partially counter-clerical movements, such as the Romantic movement.
37
Miyasaki, Janis M., Carol Rheaume, Lisa Gulya, Aviva Ellenstein, Heidi B. Schwarz, Thomas R. Vidic, Tait D. Shanafelt, Terrence L. Cascino, Chris M. Keran i Neil A. Busis. "Qualitative study of burnout, career satisfaction, and well-being among US neurologists in 2016". Neurology 89, nr 16 (20.09.2017): 1730–38. http://dx.doi.org/10.1212/wnl.0000000000004526.
Pełny tekst źródłaStreszczenie:
Objective:To understand the experience and identify drivers and mitigating factors of burnout and well-being among US neurologists.Methods:Inductive data analysis was applied to free text comments (n = 676) from the 2016 American Academy of Neurology survey of burnout, career satisfaction, and well-being.Results:Respondents providing comments were significantly more likely to be older, owners/partners of their practice, solo practitioners, and compensated by production than those not commenting. The 4 identified themes were (1) policies and people affecting neurologists (government and insurance mandates, remuneration, recertification, leadership); (2) workload and work–life balance (workload, electronic health record [EHR], work–life balance); (3) engagement, professionalism, work domains specific to neurology; and (4) solutions (systemic and individual), advocacy, other. Neurologists mentioned workload > professional identity > time spent on insurance and government mandates when describing burnout. Neurologists' patient and clerical workload increased work hours or work brought home, resulting in poor work–life balance. EHR and expectations of high patient volumes by administrators impeded quality of patient care. As a result, many neurologists reduced work hours and call provision and considered early retirement.Conclusions:Our results further characterize burnout among US neurologists through respondents' own voices. They clarify the meaning respondents attributed to ambiguous survey questions and highlight the barriers neurologists must overcome to practice their chosen specialty, including multiple regulatory hassles and increased work hours. Erosion of professionalism by external factors was a common issue. Our findings can provide strategic direction for advocacy and programs to prevent and mitigate neurologist burnout and promote well-being and engagement.
38
Duffy, Eamon. "The Shock of Change: Continuity and Discontinuity in the Elizabethan Church Of England". Ecclesiastical Law Journal 7, nr 35 (lipiec 2004): 429–46. http://dx.doi.org/10.1017/s0956618x00005615.
Pełny tekst źródłaStreszczenie:
This paper questions accounts of the English Reformation which, in line with sometimes unacknowledged Anglo-Catholic assumptions, present it as a mere clean-up operation, the creation of a reformed Catholicism which removed medieval excesses but left an essentially Catholic Church of England intact. It argues instead that the Elizabethan reformers intended to establish a Reformed Church which would be part of a Protestant international Church, emphatic in disowning its medieval inheritance and rejecting the religion of Catholic Europe, with formularies, preaching and styles of worship designed to signal and embody that rejection. But Anglican self-identity was never simply or unequivocally Protestant. Lay and clerical conservatives resisted the removal of the remains of the old religion, and vestiges of the Catholic past were embedded like flies in amber in the Prayer Book liturgy, in church buildings, and in the attitudes and memories of many of its Elizabethan personnel. By the early seventeenth century influential figures in the Church of England were seeking to distance themselves from European Protestantism, and instead to portray the Church of England as a conscious via media between Rome and Geneva. In the hands of the Laudians and their followers, this newer interpretation of the Reformation was to prove potent in reshaping the Church of England's self-understanding.
39
Schulte, Michael. "Runology and historical sociolinguistics: On runic writing and its social history in the first millennium". Journal of Historical Sociolinguistics 1, nr 1 (1.05.2015): 87–110. http://dx.doi.org/10.1515/jhsl-2015-0004.
Pełny tekst źródłaStreszczenie:
AbstractThis paper argues that the rise and the transmission of the runes is largely determined by sociolinguistic factors. First, the older fuþark is identified as a unique Germanic design, adapted from Latin or Greek sources by one or more well-born Germani to mark group identity and status. Hence it is rather unlikely that the search for an exact source alphabet of the older fuþark will make a major breakthrough in future research. Second, the present author argues that the extension of the fuþark in the Anglo-Frisian setting is due to high-scale contact with the Christian Church, including Latin manuscript culture and Classical grammatical schooling, whereas these factors were almost entirely absent in pre-Viking-Age Scandinavia. The clerical influence is shown not least by “Christian inscriptions” in Anglo-Saxon England such as the Ruthwell Cross. Learned Christians recycled the obsolete runes to reestablish the phonological type of perfect fit – a situation which is diametrically opposed to the Scandinavian scenario. Typologically, therefore, the First Grammatical Treatise in Iceland is directly in line with the Anglo-Frisian extension of the runic alphabet, whereas the Viking-Age fuþark represents a counter-development with no clear influence of the Christian Church until the early 900s.
40
Champagne, Marie Thérèse. "Christian Hebraism in Twelfth-Century Rome: A Philologist's Correction of the Latin Bible through Dialogue with Jewish Scholars and their Hebrew Texts". Studies in Church History 53 (26.05.2017): 71–87. http://dx.doi.org/10.1017/stc.2016.6.
Pełny tekst źródłaStreszczenie:
In mid-twelfth-century Rome, one clerical scholar, Nicolaus Maniacutius, honed his philological skills as he endeavoured to return the text of the Psalter to the original. Maniacutius met the challenge of editing Scripture in an unusual manner as a Christian Hebraist, consulting with Jewish scholars to compare the Vulgate Book of Psalms with the Jews’ Hebrew text. In doing so, he followed the example set by his scholarly predecessor, St Jerome, centuries earlier, as well as his contemporary, Hugh of St Victor. While scholars have acknowledged that Maniacutius consulted with Jews and learned Hebrew, the identity of the one or more Jewish scholar(s) remains obscure. The Sephardic scholar Abraham ibn Ezra lived in Rome c.1140–1143, and while there wrote a commentary on the Psalms. Nicolaus also revised the Psalter and wrote of a ‘learned Spanish Jew’. This article explores the phenomenon of Christian Hebraism in mid-twelfth-century Rome through the life and work of Maniacutius, and presents evidence that supports Cornelia Linde's suggestion that Abraham ibn Ezra was the ‘learned Spanish Jew’ with whom Maniacutius worked. In addition, textual evidence supports Maniacutius's work within an informal, cross-confessional discourse community of Jewish and Christian scholars.
41
Skogen, Ketil. "Young Environmentalists: Post-Modern Identities or Middle-Class Culture?" Sociological Review 44, nr 3 (sierpień 1996): 452–73. http://dx.doi.org/10.1111/j.1467-954x.1996.tb00432.x.
Pełny tekst źródłaStreszczenie:
The dominance of certain fractions of the ‘new middle class’ within the environmental movement seems beyond dispute. As regards youth, on the other hand, involvement in ‘new social movements’ is often interpreted as part of identity-formation processes typical of the ‘postmodern’ era, where class background allegedly do not have the same impact as before. However, the latter position seems somewhat lacking in empirical foundation. A study of 5,624 Norwegian 13–19 year olds demonstrated that youth with a background in the humanistic-social intermediate strata were particularly over-represented in environmental organizations (EOs) and gave the highest political priority to environmental issues (EIs). Youth whose parents were manual or clerical workers were under-represented in EOs, and they attached less importance to EIs. A similar pattern was discerned in youth choosing academic and vocational subjects respectively, and there was a strong relationship between background class and choice of subjects. Number of books in childhood home (an indicator of cultural assets, itself strongly related to class) was also correlated with environmental orientation. It is suggested that the findings should be interpreted along four dimensions: a cultural polarization between abstraction and production, proximity to production and market, proximity to nature, and cultural dominance vs. subordination.
42
Matyjaszkiewicz, Ika. "The Robe of Corporeality: Sensual Aspects of Medieval Representations of Crucified Christ in the Tunica Manicata". Ikonotheka, nr 29 (16.09.2020): 35–50. http://dx.doi.org/10.31338/2657-6015ik.29.8.
Pełny tekst źródłaStreszczenie:
This paper explores the iconography of the Volto Santo – a crucifix worshiped at the cathedral of Lucca, Italy, and the reception of this iconographic type in the medieval art. The aim is to investigate the role of robes covering the body of crucified Christ in the scenes of the Passion. First of all, the origins and meaning of different Christ’s garments are discussed in relation to the debates on the nature of Christ and around the Eucharist. Still, as the Volto Santo is usually dated to the 12th century and it presents Christ in the tunica manicata with the cingulum, which can be identified as a clerical costume, the meaning of Christ’s garments in the context of the Gregorian Reform, celibacy, and the concept of the third gender is also presented. Afterwards the practices of dressing the Volto Santo in the ceremonial vestments as a manifestation of its worship are analyzed. These vestments along with the altar, where the Volto Santo was presented to the faithful, are the most important elements of the iconography of the representations of the Volto Santo in the mural paintings. What draws attention in these images is the ambiguous position of Christ nailed to the cross and standing on the altar at the same time. That produces ambivalent sensual experience: the impression of uncourting Christ turns into a recognition of the particular cult object and vice versa. Moreover, the robe covering the body contributes to a fluid gender identity of the figure. It may be concluded that the robes of the crucified Christ play several roles: they cover the suffered body, they are an attribute of the ruler or priest, but above all, they manifest Christ’s corporality. The faithful confronted with these images found his or her somatic identity with Christ.
43
Irkhin, I. V. "Discussion on the Nature of the Principles of Law (Legal Principles) in the Context of Convergence of Legal Systems". Lex Russica, nr 4 (14.04.2020): 117–29. http://dx.doi.org/10.17803/1729-5920.2020.161.4.117-129.
Pełny tekst źródłaStreszczenie:
Based on the analysis of the approaches contained in the domestic and foreign literature, the correlation of the principles of law and legal principles is analyzed. The problems of using methodological tools for scientific knowledge of these concepts are highlighted, and the criteria for their correlation are considered. The author shares the researchers’ viewpoint about the identity of legal principles and principles of law. The author’s definition of the principles of law (legal principles) is formulated. It is pointed out that the position contained in the literature on the identity of the principles of law (legal principles) and requirements is debatable. The principles of law (legal principles) are considered in the context of their identification as sources (forms) of law. The libertarian approach to understanding the principles of law (legal principles) is analyzed, and the thesis is formulated that it does not exhaust all the diversity of the value dimension of law. The author substantiates the non-adaptability of the positivist approach to the interpretation of the principles of law (legal principles) to the common law family states. The dualism inherent in the principles of law (legal principles) is emphasized, which is manifested in the qualities of universality and locality. In this perspective, the author highlights the problem of increasing influence of religious regulators of social behavior, which can inspire the development and expansion of dissonance between the principles of law based on secular and religious law. It is indicated that intensive immigration from clerical (theocratic) states exacerbates the problem of harmonization of the principles of law in the implementation of contacts between civilizations of different orientations and levels of development. The author shows tendencies of formation of national-cultural and religious enclaves within which "own principles of law" are applied, which produces the development of parallel "legal spaces" that strengthen social confrontation.
44
Drozdowska, Paulina. "Rok 1918 na teatralnej prowincji. Kielce". Annales Universitatis Paedagogicae Cracoviensis | Studia Historicolitteraria 18 (12.12.2018): 86–103. http://dx.doi.org/10.24917/20811853.18.7.
Pełny tekst źródłaStreszczenie:
The article describes cultural life in Kielce at the threshold of independence. The local theatre played a prominent role at that time, since it was the only professional scene on which the Regency Council’s manifest was read. After this event the institution had its name changed into the Polish Theatre. The directors in those days were struggling with financial and logistical problems, lack of permanent crew, and even the outbreak of typhus. The history of the theater is described in the context of provincial, poor and clerical town, in which the intelligentsia accounted for a small percentage of the population. The audience wanted some entertainment both from the theatre and the expanding world of the cinema. Therefore, the creators were trying to meet those expectations through productions based on comedy and operetta. The local amateur theatre was the only group involved in politics, staging several patriotic plays. The conclusions of the article are based on the materials published in ”Gazeta Kielecka”, a local newspaper of that time, and collections available in the branch of National Archive in Kielce (unfortunately, no documents have been preserved in Żeromski Theater), as well as the research done by regional historians. Year 1918 turned out to be just a glimpse in the long process of changing the mentality of local community. It was just the first step to rebuild its national identity.
45
Walsham, Alexandra. "Wholesome milk and strong meat: Peter Canisius’s catechisms and the conversion of Protestant Britain". British Catholic History 32, nr 3 (21.04.2015): 293–314. http://dx.doi.org/10.1017/bch.2015.3.
Pełny tekst źródłaStreszczenie:
AbstractThis article examines the vernacular translations of the famous catechisms prepared by the Dutch Jesuit Peter Canisius which circulated in sixteenth- and seventeenth-century Britain. The various editions and adaptations of Canisius produced for English, Scottish, Welsh and Irish readers are texts in which anti-Protestant identity formation converges with the task of basic indoctrination. These include Laurence Vaux’s popular catechism of 1567, the traditionalist character of which is reassessed. Shedding light on the reception and domestication of the literature of the European Counter Reformation, these books illustrate how catechesis was revived and harnessed as a clerical tool for cultivating polemical resistance and as a device for inculcating saving knowledge and redeeming piety in those young in faith as well as in years. Recusant clergy, seminary priests and Jesuits tackled the task of restoring England to its traditional allegiance to Rome as if they were planting the faith in a pagan land and they utilised the same techniques and strategies as their colleagues in the newly discovered world. A study of Canisius’s catechisms highlights the fluid boundary between conversion and reconciliation in contemporary minds; illuminates the intertwining of the histories of evangelical mission and confessionalisation in the context of the British Isles; and helps to reintegrate minority Catholic communities back into our picture of the global movement for religious outreach and renewal.
46
HAMILTON, SARAH. "LITURGY AS HISTORY: THE ORIGINS OF THE EXETER MARTYROLOGY". Traditio 74 (2019): 179–222. http://dx.doi.org/10.1017/tdo.2019.11.
Pełny tekst źródłaStreszczenie:
Through an Anglo-Norman case study, this article highlights the value of normative liturgical material for scholars interested in the role that saints’ cults played in the history and identity of religious communities. The records of Anglo-Saxon cults are largely the work of Anglo-Norman monks. Historians exploring why this was the case have therefore concentrated upon hagiographical texts about individual Anglo-Saxon saints composed in and for monastic communities in the post-Conquest period. This article shifts the focus away from the monastic to those secular clerical communities that did not commission specific accounts, and away from individual cults, to uncover the potential of historical martyrologies for showing how such secular communities remembered and understood their own past through the cult of saints. Exeter Cathedral Library, MS 3518, is a copy of the martyrology by the ninth-century Frankish monk, Usuard of Saint-Germain-des-Prés, written in and for Exeter cathedral's canons in the mid-twelfth century. Through investigation of the context in which it was produced and how its contents were adapted to this locality, this article uncovers the various different layers of the past behind its compilation. It further suggests that this manuscript is based on a pre-Conquest model, pointing to the textual debt Anglo-Norman churchmen owed to their Anglo-Saxon predecessors.
47
Baniak, Józef. "Causes, forms and effects of social and moral confusion of the institutional Roman-Catholic Church in Poland". Człowiek i Społeczeństwo 41 (15.03.2016): 49–69. http://dx.doi.org/10.14746/cis.2016.41.3.
Pełny tekst źródłaStreszczenie:
The lostness of an individual or institution is manifested in their aversion towards conforming or adapting to the social and cultural conditions in which they are to function or carry out their fundamental tasks. Lostness affects secular institutions as well as religious institutions, including churches. In this paper I demonstrate the lostness of the institutional Roman Catholic Church in Poland over the past 25 years through the reflections of clergymen and theologians, as well as on the basis of sociological research findings. Theologians claim that this lostness also signifies the specific pastoral situation of the Church brought about by the systemic transformations in Poland over this period, previously unencountered by and unknown to the Church, hindering the Church’s functioning and inducing it to take erroneous decisions. Lostness takes on a variety of forms and is manifested in numerous spheres of the Church’s secular activities, but does not affect its essence or religious identity. However, it does embrace its functions and actions, its attitudes and its decisions, in the area of secular and political activity, its relations with society, and also in relations within the clerical community. Wording it differently, lostness applies to the human structure of the Church, and within this above all the bishops and leaders who guide it and manage its assets, and who also perform an instructional and educational function towards the Church’s faithful.
48
Woodcock, Philippa. "The French Counter-Reformation". Church History and Religious Culture 94, nr 1 (2014): 22–49. http://dx.doi.org/10.1163/18712428-09401004.
Pełny tekst źródłaStreszczenie:
This article discusses the redecoration of the rural French parish church in the French diocese of Le Mans from 1620–1688. Scholars have argued that the diocese’s prolific commissions of terracotta statues and retables represented the impact of the Council of Trent’s drive to educate the clergy and instill in them a sense of connoisseurship; the clergy led the diocese as patrons. Yet, these works of art are also quite particular to the region, suggesting that other factors were responsible for their proliferation. This article examines the statues and retable of St-Léonard-des-Bois, commissioned in c. 1630 and 1684. Using previously unavailable archival material, it proposes two new patrons for these commissions, and reconsiders the motives for clerical and secular leadership in this rural parish. It demonstrates that the rural world was not isolated and it is significant that both patrons came from beyond the parish. The article evaluates the influence upon the statues and retable of the centralising ‘Counter-Reformation’ and local factors such as geography, regional traditions, and local events. It argues that the rural Counter-Reformation had a paradoxical identity. It belonged to wider currents in Catholic Reform, and in the case of St-Léonard, was driven by two patrons determined to create a new position for themselves. However, as both of these commissions were accepted by the church’s fabrique, it is evident that subject choices persistently reflected older traditions, and images responded to very local circumstances.
49
Capper, Charles. "EDITORIAL NOTE". Modern Intellectual History 10, nr 3 (24.10.2013): 515–17. http://dx.doi.org/10.1017/s1479244313000292.
Pełny tekst źródłaStreszczenie:
Before Tony La Vopa had joined Nick Phillipson and me in founding Modern Intellectual History in 2004, Tony had successfully traveled in the spiral spirit of Vico's philosophy of history. Born in the Bronx to a Catholic Italian-American father and Irish-American mother, educated at the Jesuit Boston College and later at Cornell University, Tony launched his scholarly career as an intellectually inflected social historian with his book Grace, Talent, and Merit: Poor Students, Clerical Careers, and Professional Ideology in Eighteenth-Century Germany (Cambridge UP, 1988). Then, while much of the historical profession was abandoning social history for the seemingly more capacious field of cultural history, he deepened further his strongly intellectual and social history approach in his Mosse Prize-winning rendering of the identity and career of a single poor but tremendously ambitious young philosopher. In Fichte: The Self and the Calling of Philosophy, 1762–1799 (Cambridge UP, 2001), he embedded his striving scholar in a thick web of political and religious discourses, which Fichte tried both to penetrate and transcend through his rigorously soaring philosophy of the Transcendental “I.” Currently, Tony is completing a manuscript titled Manly Thoughts. The Labor of the Mind and the Specter of Effeminacy in Enlightenment Cultures. Promising to offer a fascinating further extension of his socio-intellectual method, the book will serve as a timely capstone of his career as one of the Enlightenment's preeminent historians working today.
50
Amrom, Aria, Cynthia Calkins i Jamison Fargo. "Between the Pew and the Pulpit: Can Personality Measures Help Identify Sexually Abusive Clergy?" Sexual Abuse 31, nr 6 (22.06.2017): 686–706. http://dx.doi.org/10.1177/1079063217716442.
Pełny tekst źródłaStreszczenie:
There has been limited conclusive research examining the personality characteristics of clergy who perpetrate abuse. To address this dearth of research, the current study aimed to develop a personality profile that distinguishes clergy members who sexually abuse children from other clergy. Personality and psychopathology were assessed using the Minnesota Multiphasic Personality Inventory–2 (MMPI-2) and the Millon Clinical Multiaxial Inventory–III (MCMI-III). Data were analyzed from a sample of clergy members, who comprised four comparison groups: clergy members referred to treatment for (a) child sexual abuse, (b) sexual misconduct with adults, (c) general clinical problems, or (d) routine employment evaluations with no previously identified clinical or sexual issues. While differences were found between groups, only the Aggressive/Sadistic scale of the MCMI-III consistently distinguished clerics who sexually abused children from all other clergy members. Findings are discussed in regard to the utility of the MMPI-2 and MCMI-III as a screening tool for clerical applicants for the Catholic Church.