IJRF Vol 9 Issue 1/2 2016
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The Great Apostasy
The Great Apostasy R. J. M. I. By The Precious Blood of Jesus Christ; The Grace of the God of the Holy Catholic Church; The Mediation of the Blessed Virgin Mary, Our Lady of Good Counsel and Crusher of Heretics; The Protection of Saint Joseph, Patriarch of the Holy Family and Patron of the Holy Catholic Church; The Guidance of the Good Saint Anne, Mother of Mary and Grandmother of God; The Intercession of the Archangels Michael, Gabriel, and Raphael; The Intercession of All the Other Angels and Saints; and the Cooperation of Richard Joseph Michael Ibranyi To Jesus through Mary Júdica me, Deus, et discérne causam meam de gente non sancta: ab hómine iníquo, et dolóso érue me Ad Majorem Dei Gloriam 2 “I saw under the sun in the place of judgment wickedness, and in the place of justice iniquity.” (Ecclesiastes 3:16) “Woe to you, apostate children, saith the Lord, that you would take counsel, and not of me: and would begin a web, and not by my spirit, that you might add sin upon sin… Cry, cease not, lift up thy voice like a trumpet, and shew my people their wicked doings and the house of Jacob their sins… How is the faithful city, that was full of judgment, become a harlot?” (Isaias 30:1; 58:1; 1:21) “Therefore thus saith the Lord: Ask among the nations: Who hath heard such horrible things, as the virgin of Israel hath done to excess? My people have forgotten me, sacrificing in vain and stumbling in their way in ancient paths.” (Jeremias 18:13, 15) “And the word of the Lord came to me, saying: Son of man, say to her: Thou art a land that is unclean, and not rained upon in the day of wrath. -
Church Trends in Latin America
A PROLADES Study, Reflection & Discussion Document DRAFT COPY - NOT FOR PUBLICATION Church Trends in Latin America Compiled and Edited by Clifton L. Holland, Director of PROLADES Last revised on 21 December 2012 Produced by PROLADES Apartado 1525-2050, San Pedro, Costa Rica Telephone: 506-2283-8300; FAX 506-234-7682 E-mail: [email protected] Internet: www.prolades.com 2 CONTENTS Introduction: Defining the “full breadth of Christianity in Latin America” I. A General Overview of Religious Affiliation in Latin America and the Caribbean by Regions and Countries, 2010………………………………………………………………….. 5 II. The Western Catholic Liturgical Tradition……………………………………………………. 10 A. Introduction………………………………………………………………………………………... 10 B. The period of Roman Catholic hegemony in Latin America, 1500-1900…………………………. 18 (1) The Holy Office of the Inquisition in the Americas…………………………………………… 18 (2) Religious Liberty in Latin America after Independence………………………………………. 26 (3) Concordats……………………………………………………………………………………. 32 C. The period of accelerated religious change in Latin America, 1800 to date……………………… 36 D. Defections from the Roman Catholic Church in Latin America since 1950; the changing religious marketplace………………………………………………………………... 41 (1) Defections to Protestantism…………………………………………………………………… 42 (2) Defections to Marginal Christian groups……………………………………………………... 60 (3) Defections to independent Western Catholic movements…………………………………….. 60 (4) Defections to non-Christian religions………………………………………………………… 61 (5) Defections to secular society (those with no -
Red De Investigadores Del Fenómeno Religioso En México
XX Encuentro de la RED DE INVESTIGADORES DEL FENÓMENO RELIGIOSO EN MÉXICO Religión y Migración en México y en México de Afuera Religion and Migration in Greater Mexico 31 Mayo al 2 Junio, 2017 Claremont Graduate University Claremont, California, USA RELIGIÓN Y MIGRACIÓN EN MÉXICO Y EN MÉXICO DE AFUERA A pesar de las expectativas sobre el inevitable eclipse de la religión a la sombra de una modernidad secularizante, el fenómeno religioso perdura y se diversifica. En el caso de México, las tradiciones indígenas religiosas se renuevan, los cultos de santos siguen creciendo aún allende la frontera, el pluralismo religioso sigue ampliándose, y se ve un intensificado protagonismo público de distintas religiones en torno a los debates sobre las definiciones del matrimonio y la familia. El fenómeno religioso sigue siendo objeto de investigación enfocada y comparativa en un país que cuenta con 32 entidades federadas, que componen muchas regiones distintas, en las que se registran 62 lenguas indígenas, y que tienen una complicada historia de relaciones Iglesia-Estado. La religiosidad popular que se desenvuelve en contextos cada vez más abigarrados— sociales, económicos, políticos, étnicos, y geográficos—sigue invitando a una investigación profunda, meticulosa, y rigurosa. Imagen de portada: “Dime con quien andas,” por Alvaro Daniel Márquez Del Consejo de la RIFREM La Red de Investigadores del Fenómeno Religioso en México (RIFREM) es una red de intercambio de experiencias de estudio de las creencias, de las prácticas y de las instituciones religiosas desde la perspectiva de las ciencias sociales y las humanidades. Nos interesa comprender cómo contribuyen las creencias, las prácticas y las instituciones religiosas a conformar la vida social, económica, política y cultural y, recíprocamente, como esos procesos sociales contribuyen a moldear las creencias y las instituciones religiosas. -
Dation for This Iconoclastic Folk Religiosity. the Book's Best
Rezensionen 305 dation for this iconoclastic folk religiosity. The book’s main part of the process of stigmatizing this fast-growing best moments of ethnographic exposure lie not with dem- devotion. The author writes largely in a confessional and onstrating that Santa Muerte veneration borrows, as all autobiographic style, a mode of narrative representation folk saint devotions do, from a “quid pro quo” dynam- that openly invites readers’ co-identification with easily ic between the Catholic believer and her supernatural in- digested cultural statements, yet often fails to explore the termediary. More powerfully, Chestnut’s multiple visits very conditionality of “understanding” any “religious” to working class shrines and botanicas reveal a religious form of difference. Some examples will suffice. community overburdened with the problems of survival At times, the simplified rhetoric of overcoming cultur- in a day-to-day state of mortal fear and economic pre- al distance was nothing short of jarring, as, for example, cariousness from which no one can extract oneself. From when the author relies on the logic of financial markets to one “great leveler” to another, Santa Muerte both embod- describe Santa Muerte’s devotional appeal (e.g., “Since ies and helps Mexican devotees to make sense of their stock in her only recently went public, many have come to fraught moral, political, and intimate existence under con- her after unsuccessful investments in other saints,” p. 59) ditions of open warfare, civic alienation and/or exile. – a way of describing the popular saint’s cult that natu- For Mexican police, drug mafia, and ordinary citizens ralizes a naïve, state-centric utilitarianism. -
Final Thesis
1 THE CULT OF SANTA MUERTE: THE DOMESTICATION OF SANCTITY A THESIS Presented to The Department of Religion The Colorado College In Partial Fulfillment of the Requirements for the Degree Bachelor of Arts By Rachel M. Seto-Templeton March/2014 2 Santa Muerte is a contradictory, transgressive, immoral saint that is venerated and beloved by millions. Her cult following has mushroomed over the course of the past decade or so. She is unsanctioned by the Catholic Church as well as by the Mexican government. What causes people who claim to be practicing Catholics to continue to venerate her despite the official condemnation of her cult, and what is the cause of her immense popularity? I seek to interpret the cult of Santa Muerte through Georges Bataille’s Theory of Religion. In Bataille’s Theory of Religion, he explains how people are searching for lost intimacy with the sacred. By “the sacred,” he is referring to a state of consciousness in which humans experience a continuity in which they do not distinguish themselves as separate from everything else. Bataille explains how continuity is disrupted by the subject-object relationship and distinction of an individual as separate from an “other.” This disruption is what characterizes a state of consciousness that Bataille calls discontinuity. Discontinuity is what Bataille considers the profane, and the disruption of consciousness is what keeps people subordinate to a state of awareness in “the world of things.” Although all humans come from this state of continuity, they are now subordinate to discontinuity. People are only able to obtain momentary states of continuous consciousness through sacrifice, ritual, and subverting morality. -
Syncretic Santa Muerte: Holy Death and Religious Bricolage
religions Article Syncretic Santa Muerte: Holy Death and Religious Bricolage Kate Kingsbury 1,* and R. Andrew Chesnut 2 1 Anthropology Department, University of Alberta, Edmonton, AB T6G 2HV, Canada 2 School of World Studies, Virginia Commonwealth University, Richmond, VA 23284, USA; [email protected] * Correspondence: [email protected] Abstract: In this article, we trace the syncretic origins and development of the new religious move- ment centered on the Mexican folk saint of death, Santa Muerte. We explore how she was born of the syncretic association of the Spanish Catholic Grim Reapress and Pre-Columbian Indigenous thanatologies in the colonial era. Through further religious bricolage in the post-colony, we describe how as the new religious movement rapidly expanded it integrated elements of other religious traditions, namely Afro-Cuban Santeria and Palo Mayombe, New Age beliefs and practices, and even Wicca. In contrast to much of the Eurocentric scholarship on Santa Muerte, we posit that both the Skeleton Saint’s origins and contemporary devotional framework cannot be comprehended without considering the significant influence of Indigenous death deities who formed part of holistic ontologies that starkly contrasted with the dualistic absolutism of European Catholicism in which life and death were viewed as stark polarities. We also demonstrate how across time the liminal power of death as a supernatural female figure has proved especially appealing to marginalized Citation: Kingsbury, Kate, and R. socioeconomic groups. Andrew Chesnut. 2021. Syncretic Santa Muerte: Holy Death and Keywords: Santa Muerte; death; liminality; religion; syncretic; Mexico; Santeria; Palo Mayombe; Lat- Religious Bricolage. Religions 12: 220. inx https://doi.org/10.3390/rel12030220 Academic Editor: Malgorzata Oleszkiewicz-Peralba 1. -
Santa Muerte»
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Repositorio da Universidade da Coruña The Meaning of Death: Semiotic Approach to Analysis of Syncretic Processes in the Cult of «Santa Muerte» PIOTR GRZEGORZ MICHALIK Institute of Religious Studies. Jagiellonian University, Cracow (Poland) Abstract The proposed paper discusses applicability of semiotic approach inspired by the work of Boris Uspienski to analysis of syncretic processes in the cult of Santa Muerte (Saint Death), a controversial folk saint. Although Santa Muerte enjoys growing popularity in Mexico and neighboring countries, the details concerning the cult have been hardly investigated. One of the reasons for Santa Muerte's popularity is the cult’s extensive presence in mass media. The absence of a central institution that would establish the canon of beliefs as well as the individual character of the cult, leaves its iconography and ritual practice open to influences of various spiritual currents. Santa Muerte is associated with a number of other popular, formal and informal, Mexican saints, such as the Virgin of Guadalupe, Jesus Malverde or San Pascual, often through a direct identification, or by assuming wife/helper functions. Urban curers having Santa Muerte as their patron saint intermingle elements of folk Catholicism, Spiritualism, and indigenous healing methods in their ritual practice. In the Afro-Christian Santeria, Santa Muerte is identified with Yemayá, a goddess-saint connected with sea and maternity. In addition, the cult of Santa Muerte has been strongly influenced by commercial esoteric. There is also a clearly traceable impact of heavy metal aesthetics on the iconography of Santa Muerte, that in turn intensifies the popular, erroneous association of the cult with Satanism. -
Santa Muerte Honors Thesis Master File.Docx
VENERATING DANGER: IDENTITY AND RITUAL IN THE CULT OF SANTA MUERTE by Kailey Muñoz Honors Thesis Appalachian State University Submitted to the Department of Philosophy and Religion in partial fulfillment of the requirements for the degree of Bachelor of Arts May 2021 Laura Ammon, Ph.D., Thesis Director Cuong Mai, Ph.D., Second Reader Laura Ammon, Ph.D., Departmental Honors Director Santa Muerte is a Mexican folk saint that is the female personification of death. The cult of Santa Muerte is characterized as being one of the fastest-growing religious movements in the Americas, with an estimated 10 to 12 million devotees. This large following was amassed quite quickly as the cult has only become widely public since 2001. This growing popularity for Santa Muerte hints at the many appealing qualities she has. Arguably one of her most enticing characteristics is her multidimensionality. Even though she is the saint of death she deals with a variety of issues and concerns that her devotees have. Santa Muerte is most commonly known for being the saint of healing, wisdom, prosperity, protection, love sorcery, justice, and even vengeance. It is through this multifaceted aspect of her character that many of her devotees feel like they can come to her for any reason. In this cult there is a strong emphasis on the materiality and physicality of Santa Muerte’s multidimensionality. This is best expressed through the different colored votive candles that are each representative of a different aspect of Santa Muerte’s character. Red symbolizes her work with love and troubles of the heart. -
Download Thesis
FAITH PERSPECTIVES OF MIGRANT WORKERS 1 Faith Perspectives of Mexican Migrant Farm Workers in Canada Las perspectivas de fe de los trabajadores agrícolas migrantes mexicanos en Canada Rafael Vallejo Thesis presented in partial fulfillment of the degree of Doctor of Theology (Ph.D.) Supervisor Dr. Charles Van Engen. FAITH PERSPECTIVES OF MIGRANT WORKERS 2 FAITH PERSPECTIVES OF MIGRANT WORKERS DECLARATION I certify that this thesis is the result of my own research and that it has not been partially or totally submitted to another educational institution to obtain an academic degree. Rafael Vallejo January 31, 2018 FAITH PERSPECTIVES OF MIGRANT WORKERS 3 TABLE OF CONTENTS ACKNOWLEDGEMENTS………………………………………………………………..7 ABSTRACT ...................................................................................................... ………….9 ABBREVIATIONS………………………………………………………………………..13 LIST OF TABLES………………………………………………………………………. 15 LIST OF FIGURES…………………………………….………………………………. 18 CHAPTER 1: MIGRANTS AND MIGRATION, RELIGION AND FAITH…………………………. 19 1.1 Introduction 1.1.1 Faith Perspectives of Migrant Workers 1.1.2 Migration and Religion 1.1.3 Global Migration Today 1.1.4 Migration, Globalization and Religion 1.1.5 Migration, Migrants and Christianity 1.2 Background and Significance of The Study 1.3 Objectives of the Study 1.3.1. The Research Question 1.3.2. Specific Objectives 1.3.3. Definition of Terms 1.4 Theoretical Framework 1.4.1. Lived Religion as a Theoretical Framework 1.5 Methodology 1.5.1. Subjects of the Study: Mexican Migrant Farm Workers 1.5.2. Visual Sociology 1.5.3. Post-disciplinary Approaches 1.6 Survey of Related Literature 1.6.1. Migration and Religion 1.6.2. Migration and Globalization 1.6.3. Migration and Religious Identity FAITH PERSPECTIVES OF MIGRANT WORKERS 4 1.6.4. -
Sociology of Religion
The SAGE Encyclopedia of the SOCIOLOGY OF RELIGION 2 Editors Adam Possamai Western Sydney University Anthony J. Blasi Tennessee State University (Retired) FOR INFORMATION: Copyright © 2020 by SAGE Publications, Inc. SAGE Publications, Inc. All rights reserved. Except as permitted by U.S. copyright law, no part 2455 Teller Road of this work may be reproduced or distributed in any form or by any Thousand Oaks, California 91320 means, or stored in a database or retrieval system, without permission E-mail: [email protected] in writing from the publisher. SAGE Publications India Pvt. Ltd. All third party trademarks referenced or depicted herein are included B 1/I 1 Mohan Cooperative Industrial Area solely for the purpose of illustration and are the property of their Mathura Road, New Delhi 110 044 respective owners. Reference to these trademarks in no way indicates India any relationship with, or endorsement by, the trademark owner. SAGE Publications Ltd. Printed in the United States of America. 1 Oliver’s Yard 55 City Road ISBN: 978-1-4739-4220-2 London EC1Y 1SP United Kingdom SAGE Publications Asia-Pacific Pte. Ltd. 18 Cross Street #10-10/11/12 China Square Central Singapore 048423 Acquisitions Editor: Natalie Aguilera Developmental Editor: Sanford Robinson Production Editor: Gagan Mahindra Copy Editor: Hurix Digital Typesetter: Hurix Digital Proofreaders: Elen Brink; Theresa Kay Indexer: Integra Cover Designer: Dally Verghese Marketing Manager: Carmel Schrire 20 21 22 23 24 10 9 8 7 6 5 4 3 2 1 Contents Volume 2 List of Entries vii Entries M 457 T 833 N 521 U 869 O 543 V 881 P 559 W 903 Q 641 Y 921 R 653 Z 929 S 715 Index 935 List of Entries Abortion Baha’i Faith Acquaviva, Sabino Baptist Church Activism Bastide, Roger Adorcism Bataille, Georges Aesthetics Baudrillard, Jean African Christianity Beliefs African Diaspora: Religious Practices Believing Without Belonging. -
Of Global Christianity at Calvin Seminary 1 Calvin Seminary Forum • Winter 2015 CALVIN THEOLOGICAL SEMINARY
CALVIN THEOLOGICAL SEMINARY FORUMWINTER 2015 of Global Christianity at Calvin Seminary 1 CALVIN SEMINARY FORUM • WINTER 2015 CALVIN THEOLOGICAL SEMINARY ProvidingFORUM Theological Leadership for the Church from the Volume 22, Number 1 Winter 2015 president Ripples of Global Christianity at Calvin Seminary Julius T. Medenblik Articles 3 Emerging World Christianity Seeing and Believing by Albert Strydhorst hat do you like about being President of Calvin Theological 6 Seminary? My answer to this very frequent question focuses on Ph.D. Program Serves the W our students and the privilege to join a world-class faculty and staff in Church Around the World creating a learning environment that prepares persons for engagement in by Bruce Buursma the mission of God. 8 Country Profiles Calvin Theological Seminary is a seminary that has a global reach and impact. Since being named as President, I have had the privilege of traveling 8 Brazil by John W. Cooper to Nigeria, South Korea and Egypt where I have seen God at work through and Carl J. Bosma our graduates. God is at work across the world. 9 China by Sarah Schreiber 10 Indonesia by Dean Deppe Nearly every semester, students from twenty different countries come 12 Mexico by Mariano Avila together to learn at Calvin Theological Seminary. 30% of our student body 14 Nigeria by Albert Strydhorst comes from outside the United States and Canada. The world is present in 15 Pakistan by Emily R. Brink the Student Center of Calvin Seminary. 16 South Korea by Sarah Chun It is while being at Calvin Seminary that I have truly seen and experienced what Philip Jenkins wrote about in his influential bookThe Called to Serve Next Christendom: The Coming of Global Christianity (A prior seminal 2002 18 “Atlantic Monthly” article with the same focus can be found at http://www. -
DEVOTOS a LA SANTA MUERTE EN LA ZONA METROPOLITANA DE GUADALAJARA Nueva Antropología, Vol
Nueva Antropología ISSN: 0185-0636 [email protected] Asociación Nueva Antropología A.C. México Bravo Lara, Blanca Estela BAJO TU MANTO NOS ACOGEMOS: DEVOTOS A LA SANTA MUERTE EN LA ZONA METROPOLITANA DE GUADALAJARA Nueva Antropología, vol. XXVI, núm. 79, julio-diciembre, 2013, pp. 11-28 Asociación Nueva Antropología A.C. Distrito Federal, México Disponible en: http://www.redalyc.org/articulo.oa?id=15930719002 Cómo citar el artículo Número completo Sistema de Información Científica Más información del artículo Red de Revistas Científicas de América Latina, el Caribe, España y Portugal Página de la revista en redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto BAJO TU MANTO NOS ACOGEMOS: DEVOTOS A LA SANTA MUERTE EN LA ZONA METROPOLITANA DE GUADALAJARA Blanca Estela Bravo Lara* Resumen: En este artículo se aborda el culto a la Santa Muerte partiendo de la experiencia de sus devotos, quienes, inmersos en un contexto socio-económico de crisis e incertidumbre, no encuen- tran las respuestas que requieren en las instituciones. La presente propuesta llama a incluir en el análisis del culto a la Iglesia católica, que en el caso estudiado: el área metropolitana de Guada- lajara en México, es la iglesia de origen de los devotos, como una institución que en la cotidianidad del devoto a la Santa Muerte y desde su perspectiva, no ha tenido la capacidad de satisfacer sus necesidades prácticas y religiosas. El artículo retrata las características del culto y su relación con el catolicismo. De igual manera, da cuenta del proceso que lleva al católico excluido e insatisfecho simbólicamente a convertirse en devoto a la Santa Muerte.