Ecclesiastical Organizations Research Articles

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Leadership in unknown terrain: A qualitative study of Norwegian Pentecostal pastors' experiences of leading during the corona pandemic When the COVID-19 pandemic hit Norway in March 2020, churches, akin to the broader society, were subject to closures. This qualitative study explores how the extensive upheavals and changes that ensued from the wave of COVID-19 affected leaders of independent Norwegian Pentecostal congregations. The article particularly addresses how the pandemic impacted pastors and the social dynamics within ecclesiastical organizations. Systematic text condensation of semi-structured lifeworld interviews shows that church leaders experienced uncertainty and disorientation in the face of the new reality they found themselves in. They felt a burden of responsibility for the people and the church they led, which also served as a driving force for innovation and learning. Complex issues and dilemmas necessitated contextual judgment on the part of church leaders to make informed decisions. However, the most challenging aspect for these leaders was the experience that relationships with their co-workers became more ambivalent and demanding than usual, which meant that many had to adjust or change their leadership style.

Formation and development of the banking system in Galicia on the eve of joining the Austrian monarchy in the second half of the 18th century

The article analyzes the peculiarities of the formation and development of the banking system in Galicia on the eve of joining Austria in the second half of the 18th century. It is noted that the beginnings of banking in Galicia date back to the Middle Ages, in particular, during its stay as part of the Polish-Lithuanian Commonwealth. The banking system of Galicia as part of the Polish-Lithuanian Commonwealth was formed and functioned in accordance with the general trends in the development of banking in Europe.
 It has been established that the first banks in the current sense of the word began to appear in the Polish-Lithuanian Commonwealth with the development of urban centers and crafts. Banking houses became more and more important every decade. They granted loans to Polish kings and cities (it is known that they granted loans to the city of Lviv), acted as intermediaries in obtaining loans abroad, in in Viennese banks. Banking activity in Poland since the Middle Ages has been carried out by merchant families, the most prominent of which were Schwartz, Boner, Montelupi, Volchek, Jezyfowicz. Gradually, banking business in Galicia as part of the Polish-Lithuanian Commonwealth began to separate from the merchants. People began to appear who were called «bankers» and for whom credit business was the main occupation. The first banker in Poland who gave himself this name was Adam Zimman.
 It is shown that in the 18th century several banks were established in Galicia, which acted as commercial institutions and mostly served trade and industry. In Galicia, loans to private individuals in the XVII-XVIII centuries. provided by owners of large capital. It is known that in the middle of the XVII century. the Lviv burgher brotherhood at the Dormition Church helped its members with interest-free loans. At the same time, benevolent credit institutions began to appear, similar to the European Pious Banks (Montes pietatis). Pious banks were established by ecclesiastical organizations, often Jesuits, to provide loans to the population at comparatively lower interest rates than individual private individuals. These banks were part of the church’s fight against usury. They were usually supported by donations and contributions from church organizations and wealthy people. The money received from these sources was used to provide loans to the public against collateral. In many cases, pious banks refused to charge interest on loans and even forgave debts if the borrower was unable to repay the loan. Pious banks were popular in the Polish-Lithuanian Commonwealth, especially among the poorer population who could not afford the high interest rates charged by private financial institutions or individuals. However, over time, religious banks became less popular due to increased competition from private banks, as well as a decrease in the interest of church organizations in supporting them.
 It is argued that in Galicia as part of the Polish-Lithuanian Commonwealth in the 17th century. banking was born. The first bankers were rich burghers, such as the German Valerian Alembek, the Greek Konstantin Korniakt, or the Campian family. Prototypes of classical banks in the current sense of the word were credit societies or so-called pious banks that performed lending functions. They first specialized in mortgage loans and short-term loans. The Armenian Pious Bank became the first institution of such a plan in Lviv. Simultaneously with the development of trade and industry in the 18th century. banking institutions began to acquire more and more importance. They accepted deposits primarily from larger landowners and provided loans. Banking houses even provided loans to Polish kings and cities, including Lviv. Despite the intensification of banking activity in the 18th century, the banking system in Galicia as part of the Polish-Lithuanian Commonwealth was poorly developed, and legal regulation was mostly related to issues of interest on loans granted.

LA TRANSFORMACIÓN DE LAS MENTALIDADES CRISTIANAS Y LA EVOLUCIÓN DE LAS ORGANIZACIONES ECLESIÁSTICAS ESTADOUNIDENSES (1840-1945)

Like the Christian belief system, the mindsets of the many established Christian communities in the United States have changed over time. The article tries to establish a period of great transformation at a social and cultural level, which goes from the great transformation of the later period until the end of the Second World War. In a generalized way, almost all the ecclesiastical organizations linked to the branch of Reformed Protestantism expanded geographically and demographically, this trend also led to an intense propagation of the moral principles and biblical interpretations of this Protestant confessional bloc. On the other hand, the ecclesiastical organizations linked to the main line of Protestantism lost an important part of their social mass, while conserving their social influence and their capacity for cultural leadership. The complexity of the institutions and diversity of Christian thought, from different conjunctural approaches, are studied in all the thematic sections of this study.

Interaction/Cooperation

Since 2000, in Germany there are both new built churches (around one hundred, sixty for the Catholic dioceses) and abandoned churches (around 500-600 Catholic churches, as well as some 500 Protestants). The reconverted churches are a reality in the north and east of Germany, up to half the country. In the south, both in the Catholic dioceses and in the Protestant regional churches, there are only some first examples and initial debates on these issues. Most of the relevant works of architecture and art within ecclesiastical organizations are churches reorganized from the point of view of the portconciliar liturgy and for smaller parish groups. At present, there are already very good examples of all the indicated types of church architecture.

Reformas religiosas e a expansão do acesso à educação

Este trabalho estuda os movimentos históricos da religião cristã, comumente conhecidos como reforma e contrarreforma (expressão rejeitada por nós), e suas contribuições para a educação, considerando essencialmente a expansão do acesso a esta em sua forma sistematizada. O interesse é destacar as propostas e ações de cada lado, protestantes e católicos, e perceber de que maneira estes elementos contribuíram para que mais pessoas tivessem a oportunidade de ter contato com o conhecimento elaborado. A partir da trajetória histórica das concepções e organizações eclesiásticas, destacando experiências significativas do ponto de vista educacional, que, por vezes, eram essencialmente questões políticas. Objetivamos demonstrar as implicações educacionais que estes movimentos trouxeram ao longo da história até a chegada ao Brasil. A pesquisa se respalda numa vertente qualitativa, mediante procedimentos de pesquisa bibliográfica, usando como referenciais estruturantes os autores Hsia (2010), Lindberg (2001), Luzuriaga (1976) e Pereira (2012). Procuramos traçar as relações entre os movimentos religiosos e as ações políticas propostas com objetivos educacionais, seja pelo Estado ou pelas próprias igrejas, apoiados em historiadores que se debruçaram sobre o tema. Percebemos que as mudanças religiosas afetam e são afetadas pelo contexto político, pela visão da pessoa humana e de mundo.

The Culture of Food in England 1200–1500 by C. M. Woolgar

Reviewed by: The Culture of Food in England 1200–1500 by C. M. Woolgar Mihaela L. Florescu C. M. Woolgar, The Culture of Food in England 1200–1500 (New Haven, CT and London: Yale University Press 2016) 341 pp. If you lived 600 years ago in England, your life centered around food cultivation, preparation and consumption. Food played an overarching role in people's lives. In The Culture of Food in England 1200-1500, C.M. Woolgar explores the meaning of food and drink and what it can reveal about a culture. Food products were a lot more than mere sustenance in medieval times. Assuredly, the actual diet of medieval England is discussed, but not only that. Also up for discussion are the contexts of acquiring food, cooking, and eating in social groups. Food customs are examined across a wide array of institutions. [End Page 291] The role of food is analyzed in such diverse settings as the countryside, civic society, elite groups, monasteries and ecclesiastical organizations. The Culture of Food in England includes an analysis of the institutional culture of food, the distinctiveness of food and special food products, the cooking process, links between health and eating virtuously, and food in popular mentalities. Great insight into everyday life is gained as a byway of examining food so closely. How foods were prepared, how they were brought to the table, the way service was conducted, and the choice of tableware all mattered. Examination of the food of medieval times is usually limited to looking at issues of food production, but C.M. Woolgar chooses to focus on a different aspect of food, namely the culture surrounding food consumption. Woolgar looks at what was considered food, the relationship of food to moral and religious questions, what meals are eaten, when and where, and the relationship between men, women and children and their food. Fortunately for the food historian, medieval England was a literate society and written records regarding food can be found by the clever cultural sleuth. There are tens of thousands of financial records from medieval manors and estates and a small portion of these records have to do with food, the preparation of food as well as the ways it was eaten. Especially good record keeping is found in the form of some fifteenth-century feast provisions of the guild of the Holy Cross at Stratford-upon-Avon. However, the written record is sparse in regard to the lower tiers of society. No records relating to food were found from peasant farms and gardens. Other types of less intuitive records are of great aid in forming a more complete view of medieval English food mores. The book examines a diverse group of records. Records of coroners can be quite revealing. If someone was to die suddenly in the kitchen, patterns of medieval life can emerge. We can find out the time of day the water might be drawn. Another even less intuitive record can be found in collections of miracles. People could be found working in kitchens or otherwise engaged in other food related activities when a miracle occurs. The record obligingly contains incidental mentions of everyday chores, which become centrally important clues to the food historian. Aside from record keeping, legal regulations are of help in discerning food customs. In towns, laws are passed to regulate the retail commerce of food as well as the wholesale distribution of food. In ecclesiastical institutions, laws are also passed to regulate monastic food consumption. An important aspect surrounding food was how to eat it, or what is also known as etiquette. The customs of the wealthy trickled down to those of more meager means that insisted on the importance of ceremony in their cultural life. Thousands of recipes from the dining tables of the wealthy are available to us today through cookbooks. We also have access to a number of menus. More marginally, yet still making a contribution to the information bank of medieval English food culture, are mentions of food in literature and in sermons. The medieval vocabulary itself also provides clues into the meaning and importance of food. The words for food and drinks and how they are used...

Territorial Dioceses and Ethnic Episcopies in the Structure of the Church Organization of the First Bulgarian Kingdom (Canonical Aspects)

The coexistence of ethnic and territorial principles in the structure of ecclesiastical organizations is a well known fact in church history. Both principles are equally legitimate from the point of view of canonical law. The “ethnic principle” was based on legal norms of the so-called 34th Apostolic Rule, and contrary to the opinion of scholars of the 19th century, it was still in use after the era of the Ecumenical Councils. This fact must be considered by students of the history of Church organizations in the First Bulgarian Kingdom, too. The observations regarding the structure of church organizations in Simeonic Bulgaria make it possible to assume the coexistence of ethnic and territorial principles of church organizations in his kingdom. As is known, Slavonic church schools were established in the southwestern part of the First Bulgarian Kingdom after 886. They were aimed at training the Slavonic clergy for the Slavonic church organization. In 893, the Bulgarian King Simeon was elevated to the throne, and a Slavonic eparchy headed by St. Clement of Ohrid was established in the southwestern territories of the First Bulgarian Kingdom. As a result, heterogeneous church organizations were established in the region, and church structures of ethnic and territorial types appeared. They differ from each other by the language of their church services. Old Church Slavonic must have been used as a liturgical language in the ethnic Slavonic eparchy. Since direct historical evidence for such heterogeneous church structure in the First Bulgarian Kingdom is absent, new interpretations of sources made on the basis of canonical law can be of importance for Slavonic studies.

Court chaplaincy and spiritual care in australia: an exploratory study.

This paper summarizes an exploratory study undertaken to consider the work of Australian chaplaincy personnel ministering to people proceeding through emotionally challenging judicial court proceedings. This qualitative research (a first among Australian court chaplains) was not concerned with specific court procedures per se, but predominantly about the perspectives of chaplains concerning their professional contribution and issues they experienced while trying to assist people struggling with court processes. Data from a single focus group indicated that court chaplains were striving to fulfill religious and spiritual duties according to national and international standards. Given various frustrations identified by chaplain participants, which either impeded or thwarted their professional role as chaplains, a number of improvements were subsequently identified in order to develop the efficiency and effectiveness of court chaplaincy and thus maximize the benefits of spiritual and pastoral care to people in court. Implications of this exploratory study relate not only to court chaplaincy but also to ecclesiastical organizations, governments and the need of support for further research to be conducted.

Środki masowego przekazu w archidiecezji lwowskiej obrządku łacińskiego w 20-leciu międzywojennym

The Roman-Catholic Archdiocese of Lviv participated actively in the Publishing and media initiatives of the Polish Church in the interwar period. Particularly creditable in this area are Towarzystwo Wydawnicze „Biblioteka Religijna” [Publishing Society „Religious Library”], launched in Lviv in 1921 by the priests: Teofil Dlugosz and Ignacy Chwirut. The society published scientific treatises and popular works, religious literature and church journals targeted at diocesan and domestic audiences. Among the latter, there were titles such as „Przegląd Teologiczny” [Theological Review] or „Collectanea Theologica”. The Catholic publishing movement in the Archdiocese of Lviv also engaged Catholic Action, which recognized publishing to be an effective tool in their efforts at formation and preparing their members for apostolic mission. The Lviv Institute of Higher Religious Education was also involved in publishing activities. In the interwar period, there were about 40 Catholic journals issued in the Archdiocese: official, scientific-theological, the ones issued by ecclesiastical organizations and associations, parish-based, devotional, ascetic as well as religious calendars. In its evangelising mission, the Church also relied on the radio. This means was broadly used in the Archdiocese and in the whole country by the Secretariat for the Apostolate of the Sick, headed by Rev. Michal Rekas. Their broadcasts were addressed to the sick and pain-stricken. Film was also becoming a more and more popular medium, which was largely due to the efforts of Catholic Action and the Conventual Franciscans, who launched a cinema called „PAX” in Lviv.

Il ruolo degli organi di partecipazione previsti nel Codice di Diritto Canonico: gli atti di amministrazione straordinaria e l’alienazione di beni degli enti ecclesiastici

The administration of the goods of ecclesiastical organizations is a complex and very delicate task. The practise often shows us how rules of the Code of Canon Law is still partly unclear in order to have a truly effective execution for the protection of institutions assets.In 1983 the CIC on one hand seeks to protect the assets of the institution, giving rules in order to make sure the institution assets: the distinction between acts of extraordinary administration and acts of alienation tries to prevent the assets from suffering an unmotivated decrease.On the other hand, the new code introduces a number of organizations cooperating in the administration, not to leave the administrator without a helping hand. These organisms are first of all to protect those who are responsible for the administration of goods, not only to control their work. This control is accomplished primarily through the authorization canonical acts, intended for all those acts which go beyond the ordinary.However,theseaspectsstill need more completenessin regulation on one hand; on the other hand they need amore effectiveexecution in practice: these twoaspectsare closely linked.

Correctional Services and Prison Chaplaincy in Australia: An Exploratory Study

This paper summarizes an exploratory study undertaken to consider the work of Australian chaplaincy personnel ministering to prisoners within correctional facilities. This qualitative research was not concerned with specific correctional institutions per se, but predominantly about the perspectives of chaplains concerning their professional contribution and issues they experienced while trying to provide pastoral care to prisoners. Data from a single-focus group indicated that prison chaplains were striving to fulfill religious and spiritual duties according to national and international standards for the treatment of prisoners. Given various frustrations identified by participants, that either impeded or thwarted their professional role as chaplains, a number of improvements were subsequently identified in order to develop the efficiency and effectiveness of chaplaincy and thus maximize the benefits of pastoral care to prisoners. Implications of this exploratory study relate not only to prison chaplaincy but also to ecclesiastical organizations, correctional facilities, governments and the need of support for further research to be conducted.

Le protestantisme et les modes d’institutionnalité du religieux. Complexifier le type « Église »

Protestantism includes Church-type as well as Sect-type ecclesiastical organizations. Its study therefore allows the Weberian typology to be elaborated. In terms of the way in which religious groups define their legitimacy, their ritual, ideological and charismatic characteristics acquire greater or lesser importance. As regards the Church-type, the author proposes a distinction between a ritual-institutional and an ideological-institutional model. In the Protestant world, legitimacy is better established through ideology (theology) and the authority of the ‘doctor-preacher’ than by ritual and charismatic function. Protestantism represents another mode of Church-type religious institutionalism as well as another mode of Sect-type religious association.

Individualism and Community as Contested Rhetorics in the Catholic New Evangelization Movement

This article addresses a new religious movement within one of the oldest ecclesiastical organizations in Christendom—the Catholic Church. The Catholic New Evangelization (NE) is an intra-ecclesial movement articulated and inspired by the late Pope John Paul II. Our analysis of this movement focuses on the emerging tensions between the contrasting individualist and communalist orientations of what we call “Vatican II Catholics” and “NE Catholics,” respectively. We examine responses to NE rhetoric and its implementation in the Catholic Archdiocese of Detroit's central services, the archdiocesan seminary, and two local Detroit parishes. At these sites, the NE rhetoric, especially in its emphasis on having a “personal relationship with Jesus,” has intensified individual versus community tensions among Catholic professionals and lay leaders in the Detroit area.

Chaplaincy and Mental Health Care in Aotearoa New Zealand: An Exploratory Study

This paper summarizes an initial exploratory study undertaken to consider the ministry of New Zealand chaplaincy personnel working within the mental health care context. This qualitative research (a first among New Zealand mental health care chaplains) was not concerned with specific health care institutions per se, but solely about the perspectives of chaplains concerning their professional contribution and issues they experienced when trying to provide pastoral care to patients, families, and clinical staff involved in mental health care. Data from a single focus group indicated that chaplains were fulfilling various WHO-ICD-10AM pastoral interventions as a part of a multidisciplinary and holistic approach to mental health care; however, given a number of frustrations identified by participants, which either impeded or thwarted their professional role as chaplains, a number of improvements were subsequently identified in order to develop the efficiency and effectiveness of chaplaincy and thus maximize the benefits of pastoral care to patients, families, and clinical staff. Some implications of this exploratory study relating to mental health care chaplaincy, ecclesiastical organizations, health care institutions, and government responsibilities and the need for further research are noted.

Spiritual insights in cross‐cultural conflicts and mediation in ecclesiastical organizations in Tanzania

PurposeThe purpose of this paper is to provide insights into cross‐cultural conflicts and their management in ecclesiastical organizations in Tanzania. It aims at increasing the understanding of these complexities from an emic perspective of employees with a Christian background, thereby providing in‐depth information on the topic. These new insights provide fresh ideas for further research on this topic in the Tanzanian context.Design/methodology/approachQualitative data were selected from a more comprehensive case study carried out in multiple governmental, educational, ecclesiastical and economic organizations in Tanzania. The case study was based on phenomenological and interpretative paradigms and hermeneutical interpretations using qualitative methodology including in‐depth interviews and observation during field stays, as well as documentary and secondary analysis.FindingsThe findings show that senior management staff of ecclesiastical organizations function as mediators for conflicting parties to regain harmony and peace through third‐party intervention and spiritual self‐development. Mediation in ecclesiastical organizations is mainly used in relationship conflicts, employment conflicts and church re‐structuring processes. It supports the resolution of value conflicts between the conflict parties and the environment and at the same time re‐constructs religious and Christian values and concepts, such as the concept of “Shalom” and “creating lobe” and thereby re‐enforces spiritual integrity and the reality of the church.Research limitations/implicationsThe findings are not generalizable and are limited to this specific research context. Findings should be verified by follow‐up studies which expand the content, the context and the methodological approach of this study. These findings should be viewed as exploratory research findings and as highly contextual and sample‐bound.Practical implicationsThe paper describes the practical implications for further research relating to future research topics for researchers interested in the field of cross‐cultural conflict management in ecclesiastical organizations in Tanzania.Originality/valueThe authors present original data and provide new insights into managing conflicts in Tanzanian ecclesiastical organizations through mediation.

Religieuze co-existentie en de publieke kerk. Walcheren en Staats-Vlaanderen, 1602-1630

Religious Co-Existence and the Public Church: Walcheren and Flanders of the States, 1602-1630During the past decades, the study of religious tolerance has shifted from its earlier focus on philosophical and legislative sources to a focus on daily practice, making use of detailed case studies. This article partly traces this historiographical shift by focusing on a locality in Zeeland. Although the Dutch Republic was renowned for its tolerance, Zeeland somehow was neglected in the historiography on religious tolerance. Whereas many studies have neglected the role of ecclesiastical organizations – or assumed that they played only a negative role in the space for religious co-existence – this article argues that these organizations in fact played a crucial role. For this reason, I have chosen to investigate the ‘classis Walcheren’ (the ecclesiastical assembly responsible for the region Walcheren and the Flanders of the States) during the first thirty years of the seventeenth century. This institution, which brought together all the reformed preachers of the region, had a strong influence on the churches, but also on society as a whole. Asking what exactly the ambitions and function of the classis and the reformed churches were, allows their impact on religious co-existence to be understood.

The Servants of Antichrist: the Denouncement of Franciscans on the Utraquist (Hussite) Pictures in Jena Codex (Bohemia, Around 1490-1510)

The hectic period of Bohemian Reformation (1419-1434) was characterized by civil wars and by unequal struggles against international intervention by papal and imperial crusaders. One of the products of those stormy times is the entirely anomalous ecclesial situation, when in Bohemia there existed side by side two ecclesiastical organizations: the Roman Church and the Bohemian Utraquist Church. The Franciscan John of Capistrano, during his Bohemian sojourn (1451-1454), focused his ire on the Compactata, which had legitimized the Utraquist Church at the Council of Basel. Capistrano’s militant spirit continued to inspire their work, and, despite internal frictions within the Order, the Franciscans in the Bohemian Kingdom remained important supporters of the Roman Church, as well as zealous opponents of the Bohemian Reformation. The Franciscans received rough literary treatment, evocative of the dialectical pictorial treatment in the Jena Codex (ca. 1490-1510). The author of this composite manuscript of written Czech theological texts was Bohuslaus of Čechtice (†1533) from the Prague Utraquist University. The illuminator of this work was Janíček Zmilelý of Písek, who in his pictorial satire Antithesis Christi et Antichristi attacks Bohemian Franciscans. This illuminator created a very specific „Franciscan iconography“ with a perverted connotation: in the illustrations the Franciscans are symbolically presented as the destroyers of the Church and servants of the Antichrist. This essay represents only a brief view in the Jena Codex, a unique nonconforming art work from the end of the Middle Ages in Bohemia.

Varieties of Religion Today: William James Revisited (review)

Reviewed by: Varieties of Religion Today: William James Revisited Ralph Weber Varieties of Religion Today: William James Revisited. By Charles Taylor. Cambridge: Harvard University Press, 2002. Pp. 127. In 1999, the Canadian philosopher and political scientist Charles Taylor delivered the prestigious Gifford Lectures in Edinburgh. He dedicated them to the question of what it means to call our age secular. While preparing these lectures he engaged with William James' The Varieties of Religious Experience—which itself had been based on the Gifford Lectures presented by James in 1901 and 1902. Taylor was inspired by the continuing argumentative force and contemporary relevance of James' work and felt impelled to ask himself, in confrontation as well as conversation with James, where the locus of religion is today. Taylor's Varieties of Religion Today: William James Revisitedis the short yet very rich result. In taking account of the complexity and richness of James' book as well as of the broad range of meaning that is covered by the term "religion," Taylor is engaging in [End Page 103]a difficult task. Here one can decide either to write a commentary on James' text or else devote oneself to an interpretation of religion in the contemporary world. Those who try to do both are indeed pursuing an ambitious project, running the risk of either not doing justice to James' book or not telling much about the role and position of religion in society today. Taylor opts to do both in Varieties of Religion Today. He begins by discussing James' conception of religion as an individual experience. He emphasizes the distinction that James makes between what happens to individuals (designated as religious geniuses) who undergo a religious experience that is both original and powerful and the religious life of communities and churches that transmit this primary experience to believers. It is in this context that Taylor quotes the defining passage from James: Religion therefore, as I now ask you arbitrarily to take it, shall mean for us the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine. Since the relation may be either moral, physical, or ritual, it is evident that out of religion in the sense in which we take it, theologies, philosophies, and ecclesiastical organizations may secondarily grow. 1 Taylor concludes from this that James ascribes to religious institutions at most a secondary role by limiting them to transmitting and communicating the original inspiration, while the real meaning of religion is to be found in the individual experience and not in corporate life. It is not surprising, considering Taylor's philosophical position, that he takes issue with James' interpretation of religion. Taylor believes that criticism is necessary here because there seems to be an affinity between James' take on religion and certain aspects of modernity. One could interpret James' description of religious experience as the only possible form that religion today can assume. But this, according to Taylor, is not the case. His criticism involves several points. First, James is so deeply influenced by a "Protestant" self-understanding that he has trouble getting beyond a certain degree of individualism and accepting a broader, more "Catholic" view. James misses the point that the essential connection between the believer and the divine is cultivated mainly through communal life as it is practiced in churches. He ignores the phenomenon of a collective religious life that consistsof individual religious connections rather than being the resultof them. Second, by focusing on the inner life of the person who has a religious experience, James excludes theology from the center of religious life. Yet, there is a need for at least a minimal articulation of that for which belief and hope are striving. Taylor sees empirical evidence for his argument in the many important and widespread religious forms found in society today that do not resonate with James' concept of religious experience. On a conceptual level, he raises further criticisms. Referencing Hegel and Wittgenstein, he defends a position that asserts an experience is without content if nothing can be said about it. Moreover, it is society that provides us with...

Myths, Misconceptions, and a Word or Two About Politics

Myths, Misconceptions, and a Word or Two About PoliticsVictoria C. Dickerson and Jeffrey L. ZimmermanVictoria C. DickersonAddress correspondence to the authors at Bay Area Family Therapy Training Associates, 21760 Stevens Creek Boulevard, Suite 204, Cupertino, CA 95014.Search for more papers by this author and Jeffrey L. ZimmermanAddress correspondence to the authors at Bay Area Family Therapy Training Associates, 21760 Stevens Creek Boulevard, Suite 204, Cupertino, CA 95014.Search for more papers by this authorPublished Online:May 2016https://doi.org/10.1521/jsyt.1996.15.1.79PDFPDF PLUS ShareShare onFacebookTwitterLinkedInRedditEmail ToolsAdd to favoritesDownload CitationsTrack Citations About Previous article FiguresReferencesRelatedDetails Cited byCited by1. The social construction of mental illness in contrast to medical modelsOnline publication date: 2 August 2022. Go to citation Crossref Google Scholar2. Letting In/“Coming Out” – Agency and Relationship for Young Ethnic Queers in Aotearoa New Zealand on Disclosing QueernessOnline publication date: 9 July 2022. Go to citation Crossref Google Scholar3. Transgender Parents: Negotiating “Coming Out” and Gender Affirmation with Children and Co-ParentsOnline publication date: 3 February 2022. Go to citation Crossref Google Scholar4. Dickerson, VictoriaOnline publication date: 10 October 2019. Go to citation Crossref Google Scholar5. Dickerson, VictoriaOnline publication date: 3 August 2018. Go to citation Crossref Google Scholar6. The Advance of Poststructuralism and Its Influence on Family TherapyOnline publication date: 9 July 2014. Go to citation Crossref Google Scholar7. Narratives on Death and Bereavement From Three South African Cultures: An Exploratory StudyOnline publication date: 1 May 2014. Go to citation Crossref Google Scholar8. Spiritual insights in cross‐cultural conflicts and mediation in ecclesiastical organizations in TanzaniaOnline publication date: Go to citation Crossref Google ScholarVictoria C. Dickerson9. Remembering the Future: Situating Oneself in a Constantly Evolving FieldOnline publication date: 25 April 2007. Go to citation Crossref Google Scholar10. Os sentidos da construção social: o convite construcionista para a PsicologiaOnline publication date: Go to citation Crossref Google Scholar11. Constructing a Life That Works: Part 1, Blending Postmodern Family Therapy and Career CounselingOnline publication date: 23 December 2011. Go to citation Crossref Google Scholar12. Enhancing Learners' Personal Resources through Narrative: Embracing DiversityOnline publication date: 1 December 2002. Go to citation Crossref Google ScholarMichael T. Ungar13. Constructing Narratives of Resilience with High-Risk YouthOnline publication date: 1 June 2005. Go to citation Crossref Google ScholarWilliam C. Madsen14. Inviting New Stories: Narrative Ideas in Family-Centered ServicesOnline publication date: 31 May 2016. Go to citation Crossref Google Scholar Volume 15Issue 1Mar 1996 Information© 1996 Guilford Publications Inc.PDF download

Religion in Australia: Sociological Perspectives

Introduction - recent studies in the sociology of religion in Australia, Alan W.Black the social construction of the Catholic Church in Australia, Rowan Ireland and Paul Rule Anglicanism and gender in Australian society, Ruth Sturmey conflicting discourses - attitudes to the ordination of women in the Anglican Church in Australia, Barbara L.Field inequality, belonging and religion in a rural community, Ken Dempsey social factors and individual preferences for images of God, Tricia Blombery types of faith and the decline of mainline churches, Philip J.Hughese Australian Pentecostalism in comparative perspective, Alan W.Black by what authority? an analysis of the locus of ultimate authority in ecclesiastical organizations, Gary D.Bouma radical subjectivity in self-religions and the problem of authority, Rachael Kohn Aboriginal religions in time and space, Tony Swain religious conflict and integration among some ethnic Christian groups, Jim McKay and Frank Lewis Islam immigrants and the state religion and cultural politics in Australia, Michael Humphrey.