Charismatic Renewal Research Articles

Social Museology: in network, in movement, in collective and the experience of the Museu Vivo do São Bento

This article proposes to address the importance of social museology for the development of outstanding institutions focusing on heritage, memory and history. For this, the article approaches the experience of the Living Museum of São Bento, an institution exponent in the region of Baixada Fluminense, in the State of Rio de Janeiro, which deals with such issues. The official creation of the Museum took place in 2008, through the demands of education professionals in the municipality of Duque de Caxias and its social agents, in dialogue with social museology, attributes to the Museum the role of an agent with a social function from of practices that respect cultural diversity and, in fact, integrate the local community. In this way, it becomes a social transforming agent with political, cultural and pedagogical power, which, when transforming the environment, transforms everyone. With a view to building the dimensions of the social function of museums, and taking as reference the Living Museum of São Bento itself, the article also presents the paths taken to consolidate the museology renewal movements, from the perspective of social museology and the importance of collectives for the strengthening and democratization of museums. Keywords: Social Museology; Museu Vivo do São Bento; Social Function; Museums.

Colour fragmentation measurement in a historic area: Using Shanghai Old Town as an example

AbstractUnder the background of urban renewal protection and old city transformation, problems such as clutter, distortion, and disorder appear in the historical style area. These problems have greatly impacted and damaged the cultural heritage and historical research of the style area. To carry out the urban renewal movement more reasonably, this article selects the historical features of the Old Town of Shanghai for empirical research, uses the colour patch concept and fragmentation index for a quantitative analysis, and divides the study area fragmentation level. The study found that the number and types of colour patches in the Old Town are many, and the yellow system is highly fragmented in the Old Town, which means that the human environment in the colour style area is lost. The main reasons are the rise of modernist architecture and new materials. Three aspects are involved in the widespread use of policy and out‐of‐control management of the policy; therefore, attention should be paid to the updating of future historical style areas: protecting the authenticity of colours, maintaining colour integrity, and continually retaining colour memories in cities.

A influência do Movimento Renovador em aulas de Educação Física no Rio de Janeiro

Como crítica à perspectiva da Educação Física Escolar voltada à aptidão física e ao desenvolvimento técnico-esportivo, a partir da década de 1980 surge o Movimento Renovador. Ao longo dos anos, essas propostas foram incorporadas aos cursos de formação e aos documentos oficiais de ensino. Era de se esperar que as aulas representassem as propostas desse movimento, mas paradoxalmente temos visto intervenções difusas e até aleatórias, muitas vezes representadas pelo “rola a bola”. Diante da necessidade de investir em práticas inovadoras e a fim de abolir o caráter de estudos que apenas promovem denúncias, este estudo buscou professores que, alinhados ao movimento renovador, procuram desenvolver aulas que se aproximam e representam tais propostas. Assim, buscou-se investigar a influência do movimento renovador na intervenção pedagógica de 3 professores de Educação Física da rede municipal de ensino do Rio de Janeiro. Utilizou-se uma ficha de observação sistemática composta por indicadores didático-metodológicos. Conclui que o grupo analisado parece ter superado o esporte como conteúdo hegemônico da Educação Física, além disso, os dados revelam possibilidades de contextualização dos conteúdos da cultura corporal valorizando a diversidade, identidade e patrimônio cultural dos estudantes como possibilidade de formação cidadã.

Changing values and religiosity: the case of the emerging Community movement in the Evangelical-Lutheran Church of Finland

ABSTRACT Contrary to earlier assumptions, not (only) is religion declining in modern societies, it is taking new roles in the complex development of (late) modern societies. In empirical studies on values, religiosity has been connected primarily to traditionalist value patterns that highlight stability, traditionality and security. This article, focusing on data collected from members of a renewal movement in the Evangelical-Lutheran Church in Finland (N = 529), addresses how the 10 universal values in Schwartz’s Value Theory relate to their religiosity and theological orientations. The results of the study imply that there are several religious value patterns, and not just one. Differences in theological orientation as well as other aspects of religious belief and participation proved to have an effect on the patterns. These findings open up new directions for the study of religion, spirituality and values.

Soviet Religious Policy in Estonia and Latvia: Playing Harmony in the Singing Revolution by Robert F. Goeckel

Reviewed by: Soviet Religious Policy in Estonia and Latvia: Playing Harmony in the Singing Revolution by Robert F. Goeckel Austra Reinis Soviet Religious Policy in Estonia and Latvia: Playing Harmony in the Singing Revolution. By Robert F. Goeckel. Bloomington: Indiana University Press, 2018. 256 pp. Focusing on Estonia and Latvia during the Soviet occupation (1944–1991), this institutional history "shed[s] light on variation in Soviet religious policy, yielding generalizations regarding churchstate relations in communist political systems" (ix–x). The author's research questions, arising in part from his study of church-state relationships in the former East Germany (GDR), include: To what [End Page 472] extent did the Soviets erode national consciousness and religion? Did the churches in Estonia and Latvia provide space for social dissent? How did international ties affect the church-state relationship (2–5)?The author draws on a wealth of Russian, Estonian, and Latvian archival sources as well as interviews with twenty-nine Estonian and Latvian pastors and former Soviet officials. The chapters follow the customary periodization for religious developments in the Soviet Union. Chapter one describes the initial Stalinization process after the occupation of the Baltic Republics. Under a veneer of legal status for religion, church property was nationalized (20–22). In 1946, Latvian Lutheran acting Bishop Kārlis Irbe was deported to Siberia (18). Between 1944 and 1947 eleven Estonian Lutheran pastors were arrested (32). Chapter 2 focuses on High Stalinism (1949–1953), during which many churches were closed (46). In 1949, Pope Pius XII excommunicated Communists. This led to Catholics being targeted as "the only Soviet denomination subordinate to a foreign power" (49). Lutherans in turn were accused of past complicity with the Nazi regime (53). Chapters 3, 4, and 5 are devoted, respectively, to the post-Stalin thaw (1953–1957), renewed repression under Khrushchev (1958–1964), and stagnation during the Brezhnev era (1964–1985). Motivated in part by fear of the Vatican's anti-Communist stance, and hoping to find friends among Protestant leaders outside the Soviet Union, Soviet authorities in the early 1960s promoted contacts between Lutheran church leaders and ecumenical organizations such as the World Council of Churches and the Lutheran World Federation (121–24). Chapter 6 chronicles the dissolution of the Soviet regime. By the time Brezhnev died in 1982, the Lutheran churches were lacking leadership and had very little money. Catholics fared somewhat better (173). Mikhail Gorbachev's policy of perestroika, however, opened opportunities for dissent (176). In 1987, a group of Latvian Lutheran pastors founded the Rebirth and Renewal movement (182–83). In 1988, a few pastors, notably Juris Rubenis in Latvia, joined the Popular Front movements pushing for political independence in both Latvia and Estonia (188). Ultimately, Gockel concludes that unlike in the GDR, the churches in Latvia and Estonia "did not provide the leadership cadre for the independence movements." Nor did they supply "an [End Page 473] organizational and ideological framework for the opposition," as they did in Poland. They supported dissent rather than initiating it; or, more poetically, they "played harmony rather than melody in the Singing Revolution" (192). Gockel's overview provides a solid framework for scholars wishing to investigate specific events and persons. His meticulous use of archival sources yields useful insights into the ever-evolving interactions between the Soviet authorities and church leadership between 1944 and 1991. His comparative framework sheds new light on the differences in social importance between churches in Eastern Europe. More attention, however, to variation in the degree and nature of persecution in Latvia and Estonia as opposed to the GDR and Poland would have helped to explain why the churches in the Baltic States ended up playing supporting, rather than leading, roles in the independence movements. Furthermore, as an institutional history, Gockel's study is subject to the limits of such an approach. What kinds of harassment did members of small-town churches endure? How did children who, for religious reasons, did not participate in the Soviet youth organizations deal with the abuse they suffered from teachers? What was life—and death—like for religious leaders exiled to Siberia? What motivated particular individuals to join the various intellectual and spiritual resistance groups that arose in...

New Ecclesial Movements in the Church: Signs of Hope for Ecumenical Spiritual Unity

In the contemporary world, there is a conspicuous lack of interest in religions among people due to secularization, loss of societal values, and distrust of organized religions. The increasing number of scandals and abuses by the hierarchy further aggravates the situation. The division among Christians because of doctrinal differences gives rise to scandals, which are counter-gospel. The new ecclesial movements, which began just before and after the Second Vatican Council in the Roman Catholic Church, work not only for the revitalization of faith but alsofor promoting genuine ecumenical dialogue with other Christian denominations. This essay examines two ecclesial movements—the Catholic Charismatic Renewal Movement and the Focolare Movement—that practice and promote ecumenical dialogue at the practical level, thereby contributing to spiritual unity among all Christians. The resources for this study are the documents of the Catholic Church and documents on these two movements.

Liturgical Renewal Movement in Contemporary Serbia

Liturgical Renewal Movement in Contemporary Serbia

Zgromadzenia zakonne we współczesnym protestantyzmie. Zarys problematyki na przykładzie żeńskiej wspólnoty z Grandchamp

Christian Orders in Contemporary Protestantism. Outline of the Problem on the Example of the Female Community from Grandchamp The article concentrates on the renewal of monastic life in the European evangelical churches after 1945. The Reformation, initiated by the speech of Martin Luther (1483–1546), brought about great changes in this respect, questioning the current principles of the presence of the monk’s life in the Christian community. Criticism of religious life, formulated by the father of the Wittenberg Reformation, was undertaken by both Ulrich Zwingli (1484–1531) and John Calvin. Until the 19th century, monasticism had not seen rehabilitation of the churches that emerged in the wake of the Reformation. This did not mean, however, that it was completely forgotten. Due to renewal movements, including radical Pietism, which in the 17th and 18th centuries became popular in Protestant Europe, monastic issues returned. Eminent figures in the history of Christianity were discovered. Their world of faith and personal experience was mediated through community life, based on prayer rules and practices known since the time of the original church. At the same time in France, Germany and England a return to the abandoned ways of implementing Christian life began. The article analyses the inspiring community of Grandchamp to indicate the way tradition in the churches deriving from the Reformation has been discovered and re-read.

Gerakan Karismatik dalam Gereja Katolik dan Protestan

Gerakan pentakostalisme mengalami perkembangan pesat yang melahirkan beberapa gerakan sektarian, karena sejumlah faktor internal dan eksternal. Artikel ini menggambarkan dan menganalisis perkembangan faham dan gerakan Pentakostalisme-Karismatik. Secara rinci, artikel mencoba memokus pada : (a) bagaimana kesejarahan gerakan pentakostalisme di dunia umumnya dan di Indonesia khususnya, (b) seperti apa gerakan pentakostalisme di Gereja Katolik dan Protestan, (c) apa perbedaan doktrinal gerakan Karismatik di Gereja Katolik dan Protestan, dan (d) Sejauhmana pengaruh Karismatik Katolik dan Protestan di Indonesia. Penelitian yang menggunakan pendekatan metoda fenomenologi agama ini, menyimpulkan sejumlah temuan, diantaranya adalah (i) Gerakan Pentakostalisme di Indonesia melahirkan gerakan Karismatik di tubuh Gereja Katolik dan Gereja Protestan, (ii) terdapat perbedaan signifikan antara doktrin Karismatik Katolik dan Protestan, diantaranya dalam dalam hal peribadatan (sistem ritual) dan cara penginjilan, dan (iii) Karismatik Katolik cenderung berkembang di daerah perkotaan, sedang Karismatik Protestan tersebar secara luas, baik di perkotaan maupun perdesaan.
 Kata kunci: aliran Karismatik, Pentakostalisme, fenomenologi agama.

The Emergence of Catholic Charismatic Renewal ‘in a Country’: Australia and Transnational Catholic Charismatic Renewal

Global Catholic Charismatic Renewal (CCR) has been the subject of few scholarly historical studies. Outside the United States, Australia was one of the main early contexts for its emergence and expansion. This article assesses the historical origins and early development of CCR in Australia from a transnational perspective, exploring the relationships and flows between this country and the American upper Midwest ‘cockpit’ of early CCR – the university cities of South Bend, Indiana, and Ann Arbor, Michigan. These global linkages may be understood as part of a broader ‘drift’ towards US Christianity in Australia after 1945. Such connections were formative for much of Australian CCR in terms of the development of leadership structures and patterns of practice – in particular, the construction of charismatic communities, such as the Emmanuel Covenant Community, Brisbane, Queensland. The dynamics of these transnational relationships, however, also shaped the emergence of a national movement with a distinctively Australian identity and global sensibility. Increasingly during the 1970s Australians themselves became leading actors in CCR worldwide.

The Origins of the Catholic Charismatic Renewal in the United States: Early Developments in Indiana and Michigan and the Reactions of the Ecclesiastical Authorities

The origins of the Catholic Charismatic Renewal (hereafter, CCR) can be traced to Duquesne University (Pittsburgh, PA), in 1967, when two Catholics were baptised in the Holy Spirit. The movement soon spread to the University of Notre Dame (South Bend, IN), Michigan State University (East Lansing, MI) and the University of Michigan (Ann Arbor, MI), all of which became centres of the expanding renewal. Here were the first organisational forms of the movement, such as the Catholic Charismatic Renewal Service Committee (CCRSC, later NSC), and several other organised attempts at outreach, such as the Notre Dame Conferences. This article analyses the initial Catholic charismatic experiences in Indiana and Michigan, the formation of the first charismatic communities and the immediate reaction of the ecclesiastical authorities. While the Catholic hierarchy initially distanced itself, this approach was later superseded by the legitimisation of the movement, which was achieved due to the work of a number of theologians who located the movement's religious practices within the tradition of the Church, to Cardinal Léon Joseph Suenens's work of mediation between the CCR and the Vatican and to Pope Paul VI's welcome offered to Catholic charismatics at the Grottaferrata Conference (Italy) in 1973.

The Near East mirage in the poetry of Ion Minulescu

Minulescu's poetry is permeated, in the two representative volumes, by the mirage of the Near East. The poetic formula encompassed the context of the great movement of renewal of Romanian inter-war poetry, knowing also a frequent change of the register: from the grave, the dramatic to the ironic, the demising and perspiring. The Minulescian poetic universe is modeled precisely in the theme of a mirage of a beyond, which takes the form of the Middle East mirage with its myths and elements of myth.

Glazen water over vrijende paartjes1

Abstract Since the fifties of the twentieth century Roman-catholic or ecumenical student parishes exist in all university cities in the Netherlands. The history of these parishes goes back to the end of the nineteenth century, when Roman-catholic students started to organize to armor themselves intellectually and morally against antipapism and positivism. All these student associations had a so called ‘moderator’, a spiritual advisor in a leading role. In the first decennia the moderator had a strong influence on the policy and programming of the associations. During the century however the associations grew and also got a social function, becoming full student associations next to the existing student corpora. During World War II most students had to go into hiding in order not to get caught for the German Arbeitseinsatz. The moderators did what they could to keep in touch with them, personally and with stenciled letters, and directed themselves not only to the association members, but to all catholic students. After the war this orientation to all Catholics was formalized by founding student parishes, and in the sixties moderatorship disappeared. In the early seventies these student parishes stood in the forefront of the renewal movement of Dutch Catholicism. Afterwards, as a consequence of the secularization, the accent of the student chaplains shifted to personal counseling, meditation and other activities concerning personal growth.

Renew-moving Prishtina. The Kosova Capital as a multimodal transportation hub returning obsolete facilities to people

The impact of infrastructures within regional geographies, settlements and environmental issues is crucial for neighbourhood integration and social inclusiveness, especially in “drive-through-cities”, where uncontrolled growth up to progressive abandonment affected regions deprived of development direction. Bearing in mind main renewal policies, the investigation focuses on the case study of Prishtina as a national polarity for Kosova and its internal structure, according to the core international corridors and the rational spatial development planning as a European capital. Prishtina has undergone a role of connection for South-East Europe, energy exploitation and a sequence of domains and regimes, worsened by a total absence of planning. As the capital of a newly recognized country, its current unsolved condition of chaos and instability is producing debates in the European framework: the existing inefficient, contaminated and congested infrastructures up to the detriment of land consumption, greenery and accessibility between districts leave the region in a state of emergency. Prishtina as a multimodal transportation hub (re)shaped as a liveable city is a feasible long-term goal, starting from the recovery of infrastructures as a connective network: accessibility, multimodality and appropriation processes could identify challenges and opportunities towards a “Sustainable Renewal Movement” as a future metropolitan city. Likewise, the perspective of (re)using the obsolete facilities as a resource leads to the discussion of possible overlapping strategies proposed by a low environmental impact approach and a human-scale vision of the city, avoiding, minimizing and managing the urbanization in compliance with international agreements.

El oficio del historiador y las nuevas formas de hacer historia: De la teoría a las prácticas

El siguiente artículo intenta precisar algunos aspectos metodológicos, conceptuales y temáticos que delinearon el desarrollo de la investigación y la ciencia histórica a partir de la segunda mitad del siglo XX, época en la que se tomó conciencia de la necesidad de comprender desde las ciencias sociales todos los ámbitos de la actividad humana y de superar las barreras trazadas por la historia política de corte tradicional. Este movimiento de renovación se concretó en la corriente historiográfica conocida como la historial social, un enfoque que echó mano de las nuevas formas, objetos de estudio, teorías sociales y fuentes de información, replanteando el modo como se investiga el pasado, considerando el estudio de otros actores sociales y de los diferentes fenómenos que implican la vida en comunidad. En la parte final del artículo se reseñan tres investigaciones que ilustran el interés de los historiadores por los “otros” temas que, como la enfermedad o los estereotipos femeninos, llamaron la atención de la historia social.

Przepowiadanie jako charyzmat. Chrzest w Duchu Świętym a głoszenie słowa Bożego

Soborowa i posoborowa odnowa Kościoła ukazała, że w jego sercu wielkie znaczenie mają liczne dary charyzmatyczne. Wydarzenie pentekostalne w Duquesne (USA) w 1967 roku i związane z nim powstanie Katolickiej Odnowy Charyzmatycznej, zdynamizowało ruchy ewangelizacyjne w Kościele zakorzenione w doświadczeniu chrztu w Duchu Świętym. Ma ono do dziś wpływ na rozwój i recepcję posługi słowa Bożego w Kościele. Chrzest w Duchu Świętym mocno formuje profil duchowy kaznodziei, a co za tym idzie oddziałuje na jego duchowość. Duch Święty udziela też licznych charyzmatów słowa, np. proroctwa i nauczania, udziela kaznodziei nadprzyrodzonej mocy głoszenia, co ma niebagatelne znaczenie dla całokształtu przepowiadania słowa Bożego. Na pierwsze miejsce wysuwa się głoszenie kerygmatu i osobiste świadectwo kaznodziei.

Urban challengers weaving their networks: between the ‘right to housing’ and the ‘right to the city’

The article applies a field theory approach to further the analysis of grassroots movements in an urban context. By employing the theoretical framework of Strategic Action Fields merged with the concept of norm entrepreneurs and combined with an idea of networks of challengers, two parallel but different social movement networks in Poland are analyzed. In this comparison the authors discuss differences in strategy and political – discursive – opportunities mobilized within respective fields between the more established housing movement and an emerging Polish urban renewal movement in the light of on-going change in the urban realm. By comparing the networks of challengers in both fields and simultaneously trying to identify the dominant institutional logics within each, we test the usefulness of the Strategic Action Field approach.

Francisco Suárez and His Sources on the Gift of Tongues

AbstractThis paper considers the grace of the gift of tongues both as it is currently practiced among many members of the Catholic Charismatic Renewal (CCR) and how it has traditionally been understood in medieval and post-medieval theology. The paper especially considers the perspective of Francisco Suárez on the subject insofar as he, as in most matters, is able to frame the status quaestionis of the topic and presents a uniform view of the Catholic theological tradition's understanding of the gift. Ultimately, I point out that there are significant points of divergence between the nature of this gift as the CCR understands and practices it and as it has traditionally been understood historically.

OVERCOMING STEREOTYPES (FACTORS WHICH PROVOKE ISLAMOPHOBIA)

In the modern world Islamophobia is one of the most dangerous types of negative stereotypes that give rise to prejudices, discrimination and even aggression. Laypeople and politicians, scholars and theologians bear responsibility for multiplication and distribution of stereotyping in media. The journalists too often are not capable to distinguish religion from its believers. Islam and Muslims are not synonyms: in fact, we are talking about behavioral paradigms of the believers, not about their sacred teaching. Evaluation of Islam as radical, fanatic, intolerant, terrorist, etc., is unjustifi ed and inconsistent. The article argues inadmissibility of using the most common polar adjectives like “radical” and “traditional” for defi ning Islam. It is proposed to carry out the fundamental distinction between the actors at the political front and the participants of ideological and theological polemics. In the fi rst case, it would be appropriate to name «the radicals» as the militant fanatics, while «the traditionalists» as the tolerant Muslims. In the second case, it might be more precise to name one side as the Muslim orthodoxy, while the opposite side — renewal movement or religious reconstruction. The need to free debates involving both the reputable theologians and the ordinary Muslims is urgent. This kind of discussion might help both scholars and media representatives to free themselves from stereotypes that instigate Islamophobia.

The emergence of a Syriac Orthodox Mayan Church in Guatemala

The establishment of a Syriac Orthodox archdiocese in Guatemala (including other countries in Latin America) in 2013 further complicated an already fragmented Guatemalan religious landscape. Under the leadership of a former Roman Catholic priest, now a Syriac Orthodox bishop, a religious renewal movement emerged in 2003, which was excommunicated in 2006 by the Roman Catholic Church. In 2013, the movement joined the Syriac Orthodox Church, whose Patriarch resides in Damascus, Syria. Members of this archdiocese are almost exclusively Mayan in origin, mostly live in poor, rural areas, and display charismatic-type practices. The communities that first joined this movement were located in areas severely affected by the armed conflict (1960–1996); but it subsequently attracted more diverse communities, including the cofradias (religious lay brotherhoods). This article studies the emergence of a Syriac Orthodox Church (SOC) in Guatemala, and argues that becoming Syriac Orthodox allowed these diverse communities to reconcile different aspects of their local world (traditional and charismatic practices, enhanced lay leadership, local Mayan identity) and its very shortcomings increased its attractiveness. This paper adopts a multi-disciplinary approach and draws upon diverse sources, including fieldwork in Guatemala and Los Angeles, to capture voices both inside and outside the archdiocese. While the Pentecostal and Catholic Charismatic movements in Guatemala have already attracted scholarly attention, the appearance of Orthodox Christianity on a large scale raises new questions.