Clericalism

The article describes how the liberals aimed at presenting the Roman Catholic Church and the clergy in the Slovenski narod newspaper after the political separation. It focuses primarily on the influence of the Church on politics, the role of bishops in the party and the literary depiction of the functioning and personal traits of clergymen. These were mostly corrupt and greedy; they ignored celibacy or were even rapists. Politics scandalized the clergy, and they scandalized the people, who no longer saw them as figures of authority.
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V članku je opisano, kako so po politični ločitvi liberalci v Slovenskem narodu želeli prikazati Rimskokatoliško cerkev
in duhovščino. Osredotoča se predvsem na vpliv cerkve na politiko, vlogo škofov v stranki in literarni prikaz delovanja ter osebnih lastnosti duhovnikov. Ti so povečini pokvarjeni, pohlepni, ne spoštujejo celibata ali so celo posiljevalci. Politika je duhovščino pohujšala, oni pa so pohujšali ljudstvo, ki v njih ne vidi več nobene avtoritete.

Ovaj seminarski rad temelji se na prikazu stvarnog svijeta korištenjem primjera iz književnosti, točnije, iz "Doživljaja dobrog vojaka Švejka" autora Jaroslava Hašeka. Ono na što bih se htjela osvrnuti jest religija unutar ratnih zbivanja, borbe za "Boga, Cara i Domovinu", svete mise prije odlaska na bojište, molitvu kao opće prihvaćeno vojničko sredstvo nalaženja unutarnjeg mira, a ponekad i kao sredstvo huškanja Boga na neprijateljsku vojsku.

The present article seeks to highlight two issues and set them against each other.  On the one hand is the vision of Pope Francis “Towards a synodal Church:  Communion, Mission, Participation”.  This vision is established on the nature of the Church as sign of communion and instrument of attaining the intimate union with God and the unity of the whole human race.  This vision is to operate with maximum cooperation of the entire people of God.  It is not a new institution that the Pope seeks to inaugurate; but a new mindset – the church always repenting and preaching repentance (ecclesia semper reformans).  Is this possible?  This is the second issue.  The Pope points out elements of a contrary mind-set.  This article highlights various other elements of sinfulness that are embodied in the functioning of the Church and calls for a reform, such as clericalism, poor theology and magisterium functioning as control.  However conversion is possible – it needs to be preached and lived.  Then, we can begin to move to be a synodal church.  The articles begins with a diagram.  The article seeks to see what blocks/ hinder the interaction towards discernment at the centre of the process.

Αντικείμενο του βιβλίου είναι το ζήτημα των μεταρρυθμίσεων στο χώρο του Οικουμενικού Πατριαρχείου και πιο συγκεκριμένα το πρόβλημα της ερμηνείας των Γενικών Κανονισμών , οι οποίοι επηρέασαν τη διαδικασία ανασυγκρότησης του ορθόδοξου μιλλέτ . Η μελέτη δεν περιορίζεται στην ανάλυση του κειμένου των Κανονισμών, αλλά διερευνά το πολιτικό πεδίο που συγκρότησε ο καταρτισμός τους. Οδηγεί έτσι, όχι μόνο σε πλούσιο πρωτογενές υλικό, αλλά και σε συμπεράσματα που φωτίζουν σημαντικές πλευρές της ζωής της ελληνορθόδοξης κοινότητας στην Κωνσταντινούπολη. Πιο συγκεκριμένα, οι στόχοι της εργασίας είναι:
- Να αναλύσει τι πολιτικές και κοινωνικές προϋποθέσεις της ανασυγκρότησης του ορθόδοξου μιλλέτ, ξεκινώντας από τα δίκτυα ισχύος και τις ομάδες συμφερόντων που συγκροτήθηκαν ήδη από τη δεκαετία του 1830.
- Να εξετάσει διεξοδικά το σχηματισμό των δύο πτερύγων , της κληρικαλικής και της μεταρρυθμιστικής και την αντιπαράθεσή τους κατά τις εργασίες του Εθνικού Προσωρινού Συμβουλίου.
- Να περιγράψει και να ερμηνεύσει το πεδίο πολιτικών ανταγωνισμών, όπως διαμορφώθηκε στο Πατριαρχείο, μετά τη ψήφιση των Γενικών Κανονισμών.
Σύμφωνα με την ερμηνεία που επιχειρείται εδώ, η ενδεχόμενη «λαϊκοποίηση» της Εκκλησίας δεν σημαίνει απαραίτητα και μια ώθηση στη διαδικασία εκκοσμίκευσης, δηλαδή, στη θεμελιακή διάκριση της θρησκευτικής από την πολιτική σφαίρα . Κι αυτό δεν οφείλεται τόσο στην αδυναμία του λαϊκού στοιχείου να επιβάλει την παρουσία του στον εκκλησιαστικό κόσμο, όσο στην ικανότητα του κλήρου να εγκολπώνεται τα «κοσμικά» ιδεολογικά σχήματα, συμμετέχοντας στη διαμόρφωση της δημόσιας σφαίρας που υπό κανονικές συνθήκες θα έπρεπε να τον περιθωριοποιήσει.

(Eng)  This paper grasps academic intentions of Bourdieu’s critical sociology, and discusses its practical feasibility. Bourdieu points out the academic error of “theoretical reason” common in both subjectivism and objectivism theory. He argues that theorists can overcome such an error; theorists may establish more objective sociological theories by conducting reflexive work on themselves. Bourdieu suggests that he can objectify the pre-reflexive acts and “doxic experience” of actors in his theories, called “reflexive sociology” or “field analysis theory.” They guarantee objectivity through which actors can realize social truth, the cause of pain. These intentions imply the premise of the theorist’s epistemological superiority.
  I embody Bourdieu’s argument, and seek how his emancipatory interest can exert a liberating effect in the practitioner’s practice space. In order to do this, I ask three questions: “Can theorists abandon the epistemological superiority of intellectuals?” “Can a synthetic social theory actually be able to carry out the critique?” and “What should we do to offer criticism as a sociologist?” I apply Bourdieu’s theory to the case of “sexual harassment by Pastor Byung-Wook Jeon,” a representing sexual crime case in Korean Protestantism. By analyzing Bourdieu’s concepts such as “habitus, illusio, field, symbolic capital, and symbolic violence” revealed in the Jeon’s sexual crime case, it can be understood that Bourdieu’s theory is an academically excellent explanatory framework.
  However, there are four difficulties that theorists with interest in liberation confront in having a conversation with actors, apart from the explanatory power of the theory. They reveal how demanding it is for the critical work of theory to have a liberating effect on the world of practice, and achieve substantive change. The four challenges are as followed: The fact that the interest of theorists and actors differs in the first place, the fact that actors cannot accept the concepts and terms used in the sociology discipline as well as theorists do, and that actors do not easily accept the epistemological superiority of theorists. Finally, even if actors practiced as taught by theorists, liberal change is not guaranteed to be made.
  I take a step further and attempt to rebut criticisms presented above on the Bourdieu logic. Bourdieu argues the possibility to start an open dialogue with actors by employing their interest with his research method called “participant objectivation,” translating academic terms into everyday terms used by actors. This method could be more effective as theorists could guide the direction of conversation towards liberation. In this way, actors may understand the concepts as well as theorists do. In addition, the actors whom Bourdieu encountered evidence Bourdieu’s claims, since they acknowledged his academic authority and epistemological superiority as a theorist, and expressed gratitude to him. Bourdieu sets the objective criteria for liberation by specifically suggesting “relational, linguistic, and situational conditions” that enable the society to be liberated through sociology.
Still, the fundamental limitations of the theory remain. Actors may not pay attention to the theorists’ interests and practices, and reject objectification interventions internally or externally. Furthermore, the liberating effect that Bourdieu desires requires pre-achievement of many conditions that cannot be acquired at the same time. In the end, in order for actors to accept the authority that theorists behold, and to undergo liberating experience, they must rely on the contingency created by human beings and their social world. Therefore, a theory is a mere dialogue as a part of conversation, and the only thing that theorists can do is to communicate with actors. What actors choose, at the end, is a matter of persuasion.

(Kor)  본 논문은 부르디외의 비판 사회학이 가진 학문적 의도를 파악하고, 그 의도의 실질적 실현 가능성을 논증한다. 부르디외는 주관주의와 객관주의 이론이 공통적으로 가진 ‘이론적 이성’(theoretical reason)이라는 학문적 오류를 지적하면서, 이론가가 스스로에 대한 성찰적 작업을 해야만 보다 객관적인 사회학 이론을 정립할 수 있다고 주장한다. 부르디외는 객관성을 담보한 ‘성찰적 사회학’ 혹은 ‘장 분석 이론’으로 불리는 자신의 이론으로 행위자들의 전성찰적인 행위와 ‘독사적 경험’(doxic experience)을 객관화하여, 행위자들이 사회적 진실과 고통의 원인을 깨닫게 할 수 있다고 생각한다. 그러한 의도에는 이론가의 ‘인식론적 우월성’이라는 전제가 내포되어 있다.
연구자는 부르디외의 논의를 따라가면서 그의 해방적 이해 관심이 행위자의 실천 영역에서 얼마나 해방의 효과를 발휘할 수 있는지 확인하고자 한다. 이를 위해 ‘지식인의 인식론적 우월성을 버릴 수 있는가?’, ‘실제로 종합적 비판 사회 이론이 비판을 수행할 수 있는가?’, ‘사회학자로서 비판을 수행하기 위해서는 어떻게 해야 하는가?’라는 세 가지 문제의식을 제기하고, 한국 개신교의 대표적 성범죄 사건인 ‘전병욱 목사 성추행 사건’을 연구 대상으로 삼아 부르디외의 이론을 적용해보고, 분석한다. ‘하비투스, 일루지오, 장, 상징 자본과 상징 폭력’과 같은 개념들을 ‘전병욱 목사 성추행 사건’에 대입하여 분석함으로써 부르디외 이론이 학문적으로 탁월한 설명 틀임을 확인할 수 있다.
  하지만 이론가가 해방적 이해 관심을 가지고 행위자와의 대화를 진행하면서 겪게 되는 네 가지 난점은 이론의 현실 설명력과는 별개로 이론의 비판적 작업이 실천 세계에 해방적 영향을 미치고 실질적인 변화까지 달성하기가 얼마나 어려운 것인지 밝혀준다. 여기서 네 가지 난점이란 ‘이론가와 행위자의 이해 관심이 애초에 다르다는 점, 행위자가 사회학 학문 장에서 사용되는 개념과 용어를 이론가만큼 잘 수용할 수 없다는 점, 이론가가 전제하는 인식론적 우월성을 행위자가 쉽게 받아들이지 않는다는 점, 마지막으로 행위자가 이론가의 가르침대로 실천한다 해도 실제로 해방적 변화가 도래하기 어렵다는 점’이다.
연구자는 한 발 더 나가 앞서 제기된 비판점들에 대해 부르디외의 논리로 재반박을 시도한다. 부르디외의 입장에서는 ‘참여 객관화’라는 자신만의 연구 방법으로 행위자와 얼마든지 이해 관심을 연동하여 개방적인 대화를 시작할 수 있고, 학문적 용어를 행위자가 사용하는 일상적 용어로 번역하고 대화의 전략도 해방을 유도하는 방향으로 바꾼다면 얼마든지 이론가의 개념을 행위자가 납득할 수 있다는 것이다. 뿐만 아니라 부르디외가 실제로 만난 행위자들은 이론가의 학문적 권위와 인식론적 우월함을 인정하고 그에게 감사를 표현함으로써 부르디외 이론을 지지하는 증거가 된다. 그리고 부르디외는 사회학을 통해 해방된 사회가 가능하다고 주장하면서 이를 가능케 하는 ‘관계적 · 언어적 · 상황적 조건’을 구체적으로 제시하여 객관적인 해방의 기준을 설정하고 있다.
  그럼에도 근본적인 한계는 남는다. 행위자는 여전히 이론가의 관심과 실천에 대해 귀 기울이지 않으며, 학자의 객관화 개입을 내적으로나 외적으로 거부할 것이기 때문이다. 그리고 부르디외가 희망하는 해방의 효과는 ‘동시에 달성될 수 없는 수많은 조건의 선이행’을 요구한다. 결국, 행위자가 이론가의 권위를 받아들이고 실제로 해방적 경험을 하려면, 인간이라는 존재와 이들이 형성하는 실천 세계가 가진 우연적 특성에 의존할 수밖에 없다. 그러므로 이론은 하나의 대화이며, 이론가는 행위자와 대화를 이어나갈 수 있을 뿐이다. 행위자가 어떤 선택을 하는가는 설득의 문제인 것이다.

Amalar of Metz’s On the Liturgy (the Liber officialis, or De ecclesiastico officio) was one of the most widely read and circulated texts of the Carolingian era. The fruit of lifelong reflection and study in the wake of liturgical reform in the early ninth century, Amalar’s commentary inaugurated the Western medieval tradition of allegorical liturgical exegesis and has bequeathed a wealth of information about the contents and conduct of the early medieval Mass and Office. In 158 chapters divided into four books, On the Liturgy addresses the entire phenomenon of Christian worship, from liturgical prayers to clerical vestments to the bodily gestures of the celebrants. For Amalar, this liturgical diversity aimed, above all, to commemorate the life of Christ, to provide the Christian faithful with moral instruction, and to recall Old Testament precursors of Christian rites. To uncover these layers of meaning, Amalar employed interpretive techniques and ideas that he had inherited from the patristic tradition of biblical exegesis—a novel approach that proved both deeply popular and, among his contemporaries, highly controversial.

This volume adapts the text of Jean-Michel Hanssens’s monumental 1948 edition of Amalar’s treatise and provides the first complete translation into a modern language.

Amoris Laetitia (henceforth AL) has been the subject of discussion among supporters and critics alike. Apparently, and especially within the Philippine context, there is not much discussion about its success as a pastoral thrust that seeks to journey with persons who are broken either as individuals or as families. If read side by side with Evangelii Gaudium and other writings of Pope Francis, it is clear that AL's pastoral thrust promotes the Gospel of Mercy in the sphere of family life and sexuality. It is in line with the Church's need to carry out internal reforms and thus it addresses the growing concern of secularization. This paper contends that for the Church to truly journey with those who need its pastoral care, as envisioned by AL, it has to address the problem of clericalism. The case of the Philippine Church is used to elaborate the contention that more than just the profound pastoral pronouncements of AL, there must be changes within the Church's system, and primarily this means serious efforts to address clericalism.

The denunciation of « clericalism » as cause of the crisis of abuse in the Church questions the very understanding of the clerical ministry. The recent identification between the clericature and the ordained ministry has talœn place in the concext of a Catholic theology of the sacrament of Holy Orders which has not yet been able to resolve ail its ambiguities. In order to remedy this state of things, the author proposes to revisit the structural diversity of ecclesial ministries, in particular by means of a wider application of the clericature to chose who exercise a ministry in nomine Ecclesiae, even without having received the sacrament of Holy Orders.
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La dénonciation du « cléricalisme » comme cause de la crise des abus dans l'Église vient interroger la compréhension même de la cléricature. L'identification récente encre la cléricature et le ministère ordonné s'est faite dans le contexte d'une théologie catholique du sacrement de l' ordre qui n'a pas encore su résoudre toutes ses ambiguïtés. Afin de remédier à cet état de fait, l'auteur propose de redécouvrir la diversité structurelle des ministères ecclésiaux notamment au moyen d'une application élargie de la cléricature pour ceux qui exercent un ministère au nom de l'Église, y compris sans avoir reçu le sacrement de l'ordre.

The NSW Special Inquiry into Child Sexual Abuse in the Newcastle-Maitland diocese, an area north of Sydney, Australia, held proceedings during 2013. The Special Inquiry investigated allegations made by police whistleblower Peter Fox that the Newcastle police and the Catholic Church colluded to keep criminal sexual activity against children by two Catholic priests from being properly investigated. This article reports on sections of the court hearings dealing with the Catholic Church, and relates these to sociological theories of gender, religion and power. In particular, the article will position gender analysis, via the social construction of clerical masculinity , as a central hermeneutic for understanding the culture of sexual violence which has plagued the Catholic Church in this region, and more broadly, for decades. This analysis uncovers a culture of elitist male cleri-calism, practices of institutional secrecy, the poor psychosexual development of priests and an exclusivist patriarchal construction of the sacred as key elements in Church culture. The article makes a contribution to two areas of inquiry that are under-researched in the child sexual abuse literature: the role of gender and the culture of priesthood.

This essay argues for a participatory synodal Church and the possible contributions of the African palaver as a model for participatory dialogue in the Roman Catholic Church. The African palaver is the art of conversation, dialogue, and consensusbuilding in traditional society that can be appropriated in the current search for a more inclusive and expansive participatory dialogue at all levels of the life of the Church. I will develop this essay first by briefly exploring some theological developments on synodality between the Second Vatican Council and Pope Francis and some of the contributions of the reforms of Pope Francis to synodality in the Church. Secondly, I will identify how the African palaver functions through examples taken from two African ethnic groups. I will proceed to show how the African palaver could enter into dialogue with other new approaches to participatory dialogue for a synodal Church.

Was ist ein Priester? So einfach die Frage klingt, so schwer ist sie zu beantworten. Es gibt nicht nur verschiedene Arten, das Priestertum auszuüben – an einen Priester werden zudem sehr unterschiedliche Erwartungen gerichtet: Kirchliche Lehre und kirchliches Recht, aber auch Bischöfe, Theologen und Gläubige formulieren Erwartungen, was und wie ein Priester zu sein hat.
Die aktuelle Systemkrise der katholischen Kirche lässt die Spannungen zwischen den unterschiedlichen Priesteridealen deutlich zu Tage treten. Die unvollendete Rezeption des Zweiten Vatikanischen Konzils, der fortschreitende Relevanzverlust der Kirchen in der Gesellschaft und nicht zuletzt Konsequenzen aus den Missbrauchsskandalen konfrontieren Priester mit schwerwiegenden Anfragen. Hinzu kommen Fragen, wie eine solide Ausbildung von Priestern in der Zukunft geleistet werden kann.
Dieses Buch nimmt die Anfragen auf und bearbeitet sie aus unterschiedlichen theologischen Perspektiven. Die internationale Autorengruppe bleibt nicht an der Oberfläche bekannter Streitthemen, sondern wagt den Blick in die Tiefe grundsätzlicher Fragen: Gibt es eine priesterliche Identität? Welche Aussagekraft hat die Praxis in unterschiedlichen Formen und Tätigkeitsfeldern? Welche Konsequenzen sind für die Ausbildung von Priestern zu ziehen?

What is a priest? As simple as the question sounds, it is difficult to answer. Not only are there different ways of exercising priesthood - there are also very different expectations towards a priest: Church doctrine and canon law, but also bishops, theologians and believers formulate expectations of what and how a priest should be.
The current systemic crisis of the Roman Catholic Church clearly reveals the tensions between the different priestly ideals. The unfinished reception of the Second Vatican Council, the progressive loss of relevance of the churches in society and not least the consequences of the abuse scandals confront priests with serious questions. In addition, there are questions about how a solid formation of priests can be provided in the future.
This book takes up these questions and deals with them from different theological perspectives. The international group of authors does not remain on the surface of well-known controversial topics, but ventures to look into the depths of fundamental questions: Is there a priestly identity? What is the significance of practice in different forms and fields of activity? What consequences are to be drawn for the formation of priests?

La crise des abus sexuels commis par des clercs interroge la cohérence de la théologie
catholique des ministères et le risque d’épuisement institutionnel des dons de l’Esprit
saint. Le pôle charismatique n’est pas extérieur à l’institution mais il est un rappel
intérieur de sa propre vocation et nul ne devrait pouvoir s’en arroger la propriété ni
prétendre en épuiser l’infinie diversité. Pour envisager la place des ministères
pastoraux dans la communauté, il convient de tenir un paradoxe : ce qui édifie
l’autorité dans l’Église est en même temps ce qui la corrige et la décentre d’ellemême.
La constitution eschatologique de l’Église implique pour l’autorité une nondisponibilité
radicale à la fois de son fondement et de son objet. Une telle perspective
vient corriger tout régime d’eschatologie réalisée qui ne prendrait pas en charge
l’historicité du rapport de l’Église à son essence.

* * *

Instituting the uninstitutable. The eschatological meaning of authority in the Church
The sexual abuse crisis regarding priests questions the coherence of Catholic
theology of ministeries and might lead to the institutional exhaustion of the gifts of
the Holy Spirit. The charismatic dimension is not outside the institution but is an
internal reminder of its proper calling and no one should be allowed to appropriate
possession of it nor claim to exhaust its infinite diversity. In order to envision the
place of pastoral ministries within the community, we must face up to a paradox:
what edifies authorities in the Church is at one and the same time what corrects it
and de-centers it from itself. The eschatological constitution of the Church entails
for authority a drastic non-availability both of its foundation and its object. Such a
perspective will correct any eschatological schema that might not take into account
the historicity of the relationship of the Church to its essence.

[Open Access, available at link below]
This article presents empirical findings from a critical discourse analysis of institutional responses by the Catholic Church to clergy-child sexual abuse in Victoria, Australia. A sample of 28 documents, comprising 1,394 pages, is analysed in the context of the 2012-2013 Victorian Inquiry into the Handling of Child Abuse by Religious and Other Organisations. Sykes and Matza’s (1957) and Cohen’s (1993) techniques of, respectively, neutralisation and denial are used to reveal the Catholic Church’s Janus-faced responses to clergy-child sexual abuse and mandatory reporting requirements. Paradoxical tensions are observed between Catholic Canonical law and clerical practices, and the extent of compliance with secular law and referral of allegations to authorities. Concerns centre on Church secrecy, clerical defences of the confessional in justification of inaction, and the Melbourne Response compensation scheme. Our research findings underscore the need for greater Church transparency and accountability; we advocate for mandatory reporting law reform and institutional reform, including adjustments to the confessional ritual.

O clero, enquanto corpo social do Antigo Regime, encontrava-se regulamentado quanto aos mecanismos de construção da sua aparência, nomeadamente da indumentária. Os elementos do vestuário, adornos e os gestos dos membros do clero secular deviam espelhar a sua posição em sociedade, identificando-os enquanto grupo, e estava, sujeitos a normas e mecanismos de controlo por parte da estrutura eclesiástica. Advindo, na sua maioria, de estratos sociais intermédios, alguns dos clérigos portugueses que não tinham benefício ou possuíam um rendimento baixo, encontravam-se expostos a situações de pobreza. A Santa Casa da Misericórdia de Braga, enquanto instituição de assistência aos pobres, torna-se um dos recursos públicos a que esses indivíduos poderiam aceder. As esmolas em roupa eram mediadas por uma decisão administrativa, que se conformava a uma determinada ideia/imagem histórica de aparência dos pobres.
Partindo deste conjunto de pressupostos teórico-conceptuais, o presente texto pretende discutir as questões da assistência, pobreza e da indumentária dos clérigos do Antigo Regime, a partir das esmolas individuais dadas pela Santa Casa da Misericórdia de Braga (séculos XVII-XVIII), procurando contribuir para o debate em redor do papel das instituições assistência na construção da aparência dos pobres e na sua conformação com outros normativos políticos, sociais, éticos e morais.

Фашизам је, упркос својим антиклерикалним почецима у Италији то-
ком 1919. године, убрзо прихватио важност религије у животима Италијана и
настојao да помири своју настајући идеологију са хришћанским вредностима.
Различити фашистички покрети широм Европе имали су различит однос према
црквама и религији, од већински секуларне идеологије Освалда Мозлија и Бри-
танске уније фашиста, до најрадикалнијих примера симбиозе религије и фаши-
стичког покрета попут усташког покрета у НДХ , или Легије архангела Михаила
у Румунији. Од свог настанка, однос фашизма и религије је у очима посматрача
на различите начине тумачен. Кључна дебата одигравала се око тога да ли фаши-
зам треба сматрати политичком религијом, односно новим изразито модерним
феноменом, који настаје када политички покрет сакрализује одређени секуларни
ентитет (нацију, расу или државу), или као екстремни вид политизације тради-
ционалне религије. Намера овог рада је да прикаже на који начин је тај однос
тумачен у савременој светској историографији, са посебним освртом на теорије
политичке религије, политизације религије и клерофашизма

The Cathedral Vicar Paul Simon (1882–
1962) published numerous books and
pamphlets in defense of the Catholic faith
against the attacks of Nazi ideology. His
widely read book “The Human Element
in the Church of Christ” (1936) was such
a work of apologetics, which this article
introduces in more detail.

Ogni documento della storia umana, sia esso vocale, cartaceo, o inciso su pietra è espressione di un preciso contesto storico e diretto prodotto di una mentalità o di una preciso indirizzo politico; in questa ottica, per avere una visione (pur parziale), ma vicina a una realtà, bisogna sempre attenersi a queste brevi indicazioni per non prendere un abbaglio e dare per verità storica, ogni cosa che in tal modo ci appare o vuole essere. Il presente studio si sofferma sul caso singolare della Lapide che da oltre un secolo svetta in bella vista sulla facciata della Torre dell’Orologio di Monteleone di Spoleto (PG), cercando di ricostruirne la storia, il contesto sociale e qualche notizia sul suo autore.

Vannozzi S., Monteleone di Spoleto 2 ottobre 1860. Il Prof. Angelo Tortoreto (…), in «Leonessa e il suo Santo», Anno XLVII, n. 276, maggio - giugno 2011.

Edizione digitale di Valentina Marino, aprile 2016.

The establishment of an Orthodox Diocese, with a Cathedral Church, in Hong Kong has been a blessing to the faithful and to the non-Orthodox. This is also an example where the church has served for 26 years in a context that is neither Orthodox nor conducted in the language of the city.  This unique situation raises many issues of liturgical inculturation for the vision of an Orthodox Mission Church.  This presentation will, referencing the story of the church in Hong Kong, look at the difficulties and challenges of such a process.

Twenty-first century Serbian nationalism has had little serious analysis. Most works on it concentrate heavily on the nineties and the wars of Yugoslav secession, which produced a wide variety of rampant forms of nationalism throughout former Yugoslavia. Since 5 October 2000, right-wingers have somewhat softened their line in public discourse and lost some of their popular appeal, but strong nationalist tendencies have remained, taking their place in Serbia's social and political discourses. These tendencies have been concentrated around certain extreme right-wing groups, chief among them Dveri srpske, which has been active since the early nineties. After organizing itself politically, this movement has refurbished its image and discourse, and, in the April 2016 elections, has even succeeded in entering parliament. Here, the author analyses Dveri's agenda and key convictions: antisemitism, an anti-EU stance, support for Putin's Russia, clericalism, and homophobia. He also reviews Dveri's change of image and discourse over time.

The article argues that child abuse prevention efforts in the Catholic church need to be supplemented by a thorough communal approach to the healing of direct and indirect victims of clergy sexual abuse, and this amounts to a change in the culture of the church away from patterns of clericalism and narcissism in which both clerical and lay members participate, toward a victims-first approach marked by deep listening to the voices and insights of survivors themselves, new attention to the theology of redemption, an embrace of the principles of High Reliability Organizations, and the renewal of communal prayer through the liturgy of the mass as one liturgical pattern of accompaniment.

Michelle ARMSTRONG-PARTIDA, "Clerical Marriage and Priestly Masculinity in Fourteenth-Century Catalunya".

In fourteenth-century Catalunya, Catalan priests formed domestic unions with women that were marriage all but in name. Episcopal visitation records from the diocese of Girona, Barcelona, Vic, and Urgell show that parish clergy were able to meld a family and a household with their profession in spite of the Church’s prohibition against clerical marriage. The fact that so many clergymen were promoted through the holy orders to become parish priests and still managed to form de facto marriages and support their children indicates that although the standards of the medieval Church had changed since the Gregorian period, the customs of parish clergy had not. Countless clergymen defied orders to expel their women and set aside their families, regardless of the threats of excommunication and repeated episcopal fines that were inconsistently applied to the clerical population. Judging from the number of priests who persisted in these de facto marriages, the financial burden was ultimately tolerable not only because clergymen were emotionally attached to their families, but also since the role of a paterfamilias, who ruled a household with a wife and children, was central to their masculinity. It was not merely proof of sexual activity or evidence of offspring that conferred masculine status in the parishes of late medieval Catalunya. Priests established marital households because medieval society defined adult male masculinity as one in which a man advanced to take on the role of husband and father.
.

Michelle ARMSTRONG-PARTIDA, "Mariage clérical et masculinité sacerdotale dans la Catalogne du XIVe siècle".

Dans la Catalogne du XIVe siècle, les prêtres de paroisse formaient avec des femmes des unions qui avaient tout du mariage, sauf le nom. Les archives des visites épiscopales des diocèses de Gérone, Barcelone, Vic et Urgell montrent qu’ils étaient en mesure de concilier leurs familles et leurs maisonnées avec leur profession, en dépit des prohibitions édictées par l’Église à l’encontre du mariage clérical. Le fait que tant d’ecclésiastiques reçus dans les ordres sacrés pour devenir prêtres de paroisse aient cependant pu s’engager dans des mariages de facto et entretenir leurs enfants indique que même si les normes de l’Église avaient changé depuis la réforme grégorienne, tel n’était pas le cas des coutumes du bas-clergé. D’innombrables hommes d’Église passaient outre aux ordres de se défaire de leurs femmes et de leur familles, malgré les menaces d’excommunication et les amendes épiscopales répétées qui s’appliquaient, sans régularité toutefois, à la population cléricale. À en juger par la grande quantité de prêtres qui persistaient dans ces mariages de facto, la charge financière des amendes était en définitive tolérable, non seulement parce que ces hommes d’Église étaient émotionnellement attachés à leurs familles, mais aussi parce que le rôle de paterfamilias placé à la tête d’un foyer avec femme et enfants avait une importance centrale du point de vue de leur masculinité. Ce n’étaient pas simplement la preuve d’une activité sexuelle et l’existence d’une progéniture qui conféraient le statut masculin dans les paroisses de Catalogne à la fin du Moyen Âge. Les prêtres fondaient des foyers parce que la masculinité adulte, telle que la société médiévale la définissait, impliquait d’endosser les rôles de mari et de père.

Pocos lugares comunes están tan asentados en la narración del pasado vasco como la enorme trascendencia del catolicismo en los siglos XIX y XX. Sin embargo, el conocimiento de la evolución del hecho religioso a lo largo de la contemporaneidad sigue siendo bastante precario. Este libro intenta llenar este vacío analizando el enfrentamiento impulsado por las desavenencias entre el clericalismo y el anticlericalismo entre los años 1890 y 1923 en una Vizcaya que se estaba transformando a un ritmo acelerado. Soldados de la fe o amantes del progreso pretende reivindicar la complejidad historiográfica contra las interpretaciones reduccionistas que ahogan la pluralidad.

Au lieu d'aller aux racines mêmes de la crise des abus, l'Église catholique se contente de réformes qui, bien que positives et courageuses, se limitent à des pansements disciplinaires: plus de transparence et d'imputabilité, tenir un registre des abus commis, etc. Comme le notent deux des plus grands spécialistes des abus sexuels du clergé aux États-Unis, l’ex-moine bénédictin Richard Sipe et l’ex-dominicain Tom Doyle, les racines profondes de la crise se trouvent précisément au niveau idéologique de l’Église: une théologie selon laquelle devenir prêtre permettrait à quelqu’un d’accéder à une vie spirituelle plus intense et profonde et le doterait de pouvoirs divins qu’aucun autre être humain ne possède; une règle administrative qui laisse entendre que renoncer à toute vie sexuelle représente une voie spirituelle supérieure; des prêtres dont la maturité psychosexuelle, aussi impressionnantes que soient leurs qualités intellectuelles, est figée au niveau de l’adolescence, d’une part à cause d’une formation au séminaire où tout ce qui est sexuel est considéré comme péché, et, d’autre part, parce que les séminaristes ne vivent pas l’évolution psychosexuelle normale découlant de fréquentations.

Among the greatest blessings of my priestly ministry I count the many retreats I have preached to religious sisters, nuns, monks and diocesan priests in Europe, North America, Australia and Asia. It has given me an inside knowledge of the Church. During confessions or personal conversations the participants open up with exceptional candour and within a few days it is possible to acquire a fairly accurate picture of the health of a community, a diocese or a local Church. This unfiltered access to the inner motivations and struggles of countless nuns and priests has persuaded me that the Church remains an unparalleled force for good in the world. They are frank about their struggles, frustrations and failings but remain patiently devoted to their mission. In spite of its many flaws, no other body in the world cares for the poor, the immigrants, indigenous people, the promotion of women quite in the same way as the Church does. I will never forget my visit to the sisters caring for lepers in one of the remotest rural areas of Manchuria nor my conversations with the Filipino nuns who developed an admirably open-minded program in women studies which has since been adopted by all the universities of their country. These experiences resonate in me each time I hear about clericalism. Once upon a time an insult hurled at clergy by secular pamphleteers it has now become a rallying cry for those sympathetic with Pope Francis' efforts at Church reform. Clericalism is often used as if it were self-explanatory in connection to almost any of the sprawling Church's ills: the abuse of minors, the impunity of perpetrators of same-sex harassment, the growing awareness concerning the widespread sexual exploitation of nuns, the obstinate refusal of accountability by bishops, the silencing of victims. One of the common threads through this depressing litany is a specific form of misuse of power and betrayal of fiduciary duty typical of professional bodies, namely the assumption that skills and knowledge make their members inherently deserving of privilege and not answerable to anyone other than their own peers. Indeed, for Pope Francis clericalism is a group mentality whereby ministry is identified with power rather than service. This leads to entitlement, paternalism, self-referentiality and loss of missionary impetus. Overcoming clericalism has become the catalyst of a righteous anger to hold Church leadership accountable for their offences-since by now it is amply clear that all too often bishops are like politicians: they never act, they only react if they are forced to do so. Just like any other slogan however, clericalism is a double-edged sword if the reforming zeal

این نوشته، دعوتی است به پژوهش در باب گوشه‌ای مهم اما کمتر ‌پژوهیده از تاریخ فقاهت شیعی. یکی از نتایج به دست آمده از این نوشته این است: تاریخ جامع تکفیر (های صورت گرفته از سوی فقیهان شیعه) هنوز نوشته نشده است. اما حتی اگر چنین تاریخ جامعی هم نوشته شود، باز جای نوشتن تاریخ تضلیل خالی است ـــ پدیده‌ای شبیه به تکفیر اما تا حدودی متمایز و بسا پرکاربردتر از آن.

This paper presents four major positive image tendencies observable in 94 texts concerning priests that were published on the tabloid portal, Fakt24.pl, in the period 2009-2016 (a deceased person, a victim of a villain, an intermediary between God and a man, an exceptional person). The material presented challenges the claim that the portal is systemically anti-clerical (irrespective of the prevalence of negative-sentiment texts regarding priests). Diff erences between various and opposite depictions of priests show that the manner in which priests are described (and the radicalism of assessments) does not arise (solely) from a specifi c sentiment of the editorial board or its policy, but from tabloid logics which requires that a character be presented in a clear and unambiguous manner. This means, among others, that a positive or negative assessment of the protagonist is determined by the needs of narration used to tell a story in which a priest has a role to play. Dobry ksiądz w t...

En la Argentina, el mandato constitucional faculta al Gobierno Federal a sostener económicamente el culto Católico. Este paper se propone describir las normativas que han privilegiado dicho culto, incluso más allá del mero sostén económico.

... "Es deber de verdadero y auténtico patriotismo ...": la nacionalización del conflicto entre clericales y anticlericales (1898-1939). Autores: Joseba Louzao Villar; Localización: Ayeres en discusión [Recurso electrónico]: temas clave de Historia Contemporánea hoy / coord. ...

In the first part of the essay, the author examines the five plagues of the Church that were presented by the great Catholic intellectual Antonio Rosmini in 1848 in a text entitled Delle Cinque Piaghe della Santa Chiesa. The text was very influential for Italian Catholicism in the 20th century. According to Rosmini, the five plagues are: the separation of the people from the clergy in the public cult, the insufficient education of the clergy, the discord amongst the bishops, the handover of the appointment of bishops to the power of laymen, and the serving of economic power and ecclesiastical goods. The author argues that the plagues formulated by Rosmini are not simply a diagnosis of the unsatisfying state of Catholicism but also refer to the question of the sacred and the holy. Holiness is to be linked to the unpronounceable Tetragrammaton YHWH, designating something inaccessible to human power. Rosmini, conscious of the power mechanisms of society and their totalitarian grasp, imagined a lovingly devoted Church to have the task of renouncing earthly regimes of power, thereby remembering its evangelical origins. The author shows that each of the plagues designates a critique of Church's claim to worldly power. In the second part, he examines a conception of holiness in which the holy designates the individual as oscillating between two subjects, its own and that of Jesus, the latter marking a radical opening of the subject and the abundance of the name of God. It is betrayed when the Church becomes an institutional space of sacralised power detached from the profane world. In the third part, the author introduces four new plagues of the Church: 1. the exclusion of laymen from responsibility for the Church, 2. the claim to moral superiority as a legitimisation of sacralised power, 3. sexual abuse and 4. clericalism as patriarchal power and the exclusion of women from responsibility in the Church. While these contemporary plagues indicate a self-centred and power-conscious understanding of sacrality inadequate to the biblical concept of holiness, Pope Francis's notion is rooted in the latter. The Pope thereby shares Rosmini's notion of holiness, a notion that is decisive for the future of the Catholic Church.

In the first part of the essay, the author examines the five plagues of the Church that were presented by the great Catholic intellectual Antonio Rosmini in 1848 in a text entitled Delle Cinque Piaghe della Santa Chiesa. The text was very influential for Italian Catholicism in the 20th century. According to Rosmini, the five plagues are: the separation of the people from the clergy in the public cult, the insufficient education of the clergy, the discord amongst the bishops, the handover of the appointment of bishops to the power of laymen, and the serving of economic power and ecclesiastical goods. The author argues that the plagues formulated by Rosmini are not simply a diagnosis of the unsatisfying state of Catholicism but also refer to the question of the sacred and the holy. Holiness is to be linked to the unpronounceable Tetragrammaton YHWH, designating something inaccessible to human power. Rosmini, conscious of the power mechanisms of society and their totalitarian grasp, imagined a lovingly devoted Church to have the task of renouncing earthly regimes of power, thereby remembering its evangelical origins. The author shows that each of the plagues designates a critique of Church's claim to worldly power. In the second part, he examines a conception of holiness in which the holy designates the individual as oscillating between two subjects, its own and that of Jesus, the latter marking a radical opening of the subject and the abundance of the name of God. It is betrayed when the Church becomes an institutional space of sacralised power detached from the profane world. In the third part, the author introduces four new plagues of the Church: 1. the exclusion of laymen from responsibility for the Church, 2. the claim to moral superiority as a legitimisation of sacralised power, 3. sexual abuse and 4. clericalism as patriarchal power and the exclusion of women from responsibility in the Church. While these contemporary plagues indicate a self-centred and power-conscious understanding of sacrality inadequate to the biblical concept of holiness, Pope Francis's notion is rooted in the latter. The Pope thereby shares Rosmini's notion of holiness, a notion that is decisive for the future of the Catholic Church.

Durante a sua viagem a Moçambique, Madagáscar e Ilhas Maurício, em setembro passado, o papa Francisco se encontrou com alguns jesuítas moçambicanos para um momento de conversa informal, livre e fraterna. No diálogo, o pontífice reiterou o que é evangelizar em uma "Igreja em saída", segundo ele. E diferenciou a evangelização de duas degenerações que afetam a Igreja em sua relação com o mundo e no seu próprio interior-respectivamente, o proselitismo e o clericalismo.

The article analyses and, partly, criticises argumentation of the book Tragédie celibátu    – mrtvá    manželka ("Tragedy of celibacy—dead wife") by L. P. Baláž and M. Lajcha (Kľak, 2018). It observes the rhetorical and apologetical nature of the book and reveals its clericalist implications and presents different views on how to deal with this issue. It remarks that the refusal of marriage and the preference for sexual asceticism was not only a  contribution of Platonic and Stoic philosophy but also merit and a genuine feature of early Christianity itself. It points out that the concept of longing to become a priest, which according to the authors should entitle a married man to get the ordination, has a clerical-ist backdrop. Finally, it questions the way how the authors tried to make the abolishing of mandatory celibacy a part of the conservative agenda by references to the very rigid features of Catholic conjugal ethics and the common gender stereotypes.

جمهوری اسلامی از زمانی که خمینی در درس‌های نجف کوشید تا وجه محافظه‌کارانه تشیع را ساختگی و غیراصیل جلوه دهد و آنرا به‌سوی تصدی‌گری در سیاست هدایت کند، همواره تمرکزش بر آن بوده تا شیعه را در رویکردی تهاجمی و انتقام‌جویانه منحصر کند. قاسم سلیمانی آخرین نمادی بود که با سرمایه‌گذاری هدفمند و تبلیغات بسیار گسترده قرار بود حلقه وصل حوزه، مسجد و سنگر باشد.