Culture and Popular Piety

2020 ◽  
pp. 233-259
Keyword(s):  
2014 ◽  
Vol 86 (1) ◽  
pp. 63-76
Author(s):  
John E. Colwell

In response to Stephen Holmes, this paper reviews the Trinitarian contributions of the Cappadocian Fathers and Augustine with the goal, following Robert Jenson and Colin Gunton in particular, of reasserting the key distinctions between them and some aspects of the heritage of these distinctions in Western theology and popular piety. The paper also acknowledges some of their commonalities, including the common inadequacies in their expressions of the doctrine of the Spirit.


2015 ◽  
Vol 46 (128) ◽  
pp. 89
Author(s):  
Allan Figueroa Deck

Este ensaio estuda a relação entre a migração latino-americana em direção ao Norte e as mudanças que estão tendo lugar no catolicismo estadunidense. A parte principal do artigo concentra-se na profunda e histórica experiência religiosa que os latinos trazem à Igreja nos Estados Unidos, herança marcadamente diferente da anglo-americana. Ao pano de fundo colonial, entretanto, devem ser acrescentadas as profundas mudanças que aconteceram no catolicismo latino-americano no período posterior ao Concilio Vaticano II. Os latinos têm sido um canal para comunicar a visão dinâmica de Medellín e Aparecida à Igreja católica estadunidense mais focada na conservação que na missão. A seção final trata das contribuições específicas do catolicismo latino à vida da Igreja estadunidense contemporânea através dos métodos pastorais renovados, da opção pelos pobres e da teologia da libertação, assim como no âmbito da oração, do culto e da espiritualidade, a preocupação pela justiça social, a religiosidade popular e a pastoral juvenil – para mencionar apenas algumas poucas. A eleição do Papa Francisco, o primeiro papa latino-americano, destaca a influência emergente do catolicismo latino-americano na cena mundial e não apenas nos Estados Unidos.ABSTRACT: This essay explores the link between Latin American migration northward and changes taking place in U.S. Catholicism. A major part of the article focuses on the deep and historic religious background that Latinos bring to the Church in the United States, a heritage markedly different from that of Anglo America. To the colonial background, however, must be added the profound changes that have taken place in Latin American Catholicism in the period after the Second Vatican Council. Latinos have been a conduit for communicating the dynamic vision of Medellín and Aparecida to a U.S. Catholic Church focused more on maintenance than mission. A final section looks at specific contributions of Latino Catholicism to the U.S. Church’s contemporary life through renewed pastoral methods, the option for the poor, and Liberation Theology as well as in the area of prayer, worship and spirituality, concern for social justice, popular piety, and youth ministry—to name just a few. The election of Pope Francis, the first Latin American pope, highlights the emerging influence of Latin American Catholicism on the world stage and not only in the United States.


Reinardus ◽  
2018 ◽  
Vol 30 ◽  
pp. 190-211
Author(s):  
Rebecca Rist

Abstract Just before 1261 the Dominican inquisitor Stephen of Bourbon (d.1261) visited an area of south-eastern France known as the Dombes, in the diocese of Lyons and there found that women were venerating a certain St Guinefort as a healer of children. He was extremely pleased to hear this, until he discovered that St Guinefort was not a holy man, but a greyhound. Furthermore, he discovered that the women of the Dombes were involved in a rite which allowed for the death of sickly babies. The medieval Church was unwavering in its condemnation of infanticide. Yet Stephen of Bourbon chose to shut down the rite, rather than impose more severe penalties, suggesting that he did not suspect ritual murder. The Church’s censure was not just a ban on a non-orthodox cult, or a theological statement that animals could not be saints, or a crackdown on magical and heretical practices – although it was all these things. It was also the condemnation of a healing cult that had got badly out of hand. The legend of St Guinefort the Holy Greyhound reveals the medieval Church engaged in a familiar struggle: to balance popular piety with orthodox teaching.


Lumen et Vita ◽  
2015 ◽  
Vol 6 (1) ◽  
Author(s):  
Henry Shea SJ

In his recent Apostolic Exhortation Evangelii Gaudium, Pope Francis emphasizes “the importance of understanding evangelization as inculturation.  Grace supposes culture,” he writes, “and God’s gift becomes flesh in the culture of those who receive it” (EG 115).  Expressing themes that have recurred throughout his life and ministry, Francis proceeds to lauds the role of popular piety in the life of a people, maintaining that its accessible, incarnate features exemplify the embodiment of an evangelical faith in culture.  Echoing Aparecida, Francis describes popular piety as a “spirituality incarnated in the culture of the lowly” and “the people’s mysticism” (EG 124).It would be difficult to find a more significant example of the convergence of these themes than the celebrated image of Our Lady of Guadalupe, to which Francis himself expresses devotion.  What is it about this symbol that has captivated the hearts of so many?  Using Francis’ words in Evangelii Gaudium as a point of departure, this paper analyzes the Guadalupan image and event as a potential model for inculturation.  It focuses upon three key features of the image from which can be gleaned broader principles for inculturation, namely: (1) its interlacing of cultural and revelational symbols in such a way that the cultural symbols are affirmed as well as transformed, (2) the use of inculturated symbol as a way of maximizing what Rahner refers to as “the overplus of meaning” communicated through “primordial” words and symbols that evoke deeper, transcendental aspects of human experience, and (3) finally the use of inculturated symbol to mediate interpersonal faith-encounters that can be  shared through the renewed culture and the bonds of community.


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