Repositório RCAAP

No summary/description provided

No summary/description provided

During the past few years, the place of Religious studies has increased all over Europe, and sometimes it’s in competition with Theology. There are plenty of reasons at the origin of this phenomenon. There is of course the increasing secularization of society with major Christian denominations losing their influence – religious practice is diminishing, vocations are scarcer, and theology institutions are gradually recruiting a much more diverse public than only from among the religious and clerics. Yet religions are not disappearing from society, Islam itself is experiencing a rise in strength, other religious references are emerging, and probably there has never been so much talk about religion as we now have. Within this context of radical pluralism, non-confessional Religious studies appear much more respectful of the principle of laïcité. The concept of the religious is expanded to, and thus influences or sacralises, new realities; traditional religions are reproached, probably like never before, and terrorist attacks turned them into scapegoats. Vandalism of confessional places and religious discrimination have become common.

As the title suggests, this study provides a brief overview of the relationship between theology and religion studies in Eastern Europe: Croatia, Slovenia, Bosnia-Herzegovina, Hungary, Slovakia, the Czech Republic, and Poland.

The exposure to be presented will consist of two major points. The first (I) is introductory. It is intended to offer the state of the art on the problem of the body-psyche relation, already very old, that has in Psychosomatic one of its controversial points. Nowadays, it has its nucleus in the discussion around the relations between brain, mind and body. In the second point (II), the notions to be clarified in Table 3 of our Fifth Symposium ("Psychosomatic of the religious, the rite and the body"), debated in light of the major theme of the Symposium ("Rationalities, affectivities and religious experiences in contemporaneity "). I will take advantage of the opportunity to speak at the Catholic University of Portugal, on this campus in Braga, to pay tribute to one of the greatest neuroscientists of our time, the Portuguese psychiatrist António R. Damásio, bringing to the discussion something of his view on the Psychosomatics he represented in the 1920s and 30, an ambitious theory that sought to associate clinically two complex scientific areas of contemporary science: Neuromedicine and Psychology.

Starting from the contemporary context of replacing the concept of religion with the concept of spirituality, the article begins by exploring the characteristics of contemporary spiritual experiences, situated between self-concentration and the holistic reference of experience, on the horizon of cosmic energies. From this context of analysis, it is proposed a concentration on the signification of the body for the elaboration of the contemporary spiritual experiences, relating this meaning with the anthropological dimension of the relation to the other. The otherness inscribed in the interhuman relationship in bodies is then placed in the context of ritual experience, precisely as a bodily experience of the otherness of meaning.

In this paper, we intend to point out the extent to which Girardian thought can offer elements that will serve as a basis for thinking about contemporary religious rationalities and experiences, using as a reference the process of conversion of René Girard. We suspect that this is possible and fruitful, since Girard begins his research from the point of view of the scientist and literary critic and finally converts to Christianity by means of rationality or logical reasonableness.

In this article, I intend to give a brief retrospective of the previous symposia in order to show the emphasis and the thematic progression that has been guiding these meetings among Brazilian researchers under the coordination of the Group of Studies and Post- -religious Studies - Postmodernity and religion affiliated to the Program of Post-graduate Studies in Religion Science of the Pontifical Catholic University of São Paulo, and Portugal, under the coordination of the Faculty of Philosophy of the Portuguese Catholic University, Campus de Braga. I would like to briefly point out the postmodern perspective in the contemporary context Finally, as a contribution to the master line of the V Symposium – whose proposal is to focus on the religious phenomenon as an experience that goes beyond the disjunctive perspective between rationality and affectivity, mind and text, entering into the psychosomatic of the religious and the communities of affection – I will bring brief reflections from two philosophers considered postmodern, beginning with the most famous, Jacques Derrida, who in the texts will explore new ways of approaching the experiences of the divine in contemporary times using metaphorical images whose mind or intention surpasses the established religious experiences by the revelations contained in the rationalizing texts enshrined in ontotheology and open horizons for the advent of justice and fraternity. On the other hand, the perspective of affective communities can be supported by Gianni Vattimo’s proposal, which deconstructs the violence of metaphysical thought by proposing a new rationality based on the “pensiero debole” (fragile thinking), which in Christian theology is based on kenosis from the incarnation of the “Son of Man” and, in philosophy, retakes the nihilism of Nietzsche proposing a future of religion that goes beyond the rationality of science heiress of the Enlightenment, abstract, consumerist, selfish and alien to the body and claims of affectivity.

This article proposes an interpretive approach from the analytics Max Horkheimer - specifically the concept of subjective reason - the religious experience in postmodernity, lived under the affection of communities.Under the dynamic of affection communities, religious experience in contemporary structure can no longer from an identification guided by a doctrinal definition or a faith conceived as theological truth of expression or in an adherence to a religion as a tradition. The religious community will be based, as a structuring element the dimension of affective identification. The affection, which appears and stands as amalgamates the postmodern religious experience, you may be sure to be an expression of a subjective rationality, instrumentalize the experience of religion.

The purpose of this brief work is to (re) read what happened in Fatima (chapter 3) in the light of the deepening (subchapter 2. 2.) of the essential elements of the theses of "Visionen und Prophezeiungen" (subchapter 2. 1.) of Karl Rahner. In particular, what it refers to in respect of: spiritual experiences (sub-chapter 1. 1.); of the spiritual senses (subchapter 1. 2.); and the verbal translation of spiritual experiences (subchapter 1. 3.). For this purpose we will study the main texts of Rahner that address these last three themes, as well as "Visionen und Prophezeiungen" and, of course, the "Critical Documentation of Fatima" that has been published since 1992.

Catholic sanctuaries, especially in Portugal's rural areas, play an important role in preserving the faith of the people and, above all, in the well-being of the people living in these areas. In fact, the promises made in these shrines and the journeys to these places for prayer are a balm for the various difficulties encountered in everyday life at the most diverse levels of daily life. The maintenance of these sanctuaries with vitality is, however, a challenge for the population and for the Catholic Church, especially due to the loss of population that has occurred in many Portuguese areas of the interior. In this context, the purpose of this text is to analyze the different interconnections of Catholic shrines in different parts of the world, highlighting the origins and importance of the sanctuary of Our Lady of Miracles in Pindelo dos Milagres (São Pedro do Sul).

No summary/description provided

No summary/description provided

No summary/description provided

No summary/description provided

No summary/description provided

No summary/description provided

This article intends to provide some arguments in favor of the teaching of the religion in the public schools, in the context of the denominated secular states. In this sense, any kind of confessional argument is avoided, including the appeal to agreements between states and churches. Rather, a foundation is sought in the various dimensions of the educational process itself. In this sense, religious education would, in the first place, develop the (self) critical spirit of the students, in relation to their religious or non religious choice; secondly, it would seek to explore the anthropological conceptions that result from religious traditions, and which eventually determine certain ethical and political choices of societies; finally, religious teaching would develop in students the sense of mystery, analogous to the sense of poetics, which is fundamental to a more complete conception of the human. The practical way of articulating these arguments with the current working scheme of the teaching of religion remains an open challenge.

The importance and use of digital tools in communication and training processes is increasingly undeniable. In fact, the Web offers a range of resources / tools that support the work of educators in order to promote, in practice, communication, creativity, collaboration and critical thinking. What happens in the most diverse areas of knowledge also extends to classes of Moral and Religious Catholic Education (EMRC), through the use of text addition, audio, image and video tools. Among the many examples of resources and content with clear, cognitively challenging pedagogical intentions. Of the many possible examples, we can highlight WebQuest “Ecology and Values”, the digital game “Islam is fun - Pilgrimage to Mecca” and the “Religions” website.

Contemporary society is strongly influenced by the Internet, which challenges cultural transmission and the education of the faith. This article seeks to discuss the potential of the Web for Christian education, especially in the relation between the image and the text in the construction of the Christian identity.