青年基督徒的信仰与生活实践

基于对武汉市一位青年基督教徒的个案式访谈,描述了他的信教史、生活观念和信仰实践以及他对中国宗教和社会、教会与组织之间关系的看法和认识,揭示出了信仰是如何在他的观念和实践中表现出来的,以及他是如何借用一般生活经验和中国的社会问题、文化问题来为他的信仰辩护的。以微观的角度对一个个案进行深入的分析,有利于认识了解基督徒的信仰生活状况,以及基督教在中国传播发展的条件、状况和影响。     

宗教机构养老：一种独特的养老服务方式--以温州基督教会柳市堂“敬老之家”为例

伴随老龄化社会的到来,日益增长的养老服务需求与相对短缺的养老服务供给之间的矛盾日益突出,成为实现“老有所养”目标的重要障碍。在此特殊背景下,宗教机构养老作为一种养老服务的补充形式在我国部分地区出现和发展。浙江温州基督教会柳市堂的“敬老之家”即是典型一例,它由宗教机构创办,借助宗教活动场所和教徒奉献,以非盈利方式向特定老年人群提供以精神关怀为特色的综合性养老服务。宗教机构养老受社会养老需求、宗教的慈爱精神和慈善传统、国家的社会政策、服务资源的供给、服务对象的主观意愿等因素影响。作为一种独特的养老服务方式,宗教机构养老具有独特的社会功能和积极的社会价值,但需要进一步规范和引导。     

关于清代川黔等地天主教童贞女的认识

守贞是天主教的重要宗教修行之一。然而 ,清代贞女在家修行及传教修行 ,则是具有中国特色的修行方式 ,其中以四川、贵州等地最具典型。本文依据珍稀的资料 ,以“我者”的角度 ,论述贞女在家修行的由来、内容及特点 ;分析修行方式的变化与缘由 ,以及对于传教活动产生的部分后果 ;进而从当时教外人的视角认识贞女的修行行为 ,揭示清末四川等地社会持续爆发教案的重要原因。     

洛阳存古阁藏石与北宋民间佛教信仰

~~洛阳存古阁藏石与北宋民间佛教信仰@张乃翥$洛阳龙门石窟研究院!河南洛阳471023~~~~     

Challenging the Republic from the Provinces: An Analysis of Crowd Action after the French Separation Law (1905)

Abstract

The Separation Law of 1905 is widely considered a defining moment in modern French political culture and an enduring legacy of the Third Republic. Whereas scholars have mostly concentrated on the political and intellectual genesis of the law, this article asks how ‘ordinary Catholics’ reacted to separation. It concentrates on crowd action in response to the so-called inventories of 1906, during which State officials audited all property that the Church either possessed or of which it had rights of use. By analysing the forms, motives and legitimation strategies underlying popular resistance against the inventories in Brittany, this article highlights the importance of space for structuring protest and violence in early twentieth-century France. It argues, first, that crowd action heavily drew on concepts of homeland, alternately understood as the local commune, the Breton region or the international community of Catholic believers. Secondly, the article demonstrates that these protests targeted the Republic itself and not, as had been the case during the 1890s and the post-1907 period, individual republicans. Finally, by analysing how crowd action sought to defend the homeland against the encroaching power of a State poised for change, the article reveals the persistence of reactive protest in post-1848 France.     

从荒岛贼穴到聚落街庄——以涠洲岛为例看明清时期华南海岛之开发

明清时期华南海岛开发中权力和利益的纠葛错综复杂,显示了国家政权扩张与地方社会之间长期调适过程的实态。涠洲岛所在北部湾海域自古盛产珍珠,民间以采珠和渔捞为业。明代先后在涠洲岛和沿海地区添设采珠内监衙门、游击将军和守海水寨,竭力垄断珠池,打击民众非法私采。涠洲岛及其周边海域成为明政府与珠盗周旋角力的舞台。清代以后,涠洲岛上偷渡私垦活动屡禁不止;同时多股洋盗在粤西和安南之间出没,冲击海防秩序,使官府的海岛经营策略长期处于封禁和开放的两难境地。至清末法国传教士协助大批广东客民移居岛上,迫使清政府放弃封禁政策,涠洲岛稍具规模的聚落街庄得以逐渐形成,国家行政构架构最终在岛上稳固起来。基于这个漫长的历史过程,促成了涠洲岛生本土信仰与外来宗教、渔民村庄与客家聚落混融共处的独特的历史遗存和社会文化结构。     

前《天主实义》的思想嬗变——利玛窦在粤书信阅读之管见

利玛窦在中国的所有活动都是以传教为宗旨的,推动中西方文化交流及其成果仅仅是围绕传教这个根本目标所达到的意外效果。因此,他的《天主实义》更应该成为研究利玛窦在中国所进行的文化活动时必须认真对待的文本。在利玛窦的思想历程中实际上存在着一个非常重要的转变,即由对与罗明坚合作的《天主实录》的满意到失望,《天主实义》的产生正是这种思想转变的结果。     

Building a Dignified Identity: An Ethnographic Case Study of LGBT Catholics

ABSTRACT

This ethnographic case study offers insight into religiously devout sexual minorities and the reasons behind their continued participation in an anti-gay religious institution, the Roman Catholic Church. I demonstrate how members of Dignity, an organization for gay, lesbian, bisexual, and transgender (LGBT) Catholics, strategically use their identity as gay Catholics to initiate action, to build community, and to destigmatize other religious sexual minorities. Members leverage this unique identity to push for change and equality within the Church. At the same time, this identity also allows members to see their continued participation in the anti-gay Roman Catholic Church as activism, a positive and affirming identity, thereby alleviating potential conflict and contradiction between their sexuality and their spirituality as Roman Catholics.     

从《无名的裘德》看西方社会意识形态国家机器对人性的压迫

从新马克思主义的观点分析哈代最后一部小说《无名的裘德》,可以看出作者对资本主义社会进行了深刻的反省。阿尔都塞认为,宗教、教育和家庭等体制都是意识形态国家机器,其作用无非是“保障生产关系的复制”。在《无名的裘德》中,哈代无情抨击的正是基督教会、高等教育和婚姻制度等维系西方社会的主要支柱。在建筑界从业的经历赋予哈代独到的眼光,使他能够从建筑学的角度审视这些上层建筑的领域。小说中的基督寺大学集教会和高等教育于一身,是裘德一心向往的“光明之城”,结果是那所学府的哥特式建筑却是一座名副其实的幽暗城堡,将他拒之门外。他和表妹苏·布赖德黑德因同居而违背了西方社会的婚姻制度,被视为“有伤风化”,遭到社会无情的迫害。裘德在黑暗中溘然而逝,哈代的小说创作随之化为绝响,标志着作者和他笔下的主人公对资本主义社会意识形态国家机器的最终弃绝。     

Parental religiosity and daughters’ fertility: the case of Catholics in southern Europe

Preferences, including preferences for children, are shaped during the formative years of childhood. It is therefore essential to include exposure to religious practice during childhood in an attempt to establish a link between religiosity and fertility. This path has not been explored in the documented literature that looks at the relationship between current religiosity and fertility. The International Social Survey Programme: Religion II (ISSP) provides the data base. It includes information on maternal/paternal/own mass participation when the respondent was a child (nine levels each), as well as on his current churchgoing (six levels) and prayer habits (eleven levels). These variables are included as explanatory variables in ‘fertility equations’ that explain the number of children of Catholic women in Spain and Italy. The core findings are that exposure to religiosity during the formative years of childhood, has a pronounced effect on women’s ‘taste for children’ that later on translates into the number of her offspring. In Spain, the two parents have major opposite effects on women. Most striking is the negative effect of the mother’s intensity of church attendance on her daughter’s fertility: Women who were raised by an intensively practicing mother have on average one child less that their counterparts who were raised by a less religious mother. On the other hand, an intensively practicing father encourages the daughter to have more children (by about 0.8, on average). The Italian sample confirms the statistically significant negative effect of the mother’s religiosity. The father’s religious conduct has apparently no effect on Italian women’s birth rates. Current religiosity seems to be irrelevant, both in Spain and in Italy. It follows that religiosity and fertility are interrelated but the mechanism is probably different from the simplistic causality that is suggested in the literature.