从圣索菲亚大教堂的历史变迁看文化的民族性和世界性

文化历来都是哲学和社会科学所关注的焦点问题之一，本文主要讨论文化的民族性和世界性方面的有关问题，并且选择以圣索菲亚大教堂为例，引出对相关问题的思考。     

托马斯·阿奎那论宗教与政治

作为神学家和西方教会的代言人,阿奎那深入讨论了宗教与政治的关系问题,包括如何协调教权与王权的关系、如何对待异教徒、如何对待叛教者等。针对不同情况,他的政策也不相同,但其目的只有一个:在保持基督教国家内部稳定的前提下,打击异教力量和异端分子,维护和加强教会的势力。     

A Significant Shift: A Pentadic Analysis of the Two Rhetorics of the Post-Vatican II Roman Catholic Church Regarding Homosexuality

This paper argues that, since the Second Vatican Council (Vatican II), there has been a significant shift in the rhetorical stance of the Roman Catholic Church toward homosexuality in which the pre-council rhetoric, which condemned both act (i.e., homosexual behavior) and actor (i.e., the homosexual) has been replaced by two distinctly different rhetorics: a moral rhetoric, which continues the Church's long-standing condemnation of homosexual acts as sins, and a pastoral rhetoric, which argues that homosexuals should be ministered to and embraced. A Burkean pentadic analysis is used to define how the two rhetorics differ from each other and from the earlier rhetoric. The three major influences (i.e., Scripture, Tradition, and Catholic theology/philosophy) that have shaped, and continue to shape, the Church's position regarding homosexuality are described. Some of the socio-political implications of this shift are emphasized.     

从宗教学看壮族布洛陀信仰

壮族布洛陀信仰属于原生型巫教,可称为原生型民族民间宗教,它与壮族的生存与发展紧密联系在一起,是壮族特有的文化传统。布洛陀信仰的活动在社会批判运动连续不断的年代,曾一度销声匿迹。改革开放以来,由于宗教理论的改进和宗教政策的宽松,由于社会对民族文化(包括宗教文化)的重视和对民间信仰的关注,由于布洛陀信仰研究的开展,壮族地区布洛陀信仰开始了它的重建的过程。以广西田阳敢壮山为中心,壮族民众自发地恢复布洛陀祭祀和相应的文化活动,规模越来越大,并得到学者的理论支持和政府的理解。这种民族信仰重构现象,表现了壮族民族文化主体意识的增强和布洛陀信仰的旺盛生命力及其对新的时代的调适能力,如引导得当,会丰富中华民族多元一体的文化内涵,推动两个文明建设,充实壮族人民的文化生活。     

The Roman Catholic Church: A Centuries Old History of Awareness of Clerical Child Sexual Abuse (from the First to the 19th Century)

Debates in international forums and in mainstream media on the role, responsibility, liability, and response of ecclesiastical authorities of the Roman Catholic Church (RCC) toward clerical child sexual abuse (cCSA) fail to take into account the historical roots and awareness of the problem. Reports also fail to mention the historic organizational laws RCC developed over centuries. In contrast, RCC documents evidence that the Catholic Church not only carried century’s old history of cCSA, but also repeatedly condemned cCSA by successive papal authorities, organizational laws, and institutional management mechanisms. During the first millennium, however, church laws remained confined to the bookshelves and were not converted into appropriate management policies and infrastructural models. This was largely due to the absence of a central administrative organizational structure, which developed later in the 12th century, following the Second Council of Lateran (1139) when the Papacy asserted its authority to establish administrative control over the organizational church. It was only then that management policies started to be framed and institutional structures enacted to deal more appropriately with cCSA from the 14th to 20th centuries. Despite this, RCC developed a culture of secrecy using clandestine organizational management models and institutional laws prescribed in 1568, 1622, 1741, 1866, 1922, and 1962 which aimed to manage cCSA. The current study traces reported cCSA as far back as the first century and critically examines the organizational laws, and institutional policies developed by RCC to address clerical sexual misconduct up to the end of the 19th century.     

俄国政教关系的历史嬗变

政教关系即指国家政权同教会之间的关系。俄罗斯从拜占庭接受基督教以后,基督教作为一种文化现象一直伴随着整个俄罗斯社会历史发展的进程。教权与皇权之间的关系在不同时期也经历着不同的变化,政教关系的问题一直是国家与教会所关心的问题,但总体上保持着政教合一的局面。由于俄国的地缘政治,必然要求内部思想的高度统一,要求政教合一的一元化政治,但它对东正教自身的发展有着消极的影响。     

Assessing reporting patterns of child sexual abuse within the Catholic Church using discontinuities in model parameter timeseries

Prior to 2002, little was known about sexual abuse within the Catholic Church. After the Boston Globe broke the story about John Geoghan - a priest in the Boston Archdiocese who was accused of abusing numerous children, convicted of one count of indecent assault, and eventually murdered in prison - the Church had many questions to answer. To this end, the United States Conference of Catholic Bishops (USCCB) commissioned John Jay College of Criminal Justice to research the nature and scope, as well as the causes and context of child sexual abuse within the Catholic Church.This research analyzes the data from the John Jay studies using a new quantitative technique, capable of adjusting for distortions introduced by delays in abuse reporting. By isolating discontinuities in model parameter timeseries, we determine changes in reporting patterns occurred during the period 1982-1988. A posteriori to the analysis, we provide some possible explanations for the changes in abuse reporting associated with the change-point. While the scope of this paper is limited to presenting a new methodological approach within the frame of a particular case study, the techniques are more broadly applicable in settings where reporting lag is manifested.     

天主教会与西欧中世纪经济的复兴

因罗马帝国后期的内乱、日耳曼人大迁徙带来的长期战乱,致使西欧进入中世纪出现了土地荒芜、技术落后、经济发展长期停滞的局面,是天主教会组织带头进行农业垦殖、传播生产技术、建设公共设施,促进了经济的复兴。     

近代直隶天主教传教士对自然灾害的赈济

近代以来,直隶地区灾荒频仍.面对自然灾害,传教士采取多种方式救助灾民,取得了一定成效.传教士在本着博爱、慈善愿望开展赈济事业的同时,也带有改变教会殖民形象和吸引灾民入教的实用功利动机.正因为一些传教士过分注重赈济事业的传教目的,采取了一些急功近利的传教政策,故而弱化了教会赈济事业的慈善色彩.     

The Orthodox Church in revolutionary Cheliabinsk: reform,counter-reform,and popular revolution in 1917

In 1917 the Cheliabinsk Vicariate, like the Church in most areas in the Russian empire, declined to support the autocracy, welcomed the February Revolution, endorsed the Provisional Government, and envisioned a broad set of reforms that even included a greater role for the laity in Church governance. The key agent for reform in Cheliabinsk – as in other dioceses – was the Assembly of Clergy and Laity, the focus of this study. Although the Assembly did adopt a radical and ostensibly popular social and administrative program, the vicariate encountered growing lay disenchantment – because of its support for an unpopular war, because of a caveat deferring social reform, but also because of the Church’s reluctance to give parishioners full power over the parish. The intensifying crises of 1917 heightened expectations for reform, and the disintegration of authority in Cheliabinsk and within the Church itself widened the chasm between the Church and parishioners. In response, diocesan authorities supported conservative measures, which deferred reform, in an attempt to re-establish order, while parishioners – frustrated by the pace of reform and the Church’s wavering support of it – led a revolution against diocesan authority aimed at making the Church subservient to their own agendas.