元代回族诗人萨都剌与道教

元代萨都刺《雁门集》中保存有数十首涉道诗,是萨都刺寻访江南道教的历史记录。萨都刺作为东来的回回人,注意了解中国传统的儒释道文化。他足迹遍及江南道教名山宫观,与道门人士结为方外之友,这反映出在多元一体的中国社会中,不同民族宗教间的对话与交流。     

Socialization Processes and Clergy Offenders

This article uses feminist theory to investigate how the socialization processes used to maintain the clergy community in the Roman Catholic Church contributes to a vulnerability in some clergy for sexually abusing children. This vulnerability is identified first in an examination of the literature on the impact of socialization processes on clergy offenders between the 1960s and 1980s. A comparison is then made with the implications of the apostolic exhortation, Pastores Dabo Vobis, which provides a theological basis to clergy formation. The article argues that the document works to ensure a continuity of socialization processes that not only have been shown to create a vulnerability for committing child sexual abuse but compound existing vulnerabilities. The article concludes that constraints produced by the preservation of a hegemonic masculinity and patriarchy retain a threat of violence against children and require recommended reforms.     

宋代文人与道士交往的方式与原因

宋代文人与道士交往构成了一种特殊的社会关系。别后寄诗四种。他们交往的原因包括知识层面上的向道士问道、超越世俗的精神满足和心理安慰。他们的交往方式主要有寄赠诗作、登门拜访、临别送行、文化修养层面的切磋技艺、诗酒唱和以及从心态层面上     

宋元明时期僧道免丁钱问题探讨

免丁钱是一种创行于南宋绍兴中期的身丁税,课征对象为寺观僧道,仅盛行于南宋时期。至于元明时期的僧道免丁钱,则是发拨度牒的收费,其性质与宋代不同。     

晚清传教士与中国"资治"日本法律之简论

鸦片战争后,新教传教士采取多种途径,大力输入和传播日本等西方国家文明的法律思想,为清末法律改革提供了借鉴,在一定程度上推进了中国法律的近代转型,因而传教士是晚清时期“资治”日本法律文化的重要桥梁。     

张籍的方外之交及佛道思想研究

张籍虽一生笃信儒教,但他和僧人道士亦有较为频繁的交往,且有诗歌酬唱赠答。张籍晚年思想较为消沉,受佛道思想影响较深,甚至有服食丹药的经历。     

咸同时期中法教案类型及原因辨析

咸丰同治时期是近代史上中法之间教案不断发生与发展时期,既有历史的原因,又有文化和外交的原因,而教案发生的最根本原因是传教士以侵略中国的本国政府为后盾,既在经济上损害了中国人民的利益,造成生存危机,又在政治上危及了统治秩序,造成社会危机、民族危机。     

Prospects for Change? Structural,Cultural and Action Dimensions of the Careers of Pioneer Women Priests in the Church of England

Like other organizations the Church of England has adapted to the greater and increasing involvement of women in paid work and other parts of the public domain. However, this has been a gradual, strongly contested and painful process for the Church. In 1986, it allowed women to enter the lowest rank of the clerical profession as deacons, and after many years of hard and bitter struggle the vote was won in the General Synod to ordain women to the priesthood. ¹ The first women priests were ordained in 1994. This article reports a study of 31 of the most senior and experienced Church of England women priests from dioceses across the whole of England. Women entering previously male‐dominated, or male exclusive occupations as in the case of the priesthood, are necessarily engaged in a process of change. The women priests in this study were active agents for change, they wanted to change the organization, both structurally and culturally. This article examines the question of whether these women ‘pioneers’ in the Church of England stand any chance of changing the organization and the occupation, or whether and to what extent they are changed themselves by needing to ‘fit in’. It will look at the structural and cultural factors, which may inhibit their agency or support it.     

山林道教向都市道教的转型:以唐代长安道教为例

唐代长安道教宫观大量设置,各名山宫观道士汇聚长安,积极介入社会政治文化活动,这反映道教史上山林道教向都市道教的转型。唐代长安道士注重弘道,道教与儒释共同鼎立而为三教,道学成为社会文化的主流。     

Towards a critical spirituality of organization

In contrast to the current tide of literature which predominantly emphasizes the integrative potential of spirituality in the workplace, this article explores the possibility that spirituality can act as a force of resistance in relation to management through the development of a practice‐based morality. It focuses on two historical cases where a synthesis between Christianity and Marxism provided the basis for challenging organizational practice. The first involves the French worker‐priests (1943–54) and the second concerns the role of industrial mission in the British coal miners’ strike (1984–85). These two cases illustrate the potential for achieving a synthesis between Christianity and Marxism in the form of a practice‐based morality that involves a concern with the exterior, political and social aspects of religion in addition to the preoccupation with the interior search for meaningful existence which tends to dominate managerial approaches.