Search results

A secondary analysis of data from the 1984 National Alcohol Survey for 5,221 respondents (with a heavy oversampling of blacks & Hispanics) is drawn on to explore the extent & meaning of religious shifts of persons of Hispanic origin from Catholicism to Protestantism & other "alternative" religious affiliations in the US. Comparisons of Catholics & non-Catholics are made by using descriptive statistics & regression analyses controlling for a variety of demographic factors. Analyses show that significant numbers of Hispanics are turning to non-Catholic affiliations, especially those who are English-speaking, third-generation Americans, & residents of areas of low Hispanic concentration. Additionally, while non-Catholic Hispanics are socially distinctive in having higher levels of church attendance & attenuated Hispanic identification, they are, for the most part, not higher in secular status compared to Catholics. Hispanics are shifting away from Catholicism, but Protestantism probably does not represent a new institutional path toward assimilation & upward mobility for this rapidly growing minority group. 3 Tables, 21 References. Adapted from the source document.

Considers religion among Latinos & Latinas as part of a more general social history of the US. The acceptance of Latino religious expression as a uniquely American one entails a rejection of manifest destiny & other key premises of US culture, including assimilation. Explained here are the internal migration of Latinos to urban centers in the 1950s & how the response of churches prepared for the emergence of autonomous forms of Latino religion within the major denominations. Current population trends are described, & three key areas for further research profiled. 57 References. Adapted from the source document.

For much of its history, mainline Protestantism has sought to mediate or bridge tensions present in the wider culture. In an increasingly polarized society, its churches struggle to find ways to provide moral leadership while holding themselves together. The postwar period has been difficult for mainline Protestantism's institutions, as evidenced by membership declines & financial pressures. New communities of reference are replacing the denominational seminary as the primary locus of theological inquiry. Nonetheless, congregations are reemerging as centers of religious vitality, & there are signs of progress as mainline Protestantism adapts to a rapidly changing social context. 29 References. Adapted from the source document.

Essay über das Verhältnis Muslim - Islam in der modernen, globalisierten Bürgergesellschaft. Nachdem die algerische Gemeinschaft in Europa einhellig die Ermordung von sieben französischen Mönchen durch algerische Terroristen der GIA im Mai 1996 als mit dem Islam nicht vereinbar verurteilt hatte - nach Auffassung der Autorin ein Fall von Konsens (igma') im theologischen Sinn - wurde 1997 in Europa ein anonymes Pamphlet in Umlauf gebracht, das diese Moral mit Hilfe einer Fatwa von Ibn-Taimiya (gestorben 1328) pseudowissenschaftlich rechtfertigt. Die Autorin referiert Inhalt und Rezeption dieses Pamphlets. (DÜI-Cls)

Se pasa revista a varios recintos cuyos ajuares y/o características constructivas parecen indicar un posible uso cúltico. Dos en El Oral: una estancia con decoración de pavimento en forma de lingote chipriota, otra con una proporcionalmente elevada cantidad de objetos importados y valiosos (alfinete, cerámica griega y huevos de avestruz y ánade), y el templo' de La Escuela que excavó hace años 5. Nordström. El primero parece un lugar de reunión, de finalidad religiosa o política; el segundo, una capilla de tipo doméstico y el tercero, un recinto cúltico relacionado con prototipos púnicos del norte de África. Como conclusión se realizan algunas consideraciones acerca del papel de estos edificios y su relación con el santuario de Guardamar. ; This paper deals with buildings of probable religious purpose in Iberian settlements in the Contestania area. Two of them are at El Oral: a room with a "Cypriot" ingot in the floor and another room containing several imported objects: Greek pottery, plus ostrich and duck eggs. A third one is the so-called "temple" at La Escuera, excavated by S. Nordstrom about 30 years ago. The first one may be a place for religious or political meetings; the second one, a domestic chapel, and the third one, a shrine related to prototypes in North Africa, although new excavations are required to confirm it. Finally, we reflect on the role of these buildings and the Guardamar sanctuary, by the mouth of the Segura river. ; Generalitat Valenciana (GV-2402/94)