Suchergebnisse

Geçtiğimiz yüzyılda ortaya çıkmış bir tarikat olan Opus Dei, aynı zamanda Roma Katolik Kilisesi bünyesinde yer alan piskoposluklardan birisi, belki de en önemlisidir.
Opus Dei'nin Papalığın Şahsi Piskoposluğu olarak statüsü diğer piskoposluklardan farklı olarak bölgeye bağlı olmaması yönüyle hâlihazırda tektir. Bu dikkat çeken statüsünün yanı sıra; tarikatın kurucusu Josemaría Escrivá'nın teâmüllerin dışına çıkılarak ölümünden kısa bir süre sonra önce kutsanması sonra da aziz ilan edilmesi, Piskoposluğun kendi içinde dışarıya kapalı ve gizli bir yapı olması da Opus Dei'nin dikkatleri ve eleştirileri üzerine çekmesine neden olmuştur.
Bu çalışmanın amacı, dünya üzerinde gerek dini gerek de seküler alanda oldukça etkin olan Opus Dei hakkında açıklayıcı ve objektif bilgiler sunarak, tarikatın ve üyelerinin dini düşünce ve uygulamalarının değerlendirilmesidir. Böylece tarikat üzerindeki örtünün kaldırılmasına katkı sunulmuş olacaktır.
Çalışmada, olaylar ve kişiler ekseninde konunun işlenmesi ve tarihi çerçevesi ile arka planının ortaya konulabilmesi açısından tarihi inceleme yöntemiyle birlikte fenomenolojik yaklaşım benimsenmiştir.

Tal como propuso Escrivá de Balaguer - fundador del Opus Dei - todos pueden alcanzar la santidad a través del trabajo y las circunstancias ordinarias de la vida. En Argentina, muchos responden a este llamado desempeñándose en diferentes actividades solidarias. De este modo, mediante una etnografía multissituada, busco conocer las concepciones y acciones que sus miembros ofrecen en relación a la pobreza. A grandes rasgos, existen dos modos de abordar la cuestión: una que se enfoca en aquellos que trabajan en las actividades (eventos de recaudación de fondos que favorecen la sociabilidad o instancias que buscan "formar" a las jóvenes involucradas) y otro que prioriza a los destinatarios (espacios que apuntan a la "integración" o la "recuperación moral" del pobre). Asimismo, tomo el concepto de "pobreza" más allá de su carácter material, ya que la idea de "pobreza espiritual" resulta central para comprender al Opus Dei y su lugar dentro del catolicismo.

La elaboración del siguiente artículo responde a la necesidad de conceptualizar los fenómenos religiosos que influyen en la sociedad contemporánea a nivel internacional. Estos movimientos en los últimos años han tomado real significación en el contexto del retorno de la religiosidad en el escenario global, tras el fin de la Guerra Fría y la llamada muerte de las ideologías. Sin embargo, algunos de estos conceptos no han recibido un tratamiento adecuado. Nos referimos al integrismo religioso y específicamente al integrismo católico; esto ha provocado confusión en el momento de acercarse académicamente al término y al análisis de movimientos tales como el Opus Dei.

Las familias políticas del régimen de Franco contaron con periódicos más o menos afines a sus planteamientos. Más problemática se presenta la cuestión en relación con los llamados tecnócratas, que desempeñaron un destacado papel entre 1957 y 1973. Algunos historiadores han identificado ciertos diarios de ámbito nacional (Madrid, El Alcázar y Nuevo Diario) y la agencia Europa Press como representantes de ese sector o, simplificando más, como prensa del Opus Dei debido a la presencia de miembros de esa institución católica. En el artículo se analiza la pertinencia de esta identificación y, en especial, su interesada politización promovida por los sectores falangistas y el ministro de Información, Manuel Fraga, que intentaron desacreditar a los tecnócratas en su lucha por obtener cuotas de poder, lo que les llevó a perseguir e incluso cerrar medios que consideraban afines. Parte de la historiografía ha recogido acríticamente este planteamiento. ; Traditional political sectors within Franco's regime had newspapers somehow aligned with their approaches. This point appears to be more problematic when referred to the so-called technocrats, who played a notable role in politics between 1957 and 1973. A number of historians contend that some national-circulation newspapers (Madrid, El Alcázar and Nuevo Diario) and the news agency Europa Press were not only technocrat representatives but also Opus Dei's press due to the fact that members of this institution took on prominent positions. This article analyzes the relevance and accuracy of this identification, which was influenced by the politicization that Falangists and the minister of Information, Manuel Fraga, acting in their own interests, promoted from their power spheres. Various historians have uncritically adopted this interpretation.

AbstractAre voluntary organizations an essential ingredient of democratization, and if so, does that include the vast number of voluntary organizations, such as the Opus Dei, which appear to be authoritarian in their internal affairs? Do groups whose goals and internal structure have little relationship to the nurturing of democracy nevertheless contribute to a democratic culture? Discussing such questions is one of the main burdens of this article, which on that respect is a contribution to the now‐growing volume of literature about political transition from authoritarianism to democracy. The problems presented by such groups as Opus Dei are an illustrative case in weighing the contributions of Latin American volunteerism to democratization. The Catholic Church has had a more than passing interest in which nongovernmental organizations (NGOs) would be successful in Mexico and which would not. It has encouraged some NGOs—Opus Dei being, we think, a strong case in point.

Begleitband zur TV-Serie der bekannten Buch- und Filmautorin (Ausstrahlung im ZDF Januar 2014). Graichen und 4 weitere Autoren (alle Akademiker; mit J. Sarnowski ein Geschichtsprofessor, vgl. "Die Templer", "Beck Wissen") schildern in genreüblicher Mischung aus Fakten, Schlussfolgerungen und vergleichsweise wenigen, aber gut platzierten Bildern eingängig Strukturen und "Wirken" einer bunten Mischung von Zusammenschlüssen von den Mithras-Jüngern der Antike und den mittelalterlichen Templern über die Illuminaten und die unvermeidlichen Freimaurer bis zum "Opus Dei" sowie zeitgenössische Verschwörungstheorien bis 9/11. Ohne Einzelbelege; im Anhang gibt es jedoch pro Beitrag ein Literatur- und Internettext-Verzeichnis. Geheimnisvolles hat immer Konjunktur, daher dürfte das populäre Sachbuch auch nach der Erstausstrahlung der TV-Serie weiterhin auf Nachfrage stossen. (2)

Are voluntary organizations an essential ingredient of democratization, & if so, does that include the vast number of voluntary organizations, such as the Opus Dei, which appear to be authoritarian in their internal affairs? Do groups whose goals & internal structure have little relationship to the nurturing of democracy nevertheless contribute to a democratic culture? Discussing such questions is one of the main burdens of this article, which on that respect is a contribution to the now-growing volume of literature about political transition from authoritarianism to democracy. The problems presented by such groups as Opus Dei are an illustrative case in weighing the contributions of Latin American volunteerism to democratization. The Catholic Church has had a more than passing interest in which nongovernmental organizations (NGOs) would be successful in Mexico & which would not. It has encouraged some NGOs -- Opus Dei being, we think, a strong case in point. 32 References. Adapted from the source document.

THE OPUS DEI WAS FOUNDED AS A RELIGIOUS ORGANIZATION IN 1928 by Father Escrivá de Balaguer in Spain. Its existence is public but its membership has always been secret. During the period of the Civil War it went briefly underground, to re-emerge in Nationalist Spain. In 1947 it was recognized as the first Secular Institute by the Pope and the centre of the organization moved to Rome. It has been most successful in Spain where it profited from the extremely favourable conditions created by Franco's government for Catholic groups. Its aim was the re-conversion of all social classes and especially intellectual and bourgeois groups to a universal Catholic spirituality. It worked towards this aim through the positioning of its members in places of power within society: preferably in university chairs, banking, business or bureaucratic positions. Each member had the duty to lead an upright Catholic life and at the same time to convert the maximum possible number of his fellows to active Catholicism (or to membership of the Opus Dei), through the example of his life. This implied not only proficiency and diligence at work, but also the traditional spiritual values such as humility, chastity, obedience, etc. Escrivá de Balaguer argued that the further Opus members could rise up the social ladder the more influence they would have on society in general and on their fellows.