Suchergebnisse

Westerse tradities / Leni Franken, Stijn Latré, Patrick Loobuyck -- Oosterse tradities en atheïsme / Leni Franken, Patrick Loobuyck -- Religie en levensbeschouwing in Belgie / Patrick Loobuyck -- Kleine geschiedenis van religieuze (in)tolerantie / Patrick Loobuyck -- Hedendaags politiek liberalisme / Patrick Loobuyck -- Geloof, rede en wetenschap : vroeger en nu / Patrick Loobuyck -- Homo sapiens, homo faber, homo religiosus : samenspel en disharmonie / Walter Van Herck, Patrick Loobuyck.

During the French Revolution almost all monasteries and abbeys were suppressed and their possessions seized. Yet after the French Revolution many religious institutes were very successful in re-establishing themselves, sometimes accumulating large patrimonies, against the background of often hostile political forces.This book deals with the question of how the religious orders and congregations rebuilt their patrimony, a necessary prerequisite for the growth of the number of religious, educational and charitable services.The authors discuss the (real or supposed) wealth, the financial structur

Religion; Political Science - In deze bundel presenteert de WRR empirisch onderzoek en laat zien dat het niet zozeer gaat om een herlopleving van 'klassieke godsdienst', maar veeleer om een ingrijpende transformatie naar nieuwe vormen. Het fenomeen religie mag zich recentelijk verheugen in een oplevende belangstelling, zowel in wetenschappelijke als maatschappelijke debatten, In het wetenschappelijke debat is de secularisatiethese ter discussie gesteld vanwege de 'terugkeer' van religie. Het in deze bundel gepresenteerde empirisch onderzoek laat zien dat het niet zozeer gaat om een heropleving van 'klassieke godsdienst', maar veeleer om een ingrijpende transformatie naar nieuwe vormen. Veelal is nog onduidelijk wat er precies aan de hand is, maar duidelijk is wel dat die veranderingen ook voor beleidsmakers en bestuurders in het publieke domein relevant zijn.

In Geloven in het publieke domein presenteert de WRR een serie bijdragen van uiteenlopende auteurs over de transformatie van zowel religie als het publieke domein. Hiermee wordt beoogd een bijdrage te leveren aan het onderzoek naar de vraag of deze ontwikkelingen aanleiding zijn voor nieuwe oriëntatiekaders voor een overheid die zich in kwesties van religie en publiek domein tot op heden vooral moeten verlaten op het principe van de scheiding van kerk en staat. Als normatief principe zal dat niet gauw ter discussie worden gesteld, maar het lijkt wel nuttig te onderzoeken of met de verwijzing naar dat beginsel de complexe relaties tussen religie en publiek domein adequaat in beeld zijn gebracht.

Different organizational structures of the Catholic Church in Slovenia were a reflection of the circumstances in the Christian community in the Central European region. Being a basic structure, a diocese has existed since the antique period. The diocese is a religious community with a centre in a large settlement (civitas). With the spread of Christianity into the rural areas and into the peasant environment, parishes began to come into existence. In historiography, the terms 'primitive parishes' began to be used to refer to the oldest parishes. They were characterized by their vastness. The number of primitive parishes increased in the 12th century. Due to remoteness of diocesan centres from the communities in rural areas and because of the inability of bishops to be in touch with the priests in rural areas, intermediate stages of organization were coming into existence during centuries, i.e., archdeaconries and deaneries at some places. Some important changes occurred in the operation of the Catholic Church and in its organization in Slovenia during the years after the Second World War. New parishes were established. The change of the state boundaries required changing the diocesan boundaries. Finally, the creation of the independent state of the Republic of Slovenia required a new setting up of the pastoral work and a new territorial organization of dioceses. Adapted from the source document.

Following some general observations on the growing secularization of Western societies & after producing statistical data documenting the percentages of Muslim populations in Belgium & the Netherlands, three major issues are addressed from a Belgian perspective: (1) Islam bashing in the context of the recognition of freedom of religions & worldviews in a modern democratic society, (2) policies & attitudes toward visible religious symbols worn in public places; the banning of the hijab (the headscarf worn by Muslim females) in Antwerp public schools, & (3) the degree of separation between state & religion in Belgium. It is argued that the Islamic religion should not be associated with violence, terrorism, or oppression of women; Islam should be integrated on equal rights with other religions into the Belgian society, while emancipative & liberal movements within it should be actively supported. The banning of head scarves for Muslim teachers & students in Flanders is assessed from the broader perspective of similar policies, either implemented or planned, in France, Germany, & other European countries. Articles from the Belgian constitution are quoted to illustrate that the separation between state & religion in this country is incomplete; although the government adopts a neutral stance toward all worldviews, the state recognizes six official religions whose practice is partially supported with tax-payer's money & their clergy receive state pension; the favoring of the Catholic Church in this arrangement is pointed out. It is concluded on a general note that despite the secularization of the society, religious issues figure prominently in the public sphere. Z. Dubiel

Third and last part of the basic work 'Thinking about religion' by Valeer Neckebrouck Met Part III. Contemporary Perspectives, author Valeer Neckebrouck has come to the conclusion of the chronologically conceived series Thinking about Religion. Anthropological theory and religion. The study of the anthropology of religion is discussed in this last part from the most leading contemporary models and perspectives. The secularization theories, postmodernism, feminism, neo-Darwinism and the cognitive anthropology of religion are discussed in detail, but also thinkers such as René Girard, Walter Burkert, Edward O. Wilson and Richard Dawkins are reviewed. The treatment of contemporary theoretical perspectives in the anthropological study of religion concerns areas of research that are still in constant flux, insights that are still in full development. Almost every day new discoveries are made in biology, some of which require a radical revision of insights that were previously regarded as established achievements. Because our knowledge of biology and neurology is constantly evolving, its balance has to be rewritten again and again. With this third part of the Thinking about religion series, Valeer Neckebrouck has undeniably made an important contribution to this. In this final volume Neckebrouck presents the reader with a thorough analysis and critical evaluation of the various theoretical systems with which great and lesser minds from recent Western cultural history have attempted to clarify the enigmatic phenomenon of "religion" from an anthropological point of view. For anyone interested in the phenomenon of "religion" and wanting to know how anthropologists have thought about religion throughout history, this trilogy is an indispensable and very richly detailed reference book. Until now, such a detailed description and critical evaluation of the subject matter has not been available in any language area

How to think philosophically about religion? The separation of church and state takes form in the nineteenth century. In public universities in the Netherlands, systematic, church-related theology is replaced by philosophy of religion. As a window on academic thinking about faith, Willem B. Drees, Leiden University's last professor of philosophy of religion, reads the work of his predecessors. They were mostly modernists, who expected to find their footing in the use of reason, in historical knowledge about religions, or in personal faith. After World War I, faith is perceived more as a wager, to trust that life is meaningful. Later, we see agnostic reticence that is religiously motivated, because God is always greater than we think, a mystery. And scholarly reticence, because in academic terms nothing definitive can be said about God. Do we thus see a development from modern certitude to charged silence?