230 Christentum, Christliche Theologie
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From the very outset of European expansion, scholars have been preoccupied with the impact of proselytization and colonization on non-European societies. Anthropologists such as Margaret Mead and Bronislaw Malinowski, who witnessed these processes at the beginning of the twentieth century while at the same time benefitting from the colonial structure, were convinced that the autochthonous societies could not possibly withstand the onslaught of the dominant European cultures, and thus were doomed to vanish in the near future. The fear of losing their object of research, which had just recently been discovered, hung above the heads of the scholars like a sword of Damocles ever since the establishment of anthropology as a discipline. They felt hurried to document what seemed to be crumbling away. Behind these fears there was the notion that the indigenous cultures were comparatively static entities that had existed untouched by any external influences for many centuries, or even millennia, and were unable to change. This idea was shared by proponents of other disciplines; in religious studies, for example, up to the late 1980s the view prevailed that the contact between the great world religions and the belief systems of small, autochthonous societies doomed the latter to extinction. However, more recent studies have shown that this assumption, according to which indigenous peoples have not undergone any changes in the course of history, is untenable. It became apparent that groups supposedly living in isolation have extensive contact networks, and that migration, trade, and conquest are not privileges of modern times. Myths and oral traditions bore witness of journeys to faraway regions, new settlements founded in unknown territories, or the arrival of victorious foreigners who introduced new ways and customs and laid claim to a place of their own within society.
Since the world today is so significantly shaped by media technologies, it has become crucial for organizations, institutions and political parties to embrace this phenomenon in order for them to be able to communicate their message and programmes effectively. If they fail to do so, they in effect fail to exist in the public consciousness. Mass media hugely influence how culture is created: intelligence, artistic talent and technological innovation become visible through the media. The Roman Catholic Church, the world’s largest religious organization has, for the longest time, on the one hand denied the influence of the media, while on the other hand calling it ‘the work of evil’. When the Church eventually came to acknowledge the media as a powerful force, it proceeded to use this power as a mouthpiece for its authorities. The Catholic Church is still not wholly at ease with the media. The question is whether the Catholic Church has sufficiently familiarized itself with how the media function, in order to utilise the media to communicate the Church’s message to a large public audience. Against the background of ecclesial documents this article investigates the attitude of the Catholic Church towards the media as it has developed over the past 50 years.
Repr. der Ausg. Erfurt, 1524 / Nach dem einzigen zu Straßburg noch bewahrten Urdrukke ... dieses ... vermuthlich von Justus Jonas und Johannes Lange herausgegebenen Enchiridions ... wieder zu Erfurt in Gerhardt und Schreibers Steindrukkerei, auf Kosten ... des Martinsstiftes, besorgt von ... Karl Reinthaler.
Die Abfassung der vorliegenden Schrift war veranlasst durch den Widerstand, welchen der deutsche katholische Männerverein mit seinen Forderungen und Wünschen betreffend, die Wiederherstellung geordneter und dauernder Seelsorgsverhältnisse für die deutsch redenden Katholiken der Stadt Freiburg gefunden hat. ...
Biblical theophanies
(1911)
Dans son sermon pour la fête de la Toussaint 1331, le pape Jean XXII affirme que les âmes des saints ne jouissaient pas de la vision béatifique de Dieu avant le jugement dernier. Sur l'origine de cette opinion, qui agita toute la chrétienté pendant plusieurs années, les explications les plus variées ont été avancées. Après leur revue critique, il est établi que la source de cette hypothèse est en fait saint Bernard, et à travers lui, Ambroise, Augustin et Grégoire. Voulant sauver la vision béatifique immédiate, le cardinal Jacques Fournier proposa une interprétation alternative très personnelle des sermons de saint Bernard.