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Celebrating popular piety in different regions reflects the vibrant, diverse, and festive culture of the Philippines. The innumerable religious practices through rites and ceremonies show the intensity and vibrance of Filipino Catholic spirituality. It is part of the heritage and unique identity of the Filipino Catholic Church to the extent that it also impacts the local liturgical calendar. Given this distinctive characteristic of popular piety, finding its harmony with the liturgy is challenging. The focus on the ritual aspect of popular piety diverges from orthodoxy, raising conflict between its praxis and Church teachings, which allows for misinterpretation and syncretism. This paper will employ a descriptive research design to assess the reception of Vatican II’s Directory of Popular Piety and the Liturgy: Principles and Guidelines (DPPL), using the method of critical reflection. It comprehensively analyzes the reception of DPPL and its profound impact on Catholicism in the Philippines. This study aims to establish an understanding of popular piety as a valid form of worship through analysis and evaluation of the process of inculturation to foster a deeper understanding and appreciation of these practices. It enriches theological discourse on the realm of inculturation, which leads to the preservation of cultural heritage and the understanding that popular piety is an encounter of evangelization and culture that should be treated with profound respect and mutual understanding.

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The article presents selected testimonies of the cult of archangels in Late Antiquity. The accounts of martyrdom and various inscriptions are analysed, primarily from North Africa, Asia Minor, Egypt and Nubia. They have been taken mainly from the “Cult of Saints in Late Antiquity” database. Examples of both orthodox and syncretistic piety invoking the intercession of archangels are shown. The special role of the Archangel Michael has been underlined. Considerations on the admissibility of depicting angels in the Christian art of Late Antiquity are also presented. [ABSTRACT FROM AUTHOR]

The present research seeks to investigate the intimate link between popular piety and the ecological dimension, starting from the proposal of an integral ecology based on the magisterium of Francis. The hypothesis is that this proposal should strengthen and renew the ecological dimension of popular piety, in view of the challenges of the socio-environmental crisis. The analysis of the present research dispenses with an empirical, aesthetic and/or sociological approach to the phenomenon of popular piety. Rather, the approach is theological-speculative, in order to elicit those theological indications that could strengthen the ecological relationship between the Christian-Catholic faith and the Earth as a common home, through the exercises of popular piety, religious festivities, among others. [ABSTRACT FROM AUTHOR]

This article argues and explores how popular Catholic piety can serve as an agent to create life-giving communitas for women in Macao, China. This research uses the narratives of six Catholic women about how their immersion in various public and private devotional practices creates solidarity and communities that are inclusive, empowering, and nurturing during the outbreak of COVID-19. Besides petitioning their long-lasting devotional images such as St Roch and Our Lady of Fatima, women learn and move on to a new model of online and live stream religious response and ritual innovations at the time of coronavirus in Macao. The digitisation of gathering strengthens the global connection among women to the rest of the world, shaping a new form of devotional culture and community ties that are not necessarily institutionalised. Devotional practices act as a spiritual oasis, personally and communally, for women coming together and bring hope, strength, and consolation to this unprecedented time. [ABSTRACT FROM AUTHOR]

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Neither before nor after the multiple canonization processes of 1622 have so many founders of religious orders been canonized at the same time. When examining in detail the historic processes of the founders, however, it is not generally possible to identify smooth and rapid procedures leading to their canonization. In the history of the Congregation of Rites, there were multiple hurdles and forms of resistance in the Congregation itself. The reason for the swift canonizations of 1622 was not in reality the founding of an order, but the ecclesiastical interests of the Pope and the Curia in highlighting the important protagonists of Catholic Reform. In addition, the new saints were associated with the struggle against heresies and the defence of the Apostolic See. [ABSTRACT FROM AUTHOR]

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The paper deals with the phenomenon of popular piety in the eighteenth century and its reflections in art media through several prints made by the Serbian engraver Zaharija Orfelin. Paper icons, the cheapest means of meeting the spiritual needs of Orthodox Serbs in Hungary in the eighteenth century, were mass produced and easy to transport to remotest places. As they were the main channels of expressing piety, it is not unexpected that some artists-entrepreneurs such as Orfelin started such a lucrative production. Orfelin shaped the iconography of those images, combining the traditional Orthodox heritage and contemporary Baroque models that had migrated from Central European religious art. His imagery included particular national saints and their patriotic cults, dogmatic and doctrinal views of the church, as well as images of the Mother of God.

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The Directory on Popular Piety and the Liturgy (DPPL) upholds that Christian worship originates and is brought to completion in the Spirit of Christ, which dispenses truthful liturgical devotion and realistic manifestations of popular piety. A vigorous engagement of evangelization and culture is embodied in the Sabuaga Festival, an Easter Sunday celebration in Sto. Tomas, Pampanga. It is a collaboration of the Catholic Church (St. Thomas the Apostle Parish) and the Local Government Unit (Sto. Tomas). This paper argues how a true and fruitful harmony between liturgy and popular piety is achieved in the Sabuaga Festival. Hence, the researcher articulates the following, namely: First, the dimensions of the Sabuaga Festival that make it an expression of popular piety. Second, the principles offered by DPPL for the true and fruitful harmonization of liturgy and popular piety. Third, the pastoral action plan, entitled: “An Authentic Pastoral Action of the Liturgy: Towards Building upon the Riches of the Sabuaga as a Popular Piety,” which provides suitable catechesis for the harmonization of Liturgy and Popular Piety in the Sabuaga Festival. References Archdiocese of Saint Paul and Minneapolis, “What Is ‘Liturgy’? Why Is It Important?” Accessed last March 29, 2021 from https://www.archspm.org/faith-and-discipleship/catholic-faith/what-is-liturgy-why-is-it-important/. Benedict XVI, Jesus of Nazareth. Holy Week: From the Entrance into Jerusalem to the Resurrection. London: Catholic Truth Society. Catholic Church. Catechism of the Catholic Church: Revised in Accordance with the Official Latin Text Promulgated by Pope John Paul II. Vatican City: Libreria Editrice Vaticana, 1997. Catholic Bishops’ Conference of the Philippines. Acts and Decrees of the Second Plenary Council of the Philippines. Manila: CBCP, 1992. Catholic Bishops’ Conference of the Philippines. 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Accessed last 5 April 2021, from https://www.ivanhenares.com/2010/04/pampanga-easter-sunday-salubong-pusu.html Keenan OP, Oliver James. New Series: Popular Piety,” The Dominican Friars – England and Scotland. Last modified 18 October 2013. Accessed last March 30, 2021 from https://www.english.op.org/godzdogz/new-series-popular-piety Krueger, Derek. “The Religion of Relics in Late Antiquity and Byzantium,” in Treasures of Heaven: Saints, Relics, and Devotion in Medieval Europe, eds. Martina Bagnoli, Holger A. Klein, C Griffith Mann, and James Robinson. London: The British Museum Press, 2011. Kroeger, James H. “Popular Piety: Some Missiological Insights,” Japan Mission Journal Vol. 70, 4 (Winter 2016). Lumen Gentium. Dogmatic Constitution on the Church, solemnly promulgated by His Holiness Pope Paul VI on November 21, 1964. Accessed last March 30, 2021 from http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html. McEvoy, Bernice. “Why Do Catholics Wear Medals, Scapulars & Venerate Relics?” St Martin Apostolate. Last modified July 8, 2019. Accessed last 4 April 2021 from https://www.stmartin.ie/why-do-catholics-wear-medals-scapulars-venerate-relics/. Mirus, Jeff. “Vatican II on the Liturgy: Particular Norms and the Eucharist,” Catholic Culture. Last modified 11 February 2010. Accessed last March 29, 2021 from https://www.catholicculture.org/commentary/vatican-ii-on-liturgy-particular-norms-eucharist/. Musicam Sacram, Second Vatican Ecumenical Council Instruction on Music in the Liturgy solemnly promulgated on 5 March 1967. Accessed last 4 April 2021 from http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_instr_19670305_musicam-sacram_en.html Piotr, Roszak. and Sławomir Tykarski. “Popular Piety and Devotion to Parish Patrons in Poland and Spain, 1948–98” Religions 11, 658 (2020): doi:10.3390/rel11120658 Plese, Matthew. “A Catholic Guide to Relics: What Kinds Are There and Why Do We Honor Them?” The Fatima Center. Accessed last 1 March 2020 from https://fatima.org/news-views/catholic-apologetics-58/. __________. “The Importance of Kneeling and Prostrations,” The Fatima Center. last modified June 15, 2020. Accessed last 4 April 2021 from https://fatima.org/news-views/the-importance-of-kneeling-and-prostrations/. Pontifical Council for Culture, Towards a Pastoral Approach to Culture. Promulgated in 1999. Accessed last 4 April 2021 from https://www.vatican.va/roman_curia/pontifical_councils/cultr/documents/rc_pc_pc-cultr_doc_03061999_pastoral_en.html. Ratzinger, Joseph Cardinal. God and the world: believing and living in our time: A Conversation with Peter Seewald. Translated by Henry Taylor. San Francisco, CA: Ignatius Press, 2002. __________. “Sacred Places: The Altar and the Direction of Liturgical Prayer,” The Institute for Sacred Architecture. Accessed last March 31, 2021 from https://www.sacredarchitecture.org/articles/the_altar_and_the_direction_of_liturgical_prayer/. Rosales, Daniel Montoya. “The Influence of the Missionary Heritage on Liturgical Forms.” International Review of Missions, 74, 295 (July 1985): 373-376. https://doi.org/10.1111/j.1758-6631.1985.tb02595.x Sacramentum Caritatis. Post-Synodal Apostolic Exhortation on the Eucharist as the Source and Summit of the Church's Life and Mission, solemnly promulgated by His Holiness Benedict XVI on 22 February 2007. Accessed March 29, 2021 from https://www.vatican.va/content/benedict-xvi/en/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html#Actuosa_participatio Sacrosanctum Concilium. Constitution on Sacred Liturgy, solemnly promulgated by His Holiness Pope Paul VI on December 4, 1963. Accessed last 1 April 2021 from https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html Saunders, William. “Icons and Sacred Images,” Catholic Exchange. Last modified January 19, 2017. Accessed last 4 April 2021 from https://catholicexchange.com/icons-sacred-images-2. Salvador, Ryan. “Some Reflections on Theology and Popular Piety: A Fruitful or Fraught Relationship?” HeyJ 53 (2012): 961–971. Scheuman, Joseph. “Five Truths About the Incarnation,” Desiring God. Last Modified 25 December 2013. Accessed last March 31, 2021 from https://www.desiringgod.org/articles/five-truths-about-the-incarnation. Sheehan, Peter C. “Role of Music in Liturgy.” Academia.edu. Accessed March 31, 2021. https://www.academia.edu/12569062/Role_of_Music_in_Liturgy. Stroik, Duncan G., and Barbara J. Elliott, James Fitzmaurice, et al. “The Church Building as Sacred Place: Beauty, Transcendence & Eternal,” The Imaginative Conservative. Last modified August 13, 2019. Accessed last 4 April 2021 from https://theimaginativeconservative.org/2013/02/the-church-building-as-sacred-place.html. Synod of Bishops XIII Ordinary General Assembly The New Evangelization for the Transmission of the Christian Faith, Instrumentum Laboris" promulgated in 2012. Accessed last March 30, 2021 from http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20120619_instrumentum-xiii_en.html. Szylak, Paweł. “Popular Piety: Processions,” The Dominican Friars – England and Scotland. Last modified 14 January 2014. Accessed March 31, 2021. https://www.english.op.org/godzdogz/popular-piety-processions. 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Globalization and democratization have greatly contributed to the rise of Islamic popular culture especially popular piety in Indonesia. Popular piety can be defined as Muslims' religious expressions that are driven mostly by their culture or atmosphere rather than their ideology. This article will observe several phenomena of popular piety such as the flourish of the hijâb among middle-class urbanite Muslims, dahwahtainment, the hijrah movement, the burgeoning of 'umrah pilgrimage with celebrities etc. It is interesting to see these phenomena as part of the process of re-Islamization, secularization, or even post-Islamism. In my view, popular piety is part of the process of public Islam which in turn will generate civil Islam. The phenomena of popular piety will not only be viewed from the perspective of commodification of Islam and consumerism of Muslims, but also as an "aestheticization" of Islam which would foster a much broader interpretation of Islam in Indonesia. [ABSTRACT FROM AUTHOR]

This article examines lived religion in early Haiti under the presidency of Jean-Pierre Boyer (1818-43). It considers how Haitian citizens imagined their relationship to God at a time when the state hoped to build a national Haitian Catholic church. The article takes as its starting point a lay confraternity dedicated to the Sacred Heart in Cap- Haïtien. The article shows that both lay Catholics and statesmen built Catholic institutions during the early independence era before the state regularized its relationship to the Holy See. Lay devotions had diverse origins from across the Atlantic world. Moreover, lay worship shaped the process of nation building in Haiti, especially the presidency's goal of a nationalized, Haitian Catholicism. [ABSTRACT FROM AUTHOR]

This research is aimed at learning about the origins and functions of shrines, and changes to the pilgrimage movement in Poland during the Vatican II era (c. 1948–1998). The objective required finding and determining the following: (1) factors in the establishment of shrines in Poland during this time; (2) factors in the development of shrines with reference to the transformation of religious worship and to the influence of political factors in Poland; (3) changes in pilgrimage traditions in Poland, and (4) changes in the number of pilgrimages to selected shrines. These changes were determined by archive and library research. Additionally, field studies were performed at more than 300 shrines, including observations and in-depth interviews with custodians. Descriptive–analytical, dynamic–comparative and cartographic presentation methods were used to analyze results.

The Second Vatican Council and, in particular, its Constitution on the Sacred Liturgy, changed much in the daily life of the Church. In Ireland, a country steeped in the Catholic tradition but largely peripheral to the theological debates that shaped Vatican II, the changes to liturgy and devotional practice were implemented dutifully over a relatively short time span and without significant upset. But did the hierarchical manner of their reception, like that of the Council itself, mean that Irish Catholics did not receive the changes in a way that deepened their spirituality? And was the popular religious memory of the people lost through a neglect of liturgical piety and its place in the interior life, alongside what the Council sought to achieve? In this essay, Dr Gary Carville will examine the background to the liturgical changes at Vatican II, the contribution to their formulation and implementation by leaders of the Church in Ireland, the experiences of Irish Catholic communities in the reception process, and the ongoing need for a liturgical formation that brings theology, memory, and practice into greater dialogue.

The Sunday Christ, or the “Saint Sunday” as the medieval texts call this depiction, is surviving as a wall painting in about ninety European parish churches until today, with oldest examples from round 1350. The image was banned by both: the Reformation and the Catholic Church in the 16th century. The image was researched in several studies since the beginning of the 20th century. The aim of this article is to approach these images in relationship to the general features of the Eucharistic devotion showing its function as a Mahnbild, Andachtsbild and as an epitaph. The relationship to medieval texts of the Sunday letter, Visio Pauli and the mystical visions of Archbishop John of Jenstein seems to vary with time and place. With help of various motives and the social context, I try to argue these images had a certain revolutionary potential, relating workers directly to Christ himself. Finally, I focus on the end of this particular medieval devotional image in the sixteenth century, mentioning the art related to criticism of this image. I argue that two famous works of the Flemish painting are related to the topic of the Sunday Christ: the work of the “Proverbs” by Pieter Bruegel and the Haywain triptych by Hieronymus Bosch.

The study of Christian popular piety in Nubia is very difficult, because after the old Christian communities in Nubia only ruins of churches, towns and villages buried in the desert sand, which are successfully examined by archaeologists from various countries, including Poland. The article presents forms of popular piety from the areas of Nobadia and Makuria, the former Christian kingdoms in the areas of present-day Sudan. Due to the small number of sources, the Alwa kingdom was omitted. The elements presented in this article are merely an outline of popular piety, which, thanks to the research of settlement positions from the period of Christian kingdoms and epigraphical sources, is successfully reconstructed.

This paper is an analysis of the Santo Niño de Cebu, a statue of the child Jesus that is the object of widespread popular devotion among Roman Catholics in the Philippines. The central hypothesis is that a continuing challenge of Roman Catholicism in the Philippines, at least from the perspective of the institutional Church, lies not in the extra liturgical performance of its rituals, but rather in the popular belief that sacred objects possess agency and personhood. The discussion of this theme unfolds over three analytical movements. The focus of the initial section is on the historical context in which the Santo Niño became established as the preeminent religious and cultural icon of the Philippines, going as far back as the sixteenth century. The discussion shifts to the topic of the agency of material objects, as cultivated in the performance of three embodied rituals conducted by thousands of Santo Niño devotees. A third analytical movement is the examination of how popular belief in the Santo Niño’s agency intersects with the institutional reforms of the Second Vatican Council, particularly as locally contextualized and enacted in the Second Plenary Council of the Philippines (PCP II) in 1991.

Theatre was one of the pedagogical tools available to the Society of Jesus as an educational space within the College. Father Cardenas, in Sicily, was one of the most brilliant interpreters of the attitude of the Society by using theater as a didactic tool, not only in the catechetical and theological fields, but also in rhetoric, as an example of how to argue and communicate a truth. [ABSTRACT FROM AUTHOR]

Mass media have an important role in producing and popularizing popular culture. Cinema, one of the mass media, can be effective in the reproduction and dissemination of both popular culture and popular religion and piety. In this article, Turkish horror films are discussed in the context of popular religion. After the 2000s, it has been observed that Turkish horror films on the theme of magic, genie, and devil have been increasing. Some films produced in this area are attracting great attention. In these films, there are elements of beliefs that are not commonly accepted in the religion of Islam, especially the belief of invisible creatures and beliefs that are common in popular religion. Considering only the names of these films with considerable audience, it can be understood that religious elements and Turkish horror cinema were brought side by side. In these films, it is important to examine how religious elements are included, what meanings they are attributed to, and in general which religion horror film is used by this Turkish cinema. [ABSTRACT FROM AUTHOR]

This paper investigates how the code of conducts and devotion to the leaders develop in the Sufi orders, and how these shape the notion of “popular piety”, by paying a particular attention to the Ṭarīqah Qādiriyyah Wa Naqshbandiyyah (TQN) in Mranggen, Central Java. This article starts with highlighting the ways in which the leaders of the TQN prescribe a set of rules of conduct, and how this set of rules is grounded on “web of beliefs and practices” of the community in question. It also delves into the ways in which the followers acknowledge this code of conduct, on the one hand, and respect their living and death leaders, on the other hand. It argues that code of conduct and leaders’ death anniversary contribute to the moulding of popular piety within the Muslim community, in general, and among members of the TQN in particular. DOI: http://dx.doi.org/10.20414/ujis.v20i2.979

This paper will show the dynamics of change in the celebration of the parish patron’s day at the turn of several decades (before and after the Second Vatican Council) at a Marian shrine in Poland and the cult of Cross from Monjardin in Spain. It will refer to various forms of ritual which are manifestations of popular piety: cultural expressions, services, prayers and songs which form part of the veneration of Our Lady of Sorrows, Chełmno and the Cross in Villamayor de Monjardin. The article will also examine the different ways in which these feasts were celebrated during the period and the impact they had on the religious life of pilgrims. The study will be based on written sources: memories, diaries, newspaper clippings, and historical studies which are instrumental in demonstrating the transformation of how the parish patron’s day was celebrated over time.

In Catholicism, Our Lady’s role among the saints is special, as she is the mother of Jesus, Son of God. Her uniqueness is reflected also in the culture stemming from Christianity. Here she constitutes the prototype of womanhood, maternity and mother-figure combining the cult of Our Lady and the relics of the pre-Christian cult of mother goddess. In popular piety, and especially in its rural version, the figure of Our Lady appeares in two ways: as Mary of Nazareth, known from the pages of the Gospel, and as the coming from heaven Mother of God. In both cases she is the one who lives with people, sharing their life concerns. Along with urbanization, this cultural model was transferred to the city, as it is shown in the novels of Sylwia Chutnik and Salcia Hałas. The contemporary cultural image of Mary often goes beyond theological orthodoxy, as it can be seen in Ada Karczmarczyk’s “evangelization” attempts, as well as in the use of Mary’s image in art, pop-culture and fashion. The examples presented in the paper indicate that Mary as a character still plays an important part in the contemporary culture, although the way she functions in it is often inconsistent with her image in the Gospel and theology.

Popular piety is situated midway between theology and popular culture. The former determines the content of piety, the latter its forms. So popular piety turns out to be a cultural space of our faith. Mariology – as a theological doctrine about the Mother of the Lord – is important as part of theology. Hence, devotion to Mary is in the centre of popular piety, which is characteristic for the Polish conditions. It requires careful shaping in which catechesis has a privileged role. But the latter can not be reduced to the type of school activities. Religious practices associated with the veneration of Mary, such as rosaries, reference for the images of Mary, pilgrimages to Her sanctuaries, as well as the prayers recited in their course (like, for example, litanies), also have the catechetical dimension.

The Florentine Dominican preacher Fra Giovanni Dominici (1355–1419) warned his female reader of the dangers to which the senses, and sight in particular, exposed the soul, reminding her of how Eve was led to sin by looking at the apple, Samson by looking at Delilah, and David in looking at Bathsheba. The Franciscan preacher Fra Bernardino da Siena (1380–1444) warned against what was evidently a common practice, that of running to kiss the altar, or the sacred stone, chalice or paten, and reminded his listeners that they were to consider themselves unworthy of such privileges. The sense of touch was often instrumental in obtaining cures, as well as fulfilling ritual requirements. Yet, as the preachers show, the senses, whose site is the body, can be agents of temptation. This essay explores a range of ways in which holy images were ‘sensed’ by women in renaissance Tuscany. My concern, in particular, is with the relationship between the sense of touch and images, especially small panel paintings.

This article analyzes a collection ledger, a unique monastic record, to examine popular piety in eighteenth-century Russia. In 1744 the archbishop of Tver' gave permission to the Nilo-Stolobenskaia Hermitage to conduct a collection, a process known as a sbor , for building a new roof on its main church. Over the next four years a Nilov monk traveled widely collecting donations and recording them in a ledger. Statistical analysis of the ledger's over 700 entries shows that the Nilov monk traveled primarily to western Tver' province, the Trinity-Sergius Lavra, and to Smolensk province in search of donations. He found willing contributors from all social classes, especially the nobility, government officials, and urban dwellers. These donors sometimes ignored the official goal of the sbor and personally wrote unsolicited spiritual requests into the collection book. By doing so they transformed the collection into what might be called a reverse pilgrimage. [ABSTRACT FROM AUTHOR]

The documents of the ecclesiastical magisterium often speak of "spirituality of the laity". In order to understand it, it is necessary to go through the texts that touch on the theme from the Second Vatican Council, through the CELAM Conferences, the magisterium of John Paul II and Pope Francis, arriving at Document 105 of the CNBB. Thus, an overview of the distinctive elements of this spirituality will be developed, deepening its sources (the aids) and also its constitutive dimensions. This article argues that lay spirituality depends essentially on the participation of the liturgy and encompasses multiple forms, such as popular devotion, not forgetting its necessary adaptability to different states of life. [ABSTRACT FROM AUTHOR]

The author, after having collected the most recent theological and pastoral reflections about popular piety, brings out its ontological link with the church liturgy, through the analysis of one of these forms: "Beggars Mass". After obtaining the finding of the last surveys on youth, he explains why following popular spirituality is a suitable way to educate young people and develop their faith, as required by the last preparatory document of the episcopal synod about young people. The strong point of this choice lies in Maria's beauty, that is not derived from her youth but, theologically, from her connection to Christ. The pain of Christ on the cross illuminates the human features of the young woman of Nazaret, so she appears to be close to young people of our time. [ABSTRACT FROM AUTHOR]

This article charts new ground within the historiography on colonial Mexican piety by arguing that the Virgin of Guadalupe did not dominate devotions in Mexico City even in the late colonial period. Rather, the single most important focus for pious attention was the Eucharist. Even in terms of Marian devotions, Our Lady of Sorrows figured as importantly as Guadalupe. Universal devotions like the Eucharist and Our Lady of Sorrows have received scant attention in scholarly literature on colonial Mexican piety, which has been guided by the concept of local religion, an analytical lens that largely overlooks the universal Church and its liturgy. This article calls upon scholars to attend more closely to the Mass and liturgy. [ABSTRACT FROM AUTHOR]

Copyright of Studia Gdańskie is the property of Gdanskie Seminarium Duchowne, Kuria Metropolitalna Gdanska and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Eagerly venerated and able to perform miracles, medieval relics and religious artefacts in the Latin West would occasionally also be subject to sensorial and tactile devotional practices. Evidenced by various reports, artefacts were grasped and stroked, kissed and tasted, carried and pulled. For medieval Norway, however, there is very little documentary and/or physical evidence of such sensorial engagements with religious artefacts. Nevertheless, two church inventories for the parish churches in Hålandsdalen (1306) and Ylmheim (1321/1323) offer a small glimpse of what may have been a semi-domestic devotional practice related to sculpture, namely the embellishing of wooden sculptures in parish churches with silver bracelets and silver brooches. According to wills from England and the continent, jewellery was a common material gift donated to parishes by women. Such a practice is likely to have been taking place in Norway, too, yet the lack of coherent source material complicate the matter. Nonetheless, using a few preserved objects and archaeological finds as well as medieval sermons, homiletic texts and events recorded in Old Norse sagas, this article teases out more of the significances of the silver items mentioned in the two inventories by exploring the interfaces between devotional acts, decorative needs, and possibly gendered experiences, as well as object itineraries between the domestic and the religious space.

In the seventeenth century, a common saying in parts of rural Sweden when discussing someone lacking in piety was that they went to neither church nor cross. This reflects the practice of placing shrines in the fields, along the roads and in the woods as a communal semi-domestic complement to official church space. In the remote woodland areas of Sweden, the distance between parish churches could be considerable, and many parishioners were not able to attend church on a regular, weekly basis. At these sites, parishioners could kneel and make their prayers as a complement to church service. However, they could also be used as points of contact in communicating domestic issues with the divine, with votives being left at the shrines by those hoping for deliverance from disease and difficult childbirths. In the post-reformation period, such sites were regarded with suspicion by the higher ranks of the clergy, and were often considered “idolatrous” and “superstitious”. Yet, they seem to have filled an important religious need among their laity that made it possible to interact with the divine on sites bordering the domestic and the public space of the church.

This article places the veneration of the Precious Blood in Weingarten in the wider horizon of the veneration of relics and saints in general. It takes into account that the Reformers, above all Martin Luther, were very critical about pilgrimages and the veneration of relics. Against this background it discusses the following points with regard to the veneration of the Precious Blood. First, what is the added value of pilgrimages? Secondly, what, or rather, who, is being venerated in what way in Weingarten? Thirdly, what is theologically legitimate in venerating a relic of the Precious Blood and could render it ecumenically justifiable? And, fourthly, what is the current meaning of the veneration of the Precious Blood? Answering these questions is vital for keeping the veneration of the Precious Blood in Weingarten a living tradition - especially in a time without a monastery. [ABSTRACT FROM AUTHOR]

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Catechism is considered the major works that shaped the public's understanding of religion. Therefore, it should be noted what's given by catechism to ordinary people. Catechism of the ring, which was written to teach religious beliefs on the basis of human culture content must be formed on the basis of worship and morality. Although given the current ilmihals the content of faith and worship, there has not been mentioned in the same proportion to the moral gains. It's not just the Ottoman society, the example of Mızraklı İlm-ihâl as one of the main studies that the Republican Turkish society had benefits to learn about religion, is noteworthy in this regard. Therefore, during the study, as the fundamental works of popular piety, catechism will be referred to the relationship between morality. [ABSTRACT FROM AUTHOR]

The Vatican II document Nostra aetate calls devotion to Mary a key point of Christian-Muslim encounter. But this statement is not footnoted, so one might wonder about its basis in history and tradition. How did Marian devotion make it into the document’s brief list of connections between Islam and Christianity, along with one God, judgment day, resurrection of the body, and Abraham? This article suggests that the Council Fathers’ knowledge of popular devotion to Mary at shared shrines like Turkey’s Meryem Ana Evi played a role in its inclusion. [ABSTRACT FROM AUTHOR]

The aim of this article is to study some aspects of God's conception in the Peruvian popular piety. Taking into account international and national polls, we have mainly organized focus groups with young people preparing for sacraments or belonging to prayer groups. We try to demonstrate how apparently conflicting God's conceptions end up forming a coherent Being who accompanies the faithful in his daily life. In this context, faith is not a rational and reasoned one but an existential one involved in the hic et nunc (Marzal, Romero, Ameigeras, Martín, Parker, de la Torre). Among the images culturally rooted in traditions, predominate God's perceptions as a frightful and powerful judge ordering the cosmos and when necessary punishing evil people. On the other hand, people express their affection for a protecting and solution-supplier God. Both perspectives complement each other in a God warrant of a just world order. In evangelical context, God's conceptions are similar but the importance of divine power is enhanced. This investigation helps understand people's difficulty in grasping the meaning of the God of Mercy and accepting it: How can this God who does not keep track of evil actions be a warrant for order and justice? [ABSTRACT FROM AUTHOR]

The article firstly intends to show the hermeneutical circularity surrounding the linguistic-anthropological nexus existing between the words travel/pilgrimage. In fact, within the use of the word pilgrimage, we can pinpoint how the typical sense that characterizes it in popular piety interlaces with the metaphorical sense that it assumes in theological reflection and also with the symbolic value that unfolds within the liturgical action. On the other hand, the article tries to focus on the Christian meaning of pilgrimage. The value of man's search for God, rendered symbolically in the pilgrim's journey, can in fact be viewed within the horizon of the exitus Dei, that is, in the perspective of God's own search for man as displayed in the twofold mission of Jesus Christ and of the Spirit. [ABSTRACT FROM AUTHOR]

The main purpose of this article is to show the relationship between the liturgy and popular piety especially in the Middle Ages. Particularly at that time the unity of Paschal Mystery was broken up in the faithfull’s minds. Due to the religious and cultural changes in the medieval period the passion devotion was born as less theological form of experiencing the relationship with Jesus Christ focused more on its emotional aspect.

The introduction of popular religious practices traditionally held during major liturgical feasts in the Philippines has gathered Filipino migrants in Norwich, United Kingdom, into a dynamic ecclesial community. It has sustained their faith even as they struggle to face the many challenges of living and working abroad and keeping the faith without the comforts and certainties provided by a predominantly Catholic culture at home. They draw courage and consolation from participating in the year-round activities in their Filipino chaplaincies. The author's pastoral voluntary work in the United Kingdom has been an experience of building an ecclesial community of Filipinos in diaspora, of providing means of support amidst crisis, and of accompanying them in their journey towards a better life and a more meaningful relationship with God. The paper proceeds in three steps. First, it enumerates the challenges faced by Filipino migrants in the practice of their Catholic faith. Second, it illustrates how these challenges were met through the introduction of religious traditions commonly practiced in the Philippines. Third, it offers some theological insights on the power of popular piety to nourish the faith of Filipino migrants and to form them to become dynamic agents of evangelization. References are made to some points raised by Pope Francis on popular piety in his recent apostolic exhortation, Evangelii Gaudium. [ABSTRACT FROM AUTHOR]

The Argentine theology of the people turns to the religion of the “faithful people of God” as a key source for theological reflection. The theology of the people was developed in the church of Argentina in conversation with diverse strands of Latin American theology of liberation as well as local political circumstances and movements. The influence of the Argentine school on Pope Francis is especially evident in his Apostolic Exhortation Evangelii gaudium. Moreover, the theology of the people also provides an elucidating point of departure for interpreting the gestures and tonalities of Pope Francis’s ongoing call for a Church that is poor and for the poor. [ABSTRACT FROM AUTHOR]

In the sixteenth century, the Brotherhoods of the Most Precious Blood of Our Lord Jesus Christ were founded in the old Kingdom of Valencia. The oldest one was founded in the capital of the Kingdom in 1535. Nevertheless, it is thought that some others were founded earlier in Orihuela and Sagunto. These brotherhoods prospered with great vitality as a result of late medieval piety and the ancient devotion to the Holy Chalice. Their diffusion occurs along the main roads of the kingdom: around the Via Augusta and the way leading from Murviedro to Burgos through Teruel. From the seventeenth century onward these brotherhoods would spread throughout the various regions of the kingdom, but would show less vitality than in the previous century. The last recorded founding date is 1757, for a brotherhood in Benifairó de les Valls. From the scarce remaining documents available, some conclusions can be drawn, such as the following: both women and men were allowed to join; members met annually to renew their ruling board and revise their accounts; every brotherhood was autonomous and only reported to the diocesan authority during the pastoral visits. Cultual activities were held principally on the Feast of the Most Precious Blood and during Holy Week, and consisted primarily of Masses, processions and sermons. The brotherhoods in the course of time developed an artistic heritage, which has now largely disappeared. What has perdured (although difficult to assess) is a deep legacy of popular piety, which has been decisive in the evangelization of the populace and has helped to fashion their mentality and culture. [ABSTRACT FROM AUTHOR]