English Now that religious participation largely depends on individual choice, existing religious congregations find themselves confronted with the challenge of organizational renewal. Both sociological and theological authors disagree on two strategies as successful ways of coping with this new “market situation”. The first strategy is that of the service institution; the second, that of the exclusive firm. We conducted a survey among parish councils in the Netherlands regarding the positioning of Roman Catholic parishes in this respect. Factor analysis shows that these parishes do not differentiate along these lines. They do differentiate, however, on the factors of “perceived accessibility” and “Christian pro-file”. Thus, three parish types could be discerned: the open parish, the inviting parish and the “parochial” parish. These types reflect different ways of coping with the strategic challenge parishes are faced with: holding on to a Christian profile, while trying to stay in contact with the public. French Le contexte de l'individualisation des choix religieux oblige les paroisses à une remise en question de leur positionnement. Du côté des sociologues et des théologiens, le débat est analogue et porte sur l'efficacité des stratégies paroissiales. Mais les premiers favorisent la stratégie de l'organisation de services religieux, tandis que les autres celle de la "firme exclusive''. Or, l'analyse d'une enquête parmi les paroisses catholiques aux Pays-Bas montre que les paroisses ne suivent pas cette ligne de partage. Confrontées au dilemme de choisir entre accessibilité et profil chrétien, les paroisses adoptent en fait une des trois positions suivantes: la paroisse publique, la paroisse accueillante et la paroisse "à l'esprit de clocher''.
Expanding on the concept of implicit religion, when explicit religion is becoming ever more marginal, this article explores rather than investigates an intuition of two campus chaplains. It is their first attempt to reveal in a non-proclaiming way the spirituality of many members of their generation. It tells the experience of young people who discover they have a thing like a self or even a soul. It tells the pastoral experience of these chaplains who have to redefine their job after this discovery. Often this discovery is a shocking experience to all concerned. Currently, methods are lacking to describe it in an appropriate way. This article can also be considered a first attempt to look for an acceptable method of description: a search for a common language.
Expanding on the concept of implicit religion, when explicit religion is becoming ever more marginal, this article explores rather than investigates an intuition of two campus chaplains. It is their first attempt to reveal in a non-proclaiming way the spirituality of many members of their generation. It tells the experience of young people who discover they have a thing like a self or even a soul. It tells the pastoral experience of these chaplains who have to redefine their job after this discovery. Often this discovery is a shocking experience to all concerned. Currently, methods are lacking to describe it in an appropriate way. This article can also be considered a first attempt to look for an acceptable method of description: a search for a common language.
Is 'remembering' an intentional activity, residing in the subject's autonomy, or does it belong to the realm of receptivity, interrupting the subject? Or is it both at once? This jointly authored paper sets these questions in the context of a recently renewed interest in memoria in cultural theory and the humanities, as well as of an increasing pluralism in Western societies. The impossibility of sharing memories as a common good and a common truth is explored by putting the theme of historical responsibility, to which every gesture of memoria is tied, in a new light. The paper first demonstrates that the concept of performativity, as developed in particular by Jacques Derrida through a critical reading of Austin and Searle, can be a fruitful theoretical model in the analysis of memoria and of its double status: active and receptive at the same time. A reflection on the practice of testimony, again starting from Derrida, will further articulate this coherence between performativity and memoria. After this theoretical clarification, the value of performativity as a model for memoria will be tested through a detailed reading of the German writer W.G. Sebald's (1944Sebald's ( -2001 story 'Max Ferber', focussing on the delicate way this story stages an impossible testimonial drama. The authors will, finally, enquire as to the relevance of the performative model for a theological view of memoria and testimony.
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