L'intérêt porté au Renouveau charismatique catholique québécois est né d'une double constatation : la baisse très marquée de la pratique religieuse d'une part, la survivance des institutions religieuses et la croissance exponentielle des mouvements religieux dans la société postindustrielle d'autre part. De cette situation un peu contradictoire, le Renouveau charismatique offre un exemple privilégié.Influencé dans sa naissance par les groupes pentecôtistes américains, l'essor québécois de ce mouvement ne doit toutefois pas être réduit à la reproduction dépendante d'une identité importée. Une acculturation québécoise dynamique met en branle un mouvement endogène, produit localement par des acteurs relativement autonomes, en marge des hiérarchies institutionnelles, attestant des conduites et des valeurs différentielles prônées par les nouvelles idéologies dominantes au sein de l'intelligentsia québécoise.Divisée en quatre sections : l'historiographie, la démographie, l'ethnographie et la thanatographie, l'étude de ce mouvement nous montre que, même s'il est de culture pré-moderne et capable d'opérer des transactions avec son environnement — par exemple fusion de la joie, de la spontanéité et de la rationalité moderne —, il peut ainsi attirer dans ses rangs des adeptes appartenant soit aux cadres, soit, plus largement, à la classe moyenne
This study presents an analysis of sexual regulations among Jehovah's Witnesses and the Lubavitcher Hassidim by focusing upon the processes of sacralization, instrumentalization and domestication. In both cases, sexuality (especially that of women) symbolizes impurity in nature and the external world. Sexuality is domesticated and sanctified for the benefit of the organizational and charismatic power. The Jehovah's Witness restricts sexuality according to the Malthusian model, within a small family; the Lubavitcher Hassid, on the contrary, values a large family. However, both groups are modifying the sacralization and legitimation of their ethical codes in order to maintain their credibility and organizational strength in answer to the challenges of the modern world and to the dominant western religions, particularly Roman Catholicism.
For religious minorities, freedoms are best guaranteed by the principle of non-interference, a kind of « right to indifference ». There is no question of denying the existence of oppressed groups, but rather of being opposed to some « class » right for religious groups. The author highlights from the time of Roman history onwards the emancipation and repression of individuals and groups in areas of freedom of conscience and religious practice. He is quite critical towards our era as he underscores the deficiencies in the Canadian and Québec charters in coming to grips with legislative discrimination. According to his conclusions, the non-separation of Church and State and the introduction of statutes on minorities perpetuates discriminated-against minorities
Of the various possible relationships between religion and nationalism, this article focuses on the study of denationalizing theodicies. These theodicies are connected to various communities which are peripheral with respect to the systems of historical action.
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