Kirche als Organisation von Organisationen. Am katholischen Beispiel

Ebertz, Michael N.

doi:10.1007/978-3-658-00096-7_8

Cited by 48 publications

(6 citation statements)

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“…Dies löst jene Debatte um Profanität und Transzendenz zumeist auf und beantwortet die Frage, ab wann eine Organisation nicht mehr als religiöse Organisation eingestuft werden kann (vgl. Schlamelcher, 2018;Ebertz, 2014b;vgl. Hinings & Raynard, 2014, 171ff.…”

Section: Ziel Und Funktion Von Religiösen Organisationenunclassified

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Kroatisch, katholisch, konservativ

Rieser

2024

Religionswissenschaft

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Rückzugsort, Vermittlerin von Religion und eine Brücke zur Gesellschaft - religiöse Migrantenorganisationen in westlichen Demokratien balancieren zwischen den Erwartungen der Mitglieder der Herkunfts- bzw. Residenzgesellschaft und der eigenen organisationalen Umwelt. Rebekka Rieser analysiert den Umgang mit diesen Erwartungen und die daraus resultierenden Konsequenzen für die Organisationen, die Individuen und die Gesellschaft anhand der bislang wenig beforschten römisch-katholischen kroatischen Missionen in der Schweiz und in Deutschland. Dabei fokussiert sie besonders auf die Strukturen und Rollen von Religionsgemeinschaften in Integrationsprozessen und betont somit deren Bedeutung in einem zunehmend pluralisierten und säkularen Umfeld.

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Section: Ziel Und Funktion Von Religiösen Organisationenunclassified

“…Gabriel, 2019), was sich darin spiegelt, dass viele dieser Einrichtungen noch Teilorganisationen der katholischen Kirche sind (vgl. Ebertz, 2014b).…”

Section: Staatliche Rahmenbedingungen Für Die Migrantenpastoral In De...unclassified

Kroatisch, katholisch, konservativ

Rieser

2024

Religionswissenschaft

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“…Reshaping religious ideas can lead to different forms of personal religiosity (Streib & Gennerich, 2011 ), and this usually happens in the interaction between religious autonomy and following role models (Dieterich, 2012 ). This process takes place within different social environments in which adolescents develop, and which shape not only individual lifestyles, but also value orientations and ideas about what is considered a good and fulfilling life and what they want to achieve (Ebertz, 1998 ). In Croatia, the religious values of the environment in which adolescents live are shaped by the historical and cultural significance of the Catholic Church, to which 80.3% of the population belongs, according to research carried out as part of the international research project European Values Study in 2018, and by institutional church religiosity.…”

Section: Adolescence Religiosity Crisis and Personal Growthmentioning

confidence: 99%

Religiosity as a factor of social-emotional resilience and personal growth during the COVID-19 pandemic in Croatian adolescents

Filipović

Rihtar²

2023

j. relig. educ.

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The coronavirus pandemic and measures to protect against the spread of infection have had a specific effect on individual age groups. This research is focused on adolescents (from 13 to 19 years old) because young people at that age are already going through a developmental crisis, which is further intensified by pandemic circumstances. The survey, conducted in Croatia from December 2020 to February 2021 (N = 857), sought to identify the possible personalizing of faith in adolescents as well as the impact of religiosity on their coping with the pandemic, especially in terms of social-emotional resilience and personal growth. In addition to descriptive indicators, the analysis used inferential procedures to check the statistical significance of differences (t-test, ANOVA), as well as connections and determinations between variables (correlation and regression analysis). The hypotheses were confirmed that the faith of religious adolescents became more personal and that it had a positive effect on psycho-social resilience and personal growth, but in combination with family cohesion, which on the one hand was stimulated by religiosity, and on the other, influenced personal growth.

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“…On their own assessment, only a minority of this shrinking group of Church members are concerned 'to lead a meaningful life with the help of religion' or to 'fulfil God's will [on earth] in order to achieve eternal salvation'. 3 Instead, the small number of passers-by who are willing to talk about their religious attitudes describe to our outsider a potpourri of religious ideas that they either believe or have heard about. Christian beliefs are mixed with Asian meditation techniques and elements of applied psychology.…”

Section: Losing Heavenmentioning

confidence: 99%

Introduction: Losing Heaven

Großbölting¹

2022

Losing Heaven

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• Losing Heavencommunity's social geography. The religious sphere is an important aspect and axis of the city, but this is even more true in many villages, and in both cases religion has become permanently embedded in their architecture.This initial impression is rapidly dispelled the moment our outsider gets a sense of how these buildings are used. While few former churches have been redesignated as residential or business premises, it soon emerges that religious buildings -as places of worship and assembly -now play a rather modest role. Church services tend to attract older people, more women than men, few families and very few young people. As they gather against a backdrop of empty pews and high ceilings, these small groups merely underline how empty their churches are. Outside hours of worship, churches are either closed or serve as tourist attractions. Visitors come to view and admire the achievements of European civilization: pictorial work, windows, sculptures, altars and pulpits -features of art historical value or that sightseers perceive as colourful, out of the ordinary and 'exotic'.If our outsider proceeds to look for other, non-Christian places of worship and prayer she will find only a few scattered examples. Synagogues, Hindu and Buddhist temples and other places of worship are thin on the ground. A single mosque, located some distance from the town centre and with no lack of Muslim attendees, provides a counterpoint to the generally deserted Christian churches. Amid the bustle of the town centre shopping precincts, for the most part it is only Muslim women in their headscarves and a few rather forlorn-looking Jehovah's Witnesses, proffering the Watchtower to those hurrying past, who can be identified as believers.If our outsider now asks not just the few churchgoers but also the passers-by she encounters about their attitude towards religion she will soon make a new discovery: if she is in the former GDR, just one in three are members of one of the major Churches. In what used to be East Germany, 67 per cent of the population do not belong to a religious community, and there is a firmly established culture of religious non-affiliation extending across three generations. Things are different in the larger, western part of Germany, where four out of five people are members of a religious community, with 18 per cent unaffiliated. Whether this is merely a matter of paper membership is not immediately apparent to our outside observer. But, she is told, the number of churchgoers is small in both confessions and in sharp decline. Only one in twenty nominal members, as a Protestant pastor complains, finds his way to a Sunday service. 1 If our outsider speaks to his or her Catholic counterpart, he would inform her that in 2010

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Kirche als Organisation von Organisationen. Am katholischen Beispiel

Cited by 48 publications

References 3 publications

Kroatisch, katholisch, konservativ

Kroatisch, katholisch, konservativ

Religiosity as a factor of social-emotional resilience and personal growth during the COVID-19 pandemic in Croatian adolescents

Introduction: Losing Heaven

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