Many countries around the world are shifting into post-secular societies. As this process continues to take shape, it enables many and competing voices and expectations to bombard their citizens. This raises questions around the use of space, sacred texts and stories, and how communities of faith use them as a source to access and hear the voice of God. Acknowledging the valuable position that sacred space and text holds within faith communities, how should we seek to hear the voice of God speak in a post-secular context and into the current competing societal setting in which multiple voices vie and struggle, and power and societal structures shift as Christians aim to find meaning, purpose and establish ways of living? INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: In the context of the secular and/or non-religious public reflex in society, there is debate around sacred space and sacred text, including how it is used and how it is interpreted. As scrutiny increases of what and how, such material is shared, used and taught, creating a space where the voice of God can speak into our current settings becomes increasingly vital. In a fast-paced world, full of busyness and tiredness, how does one hear and experience the voice of God? This study provides such a basis for Practical Theology in post-secular societies, utilising Biblical text and historical understanding, to do so.

Resumen Tradicionalmente, la relación entre el yo y la experiencia se ha entendido a través de la conciencia, que no solo experimenta sino que también “crea” la experiencia, reflejando una noción arraigada desde Aristóteles. Para la filosofía moderna, la conciencia tiene la capacidad de categorizar y comprender lo percibido. Desde la perspectiva de Levinas, la conciencia y la comprensión se ven como actividad y poder simultáneamente. Sin embargo, surge la pregunta: ¿Es la experiencia de un objeto finito comparable a la experiencia de lo infinito o absoluto? La experiencia religiosa expone al yo a un acontecimiento que no puede ser comprendido por la actividad sintetizadora de la conciencia, según Levinas. Para abordar esta cuestión, utilizaremos conceptos que van más allá de la filosofía clásica, como la trascendencia, la intencionalidad invertida (bouleversé), lo infinito y Dios. Nuestro objetivo es demostrar que la percepción y la representación subjetiva de lo absoluto difiere fundamentalmente de la de cualquier otro fenómeno. Exploraremos con Levinas el uso de un lenguaje no ontológico que pueda expresar lo invisible e “incognoscible” de la experiencia religiosa, sin abandonar el discurso ontológico. En síntesis, busco dilucidar cómo la experiencia del absoluto desafía las categorías tradicionales de la conciencia y la comprensión, y cómo un enfoque filosófico alternativo puede arrojar luz sobre esta compleja dinámica.

Abstract Traditionally, the self-experience relationship has been viewed through consciousness, which not only undergoes but also shapes experiences, echoing Aristotle’s notion. In modern philosophy, consciousness categorizes and comprehends perceptions. Levinas sees consciousness and understanding as simultaneous activity and power. However, a question arises: Is experiencing a finite object comparable to the experience of the infinite or Absolute? According to Levinas, religious experiences surpass consciousness’s synthesizing capacity. To tackle this, we’ll employ concepts beyond classical philosophy like transcendence, inverted (bouleversé) intentionality, the infinite, and God. Our aim is to show that subjective perception and representation of the Absolute fundamentally differ from other phenomena. With Levinas, we’ll explore using a non-ontological language to express the invisible and “unknowable” in religious experiences while maintaining an ontological discourse. In essence, I seek to clarify how experiencing the Absolute challenges traditional consciousness and understanding categories, and how an alternative philosophical approach can illuminate this complex dynamic.

Resumo Tradicionalmente, a relação entre o eu e a experiência tem sido entendida através da consciência, que não só experimenta mas também “cria” a experiência, refletindo uma noção arraigada desde Aristóteles. Para a filosofia moderna, a consciência tem a capacidade de categorizar e compreender o percebido. A partir da perspectiva de Levinas, a consciência e a compreensão são vistas como atividade e poder simultaneamente. No entanto, surge a pergunta: A experiência de um objeto finito é comparável à experiência do infinito ou Absoluto? A experiência religiosa expõe o eu a um acontecimento que não pode ser compreendido pela atividade sintetizadora da consciência, segundo Levinas. Para abordar esta questão, utilizaremos conceitos que vão além da filosofia clássica, como a transcendência, a intencionalidade invertida (bouleversé), o infinito e Deus. Nosso objetivo é demonstrar que a percepção e representação subjetiva do Absoluto difere fundamentalmente da de qualquer outro fenômeno. Exploraremos com Levinas o uso de uma linguagem não ontológica que possa expressar o invisível e o “incognoscível” da experiência religiosa, sem abandonar o discurso ontológico. Em síntese, busco elucidar como a experiência do absoluto desafia as categorias tradicionais da consciência e da compreensão, e como uma abordagem filosófica alternativa pode lançar luz sobre essa complexa dinâmica.

Resumen. Este artículo analiza el concepto y la significación del fenómeno fundamental del eros en el pensamiento de Eugen Fink. Primero, explicita el eros como fenómeno supraindividual que vuelve excéntrica la libertad. Posteriormente, muestra el amor sexual como una determinación cósmica de la existencia que fusiona a los amantes con el impulso de renovación y perpetuación de la vida que atraviesa al mundo entero. Después expone la significación religiosa del eros como experiencia de lo divino y de la sacralidad de la vida. Finalmente, explicita el cuestionamiento ético fundamental que el análisis cosmológico del sentido del eros plantea a la sociedad actual.

Abstract. This paper analyses the concept and significance of the fundamental phenomenon of eros in Eugen Fink’s thought. First, it makes eros explicit as a supra-individual phenomenon that makes freedom eccentric. Then it presents sexual love as a cosmic determination of existence that fuses the lovers with the impulse of renewal and perpetuation of life that runs through the whole world. Next, it exposes the religious significance of eros as an experience of the divine and the sacredness of life. Finally, it makes explicit the fundamental ethical questioning that the analysis of the cosmological meaning of eros poses to today’s society.

Resumo Introdução: As crianças que experienciam doenças crônicas utilizam a sua espiritualidade para lidarem e adaptarem-se à situação e condição de saúde, portanto o cuidado voltado à dimensão espiritual e seus fatores associados promovem uma abordagem ampla neste contexto. Objetivo: Identificar os fatores associados para o coping religioso/espiritual entre crianças com condição crônica de saúde. Método: Estudo transversal, analítico e correlacional envolvendo crianças com condições crônicas de saúde acompanhadas no serviço ambulatorial de um hospital universitário. A coleta de dados ocorreu de agosto de 2021 a janeiro de 2023 por meio de entrevistas utilizando o Instrumento de caracterização e Escala de Coping Religioso para Crianças. A análise dos dados empregou a estatística descritiva e investigação das associações pelas medidas não paramétricas: Coeficiente de correlação de Spearman, Teste Kruskal Wallis e Teste de Mann Whitney. Resultados: Participaram 34 crianças, com mediana de 10 anos, a maioria era do gênero masculino, brancas, com irmãos, moravam com os pais e possuía crença em Deus. Predominou uso das estratégias do coping religioso positivo, com estratégias voltadas à crença no apoio de Deus. As características individuais, religiosas e clínicas que mostraram influenciar o coping religioso/espiritual das crianças foram cor da pele, escolaridade, possuir irmão(s), crenças em Deus, religião e sistema acometido pela condição de saúde. Conclusão: As crianças com condição crônica de saúde empregam estratégias de coping religioso positivo, que são influenciadas pelas suas características individuais, religiosas e clínicas, e, portanto, trata-se de um aspecto que deve receber atenção dos profissionais de saúde.

Resumen Introducción: Las niñas y los niños que viven enfermedades crónicas utilizan su espiritualidad para afrontar y adaptarse a la situación y condición de salud, por lo que la atención enfocada en la dimensión espiritual y sus factores asociados promueve un abordaje amplio en este contexto. Objetivo: Identificar los factores asociados con el afrontamiento religioso/espiritual entre menores con condiciones de salud crónicas. Método: Estudio transversal, analítico y correlacional que involucró a niños y niñas con condiciones crónicas de salud monitoreados en el servicio ambulatorio de un hospital universitario. La recolección de datos se realizó desde agosto de 2021 hasta enero de 2023, mediante entrevistas. Se utilizó el Instrumento de caracterización y escala de afrontamiento religioso para niños. El análisis de los datos utilizó estadística descriptiva e investigación de asociaciones mediante medidas no paramétricas: coeficiente de correlación de Spearman, prueba de Kruskal Wallis y prueba de Mann Whitney. Resultados: Participaron 34 niños y niñas, con una mediana de edad de 10 años, la mayoría eran varones, blancos, con hermanos, vivían con sus padres y creían en Dios. Predominó el uso de estrategias de afrontamiento religiosas positivas, con estrategias centradas en la creencia en el apoyo de Dios. Las características individuales, religiosas y clínicas que demostraron influir en el afrontamiento religioso/espiritual fueron el color de la piel, la educación, tener hermanos, las creencias en Dios, la religión y el sistema afectado por la condición de salud. Conclusión: Los niños y las niñas con condiciones de salud crónicas emplean estrategias de afrontamiento religiosas positivas, las cuales están influenciadas por sus características individuales, religiosas y clínicas y, por tanto, este es un aspecto que debe recibir atención por parte de las personas profesionales de la salud.

Abstract Introduction: Children who experience chronic illnesses use their spirituality to cope with and adapt to the situation and health condition, therefore care focused on the spiritual dimension and its associated factors promotes a comprehensive approach in this context. Objective: To identify the factors associated with religious/spiritual coping among children with chronic health conditions. Methods: Cross-sectional, analytical, and correlational study involving children with chronic health conditions monitored in the outpatient service of a university hospital. Data was collected from August 2021 to January 2023 through interviews using the Characterization Instrument and Religious Coping Scale for Children. Data analysis used descriptive statistics and association research using non-parametric measures: Spearman correlation coefficient, Kruskal Wallis Test, and Mann Whitney Test. Results: Thirty-four children participated, with a median age of 10 years, the majority were male, white, had siblings, lived with their parents, and believed in God. Positive religious coping strategies predominated, with strategies focused on the belief in God's support. Individual, religious, and clinical characteristics shown to influence children's religious/spiritual coping were skin color, education, siblings, beliefs in God, religion, and the affected system by the health condition. Conclusion: Children with chronic health conditions engage in positive religious coping strategies, which are influenced by their individual, religious, and clinical characteristics, and, therefore, this is an aspect that should receive attention from health professionals.

RESUMO C. S. Lewis (1898-1963) foi um dos principais pensadores cristãos do século passado. Autor prolífico, escreveu sobre muitos temas, dentre os quais destacam-se a crítica literária, a teoria da educação, a literatura de fantasia e a exposiçao teológica. O presente artigo pretende verificar a questão de como Lewis entendia o lugar das religiões na experiência da salvação. No cristianismo a soteriologia, entendida como reflexão sobre a experiência da salvação, tem sido ao longo dos séculos identificada com a posição exclusivista, que nega a todas as demais tradições religiosas qualquer possibilidade de valor salvífico. A partir da segunda metade do século XX outras compreensões têm surgido. Uma delas, o inclusivismo, entende que, em Cristo, não cristãos podem ter a experiência da salvação. A hipótese que se pretende demonstrar no artigo é que Lewis defendia a perspectiva inclusivista. C S 18981963 1898 1963 (1898-1963 passado prolífico temas destacamse destacam literária educação teológica salvação soteriologia exclusivista salvífico surgido delas inclusivismo Cristo inclusivista 1898196 189 196 (1898-196 189819 18 19 (1898-19 18981 1 (1898-1 (1898- (1898 (189 (18 (1 (

ABSTRACT C. S. Lewis (1898-1963) was one of the main Christian thinkers of the last century. A prolific author, he wrote on many topics, including literary criticism, educational theory, fantasy literature, and theological exposition. This article aims to verify how Lewis understood the place of religions in the experience of salvation. In Christianity, soteriology, understood as a reflection on the experience of salvation, has been identified over the centuries with the exclusivist position, which denies all other religious traditions any possibility of salvific value. From the second half of the 20th century onwards, other understandings have emerged. One of them, inclusivism, understands that, in Christ, non-Christians can have the experience of salvation. The hypothesis intended to be demonstrated in the article is that Lewis defended the inclusivist perspective. C S 18981963 1898 1963 (1898-1963 author topics criticism theory literature exposition salvation Christianity soteriology position value th onwards emerged them inclusivism Christ nonChristians non Christians perspective 1898196 189 196 (1898-196 189819 18 19 (1898-19 18981 1 (1898-1 (1898- (1898 (189 (18 (1 (

Resumo o artigo reflete, como ponto de partida, o retorno revestido de cientificidade de algumas ideias do passado, as quais em geral causam perplexidade aos cientistas e ordinariamente provocam inquietações religiosas, sobretudo entre os adeptos ao cristianismo. O texto conjectura essa situação como decorrência da polarização inadequada entre fé e ciência, relocando e justificando a relação como um embate específico entre duas racionalidades: a racionalidade teológica e a racionalidade científica, e não entre experiência subjetiva (fé) e racionalidade objetiva (ciência). Na perseguição desse itinerário, o texto retoma, à luz da literatura, a uma análise construída criticamente acerca das categorias subjacentes a discussão, a saber: Deus, religião, fé e ciência, numa tessitura que conduzirá a uma crítica implícita ao fazer teológico no decorrer do tempo e a necessidade de repensar a teologia na atualidade, senão em sua totalidade, ao menos no campo de estudo apresentado nesse texto. reflete partida passado religiosas cristianismo ciência racionalidades científica (fé ciência. . (ciência) itinerário retoma literatura discussão saber Deus religião atualidade totalidade (ciência

Abstract The article reflects, as a starting point, the scientific return of some ideas from the past, which in general cause perplexity to scientists and ordinarily provoke religious concerns, especially among adherents of Christianity. The text conjectures this situation as a result of the inadequate polarization between faith and science, relocating and justifying the relationship as a specific clash between two rationalities: theological and scientific rationality and not between subjective experience (faith) and objective rationality (science). In the pursuit of this itinerary, the text resumes, in the light of literature, an analysis critically constructed about the categories underlying the discussion, namely: God, religion, faith and science, in a fabric that will lead to an implicit criticism when doing theological in the course of time and the need to rethink theology today, if not in its entirety, at least in the field of study presented in this text. reflects point past concerns Christianity science rationalities (faith science. . (science) itinerary resumes literature discussion namely God religion today entirety (science

RESUMEN Este estudio identifica los aportes del relato autobiográfico, como estrategia didáctica, para el aprendizaje y enseñanza de la teología a no teólogos, desde un modo de hacer teología donde se parte de la experiencia humana como principio y fundamento de una auténtica experiencia de Dios en el pasado, presente y futuro de la humanidad, en diálogo permanente con los aportes científicos de las otras ciencias, al incorporar los aprendizajes y enseñanzas de los estudiantes de otras disciplinas que entran en diálogo con la teología desde el horizonte de comprensión del conocimiento complejo donde el saber debe ser integrador. autobiográfico didáctica teólogos pasado humanidad ciencias integrador

ABSTRACT This study identifies the contributions of the autobiographical account, as a didactic strategy, for the learning and teaching of theology to non-theologians, from a way of doing theology where human experience as the principle and foundation of an authentic experiece of God in the past, present and future of humanity, in permanent dialogue with the scientific contributions of other sciencces, by incorporating the learning and teachings of students from others disciplines who enter into dialogue with theology from the horizon of understanding complex knowledge where knowing must be inclusive. account strategy nontheologians, nontheologians non theologians, theologians non-theologians past humanity sciencces inclusive

Resumo Este artigo ilustra a complexidade das experiências não ordinárias vivenciadas durante a pandemia, destacando três relatos de diferentes tipos de experiências religiosas-espirituais: encontro com a bênção divina, raiva e pecado. O foco está em quatro relatos narrativos de experiências não ordinárias que foram enviadas por e-mail em resposta a um projeto de pesquisa mais amplo sobre experiências religiosas, espirituais e não ordinárias durante a pandemia de covid-19. Nas sessões seguintes, discute-se o impacto dessas experiências no bem-estar durante o período de isolamento social - algumas vezes de cunho positivo, atribuindo sentido para as pessoas enfrentarem o isolamento social e as adversidades trazidas pela pandemia; outras vezes, entretanto, de cunho negativo, gerando estresse e medo, geralmente agravados pelo silêncio dessas experiências. A discussão desses resultados, então, fundamenta-se em estudos de experiências religiosas norteadas por estudos acadêmicos em antropologia da religião e da espiritualidade. Antropólogos há muito compreendem as experiências não ordinárias e as interpretam conforme o contexto cultural, refletido no processo de busca de sentido. religiosasespirituais religiosas-espirituais divina pecado email mail covid19. covid19 covid 19. 19 covid-19 seguintes discutese discute se bemestar bem estar positivo entretanto negativo medo resultados então fundamentase fundamenta espiritualidade cultural covid1 1 covid-1 covid-

Abstract This article illustrates the complexity of non-ordinary experiences during the pandemic, highlighting accounts of three different types of experiences: encounters with divine bliss, anger, and evil. The focus is on four narrative accounts of non-ordinary experiences that were submitted by email in response to a wider research project about religious, spiritual, and otherwise non-ordinary experiences during the COVID-19 pandemic. The following sections discuss the distinction between experiences perceived as ordinary and non-ordinary and the impact of non-ordinary experiences on wellbeing during lockdown-sometimes as positive meaning-making experiences that contribute to people’s ability to cope with the lockdown and the devastation of the pandemic, and other times expressive of stress and fear, often further exacerbated by silence about the experience. The article then contextualizes approaches to studying these experiences within the academic study of religion and spiritual experiences. Anthropologists have long understood non-ordinary experiences, along with their context-dependent interpretations, as reflective of cultural meaning-making processes. nonordinary non pandemic bliss anger evil religious COVID19 COVID 19 COVID-1 lockdownsometimes sometimes meaningmaking meaning making peoples people s fear experience contextdependent context dependent interpretations processes COVID1 1 COVID-

Abstract This article compares Edith Stein and Ernst Tugendhat in the relationship between faith and mysticism as two paths leading to transcendent experience, viewed through their respective phenomenological frameworks. The analysis examines key works by both authors and compares and contrasts their approaches: Stein’s experience of the Christian faith oriented toward a mystical relationship with God and Tugendhat’s pursuit of secular mysticism based on self- knowledge. The methodology of counterpoint seeks not to harmonize their views but to highlight both discrepancies and areas of overlap while demonstrating the complexity of mystical experience. After recognizing the inherent limitations of the analysis, the author discusses what both Stein and Tugendhat can contribute to a current reevaluation of mysticism in religious contexts.

Resumen Este artículo presenta un contrapunto entre Edith Stein y Ernst Tugendhat, centrado en la relación entre fe y mística como dos caminos hacia la experiencia trascendente, abordados desde sus respectivas posturas fenomenológicas. El análisis se enfoca en la interpretación de obras clave de ambos autores, ofreciendo una perspectiva contrastiva de sus puntos de partida: la experiencia de la fe cristiana en Stein, orientada a una relación mística con Dios, y la búsqueda de una mística secular en Tugendhat, basada en el autoconocimiento. Este contrapunto metodológico no busca equilibrar sus visiones, sino resaltar sus convergencias y divergencias, visibilizando la complejidad de la experiencia mística. Finalmente, se exploran las limitaciones del análisis y se proyectan posibles aportaciones de ambos autores a una revisión contemporánea de la mística en el contexto religioso.

Abstract The study exposes the strategies and tactics of radical Islamism in Europe and Spain, to attract and radicalize young Muslims with a religious, media and propagandistic content; from Al Qaeda, Daesh or other related organizations that share the culture of jihad; chain of subjects, actions, messages and propaganda to participate in a process of ideologization, to make use of violence in the jihad against the West, way of life, social and political; and interfere in the democratic, liberal and legal process in Europe. This qualitative research, achieves approximations of individual characteristics and family, social, familiar and economic conditioning factors of the vulnerable groups to the jihadist message; highlighting ignorance or dissolution of their cultural, religious and ritual traditions; absence or weak individual, family or community identity, experience of social, educational, labor or political discrimination and economic inequality; facilitating the process of radicalization until their participation in acts of indiscriminate violence. This research was carried out in the city councils of Fuenlabrada and Leganés, Comunidad de Madrid and Reus and L’ Hospitalet de Llobregat, Province of Tarragona, Comunidad de Cataluña, Spain; through specialized bibliography, interviews to academic, police and intelligence experts, public attention and social services workers, the contribution of Muslim community representatives; who make emerge these elements and the need to improve strategies and preventive actions in Europe, reducing its impact on the vulnerable population.

Resumen El estudio expone las estrategias y tácticas del islamismo radical en Europa y España, para captar y radicalizar a jóvenes musulmanes de un contenido religioso, mediático, propagandístico; desde Al Qaeda, Daesh u otras organizaciones afines que comparten la cultura de la yihad; cadena de sujetos, actuaciones, mensajes y propaganda para participar en un proceso de ideologización, para hacer uso de la violencia en la yihad contra Occidente, forma de vida, social y política; e interferir en el proceso democrático, liberal y de derecho en Europa. Esta investigación cualitativa logra aproximaciones de características individuales y condicionantes familiares, sociales, familiares y económicas de los grupos vulnerables al mensaje yihadista; destacándose ignorancia o disolución de sus tradiciones culturales, religiosas y ritualidad; ausencia o débil identidad individual, familiar o comunitario, experiencia de discriminación social, educativa, laboral o política e inequidad económica; facilitando el proceso de radicalización hasta su participación en actos de violencia indiscriminada. Esta investigación se realizó en los ayuntamientos de Fuenlabrada y Leganés, Comunidad de Madrid y Reus y L’ Hospitalet de Llobregat, Provincia de Tarragona, Comunidad de Cataluña, España; a través de bibliografía especializada, entrevistas a expertos académicos, policiales e inteligencia, trabajadores en atención pública y servicios sociales, el aporte de representantes comunitarios musulmanes; quienes hacen emerger estos elementos y necesidad de mejorar estrategias y actuaciones preventivas en Europa, reduciendo su impacto en la población vulnerable.

ABSTRACT The paper comparatively considers the issue of ethnic policy and civil solidarity in the South Caucasus countries - Azerbaijan, Georgia, and Armenia from a sociological standpoint. According to the research objective, the ethno-religious composition of the three countries is reviewed, and the current state of civil solidarity is analyzed. Also, relevant issues such as inter-ethnic relations, the state language, the current situation with the languages and cultures of ethnic minorities, the environment of religious tolerance, and representation in elected bodies are analyzed for all three countries. The paper notes that in Azerbaijan and Georgia, civil solidarity and national unity have become the philosophy of the ethnic policy pursued at the state level. In Armenia, assimilation, anti-Turkism, Azeriphobia, anti-Semitism, racism, etc. have formed the state policy. As a result of the ethnic cleansing of its territory from local Azerbaijani Turks and all non-Armenians, Armenia turned into a monoethnic country. On the other hand, Azerbaijan and Georgia have managed to ensure civil solidarity due to their successful ethnic policy and as a result, both countries preserved their polyethnic landscape and gained positive experience in ensuring the coexistence and collaboration of citizens within a single country.

RESUMEN El artículo considera comparativamente la cuestión de la política étnica y la solidaridad civil en los países del Cáucaso Meridional: Azerbaiyán, Georgia y Armenia desde un punto de vista sociológico. De acuerdo con el objetivo de la investigación, se revisa la composición étnico-religiosa de los tres países y se analiza el estado actual de la solidaridad civil. Además, para los tres países se analizan cuestiones relevantes como las relaciones interétnicas, el idioma estatal, la situación actual de los idiomas y culturas de las minorías étnicas, el entorno de tolerancia religiosa y la representación en los órganos electos. El documento señala que en Azerbaiyán y Georgia la solidaridad civil y la unidad nacional se han convertido en la filosofía de la política étnica aplicada a nivel estatal. En Armenia, la asimilación, el antiturquismo, la azerifobia, el antisemitismo, el racismo, etc. han formado la política estatal. Como resultado de la limpieza étnica de su territorio de los turcos azerbaiyanos locales y de todos los no armenios, Armenia se convirtió en un país monoétnico. Por otro lado, Azerbaiyán y Georgia han logrado garantizar la solidaridad civil gracias a su exitosa política étnica y, como resultado, ambos países preservaron su paisaje poliétnico y adquirieron experiencia positiva en garantizar la coexistencia y colaboración de los ciudadanos dentro de un solo país.

Abstract This article has as its object the party of St. Benedict from Rua da Barra in Rosario Oeste, MT. It aims to analyze its history, its ritual and the devotion of the party, considering the need for records of this cultural event of a religious nature, which has been happening for over 100 years and had not yet been researched as a cultural practice. The theoretical framework, guiding the analysis of empirical data, was based on the categories of culture (Alves, 2021) and religious festival (Queiroz, 1976; Claval, 2007). Data were collected through primary sources, in semi-structured interviews with descendants of the Oliveira party family and people who experience or have experienced the party. A documentary survey was also carried out, complemented by images of the event. Data obtained through secondary sources were sought in written works such as books, articles, book chapters, magazines, theses and dissertations by authors who address the subject. The Festa de São Benedito da Rua da Barra is an event of devotion and faith, which was born in the Oliveira family, in the rural area of the city, and, nowadays, it is an event of great magnitude, visited by the inhabitants of Rosario and other cities of the state. However, the continuation of the festival as a tradition with its current characteristics is not auspicious, considering that customs change at the whim of transformations in social relations. And, as the transformations are continuous, it will be necessary to adjust the party to the ongoing transformations. St Oeste MT history nature 10 practice framework data Alves, Alves (Alves 2021 Queiroz, Queiroz (Queiroz 1976 Claval 2007. 2007 . 2007) semistructured semi structured out books articles chapters magazines subject faith city nowadays magnitude state However auspicious relations And continuous 1 202 197 200 20 19 2

Resumo Este artigo tem como objeto a Festa de São Benedito da Rua da Barra em Rosário Oeste, MT. Objetiva analisar sua história, seu ritual e a devoção da festa considerando a necessidade de registros desse evento cultural de caráter religioso, que acontece há mais de 100 anos e ainda não havia sido pesquisado como prática cultural. O referencial teórico, norteador da análise dos dados empíricos, foi fundamentado nas categorias cultura (Alves, 2021) e festa religiosa (Queiroz, 1976; Claval, 2007). Os dados foram levantados por meio de fontes primárias, em entrevistas semiestruturadas com descendentes da família festeira Oliveira e pessoas que vivenciam ou vivenciaram a festa. Também foi realizado levantamento documental, complementado por imagens do evento. Dados obtidos por meio de fontes secundárias foram buscados em trabalhos escritos como livros, artigos, capítulos de livros, revistas, teses e dissertações de autores que abordam o tema. A Festa de São Benedito da Rua da Barra é um evento de devoção e fé, que nasceu na família Oliveira, na zona rural da cidade, e, na atualidade, é um acontecimento de grande magnitude, visitada pelos habitantes rosarienses e de outras cidades do estado. Todavia, a continuidade da festa como tradição com as características atuais não é alvissareira, tendo vista que os costumes mudam ao sabor das transformações das relações sociais. E, como as transformações são contínuas, será necessário ajustar a festa às transformações em curso. Oeste MT história religioso 10 teórico empíricos Alves, Alves (Alves 2021 Queiroz, Queiroz (Queiroz 1976 Claval 2007. 2007 . 2007) primárias documental livros artigos revistas tema fé cidade atualidade magnitude estado Todavia alvissareira sociais E contínuas curso 1 202 197 200 20 19 2

Resumen Este artículo se centra en la Fiesta de São Benedito en la Rua da Barra en Rosario Oeste, MT. Tiene como objetivo analizar su historia, su ritual y la devoción de la fiesta, considerando la necesidad de registros de este evento cultural de carácter religioso, que viene ocurriendo desde hace más de 100 anos y aún no había sido investigado como práctica cultural. El marco teórico, que oriento el análisis de los datos empíricos, se basó en las categorías de cultura (Alves, 2021) y fiesta religiosa (Queiroz, 1976; Claval, 2007). Los datos fueron recolectados a través de fuentes primarias, en entrevistas semiestructuradas con descendientes de la familia fiestera Oliveira y personas que viven o han vivido la fiesta. También se realizó un levantamiento documental, complementado con imágenes del evento. Los datos obtenidos a través de fuentes secundarias se buscaron en trabajos escritos como libros, artículos, capítulos de libros, revistas, tesis y disertaciones de autores que abordan el tema. La Fiesta de São Benedito en la Rua da Barra es un evento de devoción y fe, que nació en la familia Oliveira, en la zona rural de la ciudad, y, hoy en día, es un evento de gran magnitud, visitado por los habitantes de Rosario y otras ciudades del estado. Sin embargo, la continuación de la fiesta como tradición con sus características actuales no es auspiciosa, considerando que las costumbres cambian al capricho de las transformaciones en las relaciones sociales. Y, como las transformaciones son continuas, habrá que ajustar el partido a las transformaciones en curso. Oeste MT historia religioso 10 teórico empíricos Alves, Alves (Alves 2021 Queiroz, Queiroz (Queiroz 1976 Claval 2007. 2007 . 2007) primarias documental libros artículos revistas tema fe ciudad día magnitud estado embargo auspiciosa sociales Y continuas curso 1 202 197 200 20 19 2

Abstract The spatial diffusion of the devotion to Toribio Romo has intensified due to the migration of Mexicans to the United States. It will be discussed how, from the experience of mobility of believing migrants, the devotion to the saint extends to new territories and believers across different geographical scales, influenced by historical and socio-cultural contexts, which are reinforced and establish connections with their places of origin through religious practices and traditions through the image of Toribio Romo. To achieve this purpose, a bibliographical review of the spatial diffusion is presented to explain the expansion of the devotion. Additionally, the expansion of the devotion between Mexico and the United States will be mapped through fieldwork conducted under the methodology of multi-sited ethnography.

Resumo A difusão espacial da devoção a Toribio Romo se intensificou devido à migração de mexicanos para os Estados Unidos. Será argumentado como, a partir da experiência de mobilidade dos migrantes crentes, a devoção ao santo se estende a novos territórios e sujeitos crentes em diferentes escalas geográficas, devido a contextos históricos e socioculturais. Esses contextos históricos são reforçados e constroem vínculos com seus lugares de origem por meio de práticas e tradições religiosas através da imagem de Toribio Romo. Para isso, é apresentada uma revisão da literatura sobre difusão espacial para explicar a expansão da devoção Além disso, a expansão da devoção entre o México e os Estados Unidos será representada cartograficamente por meio de trabalho de campo usando a metodologia de etnografia multisituada.

Resumen La difusión espacial de la devoción a Toribio Romo se ha intensificado debido a la migración de mexicanos hacia Estados Unidos; se argumentará cómo a partir de la experiencia de movilidad de los migrantes creyentes, la devoción al santo se extiende a nuevos territorios y sujetos creyentes en distintas escalas geográficas debido a contextos históricos y socioculturales, las cuales se refuerzan y construyen vínculos con sus lugares de origen mediante prácticas y tradiciones religiosas a través de la imagen a Toribio Romo. Para cumplir dicho fin, se muestra una revisión bibliográfica sobre la difusión espacial para explicar la expansión de la devoción, asimismo, a partir de la realización de trabajo de campo bajo la metodología de la etnografía multisituada, se representará cartográficamente la expansión de la devoción entre México y Estados Unidos.

RESUMO No mundo acadêmico, o desafio da pesquisa e da criatividade ronda a mente dos pesquisadores. A tecnologia tem facilitado aspectos dessa realidade. Porém, para uma boa parte e, sobretudo, para iniciantes, a construção do conhecimento mantém suas exigências. João Batista Libanio foi um teólogo que teve atenção e cuidado e procurou ser um facilitador desse processo, tanto em suas orientações quanto em seus escritos. Como construir conhecimento de forma autônoma? Ele foi estimulador de habilidades para que se desenvolvesse o método heurístico do conhecimento. Há passos a inserir nesse processo do pesquisar, eis o objetivo desta reflexão: compartilhar a experiência da relação mestre-discípulo, bem como de seus escritos, de forma a propiciar que os interessados, particularmente da área de Ciências da Religião e Teologia, desenvolvam a sua arte de construir conhecimento. Este texto não somente reflete como também propicia a manutenção metodológica da relação teoria e prática no processo e na arte de construir e compartilhar conhecimento. acadêmico pesquisadores realidade Porém sobretudo iniciantes exigências escritos autônoma pesquisar reflexão mestrediscípulo, mestrediscípulo mestre discípulo, discípulo mestre-discípulo interessados Teologia

ABSTRACT In the academic world, the challenge of research and creativity is on the minds of researchers. Technology has facilitated aspects of this reality. However, for many of them, and especially for beginners, the construction of knowledge maintains its demands. João Batista Libanio was a theologian who was attentive and careful and also sought to be a facilitator of this process, both in his guidance and in his writings. How can we build knowledge autonomously? He stimulated skills so that the heuristic method of knowledge could be developed. There are steps to be taken in this research process, and this is the aim of this reflection: to share the experience of the master-disciple relationship, as well as his writings, in order to enable those interested, particularly in the area of Religious Sciences and Theology, to develop their art of building knowledge. This text not only reflects but also promotes the methodological maintenance of the relationship between theory and practice in the process and art of building and sharing knowledge. world researchers reality However them beginners demands writings autonomously developed reflection masterdisciple master disciple interested Theology

'n Onderwysstelsel word deur verskeie samelewingskontekstuele kragte gevorm. Hierdie kontekstuele faktore sluit taal, demografie, geografie, tegnologie, politiek en finansiële en ekonomiese tendense in. Godsdiens is een van die laasgenoemde tendense wat 'n onderwys-stelsel kan beïnvloed. Die BRICS-organisasie bestaan uit Brasilië, Rusland, Indië, Sjina en Suid-Afrika en is 'n supra-nasionale blok wat baie aandag in die openbare sowel as akademiese diskoers oor internasionale politiek en maatskaplike kwessies trek (De Beer, 2017). Godsdiens word wyd geag as 'n omstrede en sensitiewe faktor in onderwysstelsels (sien Van der Walt, Potgieter & Wolhuter, 2010). In hierdie artikel word godsdiens as vormgewende faktor van die onderwysstelsels in die BRICS-lande ondersoek, om die waarde daarvan as 'n aanskouingsles vir Suid-Afrika en ander lande te bepaal. Die BRICS-lidlande is doelbewus vir hierdie navorsing gekies weens die besondere waarde van hierdie lande as vertoonvenster van onderwysstelsels se antwoord op samelewingstendense van die een-en-twintigste eeu. Dokumentontleding is uitgevoer ten opsigte van beleidsdokumente, wetgewing, artikels en staatspublikasies, ten einde inligting in te samel. In die verwerking en interpretasie van inligting is die metableties-vergelykende metode gebruik ten einde beste praktyke ten opsigte van die hantering van godsdiens in die onderwysstelsels vanuit die BRICS-lidlande te identifiseer. Die ondersoek het ernstige tekortkominge in al die BRICS-lande se hantering van godsdiens in onderwys aan die lig gebring. Nie een van die lande se beleid of praktyk slaag die toets, soos gemeet aan die Verenigde Nasies se Handves van Menseregte nie. Die noodsaak van voortgesette navorsing oor die plek van godsdiens in die onderwysstelsels van die wêreld word ten slotte verduidelik.

Education systems are shaped by various internal and external contextual forces (De Beer, 2017). External contextual trends typically include language, demography, geography, technology, politics, and financial and economic trends. Religion represents one of these external contextual trends that can affect an education system (see Van der Walt, Potgieter & Wolhuter, 2010; Wolhuter & Van der Walt, 2018). Making use of established metabletic-comparative methodology, this article seeks to highlight the impact of religion as a formative factor of education in the BRICS countries. Religion is treated significantly differently in the education systems of the BRICS member states. In schools in India and China, no religious activities are allowed in accordance with the respective constitutions, while any religious activities may take place in schools in Brazil, Russia and South Africa, provided that the activities comply with particular guidelines. Broadly considered, any religious activities are conducted in primary schools in Brazil, provided that attendance is voluntary. Religion in Brazilian schools is influenced by the strong position of the Roman Catholic faith in Brazilian society, which could potentially be detrimental to minority groups in Brazil (Senefonte, 2018:440). Learners in Russia, according to Russian law, are free to choose for themselves the religious module in which they wish to receive education. Schools in Russia do not, however, always implement this legislation correctly, since a school's resources actually determine which module the learners should take. The manner in which religion is being dealt with, causes unhappiness among learners and parents as they do not really have freedom of choice regarding the religious module in which they wish to receive instruction (Zöllner, 2016). The legislation in China clearly states that no religious activities may take place in public schools, yet the ruling party of China intends to enshrine tenets of atheism in learners in schools (Vickers, 2022; Wang & Froese, 2020). Compared to the other BRICS member states, China has the most officially, constitutionally recognised ethnic groups. In terms of legislation and policy formulations, the ethnic minority groups obtain various benefits in terms of education. The wide variety of ethnic groupings poses various challenges to the government of China as the views of all these groups in the education system have to be taken into account. Various documents, including the South African Schools Act 76 of 1996, and other education policies provide clear guidelines as to how religion ought to be dealt with in South African schools. In South Africa, learners are taught various major deities worldwide. All learners in South Africa are exposed to the concept of religion through the subject Life Orientation (Grades 7-12). Teachers in South Africaface the challenge of respecting all kinds of religions and not preaching their own views on a religion. This challenge of respecting all religions can result in conflict in schools, as learners may feel that they will be discriminated against if one type of religion is singled out, for example during assembly. This underscores the role and value of South African teachers in inculcating citizenship values (see Wolhuter, Janmaat, Van der Walt & Potgieter, 2020). The Government of India faces opposition from minority groups with regard to religion in schools as the socio-political hegemony religion is especially preferred in terms of the drafting of academic textbooks (Traub, 2018). This preferential treatment of a particular religion is contrary to the Indian constitution, as no single religion may be singled out, nor should any religion be discriminated against (Majumdar, 2018). The preference given to a particular religion in textbooks can result in a negative impact on the education system of India. The analysis and interpretation show that there is still a close relationship between religion and education in the BRICS countries. However, all five BRICS member states face different problems regarding religion and each of the five member states also deals with its problems differently. This conclusion is now unpacked in this summary, and in detail defended in the ensuing full text. In terms of dealing with religion, South Africa appears to be more tolerant than Brazil, Russia, India and China, although this tolerance still causes more problems for the South African government, in the sense of opposition from various adherents of a wide variety of faith groupings who would like schools to play a role in strengthening the religious beliefs of their children. Several court cases have been fought in South Africa as schools struggle to accommodate the wishes of all religious groups in South Africa (see Nthontho, 2020). In contrast to forces in all the BRICS countries trying to separate religion and (public) education, the United Nations Declaration of Human Rights, the proto-charter of Human Rights Charters in the contemporary world, Article 26 states that everyone has the right to education, education should be oriented towards the total development of the child's personality, and that parents have a preferential right to decide on the type of education their children should receive. The BRICS member states can learn from each other how to deal with religion in schools, even though none have yet managed to deal satisfactorily with religion in education. The common factor among all five BRICS countries is that religion is used again and again (consciously or unconsciously) to reinforce political or ideological hegemony. It seems that the shortcoming in all these countries is pointing to a lack of recognition of the place and role of religion in the lives of their citizens and that secular-political objectives, notably the forcing of official ideological hegemony, as well as the achievement of national unity above the full recognition of religious freedom, are also stated in the education system and in citizens 'choice of the kind of religious education of their children. As a result, the role of religion in creating a strong moral fibre for a society therefore never seems to come into its own. Moreover, judging by the United Nations Charter's Human Rights provisions on education, educative education (incl. teaching and learning), in accordance with its full scope of semantic value, does not currently come into its own. The same seems to be the case as regards the human right to parental advocacy with respect to religious education. The experience of the BRICS countries in terms of religion-in-education shows that it is sensible and even necessary, for example, along the path of enlarged parental speech in education and school autonomy, to allow more room for religious freedom in education. The BRICS countries are currently being proposed as the leading grouping of the Global South in a new formative world order. Against this background, current trends regarding religion-in-education in these countries therefore probably represent a bold example. However, it should nonetheless be denounced by the academic community and better examples should subsequently be extracted and presented from other national education systems from future research.