| 1. |
- Bogdan, Henrik, 1972
(author)
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New Perspectives on Western Esotericism : Review Essay
- 2010
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In: Nova Religio: The Journal of Alternative and Emergent Religions. University of California Press. - : University of California Press. - 1092-6690. ; 13:3, s. 97-105
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Journal article (peer-reviewed)
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| 2. |
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| 3. |
- Frisk, Liselotte
(author)
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Ireland's new religious movements
- 2013
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In: Nova Religio. - : University of California Press. - 1092-6690 .- 1541-8480. ; 16:3, s. 110-111
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Review (other academic/artistic)
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| 4. |
- Lundberg, Magnus
(author)
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Fighting the Modern with the Virgin Mary The Palmarian Church
- 2013
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In: Nova Religio. - : University of California Press. - 1092-6690 .- 1541-8480. ; 17:2, s. 40-60
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Journal article (peer-reviewed)abstract
- This article provides a study of the organizational development and self-understanding of the Spanish Palmarian movement that emerged from a series of Marian apparitions in the Andalusian town of Palmar de Troya beginning in 1968. Within a year the leading visionary was Clemente Dominguez, whose received messages leveled severe criticism against the post-Vatican II Roman Catholic Church. In the mid-1970s, the Palmarians ordained their own priests and consecrated their own bishops; in 1978, Dominguez declared himself divinely elected pope and founded the Palmarian Church. At the beginning, Palmar de Troya was a typical apparition case, but development of apparition contents, a solid financial base, and the tumultuous relationship with the Roman Catholic Church eventually led to the founding of a separate church. From its inception, the Palmarian Church claimed that the outside world was evil, but with time it has become even more closed and exclusive.
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| 5. |
- Palmié, Stephan
(author)
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Perspectives by Incongruity
- 2013
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In: Nova Religio. - : University of California Press. - 1092-6690 .- 1541-8480. ; 16:4, s. 93-107
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Journal article (peer-reviewed)abstract
- Aside from discussing the three articles in this special issue of Nova Religio on Religion and the Transnational Imagination, these brief comments aim to make a critical plea for conceptual clarification when it comes to what exactly the relatively novel, and arguably under-theorized term “transnational” might possibly mean when yoked to the historically old, but arguably equally problematic category, “religion.” My main argument is, if for different (though ultimately not altogether unrelated) reasons, both terms—at least as currently operationalized in much of the anthropology of religion, and religious studies more generally—not only fail to capture the social realities reported in the essays in this special issue, but also unhelpfully shore up a set of ideologies about the supposedly “novel” nature of our “globalized” human condition, that we might better rethink.
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