Scoperte scientifiche non autorizzate (Attualità) (Italian Edition)

The messages transmitted in the apparitions, as a rule messages from Mary or Jesus; 2. The explanations and interpretations of these messages and visions by the visionary who received them; 3.

The clergy who visit the shrine and their pastoral activities; 4. The books, magazines and pamphlets about the cult, published by the cult itself; 5. The interpretations and explanations by visitors, by the devotees themselves.

Alongside and continuing the traditions of the Roman Catholic Church, these are the new elements from which the characteristic theological framework and spirituality are constructed. The deviant devotions also have, to some degree, their own peculiar rituality. On the one hand this is because in a formal, ecclesiastical perspective, they can avail themselves of only a limited liturgical form, thus making alternatives necessary; on the other hand, this reflects their own, individualised content, which is oriented both to justifying and expanding the cult.

Photo divination is, for instance, one of the means that the individual devotee has at his or her disposal within the ritual repertoire. It is oriented to recording the individual's environment, or that of the sacred place, and in particular the skies, on photographic materials, with the subsequent interpretation of what has been recorded. For the devotees this is a literal and figurative discovery and recording of the heavens and sometimes also of hell or the devil.

It is an activity which sometimes must take place at the sacred site, par excellence, but also shots taken of random locations and subjects can lead to the discovery of new signs and the reading of symbols. There are also apparently - or I might better say evidently - double-exposed negatives, which as a rule yield a mysterious whole of half-emergent elements and persons. One of the most immediate forms is photo divination of the sky above the pear tree of the manifestations at the shrine at San Damiano, likewise in Italy. For these the devotee uses, preferably, a Polaroid camera, in order to assess the results on the spot.

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Moreover, it seems that the chemical process producing the print in a minute yields more specks, which in turn can lead to deeper interpretations. This ritual serves only one central purpose: It must undergird the presence of the holy figure, of the sacred nature of the place, but also make clear the reality of a hell, the constant presence of the devil, and the approaching apocalyptic threat.

At the same time the ritual affords the possibility of bringing the cult closer to home, as it were, and on the basis of an interpretation of details and discovered signs connect it with a personal narrative. Photographing manifestations in the heavens is in itself nothing new. The incidental recording or observing of religious phenomena in the skies has been familiar at least since the sun miracle at Fatima, and has become widespread as a source of revelation for apparitions. What is new about the photography in the deviant devotions is not that certain visible phenomena are being photographed, but that people take the pictures in order to find new or invisible elements in them, that is, to recognise them and provide an interpretation for them.

This changes the photographic camera into a sort of liturgical instrument and aid. The idea that a camera and roll of film can, in both a technical and metaphysical respect, record things optically which are not perceptible to the eye, also plays a role for the photographing devotees.

This is a typical ritual for the contemporary devotee, who with it is enabled to give direction to private revelations in an individualised way, through an almost postmodern system of eclecticism. The material structure of a shrine is central to the construction of a cult and the reception of devotees.

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On one hand it affords a location where devotees can assemble in the visionary's place of residence or at the location of a miraculous image; on the other hand it permits the cult to protect itself with regard to outside influences. Institutionalisation generally takes place in a relatively short period of time, since the devotees are prepared to contribute ample funds and, at the same time, a large number of donors are to be found. For the credibility of the cult it is important to create a sacred place which is furnished with the essential religious and logistic components, so that the complex is self-sufficient in all respects, also those involving the sacra functiones.

Once this is achieved, the infrastructure can be further expanded. As part of a strategy to emphasize the uniqueness of the place, in addition to the construction of a shrine it is important for the cultic leaders to profile the authenticity of their peculiar manifestations and messages as strongly as possible. The fear that their own position might be undermined plays a role in this.

Apparently contradicting what has been sketched above, namely the autonomy of the places, the individualism of the visitors and the fact that the cult leaders involved desire no mutual contact, research makes it clear that the cultic sites still are strongly linked with one another. This is not from the top down, through the leadership or organisers, but from the bottom up, from the foundation of devotees. It is particularly the work of the unattached visitors, the devotees themselves, who through their conduct and involvement engage in propagandising for the various cults in their own ways, visit the various sites, and carry out devotions.

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In an essentially unstructured manner, an informal network of officially unacknowledged cult sites has arisen as a result of this, linked together through their devotees. The individual devotees and groups of devotees around individual cults or shrines are not entirely separate from one another either.

In their own country, or in their own environment, they carry out the cult and propagandise by distributing prints, folders and images, but even more by word-of-mouth advertising and active participation in prayer groups and other informal structures. In their everyday situation, a proportion of the individual devotees belong to one or more prayer groups. Within such prayer groups then an intensive interchange of information takes place with regard to existing and new cults.

The large number of prayer groups in Europe is a basic structural element for the devotion network. There are two main forms. The first is the prayer group which is linked to one person or cultic site for instance the Padre Pio prayer groups, or in the case of Schio, the Movimento Mariano.

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To give some impression of their extent, in about regular prayer groups in Italy and in other countries , each with between 15 and 30 members, were linked to the Schio cult. In addition to these prayer groups there are also diverse private information and promotional centres which function as devotional exchanges in the provision of information and materials.

New cults and manifestations are also noted by these centres, described, and given national publicity. The network which arises in this manner has absolutely no formal status. It also has no actual home base, and is therefore extremely elusive as an object of research. As a matter of fact, it functions similarly to the World Wide Web: Hundreds of thousands, even millions of devotees are connected with one another in an entirely free manner, and locate and communicate with each other at ever-changing sacred sites, in this way creating their own religious system, with its own unique spirituality and rituality.

In addition to the devotees there also exist, at a transnational level, several institutionalised links in the whole, such as several internationally oriented publishers who, with the information they supply, also form important traits d'unions among the various cults. The magazine is a concealed catalogue of books in print on modern devotions, with texts of interviews with the visionaries, and also affords ample space for letters from devotees with stories of how they were healed.

Although the publishers have commercial motives, there are also strong, religiously determined propagandist forces at work, and the editors prepare their own commentaries with, for instance, in the case of the apparitions of Mary and Jesus in Manduria, a well substantiated, polemic support for this "revelation" that has been criticised by the Church. This first exploratory research into modern deviant devotions has brought to light a number of important new insights. Summarised point by point, its significance is as follows: Comparative research makes it clear that the individual deviant locations of manifestations and devotions on the edges of, or entirely outside the ecclesiastical structures, are not isolated phenomena.

From the regional, national or ethnic perspective, they may have a limited significance, but conversely within Europe they generate an active devotional export or, as the case may be, import of deviant cults. These devotions are not shaped within official ecclesiastical structures, but spiritually and in terms of devotional rituals are shaped, profiled and propagated from the bottom up, in an informal manner, with the aid of visionaries, their own cult leadership, and groups of devotees.

Collectively, the individual devotions are parts of a transnationally oriented network, a network however without formal structure, located in a sort of religious no-man's-land, and to a large extent controlled by the devotees and their prayer groups. The need for such devotions, and their creation, was and is fed by changes within the existing Church or churches, by an increasing difficulty in establishing meaning in life, and by radical shifts in the paradigms of everyday existence.

The devotees involved have proportionately a larger degree of existential doubt about their own identity and their position in society, and demonstrate a concrete anxiety about the future, for illness or death.

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The shifts in views regarding salvation on the part of those concerned, as a result of their involvement in these devotions, fulfil a need for individualised religion and point to a certain privatisation of belief in the Church or churches. Through these informal devotions the devotees are able to more easily shape their religiosity in a more individual manner and practice their own rituality.

The idea lying behind many devotions is that there, with the creation of a peculiar religious structure, the devotee's personal salvation can be realised better than is possible in other places. Devotees see the Catholic Church as insufficiently looking after their expectations for salvation, and turn to alternative, private forms of devotion and spirituality. Because the present Catholic Church, in their opinion, is too much modernised and debased to be a structure for salvation, in the new devotions people often find a traditionalist and fundamentalist religious framework, strongly founded on "invented religious traditions," old-fashioned devotionality and Catholic liturgy from before the Second Vatican Council.

Ipotesi e prospettive di ricerca, Milano ; Franca Romano, Madonne che piangono. Local visions and cosmic, Pennsylvania Messaggi della Madonna Regina dell'Amore Beinert, Heinrich Petri ed. Il primo catalogo d'immagini sui segni dei tempi, Udine Apolito, Apparitions of the Madonna at Oliveto Citra. A comprehensive encyclopedia of beliefs and pratices Santa Barbara: ABC-Clio, , dl. Nella primavera del nel convento dei cappuccini di 's-Hertogenbosch, in Olanda, si spegneva Padre Nicasius Happel. Tra le sue carte venne alla luce un modesto album zeppo di fotografie a dir poco singolari sulla cui copertina spiccava, a caratteri incerti, la scritta Mistica modernissima.

Approcciando la stima di tale fenomeno illecito e quindi sommerso da diversi punti di vista e con diverse metodologie, i risultati non divergono, soprattutto su un punto: Alla crescente diversificazione delle merci si accompagna anche una moltiplicazione dei canali di vendita: A esempio, nel caso dei farmaci la seguente tabella mostra quanto redditizia sia la contraffazione in rapporto al traffico di sostanze stupefacenti.

I casi analizzati testimoniano come criminali senza scrupoli introducano quotidianamente nel mercato prodotti altamente pericolosi per i consumatori. Alcuni esempi comprendono falsi medicinali destinati a pazienti inconsapevoli, cibi e bevande adulterati inseriti consapevolmente nella catena di distribuzione e venduti negli scaffali dei supermercati, o giocattoli per bambini prodotti con materiali contenenti residui tossici.

Da ultimo, si deve necessariamente richiamare un altro importante risultato raggiunto anche grazie alla consolidata collaborazione con lo United Nations Interregional Crime and Justice Research Institute, risultato foriero di futuri, proficui sviluppi: La lotta alla contraffazione in Italia nel triennio , p. Il caso italiano, MiSE, , p. Tecnologie straordinare facilmente applicabili Italian Edition May 05, Only 4 left in stock - order soon.

I mercanti della salute. Le scoperte mediche che ci tengono nascoste e che potrebbero migliorarci la vita. Provide feedback about this page.

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