- Title Pages
- 1 Excerpt from “St Besse: A Study of an Alpine Cult”
- 2 Excerpt from “Tarantism and Catholicism”
- 3 Excerpt from “The Place of Grace in Anthropology”
- 4 Excerpt from “The Dinka and Catholicism”
- 5 Excerpt from “Iconophily and Iconoclasm in Marian Pilgrimage”
- 6 Excerpt from <i>Person and God in a Spanish Valley</i>
- 7 Excerpt from “The Priest as Agent of Secularization in Rural Spain”
- 8 Excerpt from “Women Mystics and Eucharistic Devotion in the Thirteenth Century”
- 9 “Complexio Oppositorum”?
- 10 Marking Memory
- 11 Containment and Contagion
- 12 Opulence and Simplicity
- 13 The Paradox of Charismatic Catholicism
- 14 The Virgin of Guadalupe and Spectacles of Catholic Evangelism in Mexico
- 15 The Rosary as a Meditation on Death at a Marian Apparition Shrine
- 16 A Catholic Body?
- 17 Experiments of Inculturation in a Catholic Charismatic Movement in Cameroon
- 18 On a Political Economy of Political Theology
- 19 Making a Home in an Unfortunate Place
- 20 “We’re All Catholics Now”
- 21 What Is Catholic about the Clergy Sex Abuse Crisis?
- 22 Possession and Psychopathology, Faith and Reason
- 23 Catholicism and the Study of Religion
- 24 The Media of Sensation
A Catholic Body?
A Catholic Body?
- (p.211) 16 A Catholic Body?
- Anthropology of Catholicism
Jon P. Mitchell
- University of California Press
Josh Brahinsky (2012) has recently argued that Protestant Pentecostals engage in processes of cultivating the body to generate a ‘modern sensorium’. This chapter considers what a modern Catholic sensorium might consist of. The chapter looks at Catholic bodies in Southern Italy and Malta, examining the relationship between bodies of saints and bodies of persons. It focuses on the contexts of health and healing, miracles, and visions/locutions (contexts in which saints are seen, heard, felt). The chapter takes as its point of departure Baldacchino’s (2011) discussion of Charles Taylor’s A Secular Age (2007), and argues for the persistence, in modern Catholicism, of ‘porous’ selves – for whom the boundaries between natural and supernatural, material and immaterial, body and soul are indistinct. This contrasts with a ‘buffered’ self, seen to characterise secular modernity. Focusing on the sensualities of Latin Mediterranean Catholicism, the chapter concludes by suggesting that in this context distinctions such as modern – traditional, secular – non-secular, even Protestant – Catholic, need to be reconsidered.
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