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This article uses a gender lens to examine how people with a calling conceptualize what career success means to them, that is, what work-related outcomes they seek to accomplish in their career. Qualitative data were gathered from ministers of religion working for the Church of England, an organization where gender discrimination is deeply embedded. The findings show that people with the same calling may conceptualize their own career success in quite different ways. Many of the male and female ministers who took part in the study conceived their own career success in a way that reflected the gendered context of the Church of England. This suggests that gender is important for understanding how a calling is pursued in the workplace.

The aim of the article is to acquaint contemporary readers with thus far unpublished and never discussed manuscripts of Jan Kleczyński (1705– 1774), a Jesuit associated with the Kraków centre. Source materials came from the preserved in the Library of Ossoliński National Institute’s manuscripts (sign. 719/I), located in the „Miscellanea z lat 1632–1775, odnoszące się przeważnie do zakonu jezuitów i spraw kościelnych w Polsce” [“Miscellanea from 1632–1775, primarily relating to the Jesuit Order and church matters in Poland”] collection. Kleczyński’s works: „Aplauz powinszowny…” [“Congratulatory Applause...”] and „Relacyja Ciekawa o Powołaniu cudownym pewnego szlachetnego Młodziana do Zakonu Towarzystwa Jezusowego” [“A Curious Account About the Miraculous Vocation of a Noble Youth to the Order of the Society of Jesus”] not only make it possible to view Katarzyna and Ewaryst Kuropatnicki as benefactors of the Jesuits. They also present – two years before the dissolution of the Society of Jesus in Poland (1773) – the philosophy of the Jesuit way of life. Kleczyński refers not only to the models of speeches formulation, known from ancient philosophy and literature, which were studied in Jesuit colleges due to the Ratio studiorum program. He also uses the means of depiction distinctive for the baroque “poetry of emotions.” The author presents in detail the aspects of both interrelated manuscripts. Common to them – despite different functions and genological classifications – is the trait of imitating the saints – Saint Catherine of Alexandria and Saint Ignatius. In “Relacya...”, due to the use of the baroque concept of a vision dream, we explore the images of the afterlife of that time: hell and heaven. However, the contact with Saint Ignatius and the journey made with him turn out to be of key importance for the protagonist’s vocation to religious life. In the vision dream, Loyola becomes both a guide and a role model. The author emphasizes the importance of this motif, referring to the latest works on the writings of Saint Ignatius, emphasizing the importance of imitation (distinguishing between seguir and imitar) in recognizing one’s mission.

À l’intersection de la théologie, de la philosophie et de la psychologie, nous soutenons et appro-fondissons, dans ce chapitre, l’hypothèse selon laquelle une personne religieuse ou spirituelle se développe aucours d’un processus d’incarnation de formes symboliques, surtout des « symboles du second degré », c’est-à-dire des mythes qui portent des métarécits ou des systèmes de foi et d’espérance qui unifient, organisentet mobilisent l’expérience vécue. En reprenant le métarécit théologique de la vocation, nous soulignons lecaractère, à la fois mimétique, critique, dialogique, ironique et poétique, du processus d’incarnation sym-bolique qui, dans les espaces inter- et multiculturels, tend aussi à envelopper une polyphonie idéologiquecomplexe. Ce processus d’incarnation recèle un travail d’appropriation sélective et de reconstruction créa-trice de mythes symboliques qui se manifeste dans la formation d’un style singulier, toujours instable etouvert, de compréhension et d’expression de soi dont le « récit mythobiographique de soi » constitueraitl’œuvre dynamique.

Les archives des congrégations religieuses offrent un matériau riche et méconnu des historiographies profanes. Cet article explore différentes potentialités heuristiques de ces sources. Elles éclairent d’un jour nouveau la question de la place des femmes dans l’histoire et dans la société. Ainsi, d’autres compréhensions de la vie religieuse et de ses rythmes quotidiens dans cet espace « clos » peuvent êtres saisies au plus près des acteurs, incitant à repenser la relation entre l’institution et les individus mais aussi les rapports sociaux de sexe et les rapports de pouvoir au sein de l’institution ecclésiale et dans la société. Elles sont riches d’enseignements pour l'histoire sociale. The Church’s interest in the preservation of congregational archives goes hand in hand with promoting historical research, answering calls from historians who want to pursue further research on congregations, and inserting religion into lay history. We will then outline the fields of research that can be renewed through this empirical material. The rhythms and meanings of devotional life and religious vocation can be approached through the actors themselves, inviting us to reconsider the relationship between institutions and individuals, as well as gender relations and authority within the Church and in the secular world. Eventually, this article shows how various fields of social history could benefit from these archives.

O artigo tem por objeto o estudo das condições de produção social do grupo de profissionais da Igreja católica no estado do Rio Grande do Sul ao longo do século XX a partir da apreensão dos determinantes do fenômeno de construção de um "celeiro de vocações". A análise do complexo investimento religioso no enquadramento de populações majoritariamente rurais ou semirrurais, compostas por famílias muito numerosas, de forte prática religiosa e desprovidas de recursos demonstrou o sistema de fatores objetivos a agir na produção de abundantes "vocações" religiosas em indivíduos dotados de propriedades sociais bastante homogêneas. O exame das vivências e das lógicas de engajamento individual do processo de conversão religiosa, explorado através de um conjunto de relatos de profissionais da Igreja, indica a constante combinação de tarefas pedagógicas relativamente sutis e eufemizadas de construção de percepções subjetivas sobre a religião, a vocação e as oportunidades ofertadas pela vida religiosa.This article discusses the social conditions of production of a group of professionals of the Catholic Church in the Brazilian State of Rio Grande do Sul during the 20th century, based on the apprehension of the phenomenon of a "seedbed of vocations". By studying the complex religious investments made by the Church in framing populations from rural or semirural areas, composed by very large and deeply religious families, which lack important social resources, the analysis brings to light a system of objective factors acting in the production of abundant religious "vocations" in individuals with fairly homogeneous social properties. The combination of subtle, euphemistic tasks in the making of subjective perceptions on religion, vocation and the opportunities offered by religious life is also subject of analysis through the exam of a series of reports by religious professionals on their experiences and commitments in the process of religious conversion.

O artigo tem por objeto o estudo das condições de produção social do grupo de profissionais da Igreja católica no estado do Rio Grande do Sul ao longo do século XX a partir da apreensão dos determinantes do fenômeno de construção de um "celeiro de vocações". A análise do complexo investimento religioso no enquadramento de populações majoritariamente rurais ou semirrurais, compostas por famílias muito numerosas, de forte prática religiosa e desprovidas de recursos demonstrou o sistema de fatores objetivos a agir na produção de abundantes "vocações" religiosas em indivíduos dotados de propriedades sociais bastante homogêneas. O exame das vivências e das lógicas de engajamento individual do processo de conversão religiosa, explorado através de um conjunto de relatos de profissionais da Igreja, indica a constante combinação de tarefas pedagógicas relativamente sutis e eufemizadas de construção de percepções subjetivas sobre a religião, a vocação e as oportunidades ofertadas pela vida religiosa. This article discusses the social conditions of production of a group of professionals of the Catholic Church in the Brazilian State of Rio Grande do Sul during the 20th century, based on the apprehension of the phenomenon of a "seedbed of vocations". By studying the complex religious investments made by the Church in framing populations from rural or semirural areas, composed by very large and deeply religious families, which lack important social resources, the analysis brings to light a system of objective factors acting in the production of abundant religious "vocations" in individuals with fairly homogeneous social properties. The combination of subtle, euphemistic tasks in the making of subjective perceptions on religion, vocation and the opportunities offered by religious life is also subject of analysis through the exam of a series of reports by religious professionals on their experiences and commitments in the process of religious conversion.

Este artigo pergunta pela relação entre o conceito freudiano de sublimação e sua possível aplicação para a compreensão da relevância psíquica da religião na constituição da vocação religiosa. A tese sustentada é que o mecanismo de defesa da sublimação é responsável por boa parte da relevância psicológica da religião para a definição da vocação religiosa. This essay asks for the relation between the Freudian concept of sublimation and his possible application for understanding of religion’s psychic importance by the constitution of religious vocation. The proposed hypothesis means that the defending mechanism of sublimation is responsible for the most part of the psychological relevancy of religion on the determination of the religious vocation. Cet article interroge la relation entre le concept freudien de sublimation et sa possible application pour la compréhension de l’importance psychique de la religion dans la constitution de la vocation religieuse. L’hypothèse soutenue envisage le mécanisme de défense de la sublimation comme responsable par la plus part de l’importance psychologique de la religion vers la définition de la vocation religieuse. Este artículo se pregunta sobre la relación entre el concepto freudiano de sublimación y su posible aplicación a la comprensión de la importancia psicológica de la religión en la constitución de la vocación religiosa. La tesis que se sustenta es que el mecanismo de defensa de sublimación es responsable por gran parte de la importancia psicológica de la religión para la definición de una vocación religiosa.

Do the doctors still have a "vocation"? Few are those who heard the medical "calling" and who feel "meant for it" since childhood. Few also are doctors who "consecrate" themselves body and soul for their job. Some are "passionate" about it, but the personal investment, the gift of self is more and more seldom in today's world where the profession does not embody the entire life anymore. The medical vocation seems reserved for an elite, for the few chosen ones.The very concept of the "calling" refers to a religious past that the medical profession does not want to recall. The biblical "calling" is a divine voice, consecration is then reserved for priests and religious who give themselves to God, passion recalls only Christ's passion. Even though someone can live medicine as a sacerdoce, which doctor would be able to heal in the same way as Christ healed in the Gospel?We would like to show that the medical vocation is a metamorphosis of the religious vocation. There is a common ground and yet a different form, it's a call to heal. It could concern all the doctors, even those who are not called, consecrated, or passionate. Each doctor "is meant to heal". Even though many doctors feel they are meant to care, we think that the care is a duty for all mankind. Like every human being, doctors have the duty of care. Even though the doctors do not have the duty to heal, they have the mission to heal. They do not have the duty to heal but they are "meant for it". That would be the vocation of any doctor.; Les médecins ont-ils encore « la vocation » ? Ceux qui ont entendu « l'appel » de la médecine et qui se sentent « faits pour ça » depuis tout-petits ne sont pas très nombreux. Les médecins qui « se consacrent » corps et âme à leur métier ne le sont pas plus. Certains sont encore des « passionnés », mais l'investissement personnel et le don de soi se font de plus en plus rares, à l'heure où la profession n'est plus le tout de la vie. La vocation médicale semble donc réservée à une élite, à quelques élus.Le concept même de « vocation » renvoie à un passé religieux dont la profession ne veut plus faire mémoire. L'appel de la Bible est une voix divine, la consécration s'adresse aux prêtres et aux religieux qui se donnent à Dieu, la passion ne renvoie qu'à celle du Christ. Même si la médecine peut se vivre comme un sacerdoce, quel médecin serait celui qui soigne à la façon dont le Christ-médecin guérissait les malades de l'Évangile ?Nous voulons pourtant montrer que la vocation médicale est une métamorphose de la vocation religieuse. Il existe un changement de forme et pourtant un fond commun persiste, celui d'un appel à guérir. La vocation médicale pourrait donc concerner tous les médecins, même ceux qui ne sont ni appelés, ni consacrés, ni passionnés. Chaque médecin « est fait pour » guérir. Alors que beaucoup de médecins se sentent plutôt faits pour soigner, nous pensons que le soin est un devoir d'humanité qui concerne chaque homme. Le médecin, comme tout être humain, a le devoir de soigner. En revanche, il n'a pas le devoir de guérir, mais telle est sa mission. Il n'en a pas le devoir mais il est « fait pour ça ». Telle serait la vocation de tout médecin.

A não-ordenação feminina no catolicismo é abordada neste texto a partir da ótica de jovens seminaristas e moças que desejam ingressar em conventos. Trata-se de um estudo sociológico e qualitativo que analisa comparativamente as percepções de rapazes e moças sobre as relações de gênero na Igreja Católica. Suas narrativas demonstram claramente a existência de desigualdades de gênero no nível hierárquico e revelam que as moças tendem a ser mais críticas e questionadoras e os rapazes tendem a manter o status quo.The denial of female ordination is approached in this paper from the perspective of young men and women that desire to enter convents. This is a sociological and qualitative study that comparativily analyses the perceptions of young men and women of gender relations in the Catholic Church. Their testimonies clearly show the existence of gender inequality in the church"s hierarchy and reveal that the young women have a tendency to be more critical and inquisitive, while the young men tend to maintain the status quo.

Do the doctors still have a "vocation"? Few are those who heard the medical "calling" and who feel "meant for it" since childhood. Few also are doctors who "consecrate" themselves body and soul for their job. Some are "passionate" about it, but the personal investment, the gift of self is more and more seldom in today's world where the profession does not embody the entire life anymore. The medical vocation seems reserved for an elite, for the few chosen ones.The very concept of the "calling" refers to a religious past that the medical profession does not want to recall. The biblical "calling" is a divine voice, consecration is then reserved for priests and religious who give themselves to God, passion recalls only Christ's passion. Even though someone can live medicine as a sacerdoce, which doctor would be able to heal in the same way as Christ healed in the Gospel?We would like to show that the medical vocation is a metamorphosis of the religious vocation. There is a common ground and yet a different form, it's a call to heal. It could concern all the doctors, even those who are not called, consecrated, or passionate. Each doctor "is meant to heal". Even though many doctors feel they are meant to care, we think that the care is a duty for all mankind. Like every human being, doctors have the duty of care. Even though the doctors do not have the duty to heal, they have the mission to heal. They do not have the duty to heal but they are "meant for it". That would be the vocation of any doctor., Les médecins ont-ils encore « la vocation » ? Ceux qui ont entendu « l'appel » de la médecine et qui se sentent « faits pour ça » depuis tout-petits ne sont pas très nombreux. Les médecins qui « se consacrent » corps et âme à leur métier ne le sont pas plus. Certains sont encore des « passionnés », mais l'investissement personnel et le don de soi se font de plus en plus rares, à l'heure où la profession n'est plus le tout de la vie. La vocation médicale semble donc réservée à une élite, à quelques élus.Le concept même de « vocation » renvoie à un passé religieux dont la profession ne veut plus faire mémoire. L'appel de la Bible est une voix divine, la consécration s'adresse aux prêtres et aux religieux qui se donnent à Dieu, la passion ne renvoie qu'à celle du Christ. Même si la médecine peut se vivre comme un sacerdoce, quel médecin serait celui qui soigne à la façon dont le Christ-médecin guérissait les malades de l'Évangile ?Nous voulons pourtant montrer que la vocation médicale est une métamorphose de la vocation religieuse. Il existe un changement de forme et pourtant un fond commun persiste, celui d'un appel à guérir. La vocation médicale pourrait donc concerner tous les médecins, même ceux qui ne sont ni appelés, ni consacrés, ni passionnés. Chaque médecin « est fait pour » guérir. Alors que beaucoup de médecins se sentent plutôt faits pour soigner, nous pensons que le soin est un devoir d'humanité qui concerne chaque homme. Le médecin, comme tout être humain, a le devoir de soigner. En revanche, il n'a pas le devoir de guérir, mais telle est sa mission. Il n'en a pas le devoir mais il est « fait pour ça ». Telle serait la vocation de tout médecin.

A igreja Católica Apostólica Romana entende a vocação para a vida religiosa (como no caso de padres, freiras, irmãos consagrados) como um chamado específico somente para alguns homens e mulheres especiais. Esta vocação é fundamentada pela existênciade três votos obrigatórios: a pobreza, a obediência e a castidade. Aqueles que são chamados para esta função são compreendidos como especiais a partir de Deus. Porém, Eugen Drewermann, em sua obra Funcionários de Deus, problematiza este modelo ideal. A partir da Psicologia Profunda, ele busca entender os motivos psicológicos inconscientes que levam um jovem a buscar como opção de vida a vocação religiosa. Partindo das constatações feitas pelo autor, o objetivo desta pesquisa é analisar algumas questões, como os motivos que levam um jovem a buscar como ideal de vida a opção pelo sacerdócio na Igreja Católica, quais aspectos psicológicos interferem nesta escolha, como se sente quem se julga chamado, verificar o seu entendimento a respeito dos três conselhos evangélicos e discutir as propostas feitas à Igreja Católica para que os conflitos vivenciados pelos «eleitos» sejam minimizados.

U članku je riječ o evangelizaciji i animiranju zvanja u Salezijanskoj družbi s posebnim osvrtom na pripremne dokumente za biskupsku sinodu 2012. godine. U tom smislu se posebno govori o novoj evangelizaciji i prenošenju vjere. Autor ističe da je Crkva pozvana upoznati izazove suvremenog svijeta, kao što su sekularizacija, nesposobnost današnjeg čovjeka za slušanje, teško prihvaćanje evanđelja kao žive poruke, nijekanje i zanemarivanje Boga, mišljenje o smrti Boga te jalovi kult pojedinca. Po uzoru na papu Ivana Pavla II, koji je prvi uporabio izričaj "nova evangelizacija", kršćani su danas pozvani iznova naučiti da se nadaju i odvažno žive svoju vjeru. I salezijanci ukazuju na važnost evangelizacije i evangelizacijske zajednice te na povezanost evangelizacije i odgoja. U središtu svake evangelizacijske ponude mora biti Isus Krist. I danas treba okupljati mlade i govoriti im o mogućnostima i važnosti duhovnog poziva. Zato su potrebni i vrsni duhovni vođe i pratioci., The article speaks about evangelization and vocation animation in the Salesian community, with reference to preparatory documents for the 2012 Synod of Bishops. The author particularly mentions the new evangelization and transmission of faith. The author also notes that the Church is called to meet the challenges of the modern world, such as secularization, the inability of modern man to listen, difficulty in accepting the gospel as a living message, denial and neglect of God, opinions on the death of God and the sterile cult of the individual. Following the example of Pope John Paul II, who was the first to use the term "new evangelization,” Christians are called anew to learn to hope and live their faith courageously. Salesians also point out the importance of evangelization and evangelical communities, and the connection between evangelization and upbringing. Jesus Christ must be at the core of all evangelization. Today, it is necessary to invite the young and speak to them about the opportunities and importance of a religious vocation. Therefore, skilled spiritual leaders and companions are needed., In diesem Arikel werden Evangelisierung und Animieren für geistliche Berufe in der Salesianischen Gesellschaft thematisiert, wobei besonders die Vorbereitungsdokumente für die Bischofssynode 2012 in Betracht gezogen werden. In dem Sinne ist besonders über Neuevangelisierung und Glaubensübertragung die Rede. Der Autor macht aufmerksam darauf, daß die Kirche, die Herausforderungen der modernen Welt, wie z.B. Säkularisation, Unfähigkeit des heutigen Menschen zu hören, schweres Aufnehmen des Evangeliums als einer lebenswichtigen Botschaft, Gottesverneinung und –Vernachlässigung, Vertreten der Meinung vom Tode Gottes und sterilen Kult des Einzelnen kennenzulernen berufen ist. Entsprechend dem Vorbild des Papstes Johannes Paulus II., der als erster den Begriff "Neuevangelisierung" gebraucht hat, sind die Christen heute dazu berufen, neu hoffen zu lernen und mutig den eigenen Glauben zu leben. Die Salesianer betonen auch die Wichtigkeit der Evangelisierung und der evangelisierenden Gemeinde wie auch das Verbundensein von Evangelisierung und Erziehung. Im Zentrum jedes evangelisierenden Angebotes soll Jesus Christus stehen. Auch heute sollen den Jugendlichen Möglichkeiten und Wichtigkeit des geistlichen Berufes vorgestellt werden; sie sollen dazu ermuntert werden. Dazu sind tüchtige geistliche Führer und Begleiter erforderlich.

This paper attempts to support the idea that the psychology of religion might be developed as an applied branch of cultural psychology. The scope of the argument is both theoretical and empirical. On the one hand, it is argued that religion functions as the most powerful semiotic system which provides subjects with metaphors, narrative frameworks, rituals and other cultural resources for personalised meaning-construction and life-designing. On the other hand, it is illustrated with an exploratory qualitative study how a specific type of community, a Catholic Seminary, produces a particular set of religious symbols and how their members write their narrative identities in multiple and unstable ways through dialectical tensions and creative self-invention. Thus, the psychology of religion becomes a fruitful laboratory to further investigate the mutually generative interplay between culture and self in order to better understand the plastic process of continuous self-identity formation and transformation. Este artículo pretende defender la idea de que la psicología de la religión puede desarrollarse como una rama aplicada de la psicología cultural. El ámbito del argumento es tanto teórico como empírico. Por una parte, se razona que la religión funciona como el más poderoso sistema semiótico, que proporciona metáforas, marcos narrativos, rituales y otros recursos culturales a los sujetos para facilitar una construcción del significado personalizada y diseño de vida. Por otra parte, se ilustra con un estudio exploratorio cualitativo cómo un tipo específico de comunidad, un Seminario Católico, produce un conjunto específico de símbolos religiosos y cómo sus miembros escriben sus identidades narrativas de maneras diversas e inestables a través de la tensión dialéctica y autoinvención creativa. Así la psicología de la religión se convierte en un fructífero laboratorio para investigar más a fondo la interacción mutuamente generativa entre la cultura y el individuo con el fin de comprender mejor el proceso plástico de formación y transformación continuo de la identidad propia.

A Igreja Católica Apostólica Romana entende a vocação para a vida religiosa (como no caso de padres, freiras, irmãos consagrados) como um chamado específico somente para alguns homens e mulheres especiais. Esta vocação é fundamentada pela existência de três votos obrigatórios: a pobreza, a obediência e a castidade. Aqueles que são chamados para esta função são compreendidos como especiais a partir de Deus. Porém, Eugen Drewermann, em sua obra Funcionários de Deus, problematiza este modelo ideal. A partir da Psicologia Profunda, ele busca entender os motivos psicológicos inconscientes que levam um jovem a buscar como opção de vida a vocação religiosa. Partindo das constatações feitas pelo autor, o objetivo desta pesquisa é analisar algumas questões, como os motivos que levam um jovem a buscar como ideal de vida a opção pelo sacerdócio na Igreja Católica, quais aspectos psicológicos interferem nesta escolha, como se sente quem se julga chamado, verificar o seu entendimento a respeito dos três conselhos evangélicos e discutir as propostas feitas à Igreja Católica para que os conflitos vivenciados pelos “eleitos” sejam minimizados. The Roman Catholic Church understands religious vocation (as in the case of priests, nuns and consecrated brothers) as a specific calling for only a few special men and women. This vocation is established by the existence of three binding vows: poverty, obedience, and chastity. Those who are called to this function are comprehended as special from God. However, Eugen Drewermann, on his work "God's Servants", renders problematic this ideal model. Through Depth Psychology he seeks to understand the unconscious psychological motives that lead a young person to look for religious vocation as a way of life. Proceeding from the author's statements, the purpose of this research is to examine some issues, like the reasons that lead a young person to look for priesthood on the Catholic Church as a way of life, what psychological aspects affect this choice, and how does it feel for someone who judges himself called, to verify his understanding about the three evangelical counsels and to consider proposals made to the Catholic Church in order to minimize the conflicts experienced by the “elected”.

A não-ordenação feminina no catolicismo é abordada neste texto a partir da ótica de jovens seminaristas e moças que desejam ingressar em conventos. Trata-se de um estudo sociológico e qualitativo que analisa comparativamente as percepções de rapazes e moças sobre as relações de gênero na Igreja Católica. Suas narrativas demonstram claramente a existência de desigualdades de gênero no nível hierárquico e revelam que as moças tendem a ser mais críticas e questionadoras e os rapazes tendem a manter o status quo. The denial of female ordination is approached in this paper from the perspective of young men and women that desire to enter convents. This is a sociological and qualitative study that comparativily analyses the perceptions of young men and women of gender relations in the Catholic Church. Their testimonies clearly show the existence of gender inequality in the church"s hierarchy and reveal that the young women have a tendency to be more critical and inquisitive, while the young men tend to maintain the status quo.