This work brings the fields of Christian theologies of atonement and reconciliation and Liberal Quaker theology into dialogue, and lays the foundation for developing an original Liberal Quaker reconciliation theology. This dialogue focuses specifically on the metaphorical language employed to describe the relationship of interdependence between humans and God, which both traditions hold as integral to their conceptions of human and divine existence. It focuses on these areas: the sin of human division and exclusion; atonement and reunification of humans and God as a response to sin; and the metaphors Liberal Quaker use to describe this interdependent relationship, specifically the metaphor of Light. This unique approach develops an original model of reconciliatory interdependence between humans and God that is rooted in both Christological and Universalist Liberal Quaker metaphorical and theological categories and utilizes the Liberal Quaker language of God as interdependent Light towards a new theology.
As the title suggests,
Political Religion, Everyday Religion: Sociological Trends reflects upon two important trends that have recently emerged in the sociology of religion. Firstly, there is an increasing interest in the interplay between religion and politics. Religion has moved from being almost ignored by sociologists to being acknowledged – some would even say overrated – as an important political factor. Secondly, ordinary people’s everyday religion has likewise become an important topic for many researchers. In this book, James Beckford, Inger Furseth and other prominent scholars present critical discussions and empirical studies of both political and everyday religion, and the editor, Pål Repstad, shows how these two trends should enter into a closer dialogue. The book is essential for both students and experienced researchers in the sociology of religion.
Reflexive Religion: The New Age in Brazil and Beyond examines the rise of alternative spiritualities in contemporary Brazil. Masterfully combining late modern theory with multi-site ethnographies of the New Age, it explains how traditional religion is being transformed by processes of reflexivity, globalization and individualism. The book unveils how the New Age has entered Brazil, was adapted to local Catholic, Spiritist and psychology cultures, and more recently how the Brazilian
Nova Era re-enters transnational circuits of spiritual practice. It closely examines Paulo Coelho (spiritualist novels), Projectiology (astral projection) and Santo Daime (neo-shamanism) to understand the broader “new agerization” of Christianity and Spiritualism.
Reflexive Religion offers a compelling account of how the religious field is being updated under late modern conditions.
Conspiracy theories are a ubiquitous feature of our times. The
Handbook of Conspiracy Theories and Contemporary Religion is the first reference work to offer a comprehensive, transnational overview of this phenomenon along with in-depth discussions of how conspiracy theories relate to religion(s). Bringing together experts from a wide range of disciplines, from psychology and philosophy to political science and the history of religions, the book sets the standard for the interdisciplinary study of religion and conspiracy theories.
The traditions and institutions that we call religions abound with references to the supernatural: ancestral spirits, karma, the afterlife, miracles, revelation, deities, etc. How are students of religion to approach the behaviors, doctrines, and beliefs that refer to such phenomena, which by their very nature are supposed to defy the methods of empirical research and the theories of historical scholarship? That is the question of methodological naturalism.
The Question of Methodological Naturalism offers ten thoughtful engagements with that perennial question for the academic study of religion. Contributors include established senior scholars and newer voices propounding a range of perspectives, resulting in both surprising points of convergence and irreconcilable differences in how our shared discipline should be conceptualized and practiced.
Drawing on international and thematic case studies,
The Critical Analysis of Religious Diversity asks its readers to pay attention to the assumptions and processes by which scholars, religious practitioners and states construct religious diversity. The study has three foci: theoretical and methodological issues; religious diversity in non-Western contexts; and religious diversity in social contexts. Together, these trans-contextual studies are utilised to develop a critical analysis exploring how agency, power and language construct understandings of religious diversity. As a result, the book argues that reflexive scholarship needs to consider that the dynamics of diversification and homogenisation are fundamental to understanding social and religious life, that religious diversity is a Western concept, and that definitions of ‘religious diversity’ are often entangled by and within dynamic empirical realities.
The contributors to
Bringing Back the Social into the Sociology of Religion explore how 'bringing the social back into the sociology of religion' makes possible a more adequate sociological understanding of such topics as power, emotions, the self, or ethnic relations in religious life. In particular, they do so by engaging with social theories and addressing issues of epistemology and scientific reflexivity. The chapters of this book cover a range of different religious traditions and regions of the world such as Sufism in Pakistan; the Kabbalah Centre in Europe, Brazil and Israel; African Christian missions in Europe; and Evangelical Christianity in France and Oceania. They are based upon original empirical research, making use of a range of methods - quantitative, ethnographic and documentary.
In this introductory volume to the Brill Research Perspectives series on Quaker Studies, Quaker Studies, An Overview: The Current State of the Field, C. Wess Daniels, Robynne Rogers Healey, and Jon Kershner investigate Quaker Studies, divided into the three fields of history, theology and philosophy, and sociology. With a focus on schisms, transatlantic networks, colonialism, abolition, gender and equality, and pacifism from Quaker origins onward, Healey explores the rich diversity and complexity of research and interpretation that has emerged in Quaker history. Kershner explores comparisons and divergences in contemporary Quaker theology and philosophy. Special attention is paid to Quaker biblical hermeneutics, mysticism, ethics, epistemology and Global Quakerism. Daniels looks at the sociology of Quakerism as a new field of study that has only recently begun to be explored and developed. He surveys the field of sociological work done within Quakerism from the 1960s to the present day.
The Islamic Veil Affairs (2003-4 and 2009-2011), which led to the banning of Muslim girls wearing Islamic headscarves in French public schools and women wearing full-face veils in public, have raised serious concerns about the relationship between secularism and the freedom of religious expression.
Unveiling the French Republic: National Identity, Secularism, and Islam in Contemporary France, Per-Erik Nilsson engages in a careful critical analysis of the Veil Affairs. His critique, for the most part, is not on the decision of Muslim women to wear the veil but rather on the misuse of secular ideology to justify religious intolerance and mask ethnic prejudice.
Extremely distant and distinct indigenous communities have over recent decades become more like themselves and more like each other – a paradox prevalent globally but inadequately explained by established analytical frames, particularly with regard to religion. Addressing this rich and unfolding context, the
Handbook of Indigenous Religion(s) engages a wide variety of locations and perspectives. Drawing upon the efforts of a diverse group of scholars working at the intersection of indigenous studies and religious studies, this volume includes a programmatic introduction that argues for new ways of conceptualizing the field of indigenous religion(s), numerous case study-based examples, and an Afterword by Thomas Tweed.