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Steven Engler

Abstract: ‘Hybridity’ refers to a variety of kinds of cultural mixture that arise through encounters between distinct, previously existing phenomena. Hybridity is not new, though its scope and pace have increased with processes of globalization and diaspora. Hybridity is inherently ideological

Benjamin E. Zeller

scholarship of the study of nrm s to analyse the religion. 2 While this approach has proven valuable, this article seeks to expand the study of the group by arguing that iskcon Finland represents a case of a glocalized (global-local) religious movement wherein members have created new hybrid

Steven Engler

© Koninklijke Brill NV, Leiden, 2009 DOI: 10.1163/002959709X12469430260084 Numen 56 (2009) 545–577 brill.nl/nu Umbanda and Hybridity Steven Engler Department of Humanities, Mount Royal College, Calgary, T3E 6K6, Canada sengler@mtroyal.ca Abstract Scholars of religion continue to talk of

Ugo Dessì

flows and in the shaping of glocal identities has been acknowledged in the debate focusing on the creation of hybrid forms within the global context very early, at least since the publication in 1992 of Robertson’s influential volume Globalization: Social Theory and Global Culture . Here, in a full

Islamic Piety in Medieval Syria

Mosques, Cemeteries and Sermons under the Zangids and Ayyūbids (1146-1260)

Series:

Daniella J. Talmon-Heller

A study of religious thought and practice across a broad social spectrum, but within a well-defined historical context, this book is an interdisciplinary endeavor that incorporates the tools of philology, social-history and historical-anthropology. Focusing on the mosques, public assemblies, cemeteries and shrines of Syrian Muslims in the period of the crusades and the anti-Frankish jihad, the book describes and deciphers religious rites and experiences, liturgical calendars, spiritual leadership, and perceptions of impiety and dissent. Working from a perspective that breaks down the dichotomization of religion into 'official' and 'popular,' it exposes the negotiation, construction and dissemination of hybrid forms of religious life. The result is an intimate and complex presentation of the texture of medieval Islamic piety.

Edited by Larissa Taylor

Sermons are an invaluable source for our knowledge of religious history and sociology, anthropology, and the mental landscape of men and women in pre-modern Europe, of what they were taught and what they practiced. But how did an individual process the preached message from the pulpit? How exactly do written sermons duplicate the preached Word? Do they at all?
The 11 leading scholars who have contributed to this book do not offer uniform answers or an all-encompassing study of preaching in the Reformations and early modern period in Europe. They do, however, provide new insights on Catholic, Lutheran, and Reformed preaching in Western and Central Europe.
Part One examines changes in sermon structure, style and content in Christian sermons from the thematic sermon typical of the Middle Ages to the wide variety of later preaching styles. Catholic preaching after Trent proves not to be monolithic and intolerant, but a hybrid of forms past and present, applied as needed to particular situations. Lutheran homiletic theory is traced from Luther and through Melanchthon, the intention of the sermon being to transform the worship service based on exegesis of Scripture. In Reformed worship, the expository sermon, often given on a daily basis with a continuing exegesis, was designed to communicate the tenets of the faith in terms that the laity could understand (“plain style”).
Part Two deals with the social history of preaching in France, where preachers often incited their hearers to attack human beings or holy objects or were themselves attacked; in Italy, where preaching became a collective and “home-grown” product; in early modern Germany, where the authorities strove for uniformity of preaching practice and the preacher was seen as a moral guardian; in Switzerland, where leaders from Zwingli on sought to bring religious practice, conduct, and government in line with biblical teaching and propagated a pastoral vision of preaching; in England, where after the Reformation preachers became the indispensable agents of salvation, but clergy and congregations were often ill-prepared for the task; in Scandinavia, where post-Reformation sermons have a clear didactic aim, teaching obedience to the authorities; and in the Low Countries, characterized by its numerous denominations, all with their own churches and particular practices in terms of preaching.
The volume ends with a consideration of the influence of late medieval preaching on the Reformation, concluding that the diversity of emphasis on how the practice of penance was preached (and received) very likely affected the appeal (or not) of the Lutheran/Reformed message in a given country.

Steve Taylor

widowed from Aaron, suddenly becoming mother to this “gift.” Hybrid notions of kinship offer a different way of being in community. 11 For Rika this “gift child” is redemptive (Modjeska 2012:256): “Could it be that redemption was possible? That she could return from the closed, dark place where she

Robert Schreiter

288 Book Reviews / Mission Studies 25 (2008) 273–314 Colonial Encounters: Issues of Culture, Hybridity and Creolisation. Portuguese Mercantile Set- tlers in West Africa. By José Lingna Nafafé. Frankfurt am Main, Germany, Peter Lang 2007. Pp. x + 215. $51.95. Postcolonial theory is sometimes applied

Tim Gorringe

Book Reviews / Ecclesiology 6 (2010) 103–136 119 Christopher Baker, Th e Hybrid Church in the City: Th ird Space Th inking (Aldershot: Ashgate, 2008), 174 pp. £50.00. ISBN 978-0-7546-5513-8 (pbk). Th eological method, as proposed by liberation theology, began with analysis and went on to