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Drawing on ethnographic research, this book explores individualized religion in and around Hebden Bridge in West Yorkshire. Claire Wanless demonstrates that counter to the claims of secularization theorists, the combination of informal structures and practices can provide a viable basis for socially significant religious activity that can sustain itself. The subjects of this research claim a variety of religious identities and practices, and are suspicious of religious institutions, hierarchies, rules and dogmas. Yet they participate actively in an overlapping and cross-linking informal network of practice communities and other associations. Their engagements propagate and sustain a core ideology that prioritizes subjectivity, locates authority at the level of the individual, and also predicates itself on ideals of sharing, mutuality and community. Providing a new theory of religious association, this book is a nuanced counterpoint to the secularization thesis in the UK and points the way to new research on individual religion.
Drawing on ethnographic research, this book explores individualized religion in and around Hebden Bridge in West Yorkshire. Claire Wanless demonstrates that counter to the claims of secularization theorists, the combination of informal structures and practices can provide a viable basis for socially significant religious activity that can sustain itself. The subjects of this research claim a variety of religious identities and practices, and are suspicious of religious institutions, hierarchies, rules and dogmas. Yet they participate actively in an overlapping and cross-linking informal network of practice communities and other associations. Their engagements propagate and sustain a core ideology that prioritizes subjectivity, locates authority at the level of the individual, and also predicates itself on ideals of sharing, mutuality and community. Providing a new theory of religious association, this book is a nuanced counterpoint to the secularization thesis in the UK and points the way to new research on individual religion.
In the western world, there has been a change in religion. Some researchers speak of a general secularization in the sense of a decline of religion in general. Other researchers claim that religion, represented by the dominant churches in particular, are losing importance. Still others are discovering that religious vitality is an inherent dimension of modernity. The analytical profit might be the greatest if empirical researchers succeed in achieving some sort of balance between functional and substantial dimensions of religion. This is the goal of the authors of this volume. It is in this balance that the task of practical theology rests: to reflect on the tension between traditional Christian religion and actual religious practice and to open up perspectives for action in the pastoral practice and teaching. Hans-Georg Ziebertz, series editor, is professor of practical theology/pedagogics of religion at the University of Wrzburg, Germany.
This volume brings together key findings of the long-term research project ‘Religious Individualisation in Historical Perspective’ (Max Weber Centre for Advanced Cultural and Social Studies, Erfurt University). Combining a wide range of disciplinary approaches, methods and theories, the volume assembles over 50 contributions that explore and compare processes of religious individualisation in different religious environments and historical periods, in particular in Asia, the Mediterranean, and Europe from antiquity to the recent past. Contrary to standard theories of modernisation, which tend to regard religious individualisation as a specifically modern or early modern as well as an essentially Western or Christian phenomenon, the chapters reveal processes of religious individualisation in a large variety of non-Western and pre-modern scenarios. Furthermore, the volume challenges prevalent views that regard religions primarily as collective phenomena and provides nuanced perspectives on the appropriation of religious agency, the pluralisation of religious options, dynamics of de-traditionalisation and privatisation, the development of elaborated notions of the self, the facilitation of religious deviance, and on the notion of dividuality.
This book explores the concept of diffused religion as it is found in contemporary society, resulting from a vast process of religious socialisation that continues to pervade our cultural reality. It provides a critical engagement with a framework of non-institutional religion that is based on values largely shared in society by being diffused through primary and secondary socialisation. Cipriani also contends that these very values which give form to diffused religion can also be seen in themselves as their own kind of religion. As a result, they go beyond secularisation and favour the religious continuum extending around the world of diffused religions. This work will be of great interest to scholars in the Sociology of Religion and to anyone wanting to learn more about the social aspects of religion.
Religion posits one characteristic as an absolute: faith. Compared to faith, all other social distinctions and sources of conflict are insignificant. The New Testament says: 'We are all equal in the sight of God'. To be sure, this equality applies only to those who acknowledge God's existence. What this means is that alongside the abolition of class and nation within the community of believers, religion introduces a new fundamental distinction into the world the distinction between the right kind of believers and the wrong kind. Thus overtly or tacitly, religion brings with it the demonization of believers in other faiths. The central question that will decide the continued existence of humanity is this: How can we conceive of a type of inter-religious tolerance in which loving one's neighbor does not imply war to the death, a type of tolerance whose goal is not truth but peace? Is what we are experiencing at present a regression of monotheistic religion to a polytheism of the religious spirit under the heading of 'a God of one's own'? In Western societies, where the autonomy of the individual has been internalized, individual human beings tend to feel increasingly at liberty to tell themselves little faith stories that fit their own lives to appoint 'Gods of their own'. However, this God of their own is no longer the one and only God who presides over salvation by seizing control of history and empowering his followers to be intolerant and use naked force.
Sociologies of Religion: National Traditions presents fourteen histories of the sociological study of religion in a diverse set of nations. Each of the histories is newly written by author who are uniquely situated to tell narrate the story of the field in their countries. They give us the stories behind major personages, theoretical traditions, seminal works, research institutes, and professional associations. The histories trace the various ways the field was established in different academic and religious contexts and the trajectories it took in emerging as a scientific specialty.
This is a case study of one congregation within the Unity Fellowship Church Movement that relies on therapeutic religion, a form of religion that strives to equip individuals with psychological capital, by enabling self-expressions and affirmations of social differences. The therapeutic ethic that characterizes this congregation has enabled some freedoms that are otherwise disallowed in traditional congregations. These new freedoms inadvertently have led to certain excesses, including overtly sexual language and behaviors. But this is not to say that the congregation disregards conventional norms altogether, or that therapy is used simply as an excuse for self-indulgence. Rather, in spite of the occasional “messiness” that may arise, there is something significant and deep about therapeutic religion. For religious organizations serving traumatized and marginalized populations in particular, therapeutic religion may be pivotal in helping to reintegrate the wounded back into the community folds.
Provocative reading for anyone interested in Roman culture in the late Republic and early Empire.― Religious Studies Review Was religious practice in ancient Rome cultic and hostile to individual expression? Or was there, rather, considerable latitude for individual initiative and creativity? Jörg Rüpke, one of the world’s leading authorities on Roman religion, demonstrates in his new book that it was a lived religion with individual appropriations evident at the heart of such rituals as praying, dedicating, making vows, and reading. On Roman Religion definitively dismantles previous approaches that depicted religious practice as uniform and static. Juxtaposing very different, strategic, and even subversive forms of individuality with traditions, their normative claims, and their institutional protections, Rüpke highlights the dynamic character of Rome’s religious institutions and traditions. In Rüpke’s view, lived ancient religion is as much about variations or even outright deviance as it is about attempts and failures to establish or change rules and roles and to communicate them via priesthoods, practices related to images or classified as magic, and literary practices. Rüpke analyzes observations of religious experience by contemporary authors including Propertius, Ovid, and the author of the "Shepherd of Hermas." These authors, in very different ways, reflect on individual appropriation of religion among their contemporaries, and they offer these reflections to their readership or audiences. Rüpke also concentrates on the ways in which literary texts and inscriptions informed the practice of rituals.
In this insightful examination of religions in their local and global context, the author shows how analyzing religions social context helps us understand individuals lives, social movements, national and ethnic politics, and widespread social changes. Well-researched and theory-based, the text is filled with intriguing anecdotes, empirical data, thought-provoking discussions of both mainstream and nonofficial religions, and historical and contemporary examples that illustrate the interplay between religion and society across cultures. This volume takes an integrated approach to examining religion and includes cross-cultural, historical, and methodological viewpoints. Readers will learn to identify the complex interactions between religion and societal contexts, as well as the ways in which these interactions shape individuals, communities, national politics, and the world.