Download Free The Precarious Vision A Sociologist Looks At Social Fictions And Christian Faith Book in PDF and EPUB Free Download. You can read online The Precarious Vision A Sociologist Looks At Social Fictions And Christian Faith and write the review.

How and why did The Sacred Canopy by Peter L. Berger (1929–2017) become a classic? How have scholars used Berger's ideas over the past 50 years since its publication? How are these ideas relevant to the future of the sociology of religion? Peter L. Berger and the Sociology of Religion explores these questions by providing a broad overview of Berger's work, as well as more focussed studies. The chapters discuss both aspects of Berger's classic text: the 'systematic' sociological theorising on religion and the 'historical' theorising on secularisation. The articles also critically examine Berger's reversal regarding secularisation and the suggested 'desecularisation' of the world. The approaches range from disciplinary history to applications of Berger's ideas. The book includes contributions from Nancy Ammerman, Steve Bruce, David Feltmate, Effie Fokas, Titus Hjelm, D. Paul Johnson, Hubert Knoblauch, Silke Steets, Riyaz Timol, and Bryan S. Turner.
Evangelicals have been scandalized by their association with Donald Trump, their megachurches summarily dismissed as “religious Walmarts.” In The Subversive Evangelical Peter Schuurman shows how a growing group of “reflexive evangelicals” use irony to critique their own tradition and distinguish themselves from the stereotype of right-wing evangelicalism. Entering the Meeting House – an Ontario-based Anabaptist megachurch – as a participant observer, Schuurman discovers that the marketing is clever and the venue (a rented movie theatre) is attractive to the more than five thousand weekly attendees. But the heart of the church is its charismatic leader, Bruxy Cavey, whose anti-religious teaching and ironic tattoos offer a fresh image for evangelicals. This charisma, Schuurman argues, is not just the power of one individual; it is a dramatic production in which Cavey, his staff, and attendees cooperate, cultivating an identity as an “irreligious” megachurch and providing followers with a more culturally acceptable way to practise their faith in a secular age. Going behind the scenes to small group meetings, church dance parties, and the homes of attendees to investigate what motivates these reflexive evangelicals, Schuurman reveals a playful and provocative counterculture that distances itself from prevailing stereotypes while still embracing a conservative Christian faith.
Peter Berger is the most influential contemporary sociologist of religion. This collection of essays is the first in-depth study of his contribution to the field, providing a comprehensive introduction to his work and to current thought in the study of religion. Themes addressed include: * Berger on religion and theology * Religion, spirituality and the discontents of modernity * Secularization and de-secularization A postscript by Peter Berger, responding to the essays, completes this overview of this major figure's work.
Peter L. Berger on Religion provides an overview and critical assessment of the work of one of the most influential sociologists of the 20th century. Situating Berger’s writings on religion and secularisation in the broader framework of social constructionism, the book argues that neither he nor the research influenced by him consistently followed the constructionist paradigm. This assessment is informed by a close examination of The Sacred Canopy (1967), in particular. The volume also offers a Berger‐inspired constructionist framework for the study of religion. This book is an excellent resource for students and researchers interested in the intersection of religion and social theory.
The New Monastic Movement is a vibrant source of renewal for the church's life and mission. Many involved in this movement have quoted Dietrich Bonhoeffer's conviction that the church must recover ancient spiritual disciplines if it is to effectively engage "the powers that be." Melodies of a New Monasticism adopts a musical metaphor of polyphony (the combination of two or more lines of music) to articulate the way that these early Christian virtues can be woven together in community. Creatively using this imagery, this book draws on the theological vision of Bonhoeffer and the contemporary witness of George MacLeod and the Iona Community to explore the interplay between discipleship, doctrine, and ethics. A recurring theme is the idea of Christ as the cantus firmus (the fixed song) around which people perform the diverse harmonies of God in church and world, including worship, ecumenism, healing, peace, justice, and ecology.
We present a comparative epistemological analysis of the wisdom motifs in Psalms 1, 73, 90, and 107. These texts were selected on the basis of their epistemological content (each confronts the relationship between virtue and prosperity), and their canonical placement within the Psalter (each begins one of the Psalter’s five “Books”). We explore the implications of their respective epistemological features for our understanding of the canonical structure of the Psalter. After developing a diagnostic method for the identification and analysis of the epistemological features within a biblical text, we apply it to each of the four psalms, and discuss their epistemological qualities with respect to their canonical placement in the Psalter. We find that an epistemic progression develops across the canonical ordering of the four psalms. While the psalmists are increasingly forthright in acknowledging the moral paradox that the righteous often suffer, while the wicked can prosper, they engage this paradox with ever more sophisticated responses. Although Yhwh is ultimately the source of all wisdom, human beings can facilitate their acquisition of knowledge by seeking him out intentionally, by questioning him directly, and by observing him with a heart focused on learning.
Has something indeed happened to evangelical theology and to evangelical churches? According to David Wells, the evidence indicates that evangelical pastors have abandoned their traditional role as ministers of the Word to become therapists and "managers of the small enterprises we call churches." Along with their parishioners, they have abandoned genuine Christianity and biblical truth in favor of the sort of inner-directed experiential religion that now pervades Western society. Specifically, Wells explores the wholesale disappearance of theology in the church, the academy, and modern culture. Western culture as a whole, argues Wells, has been transformed by modernity, and the church has simply gone with the flow. The new environment in which we live, with its huge cities, triumphant capitalism, invasive technology, and pervasive amusements, has vanquished and homogenized the entire world. While the modern world has produced astonishing abundance, it has also taken a toll on the human spirit, emptying it of enduring meaning and morality. Seeking respite from the acids of modernity, people today have increasingly turned to religions and therapies centered on the self. And, whether consciously or not, evangelicals have taken the same path, refashioning their faith into a religion of the self. They have been coopted by modernity, have sold their soul for a mess of pottage. According to Wells, they have lost the truth that God stands outside all human experience, that he still summons sinners to repentance and belief regardless of their self-image, and that he calls his church to stand fast in his truth against the blandishments of a godless world. The first of three volumes meant to encourage renewal in evangelical theology (the other two to be written by Cornelius Plantinga Jr. and Mark Noll), No Place for Truth is a contemporary jeremiad, a clarion call to all evangelicals to note well what a pass they have come to in capitulating to modernity, what a risk they are running by abandoning historic orthodoxy. It is provocative reading for scholars, ministers, seminary students, and all theologically concerned individuals.
In Inerrancy and the Spiritual Formation of Younger Evangelicals, readers are urged to consider their pastoral responsibilities toward students. Evangelical leaders and teachers, in particular, should be more sensitive to the fact that not all younger evangelicals are convinced of the Bible's inerrancy. Some are earnestly searching for an orthodox alternative but, in the process, becoming spiritually unravelled. As responsible shepherds of God's people, evangelical leaders must better understand the negative effect of presenting inerrancy as a doctrine crucial for faith.
Advocates applying a spirit of play to everyday life.