While often rigorously testing for variance among the religious, many studies treat the irreligious as if they have a static identity, resulting in an elision of the range of beliefs and behaviors that have been found within this growing group.
When Adogame rhetorically asks, “which kind of Christianity is authentic,” he implies that conversations on religious authenticity revolve around evaluating various strains of interpretation and practice. Or, put another way, that religious authenticity is a matter of orthodoxy and orthopraxy. But is it?
Report by Venetia Robertson, University of Sydney
For four days at the beginning of August, I attended the International Society for Media, Religion and Culture (ISMRC) conference within the beautiful grounds of Canterbury Cathedral in England. Hosted by Professor Gordon Lynch of the University of Kent, this conference brought together scholars
In acknowledging how capacious and even misleading the “religiously unaffiliated” label has become, we might wonder if its growth is symptomatic of a taxonomy that has failed to keep pace with restructuring.
by Robert Arrowood, University of Tennessee at Chattanooga.
On October 31 – November 2, the Marriot Hotel of downtown Indianapolis, Indiana hosted the 2014 annual meeting of the Society for the Scientific Study of Religion (SSSR) in conjuncture with the Religious Research Association (RRA). The major theme for SSSR was “Building Bridges” and beautifully
This response is a defense of the academic interest in the individual, which I take to be inclusive of the variety of ways that the activities of individuals are constrained, or not, in any given context. All constraints are not equal.
Whether Luhrmann’s approach is “too cognitive” depends on how cognitive is defined. There is a narrow and a broader sense in which the term is used.
Four decades ago, it would have seemed absurd to hear God characterized by American evangelical Christians in terms of personhood, with words such as audible, visible, or coffee-drinker.
Riddu Riddu has been important for the Sámi population as a meeting place as well as for people who have lost their connection to the Sámi and wish to learn.
Various new religious movements seek to establish a presence in politics through challenging the hegemony of traditional churches in a very peculiar way.
Having exiled the supernatural, science finds itself left with the task of writing a modern genesis, or a liturgy for a secular age.
When confronted with mortality, humans face the possibility of experiencing a significant amount of terror. Interestingly, many times, people are able to avoid this terror and actually enjoy the mortality themes that are presented. Consider the horror movie industry. To illustrate, Paranormal Activity (Blum & Peli, 2007) brought in
We should be aware of the delocalising effect of attempts to remove religion from public spaces and the consequences this process has for those who dwell and invest meaning within these spaces.
When the past has provided us as many truly excellent documents as early modern Europe has on witchcraft and possessions, what need have we to inject ourselves into their discussions?
It might help to consider what exactly terms like “The Emerging Church Movement” (ECM) and its terminological correlates (e.g., emerging, emergence, or emergent) intend to describe.