The first volume to explore various facets of contemporary change in consecrated religious life in selected Central and Eastern European countries, this book presents a series of studies of Catholic and Orthodox monasticism. With attention to changes in the economy, everyday life, organisation and social presence of monastic orders, contributors shed light on the impact of 20th and 21st century social and cultural processes - such as communism and its collapse or the growth of new communication technologies - on life in the cloister. Bringing together research from various locations in Central and Eastern Europe, it will appeal to scholars and students of sociology, religious studies and theology, with interests in religious orders and transformations of religious life from a social perspective.

The first volume to explore various facets of contemporary change in consecrated religious life in selected Central and Eastern European countries, this book presents a series of studies of Catholic and Orthodox monasticism. With attention to changes in the economy, everyday life, organisation and social presence of monastic orders, contributors shed light on the impact of 20th and 21st century social and cultural processes - such as communism and its collapse or the growth of new communication technologies - on life in the cloister. Bringing together research from various locations in Central and Eastern Europe, it will appeal to scholars and students of sociology, religious studies and theology, with interests in religious orders and transformations of religious life from a social perspective.

Contemporary alternative spirituality, as studied by sociologists, is usually seen as a recent phenomenon dating from the 1960s and 1970s. However, when viewed from a longer-term perspective this form of religious expression is actually seen to reintroduce concepts that recur throughout Western cultural history. This book argues, therefore, that spirituality in the 21st Century actually shares many of the same characteristics as Classical, Mediaeval, Renaissance and Modern spiritualities. It is neither entirely new, nor is it clearly alternative to more established religions. The book is divided into two parts. The first sets out the context in which contemporary alternative spirituality has formed, charting its development as an academic term and a social phenomenon. The second part looks at how these two elements have developed in countries that are historically Catholic, focussing on specific examples in contemporary Italy: spiritualities based on the sacralisation of nature; those concerned with health and wellbeing; and those which are fascinated by mystery.Catholic majority countries are particularly interesting in this instance, as the Catholic Church has a unique cultural hegemony with which to compare alternative spiritual practices. It concludes that spirituality, if framed in a longer historical perspective, is a way of acting and seeing the world which was built, and continues to be built upon complex relations with various contradictory sources of authority, such as religion, magic thinking, secularism, rationalism, various spheres of lay culture. This is a bold take on the spirituality milieu and as such will be of great interest to scholars of Religious Studies working on the sociology of religion, contemporary spirituality and the rise of the "spiritual but not religious".

Contemporary alternative spirituality, as studied by sociologists, is usually seen as a recent phenomenon dating from the 1960s and 1970s. However, when viewed from a longer-term perspective this form of religious expression is actually seen to reintroduce concepts that recur throughout Western cultural history. This book argues, therefore, that spirituality in the 21st Century actually shares many of the same characteristics as Classical, Mediaeval, Renaissance and Modern spiritualities. It is neither entirely new, nor is it clearly alternative to more established religions. The book is divided into two parts. The first sets out the context in which contemporary alternative spirituality has formed, charting its development as an academic term and a social phenomenon. The second part looks at how these two elements have developed in countries that are historically Catholic, focussing on specific examples in contemporary Italy: spiritualities based on the sacralisation of nature; those concerned with health and wellbeing; and those which are fascinated by mystery.Catholic majority countries are particularly interesting in this instance, as the Catholic Church has a unique cultural hegemony with which to compare alternative spiritual practices. It concludes that spirituality, if framed in a longer historical perspective, is a way of acting and seeing the world which was built, and continues to be built upon complex relations with various contradictory sources of authority, such as religion, magic thinking, secularism, rationalism, various spheres of lay culture. This is a bold take on the spirituality milieu and as such will be of great interest to scholars of Religious Studies working on the sociology of religion, contemporary spirituality and the rise of the "spiritual but not religious".

Examining the recent radical re-invention of monastic tradition in the everyday life of New Monastic Communities, Exploring New Monastic Communities considers how, growing up in the wake of Vatican II, new Catholic communities are renewing monastic life by emphasizing the most innovative and disruptive theological aspects which they identify in the Council. Despite freely adopting and adapting their Rule of Life, the new communities do not belong to pre-existing orders or congregations: they are gender-mixed with monks and nuns living under the same roof; they accept lay members whether single, married or as families; they reject enclosure; they often limit collective prayer time in order to increase time for labour, evangelization and voluntary social work; and are actively involved in oecumenical and interreligious dialogue, harbouring thinly-veiled sympathy with oriental religions, from which they sometimes adopt beliefs and practices. Offering unique sociological insights into New Monastic Communities, and shedding light on questions surrounding New Religious Movements more generally, the book asks what 'monastic' means today and whether these communities can still be described as 'monastic'.

This book presents a broad sociological perspective on the contemporary issues facing Christian monasticism. Since the founding work of Max Weber, the sociology of monasticism has received little attention. However, the field is now being revitalized by some new research. Focusing on Christian monks and nuns, the contributors explore continuity and discontinuity with the past in what superficially might appear a monolithic tradition. Contributors speak not only about monasticism in Europe and the United States but also in Africa and Latin America, a different landscape where the question of recruitment does not figure among issues considered as problematic.

Examining the recent radical re-invention of monastic tradition in the everyday life of New Monastic Communities, Exploring New Monastic Communities considers how, growing up in the wake of Vatican II, new Catholic communities are renewing monastic life by emphasizing the most innovative and disruptive theological aspects which they identify in the Council. Despite freely adopting and adapting their Rule of Life, the new communities do not belong to pre-existing orders or congregations: they are gender-mixed with monks and nuns living under the same roof; they accept lay members whether single, married or as families; they reject enclosure; they often limit collective prayer time in order to increase time for labour, evangelization and voluntary social work; and are actively involved in oecumenical and interreligious dialogue, harbouring thinly-veiled sympathy with oriental religions, from which they sometimes adopt beliefs and practices. Offering unique sociological insights into New Monastic Communities, and shedding light on questions surrounding New Religious Movements more generally, the book asks what 'monastic' means today and whether these communities can still be described as 'monastic'.

This edited collection provides interdisciplinary, global, and multi-religious perspectives on the relationship between women's identities, religion, and social change in the contemporary world. The book discusses the experiences and positions of women, and particular groups of women, to understand patterns of religiosity and religious change. It also addresses the current and future challenges posed by women's changes to religion in different parts of the world and among different religious traditions and practices. The contributors address a diverse range of themes and issues including the attitudes of different religions to gender equality; how women construct their identity through religious activity; whether women have opportunity to influence religious doctrine; and the impact of migration on the religious lives of both women and men.

This book presents a broad sociological perspective on the contemporary issues facing Christian monasticism. Since the founding work of Max Weber, the sociology of monasticism has received little attention. However, the field is now being revitalized by some new research. Focusing on Christian monks and nuns, the contributors explore continuity and discontinuity with the past in what superficially might appear a monolithic tradition. Contributors speak not only about monasticism in Europe and the United States but also in Africa and Latin America, a different landscape where the question of recruitment does not figure among issues considered as problematic.

The Damanhur Federation, situated in Valchiusella, North-West Italy, is one of Europe's longest-lasting spiritual-esoteric communities. Nevertheless, there has hitherto been nearly no scientific study of this group, with the exception of a handful of specialised-journal articles. This collection fills that gap by collating the various scholarly contributions which over the years have dealt with Damanhur, aiming to present the phenomenon to a public of specialists, students and people who are just curious in a volume focusing on the multidisciplinary nature of the community as a whole. We consider the various spheres making up the social, cultural, spiritual and organisational life of Damanhur through analysis and interpretation of its historical evolution and more recent changes which have affected the community since its founder's death. The contributions combine field research with theoretical reflection, making use of both qualitative (discursive interviews and participant observation) and quantitative (questionnaires) methods.

This edited collection provides interdisciplinary, global, and multi-religious perspectives on the relationship between women's identities, religion, and social change in the contemporary world. The book discusses the experiences and positions of women, and particular groups of women, to understand patterns of religiosity and religious change. It also addresses the current and future challenges posed by women's changes to religion in different parts of the world and among different religious traditions and practices. The contributors address a diverse range of themes and issues including the attitudes of different religions to gender equality; how women construct their identity through religious activity; whether women have opportunity to influence religious doctrine; and the impact of migration on the religious lives of both women and men.

This book explores manifestations of creativity in the religious domain. Specifically, the contributions focus on the nexus of the sacred and the creative, and the mechanisms of syncretism and (re)invention of tradition by which this manifestations occur. The text is divided into two sections. In the first, empirical cases of spirituality characterized by syncretistic processes are highlighted; in the second, examples which can be traced back to forms of the (re)invention of tradition are examined. The authors document possible forms of adaptations and religious enculturation. In the second, the authors demonstrate that spiritual traditions, whether ancient or historically fictitious, are suitable for reframing in the context of critical interpretative frameworks related to cultural expectations which challenge them and call their continuity into question.