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John Locke's theory of toleration is generally seen as advocating
the privatization of religion. This interpretation has become
conventional wisdom: secularization is widely understood as
entailing the privatization of religion, and the separation of
religion from power. This book turns that conventional wisdom on
its head and argues that Locke secularizes religion, that is, makes
it worldly, public, and political. In the name of diverse
citizenship, Locke reconstructs religion as persuasion, speech, and
fashion. He insists on a consensus that human rights are sacred
insofar as humans are the creatures, and thus, the property of God.
Drawing on a range of sources beyond Locke's own writings,
Pritchard portrays the secular not as religion's separation from
power, but rather as its affiliation with subtler, and sometimes
insidious, forms of power. As a result, she captures the range of
anxieties and conflicts attending religion's secularization:
denunciations of promiscuous bodies freed from patriarchal
religious and political formations, correlations between secular
religion and colonialist education and conversion efforts, and more
recently, condemnations of the coercive and injurious force of
unrestricted religious speech.
John Locke's theory of toleration is generally seen as advocating
the privatization of religion. This interpretation has become
conventional wisdom: secularization is widely understood as
entailing the privatization of religion, and the separation of
religion from power. This book turns that conventional wisdom on
its head and argues that Locke secularizes religion, that is, makes
it worldly, public, and political. In the name of diverse
citizenship, Locke reconstructs religion as persuasion, speech, and
fashion. He insists on a consensus that human rights are sacred
insofar as humans are the creatures, and thus, the property of God.
Drawing on a range of sources beyond Locke's own writings,
Pritchard portrays the secular not as religion's separation from
power, but rather as its affiliation with subtler, and sometimes
insidious, forms of power. As a result, she captures the range of
anxieties and conflicts attending religion's secularization:
denunciations of promiscuous bodies freed from patriarchal
religious and political formations, correlations between secular
religion and colonialist education and conversion efforts, and more
recently, condemnations of the coercive and injurious force of
unrestricted religious speech.
Pentecostalism is currently the fastest-growing Christian movement,
with hundreds of millions of followers. This growth overwhelmingly
takes place outside of the West, and women make up 75 percent of
the membership. The contributors to Spirit on the Move examine
Pentecostalism's appeal to black women worldwide and the ways it
provides them with a source of community and access to power.
Exploring a range of topics, from Neo-Pentecostal churches in Ghana
that help women challenge gender norms to evangelical gospel
musicians in Brazil, the contributors show how Pentecostalism helps
black women draw attention to and seek remediation from the
violence and injustices brought on by civil war, capitalist
exploitation, racism, and the failures of the state. In fleshing
out the experiences, theologies, and innovations of black women
Pentecostals, the contributors show how Pentecostal belief and its
various practices reflect the movement's complexity, reach, and
adaptability to specific cultural and political formations.
Contributors. Paula Aymer, John Burdick, Judith Casselberry, Deidre
Helen Crumbley, Elizabeth McAlister, Laura Premack, Elizabeth A.
Pritchard, Jane Soothill, Linda van de Kamp
Pentecostalism is currently the fastest-growing Christian movement,
with hundreds of millions of followers. This growth overwhelmingly
takes place outside of the West, and women make up 75 percent of
the membership. The contributors to Spirit on the Move examine
Pentecostalism's appeal to black women worldwide and the ways it
provides them with a source of community and access to power.
Exploring a range of topics, from Neo-Pentecostal churches in Ghana
that help women challenge gender norms to evangelical gospel
musicians in Brazil, the contributors show how Pentecostalism helps
black women draw attention to and seek remediation from the
violence and injustices brought on by civil war, capitalist
exploitation, racism, and the failures of the state. In fleshing
out the experiences, theologies, and innovations of black women
Pentecostals, the contributors show how Pentecostal belief and its
various practices reflect the movement's complexity, reach, and
adaptability to specific cultural and political formations.
Contributors. Paula Aymer, John Burdick, Judith Casselberry, Deidre
Helen Crumbley, Elizabeth McAlister, Laura Premack, Elizabeth A.
Pritchard, Jane Soothill, Linda van de Kamp
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