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Collectivistic Religions draws upon empirical studies of
Christianity in Europe to address questions of religion and
collective identity, religion and nationalism, religion and public
life, and religion and conflict. It moves beyond the attempts to
tackle such questions in terms of 'choice' and 'religious
nationalism' by introducing the notion of 'collectivistic
religions' to contemporary debates surrounding public religions.
Using a comparison of several case studies, this book challenges
the modernist bias in understanding of collectivistic religions as
reducible to national identities. A significant contribution to
both the study of religious change in contemporary Europe and the
theoretical debates that surround religion and secularization, it
will be of key interest to scholars across a range of disciplines,
including sociology, political science, religious studies, and
geography.
Collectivistic Religions draws upon empirical studies of
Christianity in Europe to address questions of religion and
collective identity, religion and nationalism, religion and public
life, and religion and conflict. It moves beyond the attempts to
tackle such questions in terms of 'choice' and 'religious
nationalism' by introducing the notion of 'collectivistic
religions' to contemporary debates surrounding public religions.
Using a comparison of several case studies, this book challenges
the modernist bias in understanding of collectivistic religions as
reducible to national identities. A significant contribution to
both the study of religious change in contemporary Europe and the
theoretical debates that surround religion and secularization, it
will be of key interest to scholars across a range of disciplines,
including sociology, political science, religious studies, and
geography.
Traditional, secular, and fundamentalist-all three categories are
contested, yet in their contestation they shape our sensibilities
and are mutually implicated, the one with the others. This
interplay brings to the foreground more than ever the question of
what it means to think and live as Tradition. The Orthodox
theologians of the twentieth century, in particular, have
emphasized Tradition not as a dead letter but as a living presence
of the Holy Spirit. But how can we discern Tradition as living
discernment from fundamentalism? What does it mean to live in
Tradition when surrounded by something like the "secular"? These
essays interrogate these mutual implications, beginning from the
understanding that whatever secular or fundamentalist may mean,
they are not Tradition, which is historical, particularistic, in
motion, ambiguous and pluralistic, but simultaneously not
relativistic. Contributors: R. Scott Appleby, Nikolaos Asproulis,
Brandon Gallaher, Paul J. Griffiths, Vigen Guroian, Dellas Oliver
Herbel, Edith M. Humphrey, Slavica Jakelic, Nadieszda Kizenko,
Wendy Mayer, Brenna Moore, Graham Ward, Darlene Fozard Weaver
Traditional, secular, and fundamentalist-all three categories are
contested, yet in their contestation they shape our sensibilities
and are mutually implicated, the one with the others. This
interplay brings to the foreground more than ever the question of
what it means to think and live as Tradition. The Orthodox
theologians of the twentieth century, in particular, have
emphasized Tradition not as a dead letter but as a living presence
of the Holy Spirit. But how can we discern Tradition as living
discernment from fundamentalism? What does it mean to live in
Tradition when surrounded by something like the "secular"? These
essays interrogate these mutual implications, beginning from the
understanding that whatever secular or fundamentalist may mean,
they are not Tradition, which is historical, particularistic, in
motion, ambiguous and pluralistic, but simultaneously not
relativistic. Contributors: R. Scott Appleby, Nikolaos Asproulis,
Brandon Gallaher, Paul J. Griffiths, Vigen Guroian, Dellas Oliver
Herbel, Edith M. Humphrey, Slavica Jakelic, Nadieszda Kizenko,
Wendy Mayer, Brenna Moore, Graham Ward, Darlene Fozard Weaver
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