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1
Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (May 2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.
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The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colonial contact with other religious traditions and with phenomena that shared a family resemblance with religion, such as fetishism, animism and magic. The science of religion implies a capacity for self-reflection and criticism, and it is often claimed that other religions do not possess such a science of religion. While different cultures give religion a different content, Christianity was defined as a world religion. In Hegel's dialectical scheme, the increasing self-awareness of the Spirit was a consequence of the historical development of Christianity. The contemporary scientific study of religion and religions is confronted by significant epistemological problems that are associated with globalization, and the traditional question about the nature of religion has acquired a new intensity.
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Montgomery, Robert L. "Can Missiology Incorporate More of the Social Sciences?" Missiology: An International Review 40, no. 3 (July 2012): 281–92. http://dx.doi.org/10.1177/009182961204000305.
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This article advocates improving the use of the social sciences in the field of missiology in the two main branches of American Protestantism, evangelical and mainline Christianity. The former branch needs to add sociology to the anthropology already being used in missiology and to stay in communication with these social scientific professional fields. The latter branch needs to add both sociology and anthropology to the theological-historical discipline already being used in missiology, especially in its theological seminaries. The reasons for the different approaches of the two branches are discussed. This is followed by recommendations to each branch for meeting the challenge of making a more effective use of the social sciences in aiding missiology to analyze the major shifts taking place in global religions, including Christianity. Notes on the potential contributions of the sociology of religion to missiology are added before concluding comments.
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Djordjevic, Dragoljub. "Religions and confessions of national minorities in Serbia." Sociologija 47, no. 3 (2005): 193–212. http://dx.doi.org/10.2298/soc0503193d.
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Setting aside the major national community, Serbs, the text analyzes the religious-confessional profile of all 28 national communities in Serbia according to the 2002 census. In the Serbian ethnic profile there are more national minorities gravitating towards Christianity rather than Islam. Among Christian national minorities, Orthodox and Roman Catholic confessions are almost equally represented, while Sunni Islam is the most prevailing confession among Muslim minorities. In describing religions and confessions of national minorities, the following concepts and phenomena are taken into consideration: "confessional identification", "violation of confessional identity", "religion of fate", "religion of choice", "syncretistic religiosity", "combinatory religiosity", "religious seekers", "religions of minorities", "minority religions", "religious communities of minorities" and "protestantization process".
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O'Briant, Jack. "Fluid Faiths: Reading Religion Relationally in Asian American Literature." Journal of the Midwest Modern Language Association 55, no. 2 (September 2022): 97–121. http://dx.doi.org/10.1353/mml.2022.a924154.
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Abstract: While the designation of Asian American literature as a field dates back to as recently as the 1970s, it is nevertheless surprising that, to my knowledge, there is not a single scholarly monograph on the topic of religion in Asian American literature. However, in religious studies and the social sciences, there is a growing body of scholarship examining the role of religion in Asian American communities, and particularly, but not exclusively, the prominence of various expressions of Christianity therein. Despite this prominence, criticism within the field of Asian American literature has largely interpreted the presence of Christianity primarily in terms of its associations with oppressive colonial regimes. This article demonstrates the value of supplementing such readings with greater attentiveness to the specific religious histories underlying Asian American literature in order to better account for the ambivalence—rather than outright antagonism—toward Christianity that seems characteristic of many Asian American literary texts. Such an approach implies, just as national and racial identities are historically complex and often contested categories, that religion's cultural fluidity makes it an equally rich site for understanding literary expressions of the painful loss and transformation as well as the unexpected richness and beauty manifested within the conditions and consequences of global migration. Drawing on Shu-mei Shih's notion of relational comparison, the article turns to scholarship on the history of Christianity in both Korea and Vietnam to demonstrate how these histories inform and aid in interpreting the ambivalences of Christianity's presence in the novels Dictée by Theresa Hak Kyung and The Gangster We Are All Looking For by lê thi diem thúy.
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Traphagan, John W. "Religion, Science, and Space Exploration from a Non-Western Perspective." Religions 11, no. 8 (August 3, 2020): 397. http://dx.doi.org/10.3390/rel11080397.
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Religion and science are often set up as polar opposites in Western philosophical and religious discourse and seen as representing different epistemological perspectives that juxtapose rationality with faith. Space exploration is largely viewed as a scientific and engineering problem and, thus, has tended to set aside the issue of religion as it relates to human movement off-planet. However, as we have moved increasingly toward the idea of colonization of the Moon and Mars, social scientists and philosophers have increasingly come to recognize that human movement into space also needs to be understood as a social phenomenon. As a social phenomenon, there is an inherent necessity to consider how religion may play a role in or influence the process of human exploration and settlement of space. However, what do we mean when we say “religion?” One of the fundamental problems of thinking about the relationship between religion, science, and space exploration is that the meaning of the word religion is rarely well-defined. Do we mean faith-based religions such as Christianity or Islam? Or do we mean practice-based religions such as Shinto and some forms of Buddhism? This paper will explore the question of religion and science from the perspective of Japanese religions as a way of problematizing the manner in which we think about and define religion as it relates to the practice of space exploration.
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Lester, Olivia Stewart. "Death, Demise, and the Decline of Prophecy." Religion and Theology 29, no. 1-2 (August 9, 2022): 99–109. http://dx.doi.org/10.1163/15743012-bja10035.
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Abstract This article examines Apollo’s prophecy at Delphi as well as prophecy in ancient Judaism and ancient Christianity in light of recent scholarship on the demise of religions. I argue that two questions remain about ancient narratives of decline amidst the scholarship on the death of religions. First, how should scholars engage ancient narratives of decline that threaten to erase other practices, beliefs, and rhetoric? Second, what about the challenges of defining a ‘religion’ that declines? Brent Nongbri has suggested that categories other than religion may provide more fruitful avenues for describing antiquity; I argue that prophecy is one such category.
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Montgomery, Robert L. "Receptivity to an outside Religion: Light from Interaction between Sociology and Missiology." Missiology: An International Review 14, no. 3 (July 1986): 287–99. http://dx.doi.org/10.1177/009182968601400303.
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Since missiology is a more comprehensive discipline than the social sciences, it is especially important for missiologists to mark transitions from one discipline to the other. As an example of the utility of the social sciences for missiology when the integrity of the former is maintained, a social scientific perspective, recently developed in Europe, is applied to the topic of receptivity to Christianity or to any religion or ideology introduced from outside a society. It is theorized that receptivity will be affected by the perception of the contribution the new religion or ideology makes to social identity. This perception, in turn, is affected by intergroup relations. Cases are considered and then implications for missiology discussed.
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Çömez-Polat, Filiz, and Göklem Tekdemir. "What it takes to be religious: Religion online vs. online religion1." Journal of Arab & Muslim Media Research 16, no. 2 (October 1, 2023): 161–79. http://dx.doi.org/10.1386/jammr_00061_1.
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How individuals live their religion has been one of the most frequently studied areas of social sciences in recent years. The starting point of this study is based on the observation that people who describe themselves as religious have different ways of using social media platforms in relation to their religious beliefs. Similar to the diversity observed in the definitions of religiosity over Christianity in the West, different interpretations of Islam and Islamic way of living have also become prevalent in Turkey. With the intensification of computer-mediated communication, the communication resources and forms of discourses (re)produced online of the religious people have also diversified. This study aims to examine how active users of social media in relation to their religious values and commitments evaluate the construction and byproducts of religion online. The results show that there are three main repertoires related to the use of social media and religiosity in Turkey: religiosity as religious duties, religiosity as interpreting Islam and religiosity for managing impressions. The results can be evaluated together with the secularization theory, that is, discourses about being religious ‘warn’ individuals about the negative consequences of social media use, while offering an alternative to the positive ones.
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Chia, Edmund Kee-Fook. "World Christianity in Dialogue with World Religions." Interreligious Studies and Intercultural Theology 1, no. 1 (March 27, 2017): 125–31. http://dx.doi.org/10.1558/isit.33162.
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Even if the study of Christianity’s interreligious and intercultural dialogues is associated with concerns found primarily in the non-Western worlds, the two forms of dialogues actually have their origins in the Western academy. For Christianity, interreligious dialogue is a response to the plurality of religions while intercultural dialogue responds to the cultural plurality within the Christian tradition itself. They are, respectively, Christianity’s engagement with what has come to be known as World Religions and Western Christianity’s engagement with what has come to be known as World Christianity. The present article looks at the genealogy of both these engagements and explores their implications for Christian theology, offering a glimpse into the different methods theologians employ today in apprehending the new situation.
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Lyutko, Eugene. "Emergence of the Clerical Corporation in Western Europe (11–13th Centuries) and in Russia (17–18th Centuries)." Sotsiologicheskoe Obozrenie / Russian Sociological Review 19, no. 3 (2020): 300–320. http://dx.doi.org/10.17323/1728-192x-2020-3-300-320.
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Traditional Christian confessions — for example, in Catholicism or in Orthodoxy — in scholarly literature, in modern legislation, or at the level of everyday consciousness, are understood primarily as clerical corporations. This corporate reading of modern Christianity also influences the understanding of the phenomenon of religion itself, as it happens, for example, in the famous essay on the “field of religion” by P. Bourdieu. This reading also determines the perception of Christianity as a historical phenomenon as well, which, within the framework of such a representation, appears as a corporation at every moment of its historical existence. This article argues that a “clerical corporation” is not a form of social organization that was originally inherent in Christianity, but a historical phenomenon that embraces various confessional contexts at different times. In particular, the emergence of a clerical corporation is fixed within the framework of an asynchronous comparative perspective relying on the examples of Western European Catholicism of the 11th — 13th centuries, and Russian Orthodoxy of the 17th — 18th centuries.
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Balcomb, Anthony Oswald. "Primal or Indigenous?" Religion and Theology 28, no. 1-2 (July 27, 2021): 64–82. http://dx.doi.org/10.1163/15743012-bja10015.
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Abstract Indigenous religions have been demonised, eclipsed or ignored ever since the advent of modernity. However, in the wake of the decolonial turn they are enjoying a revival of interest and restoration. In Africa this has led to a renewed interest in African Religion. Five approaches are made to the topic by its non-practitioners – that it does not exist, that it is evil, that it is inadequate, that it is preparation for the Christian gospel, or that it is a form of indigenous religion and has integrity in its own right. A particular debate has emerged over the past twenty years concerning nomenclature. How should African Religion be understood and what should it be called? Two possibilities have emerged, the primal and the indigenous. The primal discourse emphasises the role that African Religion plays in the shaping of religion generally and Christianity particularly. The indigenous discourse has developed in opposition to this and emphasises the particularity and uniqueness of African Religion as a species of indigenous religion to be understood in its own right.
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Eskin, Mehmet, Senel Poyrazli, Mohsen Janghorbani, Seifollah Bakhshi, Mauro Giovanni Carta, Maria Francesca Moro, Ulrich S. Tran, et al. "The Role of Religion in Suicidal Behavior, Attitudes and Psychological Distress Among University Students: A Multinational Study." Transcultural Psychiatry 56, no. 5 (February 8, 2019): 853–77. http://dx.doi.org/10.1177/1363461518823933.
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The purpose of this study was to determine the associations between religion, suicidal behavior, attitudes and psychological distress in 5572 students from 12 countries by means of a self-report questionnaire. Our results showed that an affiliation with Islam was associated with reduced risk for suicide ideation, however affiliating with Orthodox Christianity and no religion was related to increased risk for suicide ideation. While affiliating with Buddhism, Catholic religion and no religion was associated with lowered risk for attempting suicide, affiliation with Islam was related to heightened risk for attempting suicide. Affiliation with Hinduism, Orthodox Christianity, Catholicism, other religions and with no religion was associated with decreased risk for psychological distress but those reported affiliating with Islam evinced greater risk for psychological distress. The associations of the strength of religious belief to suicidal ideation and attempts were in the expected direction for most but had a positive relation in respondents affiliating with Catholicism and other religions. Students reporting affiliation with Islam, the Christian Orthodox religion and Buddhism were the least accepting of suicide but they displayed a more confronting interpersonal style to an imagined peer with a suicidal decision. It was concluded that the protective function of religion in educated segments of populations (university students) and in university students residing in Muslim countries where freedom from religion is restricted or religion is normative and/or compulsory is likely to be limited. Our findings suggest that public policies supporting religious freedom may augment the protective function of religion against suicide and psychological distress.
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Stenhouse, John. "Science versus Religion in Nineteenth Century New Zealand: Robert Stout and Social Darwinism." Pacifica: Australasian Theological Studies 2, no. 1 (February 1989): 61–86. http://dx.doi.org/10.1177/1030570x8900200105.
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Though for Sir Robert Stout the theory of evolution had relegated Christianity to the status of a relic of our benighted past, his scientific rhetoric was misleading and virtually propaganda. He blended the prestige of Darwinian evolution with Spencerian philosophical ideas to produce a potent ideology. This was used to attack groups like the clergy, the wealthy, the unproductive poor and the non-white races, all of whom stood in the way of “progress”. The source of antagonism to Christianity lay not in science, but in political developments associated with the rise of the middle classes.
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Khotijah, Siti, Mulyazir Mulyazir, and Nila Rohmatuz Zahrok. "KESEPAKATAN UNIVERSAL ANTI-KEKERASAN DALAM KITAB SUCI AGAMA-AGAMA." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 17, no. 2 (December 15, 2023): 164–78. http://dx.doi.org/10.35316/lisanalhal.v17i2.164-178.
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Issues of violence are often juxtaposed with religion; every religion seems to be inseparable from the dogma of violence. Ironically, the message of peace and non-violence in the holy books of religions tends to be ignored. This article does not aim to find differences but rather similarities as a reflection of comparative studies between religions to open new perspectives. This research is qualitative research with a comparative descriptive analysis method. Two fundamental questions in this research are how the scriptures of the world's largest religions (Judaism, Christianity, Islam, Hinduism, and Buddhism) speak about non-violence and worldviews related to inter-religious violence. The term violence in the scriptures of the heavenly religions (Judaism, Christianity, and Islam) is still present today, either in the form of God's encouragement and command or as a consequence of an event, while in the earthly religions (Hinduism and Buddhism) the term violence is not found. Despite this, radical and fundamentalist groups who claim their actions as legal defense according to religion still occur frequently; if this is true, acts of religious terror violence should not occur in earthly religions because there is no affirmation in their holy books. Therefore, this research agrees with Mark Juergensmeyer's opinion that the study of religious terror must be raised together with the context in the form of historical situations, social locations, and worldviews related to violence because the violence contained in the holy book has its own time and event limitations.
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Mitterauer, Michael. "Christianity and endogamy." Continuity and Change 6, no. 3 (December 1991): 295–333. http://dx.doi.org/10.1017/s0268416000004070.
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Dans la recherche moderne en histoire sociale on discute très largement les raisons et les effets du ban jeté par l'église contre le mariage parmi la parenté et cela de façon de plus en plus contraingnante depuis le 4è siècle. Les hypothèses de Jack Goody en ce qui concerne la justification économique de ces règlements et leurs conséquences pour l'évolution du mariage et da la famille en Europe ont été généralement admises. En contraste avec ces hypothèses, dans cet article le fait est signalé que différentes sortes de bans accrus contre l'endogamie au bas Moyen-Age peuvent être établies pour de nombreuses Eglises chrétiennes et dans la religion juive également. De plus l'article démontre qu'une explication économique de ces phénomènes ne semble pas suffisant et que les conséquences de ces bans pour le développement européen de la famille ont été surestimées. Un reject généralisé de l'importance religieuse du lignage dans la Chrétienté semble, à ce propos, bien plus important.
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Neitz, Mary Jo, and Melissa M. Wilcox. "Coming out in Christianity: Religion, Identity and Community." Sociology of Religion 66, no. 3 (2005): 333. http://dx.doi.org/10.2307/4153109.
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Ammerman, Nancy T., and Colleen McDannell. "Material Christianity: Religion and Popular Culture in America." Sociology of Religion 58, no. 3 (1997): 289. http://dx.doi.org/10.2307/3712218.
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Manglos-Weber, Nicolette D. "The Contexts of Spiritual Seeking: How Ghanaians in the United States Navigate Changing Normative Conditions of Religious Belief and Practice." Sociology of Religion 82, no. 2 (February 4, 2021): 133–55. http://dx.doi.org/10.1093/socrel/sraa058.
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Abstract Two concurrent agendas in the sociology of religion explore how conditions of secularism in the United States result in widespread norms of “spiritual seeking”, and how religion functions as a basis of belonging for U.S. immigrants. This study brings these subfields together by asking whether new immigrants from Ghana, West Africa, also exhibit an orientation of spiritual seeking in their religious trajectories, and how they engage with normative conditions of spiritual seeking within institutional contexts. I find strong evidence of spiritual seeking in their narratives, and I identify processes within the social institutions of family and coethnic networks, higher education, and African Evangelical Christianity that support a seeking orientation. I argue for more focus on the counter-impulses of seeking versus dwelling in immigrant religion, and that more studies of religion and culture should explicitly analyze the institutional contexts that mediate between normative culture and trajectories of social practice.
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WASHINGTON, JAMES MELVIN. "Jesse Jackson and the Symbolic Politics of Black Christendom." ANNALS of the American Academy of Political and Social Science 480, no. 1 (July 1985): 89–105. http://dx.doi.org/10.1177/0002716285480001008.
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This article examines the significance of the Reverend Jesse Jackson's bid for the Democratic party's presidential nomination. Jackson's candidacy represents a new use of political revivalism, an old evangelical political praxis recast in the modalities of African American Christian culture. This praxis is an aspect of American political culture that has often been overlooked because of past misunderstandings of American folk religion in general, and black Christianity in particular, as captives of an otherworldly and privatized spirituality. This article contends that black Christianity has an identifiable and coherent political style with both passive and active moods. The dominant manifestations of these moods are, respectively, political cynicism and political revivalism, which are the consequence of the correct folk perception that it is impossible to reason with the purveyors of the absurdities of racial injustice. A critical assessment of black Christianity's political symbolic capital seems appropriate.
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Bhagabati, Dikshit Sarma, Prithvi Sinha, and Sneha Garg. "Baptising Pandita Ramabai: Faith and religiosity in the nineteenth-century social reform movements of colonial India." Indian Economic & Social History Review 58, no. 3 (June 29, 2021): 393–424. http://dx.doi.org/10.1177/00194646211020307.
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This essay aims to understand the role of religion in the social work of Pandita Ramabai (1858-1922). By focusing on a twenty-five-year period commencing with her conversion to Christianity in 1883, we argue that religion constructed a political framework for her work in Sharada Sadan and Mukti Mission. There is a lacuna in the conventional scholarship that underplays the nuances of religion in Ramabai’s reform efforts, which we try to fill by conceptualising faith and religiosity as two distinct signifiers of her private and public religious presentations respectively. Drawing on her published letters, the annual reports of the Ramabai Association in America, and a number of evangelical periodicals published during her lifetime, we analyse how she explored Christianity not just as a personal faith but also as a conduit for funds. The conversion enabled her access to American supporters, concomitantly consolidating their claim over her social work. Her peculiar religious identity—a conflation of Hinduism and Christianity—provoked strong protests from the Hindu orthodoxy while leading to a fall-out with the evangelists at the same time. Ramabai shaped the public portrayal of her religiosity to maximise support from American patrons, the colonial state, and liberal Indians, resisting the orthodoxy’s oppositions with these material exploits. Rather than surrendering to patriarchal cynicism, she capitalised on the socio-political volatilities of colonial India to further the nascent women’s movement.
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Grigoryan, Ernest. "Science and Religion." WISDOM 1, no. 6 (July 1, 2016): 33. http://dx.doi.org/10.24234/wisdom.v1i6.61.
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The main aim of this paper is to undertake a comparative scientific analysis of religions on the basis of the well-known theoretical foundation developed by Jean Piaget. The special feature of his approach is its logical and mathematical underpinnings. We use them to resolve disputes among religious systems. In this case we are obliged to refer to that level of reality which can be disclosed to us only by means of corresponding logical and mathematical tools. Such an apparatus and its accompanying map of reality is a necessary component in the study of what is at essence an evolutionary biological and social process, which is what we are namely dealing with in terms of the analytic study of religions.This fundamental proposition regarding the connection between logical-mathematical coordination and the morphogenesis of life ought to provide the basis for ongoing progress in unifying the religious worldviews within the framework of the most highly developed and universal among them. My overall thesis is founded on the overwhelmingly universal character of Christianity, encompassing within its embrace all the other religious methodological approaches in the form of partial and particular instances, though not their entire religious teachings.
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Lohlker, Rüdiger. "Introduction." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 2 (December 17, 2021): 355–58. http://dx.doi.org/10.30965/23642807-bja10029.
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Abstract The contributions of this issue show an understanding of disease(s) and religion in a multifaceted way. Covering traditions of Christianity, Islam, Taoism, indigenous Indonesian people, fundamentalism, and secularism discourses allow for an approach to liminal situations related to diseases and healing and resilience towards the challenges these situations mean. Philosophical reflections, empirical research, theological discussions, studying ideas on sciences, and theoretical reflections on practical dimensions of resilience contribute to a stimulating mosaic of ideas.
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Bobyreva, Ekaterina V., and Olga A. Dmitrieva. "COMPARATIVE CHARACTERISTICS OF CHRISTIANITY AND BUDDHISM VALUES." Sovremennye issledovaniya sotsialnykh problem 13, no. 4 (January 31, 2022): 568–83. http://dx.doi.org/10.12731/2077-1770-2021-13-4-568-583.
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The article considers dynamics and carries out comparison of significant valuable guidelines of Christianity and Buddhism which form the basis of theological conceptions if these world religions and demonstrate ideological and moral priorities of people professing these religions. The issues under consideration are of relevance as the problem considered in the article and reacquired results of the survey reveal the difference in the mentality of people confessing definite religion and as a result can remove difficulties arising in the process of communication of people sharing different religious views.
The aim of the carried investigation is to identify values forming the basis of the two of the world’s principal religions. To determine causes and main directions of historical dynamics of the pointed values as well as influence of the values of a certain religion on the society’s functioning.
In the process of conducting research the following methods were used: semantic and content analysis method, conceptual analysis and discourse analysis.
The study showed that the following values can be referred to traditional Christian values: faith, good (kindness), love, mercy, modesty, forgiveness, purity of morals, God. At the present stage of social development Christian values have undergone changes, and at present such values as life, truth, and good have come to the fore. Besides, modern Christianity refers to values such notions as patriotism, freedom and family values. Buddhism historically refers to the category of values the guidelines determining foundations of human life: correct views, correct intentions, correct speech, correct behavior, correct lifestyle, correct efforts, correct attention. At the present stage of social development modified values of Buddhism come to the forefront: cleansing the mind and developing wisdom, compassion, the law of karma and rebirth. In modern Buddhism, values present complex concepts implying that a person has particular moral qualities. The results of the study showed that Christian values have been kept unchanged, while values of Buddhism have been subject to changes under the influence of changing historical conditions.
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Aboubakary, Sereme, and Maroning Salaming. "Contemporary Muslim-Christian Interaction in Ivory Coast." Dirasat: Human and Social Sciences 49, no. 4 (July 30, 2022): 539–51. http://dx.doi.org/10.35516/hum.v49i4.2109.
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Objectives: This qualitative study investigates a reality check of the interaction between Islam and Christianity in (Man) City, by investigating the level of peaceful coexistence among Muslims and Christians in (Man’s) Ivory Coast.
Methods: The research used specific selection to provide concrete information to address the current situation among the citizens and to find suitable solutions to maintain peaceful coexistence among 3 religious groups: imams, pastors, and community members, chosen based on their experiences in the current coexistence situation.
Results: The findings indicated that the current interaction between Muslims and Christians has been amicable and warm and that both religion members live in peace and harmony, since President Ouattara was assigned in 2011, who established a good relationship between the two religions. It was also found that the participants view Christianity as the favorite religion of the government, while Muslims have the greater influence in the society.
Conclusions: The research concludes that Ivorian Muslims and Christians enjoy peaceful coexistence in harmony, tolerance and mutual respect. Religious dialogue plays some crucial roles in resolving disputes and misunderstandings. The study therefore, recommends that the government and the religious leaders need to create awareness so as to educate the citizens on the importance of peaceful religious coexistence in the society.
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DUHAIME, Jean. "Early Christianity and the Social Sciences: A Bibliography." Social Compass 39, no. 2 (June 1992): 275–90. http://dx.doi.org/10.1177/003776892039002007.
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Petrikova, Ivica. "Religion and foreign-policy views: Are religious people more altruistic and/or more militant?" International Political Science Review 40, no. 4 (June 6, 2018): 535–57. http://dx.doi.org/10.1177/0192512118756242.
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Religion shapes people’s identity and behaviour, and thus influences their foreign-policy views. Yet, existing research has thus far not explored this issue in depth or cross-nationally. This article contributes to filling this gap by examining the effects of religious belief, belonging, and behaviour on people’s foreign-policy views across a large sample of countries. Further, it investigates how these effects are influenced by religions’ social standing and countries’ income level. The study finds that religion significantly heightens followers’ militant internationalist views. Its effect on cooperative internationalist views is more ambiguous. Frequent religious attendance, self-identification as a religious person, and adherence to Islam tend to make people more altruistic in their foreign-policy views, while affiliation with Christianity and other religious faiths (Hinduism, Buddhism, etc.) may have the opposite effect. Overall, religion has a stronger effect on foreign-policy views among adherents to majority religions and in poorer countries.
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Beidelman, T. O., Wendy James, and Douglas H. Johnson. "Vernacular Christianity: Essays in the Social Anthropology of Religion Presented to Godfrey Lienhardt." Man 24, no. 4 (December 1989): 703. http://dx.doi.org/10.2307/2804322.
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Mellquist Lehto, Heather. "Designing Secularity at Sarang Church." Journal of Korean Studies 25, no. 2 (October 1, 2020): 429–54. http://dx.doi.org/10.1215/07311613-8552071.
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Abstract The Sarang Global Ministry Center (SGMC) in Seoul, South Korea, is well known for its architectural design and for several controversies surrounding its construction. The SGMC does not have conventional Christian architectural features, such as a steeple or stone facade; instead, the church resembles a luxury department store. Reactions to this building have been mixed, reflecting differing opinions about Christianity in South Korea. Some value the fact that the building’s aesthetics blend Christian activities with everyday life outside the church. Others criticize the building’s corporate appearance, citing it as evidence that Sarang Church is “just a business.” While the way religion is permitted to operate in South Korean secular society is partially defined by legal principles, such as the separation of church and state and state neutrality toward religion, secularism also entails an active configuration of the social order through lived experience. Secularity both constitutes and is constituted by the materiality of religious space, which disputes over the SGMC design make clear. Considering varied responses to the SGMC building project, this article highlights how church architecture, city planning, and consumer capitalism participate in the shaping of Korean Protestant Christianity and how it manifests within South Korea’s secular social and political order.
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Berquist, Jon L., Anthony J. Blasi, Jean Duhaime, Paul-André Turcotte, and Paul-Andre Turcotte. "Handbook of Early Christianity: Social Science Approaches." Sociology of Religion 66, no. 4 (2005): 432. http://dx.doi.org/10.2307/3712391.
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Hödl, Hans Gerald, and Bettina Schmidt. "From Syncretism to Hybridity: Transformations in African-derived American Religions: An Introduction." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 9, no. 2 (November 24, 2023): 301–9. http://dx.doi.org/10.30965/23642807-10020025.
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Abstract In this volume, we bring together research on African derived Religions in Latin America and African American Religions in the USA. Theoretically, the concepts of hybridity and syncretism are discussed, in the introduction as well as in the papers included. The papers featured deal with Brazilian Umbanda, Cuban Santería, US African Black Hebrew Israelites, the Five Percenter movement (an offspring of the Nation of Islam), and one single person, Robert T. Browne, an activist in the Black Nationalist movement. In the religions covered – that are an outcome of the historical circumstances of the Trans-Atlantic Slave Trade – elements taken from West and Central African traditions, European Christianity, and Kardecian Spiritism blend to new forms of religious movements. This being the “fundamental” transformation of religion addressed here, some essays in the volume also look at the further transformation of those traditions in a “glocalized” world.
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Ferrero, Mario. "From Jesus to Christianity: The economics of sacrifice." Rationality and Society 26, no. 4 (October 7, 2014): 397–424. http://dx.doi.org/10.1177/1043463114546314.
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This article models the birth of a new religion from the ashes of apocalyptic prophecy. Christianity started around the imminent expectation of God’s Kingdom. Followers forsook worldly opportunities to prepare for the event. As the Kingdom’s arrival tarried, they found themselves “trapped” because those sacrifices—like transaction-specific investments—were wasted if they dropped out. This provided incentives to stay and transform the faith. Such effort, enhanced by reaction to the cognitive dissonance caused by prophecy failure, turned an apocalyptic movement into an established church. A survey of other apocalyptic groups confirms that dropout costs are critical to explaining outcomes.
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Matz, Lou. "The Utility of Religious Illusion: A Critique of J.S. Mill's Religion of Humanity." Utilitas 12, no. 2 (July 2000): 137–54. http://dx.doi.org/10.1017/s0953820800002752.
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In ‘Utility of Religion’, Mill argues that a wholly naturalistic religion of humanity would promote individual and social welfare better than supernatural religions like Christianity; in ‘Theism’, however, Mill defends the salutary effects of hope in an afterlife. While commentators have acknowledged this discrepancy, they have not examined the utilitarian value of what Mill terms ‘illusions’. In this essay, I explain Mill's case against the utility of supernatural religious belief and then argue that Mill cannot dismiss the utility of hope in an ultimate justice since it need not pervert the intellect or morality. There are thus utilitarian grounds to support some supernatural illusions, which undermines Mill's defence of an exclusively naturalistic religion. I conclude with the suggestion that while the utility of religious belief leads Mill toward William James's view, they disagree about whether supernatural religious sentiment has any unique, intrinsic force.
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Moriak-Protopopova, Khrystyna. "CHRISTIAN VALUES AS BASIC VALUES OF 1743 CODE (SELECTED ASPECTS)." Visnyk of the Lviv University. Series Law 73, no. 73 (November 30, 2021): 44–53. http://dx.doi.org/10.30970/vla.2021.73.044.
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The article presents justifications that law and religion are social regulators which aim is to create rules of human behavior in a socially heterogeneous society. Their functions are, to some extent, similar and, consequently, mutual influence of law on religion and religion on law is inevitable (however, it is felt less and less in Europe in 21st century). In the middle of the 18th century the influence of religion on law was especially noticeable and, as a result, Christian values became the basis of normative acts. Thus, we have tried to identify some Christian values implemented as a basis for 1743 Code, the most perfect and general law codification of Hetmanate. Detailed studying of the legal document under analysis allowed us to conclude that provisions of canon law with Christian values in it were included into the 1743 Code not by accident. The combination of two states in the Hetmanate, Cossack-noble and clerical, could have led to the fact that secular commission members’ views were formed under a significant influence of Christianity, whereas church representatives’ views were less conservative. Most of them were knowledgeable at current state and canonical law. Thus, there is the evidence of direct influence of Christianity on the Hetmanate right (in spite no references to the sources of canon law in 1743 Code). The composition of the committee and Cossacks’ worldviews indicate preservation of traditional inclination of contemporary law to strengthen Christianity (Orthodox rite) as a dominant religion in the state. It has been proved that, taking into consideration historical period, composition of the committee and traditional contemporary ideas, values mentioned in the article were Christian ones for Cossacks officers and clergy of the Hetmanate (including authors of the Code). It has been revealed that 1743 Code equally protected the oldest Christian values contained in Moses Pentateuch as well as their additions and modifications whose source was the New Testament. It has been noted that medieval cruelty and intolerance confronted New Age humanism in the Code. The topic under study needs both further investigation and comprehension of the Christian legal tradition in general. Its further exploration will allow to characterize and understand the whole complex of possible impacts of Christianity on law, namely law of the Hetmanate.
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Goh, Daniel. "Chinese Religion and the Challenge of Modernity in Malaysia and Singapore: Syncretism, Hybridisation and Transfiguration." Asian Journal of Social Science 37, no. 1 (2009): 107–37. http://dx.doi.org/10.1163/156853109x385411.
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AbstractThe past fifty years have seen continuing anthropological interest in the changes in religious beliefs and practices among the Chinese in Malaysia and Singapore under conditions of rapid modernisation. Anthropologists have used the syncretic model to explain these changes, arguing that practitioners of Chinese "folk" religion have adapted to urbanisation, capitalist growth, nation-state formation, and literacy to preserve their spiritualist worldview, but the religion has also experienced "rationalisation" in response to the challenge of modernity. This article proposes an alternative approach that questions the dichotomous imagination of spiritualist Chinese religion and rationalist modernity assumed by the syncretic model. Using ethnographic, archival and secondary materials, I discuss two processes of change — the transfiguration of forms brought about by mediation in new cultural flows, and the hybridisation of meanings brought about by contact between different cultural systems — in the cases of the Confucianist reform movement, spirit mediumship, Dejiao associations, state-sponsored Chingay parades, reform Taoism, and Charismatic Christianity. These represent both changes internal to Chinese religion and those that extend beyond to reanimate modernity in Malaysia and Singapore. I argue that existential anxiety connects both processes as the consequence of hybridisation and the driving force for transfiguration.
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Mayrl, Damon. "The Funk of White Souls: Toward a Du Boisian Theory of the White Church." Sociology of Religion 84, no. 1 (May 29, 2022): 16–41. http://dx.doi.org/10.1093/socrel/srac009.
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Abstract This article revisits the writings of W.E.B. Du Bois on the white church. Drawing on a synthetic reading of his scholarship on white Christianity, I argue that Du Bois conceives of the white church as a racialized organization that has been indelibly shaped by white supremacy. I then elaborate six mechanisms identified by Du Bois through which white churches further perpetuate white supremacy: legitimation, revisionism, inaction, segregation, missionary work, and charitable giving. Building on this analysis, I sketch a Du Boisian agenda for research on the white church and show how it can enrich scholarship in the sociology of religion, critical scholarship on race, and the Du Boisian renaissance more broadly.
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Huang, Yuqin. "Western-Educated Chinese Christian Returnees, Nationalism, and Modernity: Comparison Between the Pre-1949 Era and the Post-1978 Era." SAGE Open 11, no. 1 (January 2021): 215824402199481. http://dx.doi.org/10.1177/2158244021994816.
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For more than 100 years, China has seen waves of students and scholars heading overseas and studying in the West as well as the concomitant returning waves. This study draws on information obtained from secondhand documents and firsthand field studies to analyze and compare two returning waves involving the complex dynamics of globalization/indigenization of Christianity in China. The first returning wave began in the early 1900s and lasted until 1950, in which many went overseas because of their connections with Western missionaries. The second returning wave is currently occurring following the study-abroad fever after 1978, in which many were exposed to the proselytizing endeavor of overseas Chinese Christian communities and eventually converted to Christianity before returning to China. The article compares the following themes in relation to these two groups of Christian returnees: their negotiation with their religious identities upon the return, perceptions on the meaning of Christianity to themselves and to China, their transnational religious networks, and potential implications to the glocalization of Christianity in China. Consequently, it involves the following topics that are important throughout the modern Chinese history: modernity/religion paradox, East–West interaction in relation to Christianity, contributions of Western-educated professionals to China, glocalization of Christianity in China, and complex internationalist/nationalist interaction.
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Joas, Hans. "Faith and Knowledge: Habermas’ Alternative History of Philosophy1." Theory, Culture & Society 37, no. 7-8 (November 2, 2020): 47–52. http://dx.doi.org/10.1177/0263276420957746.
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Jürgen Habermas’ philosophical oeuvre so far contained only few references to thinkers prior to Kant. The publication of a comprehensive history of Western philosophy by this author, therefore, came as a surprise. The book is not, as many had anticipated, a book about religion, but about the gradual emancipation of “secular” “autonomous” rationality from religion, although in a way that preserves a normative commitment to Christianity. While welcoming this attitude and praising the achievements of this book, this text is also critical with regard to Habermas' understanding of faith and hints at several shortcomings of the historical argument resulting from this deficient presupposition.
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Turner, Bryan S., and Talal Asad. "Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam." Sociology of Religion 55, no. 3 (1994): 371. http://dx.doi.org/10.2307/3712068.
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Kolodnyi, Anatolii M. "The Department of Religious Studies is the leading institution of Ukraine for research on religious phenomena." Ukrainian Religious Studies, no. 8 (December 22, 1998): 65–70. http://dx.doi.org/10.32420/1998.8.184.
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The Department of Religious Studies is formed on an autonomous basis in the structure of the Institute of Philosophy by the decision of the Presidium of the National Academy of Sciences of Ukraine in June 1991 with the prospect of its transformation into an independent academic institution. The first director of the Department was Dr. Philos. Mr., O.S. Onischenko, Corresponding Member of the National Academy of Sciences of Ukraine. The Department includes departments of the philosophy of religion (headed by A. Kolodnyi, Ph.D.), sociology of religion (the head of the Philosophical Philosophy Department P.Kosuh), the history of religion in Ukraine (the head of the Philosophy Philosophy Yarotsky) During the first three years, departments conducted research on the following topics: "Methodological Principles and Categorical Apparatus of Religious Studies"; "Contemporary Religious Situation in Ukraine: State, Trends, Forecasts"; "History of the Orthodox Church in Ukraine". Since 1994, they have been working on problems: "The phenomenon of religion: nature, essence, functionality"; "Religious activity in the context of social processes in Ukraine"; "Features and milestones of the history of Ukrainian Christianity". At the time, the research group on the history of theological thought in Ukraine (headed by K.Filosov V.Klimov) studied the creative work of Metropolitan Petro Mohyla, a group on the study of neo-religions (head of the department - Philosophy L. L. Filippovich) - investigated new religious currents and cults of post-socialist Ukraine, and a group on the history of Protestantism (headed by F. Philosopher P. Kosuh, coordinator - Ph.D. S.Golovashchenko) conducted a large-scale study of archival sources on the history of the Gospel-Baptist movement in Ukraine. In 1995, the Department employed 30 scientific staff (including 5 doctors and 14 candidates of science).
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Lee, Sang-Dong. "Hungarian Primitive Religion and Shamanistic Epic." East European and Balkan Institute 47, no. 2 (May 31, 2023): 63–90. http://dx.doi.org/10.19170/eebs.2023.47.2.63.
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The main elements of Hungarian primitive religion are based on Eurasian shamanism. Similarities are found in the shamanistic folk cultures of the Mansis and the Hantis, the closest relatives in the Ugric language family, and the Samoyeds in northeast Siberia. However, after the acceptance of Christianity, Hungarian shamanism gradually declined under the Christianization policy of the Hungarian national ideology. During this period, as a social class system was consolidated in Hungary, folk beliefs were practiced among the serfs and peasants, who made up the majority of the population. Shamanism continued in Hungarians’ lives as the Kumans and the Jassics, Turkic tribes with shamanistic cultures, later migrated from Central Asia to Hungary.
This study analyzes Hungarian primitive religion in association with studies of shamans by investigating the role, function, and characteristics of the shaman as distinct from those of other beings with supernatural power, focusing on research on ancient Hungarian beliefs and folk beliefs after the Hungarian acceptance of Christianity, which bears close connections with research on shamans. Moreover, the shamanistic aspect of the Hungarian is examined regarding connections with primitive religion. Táltos, a figure in Hungarian folk beliefs, appeared not only in the people's daily lives but also in oral literature and folk rituals; as a valuable supernatural being. This study also examines the lyrics, content, rhythm, structure, meaning, ideology, and religious consciousness in táltos' shamanic songs. It is expected that the meaning of the structural archetypes of Hungarian primitive religion and shaman song analyzed in this study will contribute to opening a new horizon of comparative folklore and cross-cultural study in Korea.
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Sharot, Stephen. "Beyond Christianity: A Critique of the Rational Choice Theory of Religion from a Weberian and Comparative Religions Perspective." Sociology of Religion 63, no. 4 (2002): 427. http://dx.doi.org/10.2307/3712301.
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Ramadan, Abdelaziz. "The Byzantine Embassy to Himyar (c. 356 AD) and the introduction of Christianity in South Arabia." Dirasat: Human and Social Sciences 49, no. 2 (August 2, 2022): 81–97. http://dx.doi.org/10.35516/hum.v49i2.1778.
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Most modern researchers point out that a clear pattern of monotheistic religion began to appear in South Arabia since the middle of the fourth century. While these researchers count on the overwhelming influence of Judaism, they marginalize any influence of Christianity despite the presence of references in literary sources confirming the coincidence of this pattern with the first missionary embassy sent by the largest Christian empire at the time, the Byzantine Empire, to the kingdom of Himyar (c. 356 AD). These researchers are based on the absence of any explicit reference to Christianity in the epigraphic evidence. Hence, this research aims to re-approach this issue through the only source account of this mission, which was recorded by the ecclesiastical historian Philostorgius, and linking it to evidence from other literary sources, whether Byzantine or Eastern Christianity, which may support it.
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Brown, Iem. "Contemporary Indonesian Buddhism and Monotheism." Journal of Southeast Asian Studies 18, no. 1 (March 1987): 108–17. http://dx.doi.org/10.1017/s0022463400001284.
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The philosophical basis of the Indonesian state, first framed in 1945, is the Panca Sila or Five Principles. Since 1985 all political and social organizations including religious ones have had to subscribe to the Panca Sila as their sole philosophical principle (Azas Tunggal). The first of the Five Principles is belief in Tuhan Yang Maha Esa, normally, though not entirely satisfactorily, translated as the One Supreme God. The founders of the state had accepted this principle rather than a more specific statement of belief in the God of Islam, the religion of the majority of the people. Its formulation was clearly a compromise, aimed at stressing the importance of religion in the state, but avoiding declaring Islam as the state religion. As it stood, the principle was generally acceptable to followers of Islam, Christianity and Hinduism, and all religions which did acknowledge the existence of God, in one form or another.
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Akgül, Mehmet H., and Ahmet Y. Karafil. "Examining the relationship between religious perception and psychological well-being levels of university football players." Physical education of students 26, no. 2 (April 30, 2022): 48–53. http://dx.doi.org/10.15561/20755279.2022.0201.
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Background and Study Aim. The relationship between sport and religion is one of the most important research topics of sport psychology recently. In the relevant literature, this relationship mostly focused on sports and Christianity. The present study examines the psychological well-being levels of athletes of the Islamic religion. This study aims to examine the relationship between the religious perception of university football players and their psychological well-being levels.
Material and Methods. For this purpose, 288 university students attending different universities in Turkey, completed the Religious Orientation Scale and Psychological Well-Being Scale. Pearson correlation analysis was used to assess the correlation between variables. Path analysis was applied to test the hypotheses developed in the study. The hypotheses created were tested by the path analysis method using Amos software. Moderator regression analysis was performed. Statistical analysis was carried out using Statistical Package for the Social Sciences (SPSS) 23 program (SPSS Inc. Chicago. II. USA). P-value was set at p<0.05.
Results. According to the findings obtained from the study data, positive and significant relationships were determined between the religious perceptions of the university football players and their psychological well-being (p<0,01).
Conclusions. In conclusion, it was concluded that the religious perception of the university football players was a significant predictor of their psychological well-being (p<0.01). It can be stated that in Turkish-Islamic culture, similar results to the relationship between Sports and Christianity have been achieved. Since religion is a universal phenomenon, it can be stated that the institution of religion has a special meaning for football players.
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Hale, Frederick. "Pondering Tibetan Buddhist Alterity in Peter Dickinson’s Tulku." Religion and Theology 30, no. 1-2 (August 16, 2023): 98–123. http://dx.doi.org/10.1163/15743012-bja10051.
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Abstract Peter Dickinson’s acclaimed English novel of 1979, Tulku, is primarily an exploration of the Tibetan Buddhist custom of discerning in children reincarnations of deceased spiritual leaders who are subsequently trained to assume positions of responsibility. This fascinating work also examines other dimensions of contemplative monastic Buddhism in a remote Himalayan setting, chiefly in a lamasery. On a broader scale, Dickinson addresses such themes as the supposedly peaceful nature of the national religion in question, relations between that faith and Christianity, the possibility of finding merit in religions other than one’s own, and the role of illusion in religious belief and practice. In the present article these matters are considered against the backdrop of evolving Western images of and attitudes towards Tibet generally, its form of Buddhism in particular, and the problematic practice of discovering reincarnated tulkus.
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Ha, Nam‐Gil, and J. A. Mangan. "A curious conjunction — sport, religion and nationalism: Christianity and the modern history of Korea." International Journal of the History of Sport 11, no. 3 (December 1994): 329–54. http://dx.doi.org/10.1080/09523369408713867.
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Zabaev, Ivan. "Religion and Economics: Can We Still Rely on Max Weber?" Sotsiologicheskoe Obozrenie / Russian Sociological Review 17, no. 3 (2018): 107–48. http://dx.doi.org/10.17323/1728-192x-2018-3-107-148.
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The article, within the framework of the logic proposed by M. Weber in The Protestant Ethic and the Spirit of Capitalism, attempts to identify the core ethical category of the Russian Orthodox Church that could function in the same way as Beruf (profession/vocation) does for the analysis of Protestantism and its potential impact on the formation of the economy. The attempt to apprehend this category relies on Weber’s works that analyze the economic ethics of world religions. In particular, an effort is made to interpret the Weberian categorization of Russian Orthodoxy as a “specific mysticism”. The texts of F. Nietzsche and M. Scheler are used to decipher Weber’s thesis. The analysis of the texts of Weber, Nietzsche, and Scheler leads to the assumption that “humility” could be the category in question. In his works on the sociology of religion, Weber used “humility” to describe “mysticism” in the same vein as is “vocation” for “asceticism”. At the same time, Weber reinterprets Nietzsche’s doctrine of ressentiment to construct the typology of economic ethics of world religions. For Nietzsche, humility is often synonymous to ressentiment. In the Weberian interpretation, the thesis on ressentiment becomes a “theodicy of suffering”. In the typology of suffering, humility was associated with contemplation, or the withdrawal from the world, that is, with everything specific for mysticism as it was understood by Weber. M. Scheler also took notice of this and criticized the thesis on ressentiment, contrasting it with humility as the basic Christian virtue. An analysis of the texts of F. Nietzsche, M. Weber and M. Scheler on the ressentiment and ethics of Christianity made it possible to propose a typology of ethics that seems to be suitable for constructing hypotheses about the (potential) influence of Orthodoxy on Russian economic life.
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Muhammad, Dyaaz, Eka Nurkamilah, and Fina Rahma indira. "Understanding the Relationship Between Islam and Fundamentalism in the Qur'an." Bulletin of Islamic Research 2, no. 1 (June 4, 2024): 131–48. http://dx.doi.org/10.69526/bir.v2i1.27.
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The human being was created by God as a social creature in whose mutual need belongs to the multiplicity of needs. Islam as the religion we admire has some principles of life in it that we ourselves cannot follow. of course, times and the speed of technology of course this has an impact on all the sciences of Islam except because it can facilitate us ourselves of course because the dissemination of information obtained by one source can be rapid and can be directly spread to another as additional information. Fundamental is something of a fundamental nature. Islam and fundamentalism are beliefs or desires to preserve integrity and uphold existing religious norms. But with this, people don't necessarily know for sure and understand what fundamentalism itself means. In religion too, of course, this fundamentalism is used either from Islam, Christianity, Hinduism, Buddhism, or any other religion. This is because the beliefs and firmness of its creators are correctly considered either small or large. In this case, fundamentalism becomes the foundation of the religion. However, when one has reached this level, it should be noted also not to come later when there is a difference one thing in religion it will be a dispute.
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Adamczyk, Amy, and Brittany E. Hayes. "Religion and Sexual Behaviors." American Sociological Review 77, no. 5 (August 30, 2012): 723–46. http://dx.doi.org/10.1177/0003122412458672.
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Social scientists have long been interested in how cultural and structural characteristics shape individuals’ actions. We investigate this relationship by examining how macro- and micro-level religious effects shape individuals’ reports of premarital and extramarital sex. We look at how identifying with one of the major world religions—Islam, Hinduism, Christianity, Buddhism, or Judaism—and living in a nation with a Muslim culture shape the likelihood of sex outside of marriage. Using hierarchical modeling techniques and cross-national data from the Demographic and Health Surveys, we find that ever married Hindus and Muslims are less likely to report having had premarital sex than are ever married Jews and Christians, and an earlier age at marriage does not appear to explain the relationship. Married Muslims are also less likely than affiliates of all other religions, except Buddhists, to report extramarital sex. The percentage Muslim within a nation decreases the odds of reports of premarital sex and this relationship is not explained by restrictions on women’s mobility. These findings contribute to research on religion, culture, policy, and health, as well as our understanding of the macro-micro relationship.
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Yilmaz, Hakan. "Islam, Sovereignty, and Democracy: A Turkish View." Middle East Journal 61, no. 3 (July 1, 2007): 477–93. http://dx.doi.org/10.3751/61.3.15.
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In this article, some conceptual and empirical relations between Islam, sovereignty, and democracy will be examined, with comparisons to Christianity. In the first part of the article, the historical conditions of the formation of the dualist (Christianity) and monist (Islam) political theories of the two religions will be examined. This will be followed by a conceptualization of the beginning and end of their respective “middle ages.” It will be argued that the end of the Islamic middle ages was marked, in some Islamic countries, by the following phenomena: the building of a secular state apparatus; the replacement of "religion" by “nation” as the basis of the sovereignty of the new state; the deportation of Islam from the state to society; and the re-birth of Islam in the hands of the social actors as a political ideology aiming at re-capturing the state it had lost. In the final sections, the problematic relationship between secularization and democratization in the Islamic world will be examined, and the experiments with secularization in the Islamic world will be compared with those of France. It will be observed that what made secularization and democracy compatible in France was a combination of historical factors (the existence of the Church that controlled the social manifestations of religion; the state's success in nation-building; the efficiency of the secular judicial system; and the state's satisfactory performance in the area of socioeconomic development), which were largely absent in the Islamic contexts, with the possible exception of Turkey.