Academic literature on the topic 'Transformative religious process'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Transformative religious process.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Transformative religious process"
1
Pransiska, Toni. "PENDIDIKAN ISLAM TRANSFORMATIF SYEIKH NAWAWI AL-BANTANI: UPAYA MEWUJUDKAN GENERASI RELIGIUS-SAINTIFIK." Jurnal Ilmiah Didaktika 18, no. 2 (July 16, 2018): 172. http://dx.doi.org/10.22373/jid.v18i2.3241.
Full textAbstract:
This article tries to explore the new paradigms of Islamic education. Islamic education transformative on Syekh Nawawi’s perspektive can be an alternative solution to the problems of the state and education in particular. In fact, Islamic educational transformative is the accumulation of the process of transfer of knowledge, transfer of values, transfer of methodology and transformation. Integration of religion sciences (‘ulumuddin) and natural sciences or humanities sciences is a priority in Islamic education transformative. There is no dichotomy and scientific specialization. Ultimately, through this transformative Islamic education can produce output which has a religious personality and competence of science as well. The expectation is the realization of the scientific-religious generation. Become a religionist-scientific and a saintists-religionist.
2
Brancatelli, Robert. "Jungian Analytical Method as a Process for Transformative Catechesis." Horizons 35, no. 1 (2008): 72–93. http://dx.doi.org/10.1017/s0360966900004989.
Full textAbstract:
This paper elaborates a theory of catechesis that is concerned with the psychological transformation of adult Christians. It offers a definition of this new type of catechesis as well as a comparison with experiential catechesis. It then presents a process for transformative catechesis based on the analytical method of Jungian depth psychology. This process includes anamnesis, interpretation, discernment, and ritual commitment, with the ultimate aim of helping adults identify and experience the paschal mystery in their own lives. It begins by examining the suitability of Jungian psychology for a catechetical process, presents the actual process, and then explores the theological implications of Jungian-based catechesis for those working in ministry.
3
Pieterse, Hendrik J. C. "A Theological Theory of Communicative Actions." Religion and Theology 5, no. 2 (1998): 176–94. http://dx.doi.org/10.1163/157430198x00048.
Full textAbstract:
AbstractSouth African society is engaged in an intensive process of transformation and change. This transformation is an extremely complex and difficult process in the light of the enormous social and economic problems of the South African population. In this unique context practical theology is practised as an academic theological discipline with a view on the role of religious praxis in the transformation process. The South African approach to practical theology has the following characteristics. It is a critical, contextual theology of a liberational, transformative nature that works with a communicative theory of action based in a critical hermeneutical framework. It takes the concrete practical situation seriously and is therefore empirically oriented.
4
Sholihin, Anwar. "Key factor keberhasilan transfer of knowledge Pendidikan Agama Islam dalam perspektif keterbukaan Informasi." Progressa: Journal of Islamic Religious Instruction 3, no. 1 (August 14, 2019): 129–36. http://dx.doi.org/10.32616/pgr.v3.1.172.129-136.
Full textAbstract:
The education process can be formulated as a process of humanization, meaning that it develops a sense of humanity that has a sense of moral and religious values, which takes place both in the personal, family, community and national, present and future environment. From the results of the discussion concluded: 1) The presence of self-understanding of critical, dialogical and transformative education is the key to facilitating the emergence of a balanced and mature Islamic sense in the modern world. 2) so that the learning process of Islamic education is truly transformative, each theological reflection incorporates an empirical dimension with critical involvement to facilitate a smart and meaningful perspective. 3) to assess the validity of information on the internet, special competencies are needed, which have not been taught in formal education. the development of new skills to build a 'digital learning' framework is an important part of the process of re-establishing a transformative educational culture. 4) Transformative learning is not just transforming knowledge or information to students, but more important is the transformation of mindset, thought patterns and methodology. In this way students will process science or information that is obtained critically, reflective, and openly not only to look for the right, but the most correct.
5
Hartelius, Glenn. "Participatory Transpersonalism: Transformative Relational Process, Not the Structure of Ultimate Reality." International Journal of Transpersonal Studies 35, no. 1 (January 1, 2016): iii—ix. http://dx.doi.org/10.24972/ijts.2016.35.1.iii.
Full text
6
Mshana, Rogate R. "The AGAPE Process: A Challenge for Transformative Mission and Ecumenism in the 21st Century." International Review of Mission 97, no. 386-387 (July 10, 2008): 220–32. http://dx.doi.org/10.1111/j.1758-6631.2008.tb00641.x.
Full text
7
Pettipiece, Timothy. "From Cybele to Christ: Christianity and the transformation of late Roman religious culture." Studies in Religion/Sciences Religieuses 37, no. 1 (March 2008): 41–61. http://dx.doi.org/10.1177/000842980803700103.
Full textAbstract:
In light of the current appetite for early Christianity in popular discourse, this paper examines the rise of Christianity within the transformative context of late-Roman religious culture. Rather than viewing Christianity as an isolated and unique catalyst for religious change, this paper reminds readers that early Christianity was in fact part of a much broader process that saw a steady increase in the influence of eastern religious cultures throughout the later Empire.
8
Smith, Andrea. "Evangelicals and Abolitionist Methodologies." Religions 13, no. 9 (August 31, 2022): 811. http://dx.doi.org/10.3390/rel13090811.
Full textAbstract:
The development of the primarily women-of-color-led movement for transformative justice has also shed light on the fact that abolition requires not just the transformation of social relations and place, but the transformations of subjectivity itself. This movement recognizes that violence is not just enacted against oppressed communities but is enacted with them, and hence the line between those who harm and those who face harm is often illusory. The movement for transformative justice—for accountability without disposability—calls on us to create different systems of relationality, which, in turn, transform who we think we are as people. Essentially, we are required to embark on an uncharted journey that will result in the creation of new selves we would not now recognize. Abolition can be seen as a process and a methodology rather than a presumed destination. To identify abolitionist methodologies, it can be helpful to look at unexpected places rather than presume that some spaces and peoples are necessarily more abolitionist than others. Consequently, this essay will look at abolitionism in an unexpected place, Christian evangelicalism.
9
Banks, James A. "Failed Citizenship and Transformative Civic Education." Educational Researcher 46, no. 7 (August 15, 2017): 366–77. http://dx.doi.org/10.3102/0013189x17726741.
Full textAbstract:
Global migration, the quest by diverse groups for equality, and the rise of populist nationalism have complicated the development of citizenship and citizenship education in nations around the world. Many racial, ethnic, cultural, linguistic, and religious groups are denied structural inclusion into their nation-state. Consequently, they do not fully internalize the values and symbols of the nation-state, develop a strong identity with it, or acquire political efficacy. They focus primarily on particularistic group needs and goals rather than the overarching goals of the nation-state. I conceptualize this process as failed citizenship and present a typology that details failed, recognized, participatory, and transformative citizenship. I describe the role of the schools in reducing failed citizenship and helping marginalized groups become efficacious and participatory citizens in multicultural nation-states.
10
Wainwright, Elaine M. "Images, Words and Stories: Exploring their Transformative Power in Reading Biblical Texts Ecologically." Biblical Interpretation 20, no. 3 (2012): 280–304. http://dx.doi.org/10.1163/156851512x651096.
Full textAbstract:
AbstractThis essay is theoretical rather than interpretive in that I seek to develop a process or processes for reading biblical texts ecologically. I identify initially a significant epistemic shift that Lorraine Code calls ecological thinking as the context in which ecological reading takes place. I emphasize that reading ecologically is a process rather than a fixed approach, drawing imagery and language from Earth's processes that are characterized by reciprocity and multi-dimensionality. As a critical process, ecological reading will be characterized by suspicion and reconfiguration in their reciprocity. They will inform the range of reading procedures that uncover the inner texture and intertexture of the text. Having borrowed these two aspects of textual reading from Vernon Robbins” socio-rhetorical approach and nuanced them in relation to an ecological reading which recognizes the centrality of “habitat,” I propose a more significant development of Robbins' approach in that I replace his “social and cultural texture” with what I call “ecological texture,” suggesting that “inter-con/textuality” is a way of naming the various tools and procedures that will facilitate a reading of this ecological texture of the biblical text. I name my ecological reading process eco-rhetorical and conclude by noting that it cannot remain text-bound but must be integrated into the praxis of ecocitizenship.
Dissertations / Theses on the topic "Transformative religious process"
1
Lang, James A. "A mixed methods study exploring transformative learning through a Christian discipleship process." Thesis, Northwest Nazarene University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3643227.
Full textAbstract:
This mixed-methods study investigated the transformative learning that occurred in the alumni of the 22-lesson Christian discipleship process called the Immersion Experience by Aphesis Group Ministries. Quantitative data was collected from a survey sent out to the 850 alumni. Deep interviews were conducted with 16 participants who had the additional prerequisite of being raised in a religiously confused home of origin. The transformative learning was examined through the theoretical framework of Mezirow's transformative learning theory. An additional lens was resistance to change. Argyris and Schon's theory of action developed the concept of double-loop learning. Their theory was extended by Kegan and Lahey's immunity-to-change perspective. The final lens was a synthesis of Brown's development of wholehearted living, Bowlby's Attachment Theory, positive psychology, and virtue ethics. This has been summarized as living wholeheartedly with virtue. The Immersion Experience seeks to help professing Christians evaluate their inner lives and discern the discrepancies between their espoused Christian beliefs (what they say they believe) and their theories-in-use (what they actually live out) in the attempt to bring them into alignment. The intent is to help believers be able to practically live out their Christian commitment each day of their lives.
2
Johansson, Elin. "Konfessionella friskolors vara eller icke-vara : En kvalitativ textanalys av den mediala debatten om konfessionella friskolor." Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-444088.
Full textAbstract:
The religious landscape in Sweden has changed in recent years as a result of secularization processes, individualization, and migration. This has led to religion occupying new places in society and one such place is media. The visibility of religion in the media creates space for debate about what role religion should play in different context, which in this thesis applies to school. Since 2018, there has been a debate in the media regarding the being or non-being of independent confessional schools. This bachelor thesis aims to examine the arguments that appear in the criticism versus the defense of independent confessional schools in debate articles in Sweden. Debate articles from the Swedish newspapers Svenska Dagbladet, Dagens Nyheter, Aftonbladet and Expressen are examined with qualitative text analysis. The result shows that the most common arguments among those who want to ban independent confessional schools are: religious indoctrination, segregation, and extremism. From the other side of the debate are the ones who defend independent confessional schools and the most common arguments from this side are: freedom of religion, corresponds to the Swedish curriculum, and integration. Further, an additional aim is to analyze how the debate can be understood using the theoretical concepts of narrative, institutional and cultural transformation processes in mediatization theory. The analysis shows that there are signs of these transformation processes in the debate articles. Many of the debate articles on the ban side are structured according to media logics where one perspective is set against another to provoke reactions from the readers, which expresses the narrative transformation process. The institutional transformation process is reflected in how actors from different institutions communicate in the debate, where political actors control the debate and religious actors adapt accordingly. The cultural transformation process is made visible by seeing how the debate relates to the surrounding society which is characterized by secular norms on one hand and increased religious diversity on the other.
3
Lopes, Cristiano Camilo. "O sagrado na literatura infantil e juvenil em processo de transformação: da ordem humanista/religiosa das origens na colonização para o novo homem em processo em nosso tempo." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8156/tde-13032013-112210/.
Full textAbstract:
Desde os primórdios, a literatura infantil e juvenil tem acompanhado as transformações do homem e da sociedade e tem servido de palco para essas mudanças. Em diferentes épocas e lugares, podem-se observar produções literárias que reproduzem a experiência humana e tudo o que com ela se relaciona. Dentre essas relações está o sagrado, que se apresenta como um vínculo orgânico e universal. Nesta pesquisa, ao observar a trajetória do sagrado na literatura, identificam-se mudanças no modo como ele se manifesta, o que torna possível avaliar os elementos que projetaram essas transformações. Não se trata de um movimento linear, mas de um movimento espiralado que incorpora os elementos das modificações e, ao mesmo tempo, se projeta. Assim, propõe-se avaliar as transições do sagrado ao longo da história da literatura infantil e juvenil a partir de uma análise das principais manifestações literárias desde o período da colonização portuguesa no Brasil à contemporaneidade a fim de compreender como as transformações, ocorridas ao longo desse período, se refletem na sua configuração atual. Ao revisitar o ontem da literatura, pode-se compreender melhor o hoje, uma vez que o presente apresenta marcas do passado. Além de analisar excertos da produção literária da época da colonização ao início do século XIX, no período dos precursores da literatura infantil e juvenil brasileira, no período dos ideais do modernismo, na explosão da literatura infantil nos anos 1970 e na contemporaneidade, a pesquisa envolve, sobretudo, a análise comparada das obras dos autores Sophia de Mello Breyner Andresen (Portugal) e Bartolomeu de Campos Queirós (Brasil). Ao compará-las, verifica-se uma nova configuração do sagrado em suas articulações.Since the beginning, the children and juvenile literature has following the transformations of the man and of the society, and it has been serving as stage for such changes. In different times and places, literary productions that reproduce the human experience and everything related to it can be observed. Among these relations, there is the sacred, which presents itself as an organic and universal connection. In this research, when observing the trajectory of the sacred in the literature, changes in the way it manifests are identified, which enables us to evaluate the elements that designed such transformations. it is not about a linear movement, but it is a spiraled movement, which incorporates the elements of the modifications and, at the same time, it is projected. Therefore, it is proposed to evaluate the transitions of the sacred throughout the history of the children and juvenile literature, as form an analysis of the main literary manifestations since the period of the Portuguese colonization in Brazil to the contemporaneity, in order to encompass how the transformations, occurred throughout this period, reflect in its present configuration. When revisiting the \"yesterday\" of the literature, the \"today\" can be better understood, as it presents the marks of the past. Besides analyzing excerpts of the literary production of the colonization time until the beginning of the XIX century, in the period of the precursors of the Brazilian children and juvenile literature, in the period of the ideals of the modernism, in the boom of the children literature in the 1970s, and in contemporaneity, the research involves, above all, the compared analysis of the works from the authors Sophia de Mello Breyner Andresen (Portugal) and Bartolomeu de Campos Queirós (Brazil). When comparing them, it is verified a new configuration of the sacred in their articulations.
4
Wrastari, Aryani Tri. "Inner Transformation: Exploring the Interrelationship between Transformative Learning and Religiosity among Change Agent Educators in Indonesia." Thesis, 2018. http://hdl.handle.net/2440/120352.
Full textAbstract:
This research highlights the issue of religiosity in transformative learning discourse by exploring how change agent educators in Indonesia interpret their religious experiences as important sources for transformation. Studies within the transformative learning theory suffer from a lack of extended discourse on religiosity. From the four recognised strands, only Dirkx acknowledges the general aspect of spirituality and religion in transformative learning. Theoretical gaps are evident in existing theories. Therefore, the aim of this research is to build a theoretical model that analyses the interrelationship between religious process and the educator’s inner transformation in the education context. Fourteen change agent educators with strong religious backgrounds from five different religions in Indonesia were interviewed. Moreover, a grounded theory methodology was employed and a series of in-depth semi-structured interviews were conducted. A constant comparison method, suggested by Strauss and Corbin, was employed as the data analysis technique, consisting of three stages of coding, namely open, axial and selective coding. A theoretical model, the so-called the Relational Transformative model, was developed to explain the role of religion in a person's inner transformation as change agent. This theoretical model was built through explorations of two research questions. The first research question asked: “How does the educator’s religiosity influence their own personal learning process that enables transformation?” This led to the finding of a transformative religious process that informs the transformative role of religion through three interrelated dimensions, namely a structural, transcendental and subjective dimensions. The structural dimension relates to basic aspects of all religion, such as rituals and doctrines, essential to establish a solid foundation for a religious identity. The transcendental dimension captures the encounter with God, that is sacred and numinous, and provides the individual with a potential transformative function that guides the ego structure. The subjective dimension refers to the response of the conscious mind, through the process of the symbolic attitude, in working with religious experiences in two previous dimensions. This research also found religious crisis to be an important factor for transformation. The second research question asked: "How does the educator’s inner transformation, assisted by their religious life, shape their effectiveness as change agent?" The relational transformative being is presented here to explain three qualities of the change agent educator, namely the transpersonal, intrapersonal and interpersonal being. The transpersonal being reflects the preference of internalising transcendent qualities into behaviour. This requires the individual to be faithful and humble, to relegate the highest respect towards the transcendent characters in the belief system, and to set these transcendent characters as the standard for self-improvement. Intrapersonal being refers to an individual who is thoughtful and reflective towards the self. This includes the characteristic of engaging in a dialogical self, self-mindfulness, and having a vocational and impactful life. Interpersonal being refers to the valuation of relationship with other people. Participants in this study strongly believed that the relationship with others is as important as their relationship with God and with themselves, which points to two qualities: the nurturing soul, and the harmonious seeking character.Thesis (Ph.D.) -- University of Adelaide, School of Education, 2018
5
"The Orisha religion in Trinidad: A study of culture process and transformation." Tulane University, 1992.
Find full textAbstract:
The Orisha religion of Trinidad is a complex system of beliefs and practices drawn from a number of cultural traditions. Its beginnings in Trinidad can be traced back to the late eighteenth and early nineteenth centuries when Africans were brought to the island to work on the colonial sugar plantations Sometime during the early developmental period of the primarily Yoruba (Nigerian) derived Orisha religion, syncretism involving specific elements of Catholicism occurred. In the early part of this century, the Orisha religion underwent further change as a result of contact with the Spiritual Baptists, an Afro-Protestant religion comprised primarily of worshipers drawn from the same socio-economic and ethnic class as that of the Orisha religion. Since 1950, various elements drawn from Hinduism and the Kabbalah were added to the existing religious system. The result is a highly eclectic system that is so broad ideologically that a number of disparate worship patterns are tolerated. The exploration and utilization of these various patterns often leads to confusion and conflict The present form and structure of the Orisha religion is the result of both centrifugal forces which are tending to further expand the religious system and centripetal forces which are acting to temper this change. Those mechanisms that engender variability include the loose organizational structure of the religion, fiercely independent shrine heads whose success and popularity is often judged by their ability to handle a diverse system of ritual and paraphernalia, and methods of knowledge transmission and enculturation which involve a few passing on information to the many. Those mechanisms which act against the forces of change include the annual feast circuit, which brings together worshipers from all over the island on a weekly basis, and Africanization, an anti-assimilative and anti-syncretic movement that emphasizes the retention of African elements and the expurgation of extraneous elements from the religious system, especially those of Catholicism This symbolically rich and sometimes confusing religion is examined both historically and ethnographically in an attempt to both describe and explain the various processes that have acted to transform it through timeacase@tulane.edu
6
Alfani, Bantea Roger. "The role of the Ruah YHWH in creative transformation : a process theology perspective applied to Judges 14." Thèse, 2009. http://hdl.handle.net/1866/4252.
Full textAbstract:
La Ruah YHWH joue un rôle important dans la transformation créative de l’univers et des entités actuelles; cependant, une réflexion concernant les modalités de ce rôle reste à développer. La théologie processuelle offre une plateforme à partir de laquelle sont examinées diverses facettes des rôles que peut jouer la Ruah YHWH dans un monde où le chaos semble dominer. L’objectif de ce mémoire est justement d’explorer la Ruah YHWH dans son rôle de transformation créative au service, ultimement de l’ordre, de la paix et de l’harmonie dans le monde, les communautés, la vie des entités actuelles, etc.
Le Chapitre 1 passe en revue des notions clés de la théologie processuelle. Le concept des “entités actuelles” est d’abord défini. Sont ensuite examinées les différentes phases du devenir d’une entité actuelle. Finalement, les concepts de “créativité” et de “transformation”, dans une perspective de la Ruah YHWH font l’objet d’observations attentives avant d’aborder « trois natures » de Dieu, à savoir primordiale, conséquente, et superjective. Le Chapitre 2 s’intéresse à la péricope centrale de ce mémoire : Juges 13:24-14:20. Le découpage de la structure de cette péricope est basé sur des critères de critique textuelle et d’analyse syntaxique. La première analyse s’attarde aux difficultés que le texte hébreu présente, alors que la deuxième met l’accent sur l’organisation structurelle des propositions grammaticales des versets. Les deux analyses me permettent ensuite de proposer une traduction du péricope. Le Chapitre 3 se veut une application de ce qui a été élaboré au Chapitre 1 sur la péricope analysée au Chapitre 2. Ce troisième chapitre permet de mettre en pratique une approche processuelle originale développée par Robert David dans son livre Déli_l’ ÉCRITURE. Dans la foulée des chapitres qui le précèdent, le Chapitre 4 propose quelques principes herméneutiques contemporains pouvant éclairer le rôle de la Ruah YHWH dans l’avancée créative du monde : vie, amour, et paix.The Ruah YHWH plays a key role in the creative transformation of both the universe and actual entities; however, that role has still to be developed. Process theology, of which I shall endeavour to define some important notions in Chapter 1, offers a platform I shall attempt to build upon in order to examine such an important role in a chaotic world. The aim of this dissertation is to explore the Ruah YHWH in Her role of creative transformation, which I argue to ultimately be that of bringing order, peace, and harmony in the world, communities, the life of actual entities, etc. Chapter 1 is an overview of some key notions of process theology: first, the concept of “actual entities” is defined. Secondly, I examine the phases of concrescence in the becoming of an actual entity. And finally, I look at the concepts of creativity and transformation in the perspective of the Ruah YHWH prior to examining the “three natures” of God, primordial, consequent, and superjective. Chapter 2 defines the pericope of this dissertation: Judges 13:24-14:20. The structure of the pericope is based upon the methods of textual criticism and syntactical analysis. While the first examination deals with some difficulties the original Hebrew text presents, the second deals with the structural organization of the verses grammatical propositions. The two examinations allow me to propose a translation of the pericope. Chapter 3 is an application of what was laid out in Chapter 1 on the pericope established in Chapter 2. In the course of the third chapter, I employ an innovative (original) processual approach developed by Robert David in his recent book Déli_ l’ÉCRITURE. Then, Chapter 4 proposes, out of the preceding chapters, some contemporary hermeneutical principles which enlighten the role of the Ruah YHWH in the creative transformation of the world: life, love, and peace.
7
Alfani, Roger Bantea. "The role of the Ruah YHWH in creative transformation : a process theology perspective applied to Judges 14." Thèse, 2009. http://hdl.handle.net/1866/4252.
Full textAbstract:
La Ruah YHWH joue un rôle important dans la transformation créative de l’univers et des entités actuelles; cependant, une réflexion concernant les modalités de ce rôle reste à développer. La théologie processuelle offre une plateforme à partir de laquelle sont examinées diverses facettes des rôles que peut jouer la Ruah YHWH dans un monde où le chaos semble dominer. L’objectif de ce mémoire est justement d’explorer la Ruah YHWH dans son rôle de transformation créative au service, ultimement de l’ordre, de la paix et de l’harmonie dans le monde, les communautés, la vie des entités actuelles, etc.
Le Chapitre 1 passe en revue des notions clés de la théologie processuelle. Le concept des “entités actuelles” est d’abord défini. Sont ensuite examinées les différentes phases du devenir d’une entité actuelle. Finalement, les concepts de “créativité” et de “transformation”, dans une perspective de la Ruah YHWH font l’objet d’observations attentives avant d’aborder « trois natures » de Dieu, à savoir primordiale, conséquente, et superjective. Le Chapitre 2 s’intéresse à la péricope centrale de ce mémoire : Juges 13:24-14:20. Le découpage de la structure de cette péricope est basé sur des critères de critique textuelle et d’analyse syntaxique. La première analyse s’attarde aux difficultés que le texte hébreu présente, alors que la deuxième met l’accent sur l’organisation structurelle des propositions grammaticales des versets. Les deux analyses me permettent ensuite de proposer une traduction du péricope. Le Chapitre 3 se veut une application de ce qui a été élaboré au Chapitre 1 sur la péricope analysée au Chapitre 2. Ce troisième chapitre permet de mettre en pratique une approche processuelle originale développée par Robert David dans son livre Déli_l’ ÉCRITURE. Dans la foulée des chapitres qui le précèdent, le Chapitre 4 propose quelques principes herméneutiques contemporains pouvant éclairer le rôle de la Ruah YHWH dans l’avancée créative du monde : vie, amour, et paix.The Ruah YHWH plays a key role in the creative transformation of both the universe and actual entities; however, that role has still to be developed. Process theology, of which I shall endeavour to define some important notions in Chapter 1, offers a platform I shall attempt to build upon in order to examine such an important role in a chaotic world. The aim of this dissertation is to explore the Ruah YHWH in Her role of creative transformation, which I argue to ultimately be that of bringing order, peace, and harmony in the world, communities, the life of actual entities, etc. Chapter 1 is an overview of some key notions of process theology: first, the concept of “actual entities” is defined. Secondly, I examine the phases of concrescence in the becoming of an actual entity. And finally, I look at the concepts of creativity and transformation in the perspective of the Ruah YHWH prior to examining the “three natures” of God, primordial, consequent, and superjective. Chapter 2 defines the pericope of this dissertation: Judges 13:24-14:20. The structure of the pericope is based upon the methods of textual criticism and syntactical analysis. While the first examination deals with some difficulties the original Hebrew text presents, the second deals with the structural organization of the verses grammatical propositions. The two examinations allow me to propose a translation of the pericope. Chapter 3 is an application of what was laid out in Chapter 1 on the pericope established in Chapter 2. In the course of the third chapter, I employ an innovative (original) processual approach developed by Robert David in his recent book Déli_ l’ÉCRITURE. Then, Chapter 4 proposes, out of the preceding chapters, some contemporary hermeneutical principles which enlighten the role of the Ruah YHWH in the creative transformation of the world: life, love, and peace.
Books on the topic "Transformative religious process"
1
Life visioning: A transformative process for activating your unique gifts and highest potential. Boulder, CO: Sounds True, 2012.
Find full text
2
Ellis, Anne. Becoming a religious: A process of lifelong transformation. Chicago, Ill: Center for the Study of Religious Life, 2002.
Find full text
3
L, Moore Robert. The archetype of initiation: Sacred space, ritual process, and personal transformation : lectures and essays. [Philadelphia]: Xlibris Corp., 2001.
Find full text
4
Presence and process: A path toward transformative haith and inclusive community. 2017.
Find full text
5
Life Visioning: A Transformative Process for Activating Your Unique Gifts and Highest Potential. Sounds True, Incorporated, 2013.
Find full text
6
Bisschops, Ralph. Metaphor in Religious Transformation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190636647.003.0012.
Full textAbstract:
Interpreting sacred notions of the Hebrew Bible in a figurative sense was part of the hermeneutical manoeuvres of Early Christian writers. They proceeded by deliteralisation and metaphorisation. Paul’s notion of the ‘circumcision of the heart’, which is intimately linked to that of the ‘inner Jew’, was an attempt to internalise Jewish law-abidingness whilst abolishing its initial dignity. The chapter develops a two-phase model behind Paul’s metaphorisations. First the initial values (Jewishness and ritual circumcision) are projected onto a newly created target, namely inwardness. Subsequently, the original value is abolished. This process can be termed a value-shift, in contradistinction to similar instances which should be seen as value-extensions the source value being preserved and merely extended. . Corollaries of value-shift and value-extension are duty-shift and duty-extension. From a socio-religious perspective, metaphorisation goes along with a widening of the religious community. In the last resort, however, it reveals itself to be a moment in the genesis of new theological and even philosophical concepts such as inwardness as the locus of redemption.
7
(Editor), Rick Nurriestearns, Mary Nurriestearns (Editor), and Melissa Gayle West (Editor), eds. Soulful Living: The Process of Personal Transformation. Health Communications, 1999.
Find full text
8
Locke, Joseph. Making the Bible Belt. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190216283.001.0001.
Full textAbstract:
By reconstructing the religious crusade to achieve prohibition in Texas, Making the Bible Belt reveals how southern religious leaders overcame long-standing anticlerical traditions and built a powerful political movement that injected religion irreversibly into public life. H.L. Mencken coined the term “Bible Belt” in the 1920s to capture the peculiar alliance of religion and public life in the American South, but the reality he described was only the closing chapter of a long historical process. Through the politics of prohibition, and in the face of bitter resistance, a complex but shared commitment to expanding the power and scope of religion transformed southern evangelicals’ inward-looking restraints into an aggressive, self-assertive, and unapologetic political activism. Early defeats forced prohibitionist clergy to recast their campaign as a broader effort that churned notions of history, race, gender, and religion into a moral crusade that elevated ambitious leaders such as the pugnacious fundamentalist J. Frank Norris and US senator Morris Sheppard, the “Father of National Prohibition,” into national figures. By exploring the controversies surrounding the religious support of prohibition in Texas, Making the Bible Belt reconstructs the purposeful, decades-long campaign to politicize southern religion, hints at the historical origins of the religious right, and explores a compelling and transformative moment in American history.
9
Kozelsky, Mara. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190644710.003.0001.
Full textAbstract:
Crimea in War and Transformation is the first book in any language to examine the Crimean War from home front through demobilization, and in so doing it addresses a wide range of historical questions. The book argues that the Crimean War was a transitional conflict, ushering in not just modern technological warfare, but also new population policies characterized by fears of diversity. The war was transformative as well as transitional, as it completely changed Crimea’s population and physical environment. In generating the Great Reforms, it also produced change on an imperial scale. Finally, the book addresses the costs of war, and the fraught process of reconstruction. Areas of interest include military history; demobilization and reconstruction; Russian military-civilian policy; war and society; forced migrations/deportations; Russia’s religious policy; and Russia’s Great Reforms.
10
Pollack, Detlef, and Gergely Rosta. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198801665.003.0009.
Full textAbstract:
The Conclusion to Part II recaps the most important outcomes of the study so far which can be summarized as follows: The decline in the significance of the religious is closely connected to the transformation of its dominant forms. That means assumptions of secularization theory and of individualization theory are not mutually exclusive. It seems that people’s ties to religion and church begin to loosen in the dimension of practice. The theorem of functional differentiation can by and large be regarded as corroborated. Processes of vertical differentiation, the pulling-apart of the constitutive levels of the social element, treated mainly under the concept of individualization, essentially have a negative effect on religious and church ties, especially on conventional ties to the church. Processes of religious individualization take place within the church and outside of it. Religiously diversified societies display no higher level of religiosity than ones that are more religiously homogeneous.
Book chapters on the topic "Transformative religious process"
1
Dezutter, Jessie, and Jozef Corveleyn. "Meaning Making: A Crucial Psychological Process in Confrontation with a Life Stressor." In Constructs of Meaning and Religious Transformation, 167–84. Göttingen: V&R unipress, 2013. http://dx.doi.org/10.14220/9783737000994.167.
Full text
2
Weber, Urs. "Funeral Reforms in Taiwan: Insights on Change from a Discourse Analytic Perspective." In Methodological Approaches to Societies in Transformation, 257–76. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-65067-4_11.
Full textAbstract:
AbstractThis chapter examines how Taiwan’s written media justified the state’s introduction of funeral reforms in the second half of the twentieth century. Situating this case study within the broader sociopolitical context of contemporary Taiwan, it illustrates how discourse analysis can be used as a tool for studying change. The state-led reforms induced changes in a field in which religious rituals play an important role, as state authorities operated with priorities differing from ritual practice. Instead, they were concerned with measures for land saving and popularized practices such as cremation or natural burials. The discourse analysis reveals that the justifications brought forward for reforms appeared with a high degree of consistency starting from the late 1970s in Taiwanese press articles. Following Michel Foucault’s understanding of discursive formations, four sub-formations can be distinguished, which all have in common that they are aimed at problematizing ritual practices prevalent at funerals. These sub-formations consisted of considerations concerning the quantitative limits of available cemetery land for graves, arguments referring to the economic advantages of cremation, articulations of the ideal of green cemeteries designed in a park-like fashion, and a critique of geomancy in labeling it superstitious. The discursive voices emerging in the sub-formations were state and local authorities, as well as experts and journalists commenting on reform measures. These priorities and justifications for reforms appeared to be incompatible with religious funeral rituals and are analyzed as changes in terms of a secularization process of Taiwan’s funerary practice. An important finding is that the secular reform measures were, to a large extent, inspired by similar reforms in other regions in the world, and are as such part of a global pattern.
3
Sharma-Brymer, Vinathe. "Understanding the intersectionality of urban Indian women's leisure experience." In Women, leisure and tourism: self-actualization and empowerment through the production and consumption of experience, 168–79. Wallingford: CABI, 2021. http://dx.doi.org/10.1079/9781789247985.0015.
Full textAbstract:
Abstract This chapter explores the conflictual location of leisure in Indian women's lives that religion, caste, class, formal education, and financial independence affect deeply. Autoethnography is applied as a methodology to analyse research data gathered from five college-educated, urban, upper-caste Indian women including the author herself. Autoethnography allows for the interrogation of broader processes of inequalities that shape lived experiences, particularly the interpretation of sociocultural contexts of life. The participants perceived leisure time embedded in socializing, religious and cultural gatherings, and family and community events. These collectively form the place, space, and events of women's leisure. Without assigning leisure a defined personal time, their leisure experiences carried layered meanings. It was a location of conformity, resistance, negotiations, desire, conflict, and transformation. Outside the realm of traditional sociocultural experiences, the women were becoming conscious of choice and decision-making capacity in their personal leisure. Their narratives provide insights into the experience of leisure with the nuances of strategies and agency.
4
Martinsson, Lena. "1 May: Muslim Women Talk Back—A Political Transformation of Secular Modernity on International Workers’ Day." In Pluralistic Struggles in Gender, Sexuality and Coloniality, 81–111. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47432-4_4.
Full textAbstract:
Abstract 1 May 2017 hundreds of Muslim women wearing the veil took part in an International Workers’ Day demonstration in Gothenburg. The Swedish modernity project places a strong value on the idea of secularism. However, while secularism and Christianity become inseparable and part of the imagined Swedish community, Islam and Judaism are excluded from the Swedish and European centre. An EU verdict that sparked the idea of a 1 May demonstration is one example of this historical process. Muslim women wearing the veil are not counted in the modernist work of gender equality in Europe and Sweden. This example is especially serious, and violent, in Sweden, where gender equality is understood as a national quality. This version of modernity offers a bright future for the hegemonic centre and requires others to assimilate. The hundreds of Muslim women in the demonstration challenged the notions that modernity and Swedish gender equality must, by definition, be secular/Christian. The women—who addressed themselves as important historical political subjects—performed through the demonstration a decolonial alternative to the story of Swedish anti-religious modernity. The existence of more than one linear path to gender equality undermines the narrative of colonial modernity and Swedish white exceptionalism.
5
Rahmani, Masoumeh. "Disaffiliation." In Drifting through Samsara, 147–71. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197579961.003.0005.
Full textAbstract:
This chapter offers a detailed examination of the narratives of individuals who left Goenka’s Vipassana movement after years of intense commitment. The analysis is done in light of the recent developments in religious disengagement literature. Through detailed linguistic analysis of a case study, the chapter argues that Vipassana disaffiliation narratives are characterised by an ambivalent language, which involved the participants’ ongoing convictions about the transformative efficacy of the technique and a certain doubt about their own abilities to progress towards enlightenment. Despite this characteristic, many facets of Vipassana disaffiliation narratives corresponded with the existing literature on religious disengagement, even though the process of conversion was tacit for these individuals.
6
"Pilgrimage as Religiously Educative." In Pilgrimage as Transformative Process, 23–32. Brill | Rodopi, 2018. http://dx.doi.org/10.1163/9789004381223_004.
Full text
7
Bordeleau, Érik. "(Dis)enchanted Taiwanese Cinema, Schizoanalytic Belief and the Actuality of Animism." In Speculative Art Histories. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474421041.003.0003.
Full textAbstract:
Taiwanese films abound with religious rites, spirits, specters, ghosts, gods, and other “supernatural” forces. How should we conceive of our involvement in this complex web of dissiminated and animated agencies that populate East-Asian cinema in general, and Taiwanese cinema in particular? Can the essential liminality and heterogeneity of spiritual matters be thought of in terms of active assemblages and transformative becomings? Or, to put it in blunter and somehow naive materialist terms: what does it actually mean to believe in gods, ghosts and spirits? This article aims at outlining a schizoanalytic approach to the complex dynamic of enchantment, disenchantment and re-enchantment at work in Taiwanese cinema. It takes as a starting point the speculative pragmatist question of how to inhabit and activate a sense of the possible in a given, situated, situation, that is: how we conceive of our participation to the ever-going process of (re)animation of our world(s). This investigation into enchantment and disenchantment in contemporary Taiwanese Cinema articulates around three general lines of thought: 1. Deleuze and Guattari’s understanding of what it means to believe (in the world); 2. the animist turn in recent post-Deleuzian thought, as put forth in the work of Eduardo Viveiros de Castro, Maurizio Lazzarato, Bruno Latour, Jane Bennett and many others; 3. a more detailed characterization of the spirits’ virtual presence in terms of metamorphic power, surexistence and propositional efficacy. These three axis ultimately relate to the pragmatist speculative question of how to inhabit and activate a sense of the possible in a given, localized situation – or how do we conceive of our participation to the ever-going process of animation of our world(s).
8
"3. The Christianization Process: An Overview." In The Viking Age as a Period of Religious Transformation, 57–88. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.vmss-eb.4.00004.
Full text
9
Hall, Elif Eroglu, and Nurdan Sevim. "The Role of Mosques in the Transformation From Transnational Spaces to Muslim Cultural and Consumption Spaces." In Working With Muslim Clients in the Helping Professions, 136–54. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-0018-7.ch008.
Full textAbstract:
Migrations lead people with various ethnic origins, religions, and consumption cultures to live together. Religious places are special and of great importance in Islam, as in other religions. Turks experience a process of transformation into Euro-Turks in Western Europe, especially in Germany. Mosques have played a significant role in the process of migration and the transformation of migrants into Euro-Turks. In these countries, mosques have become institutions that provide cultural and social services as well as being sanctuaries. In Germany, mosques have been transnational spaces that provide spiritual and social services since their first appearance. Over time, these transnational spaces have become Muslim cultural and consumption spaces offering a wider variety of services. This study found that the generation of transnational spaces began with the establishment of Barbaros Mosque in 1969, and that the Muslim Cultural and Consumption Spaces became legitimate with the establishment of the DITIB Central Mosque (2018) in Cologne, Germany.
10
Pennington, Madeleine. "Religious Experience in Seventeenth-Century Quakerism." In Quakers, Christ, and the Enlightenment, 3–43. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192895271.003.0001.
Full textAbstract:
This chapter traces the precise ways in which the actual religious, emotional, and cultural experience of Quakers changed from the origins of the movement to roughly 1700. Recovering this experience, it becomes clear that Quakerism itself emerged out of a particular response to an awareness of Christ’s presence, and that Friends’ commitment to belief in immediate revelation was continuously affirmed throughout this period of transformation. However, other important religious changes did occur—namely, an altered understanding of divine immanence, the emergence of a powerful group identity, the loss of a distinctive prophetic vocation, and a growing understanding of perfection as moral righteousness. These shifts do not indicate a process of mollification in the pursuit of socio-political respectability, but rather point to a process of theological transformation—as the next chapter will show
Conference papers on the topic "Transformative religious process"
1
Mokoseeva, Marina. "TRANSFORMATION OF THE APPROACHES TO THE SOLUTION OF THE PROBLEM OF PROVIDING RELIGIOUS RIGHTS IN THE EDUCATIONAL PROCESS (BY THE EXAMPLE OF RIGHTS TO WEAR RELIGIOUS CLOTHES AND/OR ATTRIBUTES)." In 4th International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2017. Stef92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/12/s02.103.
Full text
2
Kuru, Ahmet T. "CHANGING PERSPECTIVES ON ISLAMISM AND SECULARISM IN TURKEY: THE GÜLEN MOVEMENT AND THE AK PARTY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mmwz7057.
Full textAbstract:
The debate between secularists and Islamic groups, a conspicuous feature of Turkish politics for decades, changed in the late 1990s when the political discourse of mainstream Islamic groups embraced secularism. The establishment elite advocate the existing French model of an ‘assertive secularism’, meaning that, in the public domain, the state supports only the ex- pression of a secular worldview, and formally excludes religion and religious symbols from that domain. The pro-Islamic conservatives, on the other hand, favour the American model of ‘passive secularism’, in which the state permits the expression of religion in the public do- main. In short, what Turkey has witnessed over the last decade is no longer a tussle between secularism and Islamism, but between two brands of secularism. Two actors have played crucial roles in this transformation: the Gülen movement and the Justice and Development (AK) Party. Recently the Gülen movement became an international actor and a defendant of passive secularism. Similarly, although the AK Party was originated from an Islamist Milli Görüş (National Outlook) movement, it is now a keen supporter of Turkey’s membership to the European Union and defends (passive) secularist, democratic regime. This paper analyses the transformation of these important social and political actors with regard to certain structural conditions, as well as the interactions between them.In April 2007, the international media covered Turkey for the protest meetings of more than a million people in three major cities, the military intervention to politics, and the abortive presidential election. According to several journalists and columnists, Turkey was experienc- ing another phase of the ongoing tension between the secularists and Islamists. Some major Turkish newspapers, such as Hürriyet, were asserting that the secularists finally achieved to bring together millions of opponents of the ruling Adalet ve Kalkınma (Justice and Development) (AK) Party. In addition to their dominance in military and judicial bureauc- racy, the secularists appeared to be maintaining the support of the majority of the people. The parliamentary elections that took place few months later, in July, revealed that the main- stream Turkish media’s presentation was misleading and the so-called secularists’ aspira- tions were unrealistic. The AK Party received 47 percent of the national votes, an unusual ratio for a multiparty system where there were 14 contesting parties. The main opposition, Cumhuriyet Halk (Republican People’s) Party (CHP), only received 21 percent of the votes, despite its alliance with the other leftist party. Both the national and international media’s misleading presentation of Turkish politics was not confined by the preferences of the vot- ers. Moreover, the media was primarily misleading with its use of the terms “Islamists” and “secularists.” What Turkey has witnessed for the last decade has not been a struggle between secularism and Islamism; but it has been a conflict between two types of secularism. As I elaborated else- where, the AK Party is not an Islamist party. It defends a particular understanding of secular- ism that differs from that of the CHP. Although several leaders of the AK Party historically belonged to an Islamist -Milli Görüş (National Outlook)- movement, they later experienced an ideational transformation and embraced a certain type of secularism that tolerates public visibility of religion. This transformation was not an isolated event, but part of a larger expe- rience that several other Islamic groups took part in. I argue that the AKP leaders’ interaction with the Gülen movement, in this regard, played an important role in the formation of the party’s new perspective toward secularism. In another article, I analyzed the transformation of the AK Party and Gülen movement with certain external (globalization process) and internal (the February 28 coup) conditions. In this essay, I will focus on the interaction between these two entities to explore their changing perspectives. I will first discuss the two different types of secularism that the Kemalists and conservatives defend in Turkey. Then, I will briefly summarize diverse discourses of the Milli Görüş and Gülen movements. Finally, I will examine the exchanges between the Gülen movement and the AK Party with regard to their rethinking of Islamism and secularism.
3
Falsetti, Marco, and Pina Ciotoli. "Introverted and knotted spaces within modern and contemporary urban fabrics: passages, gallerias and covered squares." In 24th ISUF 2017 - City and Territory in the Globalization Age. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/isuf2017.2017.5913.
Full textAbstract:
The scenic plaza mayor shares with the theater organisms some formative characters, since they both derive from a transformation, by knotting, of pre-existing buildings and fabrics. This architectural transformation is generated, at the beginning, by a change in the modalities of using public space. As for the corral de comedias, the process is due to the sedentarization of the theatrical practice, which abandons the itinerant dimension of the street to move inside the buildings (such as private homes and palaces). The original corral de comedias was in fact set up inside an open place that could be covered, and this feature became permanent over time, creating a new building type. Similarly, since the sixteenth century, squares became the fundamental location of Spanish civic life as well as they hosted all sorts of political, religious and festive representations, but also the venue of executions. For this purpose, namely to allow people to watch such events, the squares were transformed, by raising temporary walls and walkways. In some cases, like Tembleque and San Carlos del Valle, they began to realize permanent continuous balconies, with solutions that seem to have followed the same morphological evolution of corrales de comedias. In both cases it was necessary to unify different elements (buildings or rooms) and connect them to each other, through a process of “knotting”, in order to create a new organism. Over time the physiognomy of the spaces, originally open, assumed the permanent characters of a new type, closed and similar to the courtyard of a “palazzo”.
4
Pakseresht, Sahar, and Manel Guardia Bassols. "From the so-called Islamic City to the Contemporary Urban Morphology: the Historic Core of Kermanshah City in Iran as a Case Study." In 24th ISUF 2017 - City and Territory in the Globalization Age. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/isuf2017.2017.5210.
Full textAbstract:
Sahar Pakseresht¹, Manel Guàrdia Bassols¹ ¹ Department of Theory and History of Architecture. Polytechnic University of Catalonia (UPC). Av. Diagonal, 64908028 Barcelona, Tel:93-4017874
E-mail: sahar.pakseresht@estudiant.upc.edu, manel.guardia@upc.edu Keywords: Iranian city, Kermanshah, urban morphology, Islamic city, urban transformation, Modernisation Conference topics and scale: City transformations, urban form and social use of space Pre-1920 cities in Iran are characterized by a number of features considered to be typical of the so-called “Islamic city”. A set of features are shared by traditional cities where dominated by Islam religion. The notion of “Islamic city”, often criticised for its Eurocentric nature, has guided most studies of these traditional cities. The modernisation process in so-called Islamic cities is crucial due to its serious impacts on the traditional morphology and transformation of their urban structure. We, thus, need more holistic and integrated understanding about changes of these cities derives from the modernisation process. In order to explore the broad and wide-spread changes due to modernisation process in the traditional cities in Muslim world, it is more enlightening if we study second order cities, rather than studying the transformations of major capitals such as Cairo, Istanbul or Teheran, where interventions are goal to approach a more exceptional and rhetorical characters. Therefore, the aim of this paper is to study the historic core of Kermanshah city, to understand the link between urban transformations and social due to modernisation process by tracing it historically. We will focus, particularly, on studying the stages of urban transformation and changes of urban morphology as well as conflict and differences between traditional urban features with the modern ones. For example, we are interested in understanding how traditional morphology and structure of residential and commercial zone are affected by the opening of new and wide boulevards in course of modernisation process, and how these changes influence everyday people life. References Kheirabadi, M. (2000). Iranian cities: formation and development. Syracuse University Press. Clarke, J. I., & Clark, B. D. (1969). Kermanshah: an Iranian provincial city (No. 10). University of Durham, Department of Geography. Bonine, M. E. (1979). THE MORPHOGENESIS OF IRANIAN CITIES∗. Annals of the Association of American Geographers, 69(2), 208-224. Stefano Bianca. (2000). Urban form in the Arab world: Past and present (Vol. 46). vdf Hochschulverlag AG. Habibi, M. (1996). Az shar ta Shahr (de la Cite a la Ville). Analytical review of the city concept and its physical image in the course of time), Tehran: University of Tehran. (In Persian)
5
Vicini, Fabio. "GÜLEN’S RETHINKING OF ISLAMIC PATTERN AND ITS SOCIO-POLITICAL EFFECTS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/gbfn9600.
Full textAbstract:
Over recent decades Islamic traditions have emerged in new forms in different parts of the Muslim world, interacting differently with secular and neo-liberal patterns of thought and action. In Turkey Fethullah Gülen’s community has been a powerful player in the national debate about the place of Islam in individual and collective life. Through emphasis on the im- portance of ‘secular education’ and a commitment to the defence of both democratic princi- ples and international human rights, Gülen has diffused a new and appealing version of how a ‘good Muslim’ should act in contemporary society. In particular he has defended the role of Islam in the formation of individuals as ethically-responsible moral subjects, a project that overlaps significantly with the ‘secular’ one of forming responsible citizens. Concomitantly, he has shifted the Sufi emphasis on self-discipline/self-denial towards an active, socially- oriented service of others – a form of religious effort that implies a strongly ‘secular’ faith in the human ability to make this world better. This paper looks at the lives of some members of the community to show how this pattern of conduct has affected them. They say that teaching and learning ‘secular’ scientific subjects, combined with total dedication to the project of the movement, constitute, for them, ways to accomplish Islamic deeds and come closer to God. This leads to a consideration of how such a rethinking of Islamic activism has influenced po- litical and sociological transition in Turkey, and a discussion of the potential contribution of the movement towards the development of a more human society in contemporary Europe. From the 1920s onwards, in the context offered by the decline and collapse of the Ottoman Empire, Islamic thinkers, associations and social movements have proliferated their efforts in order to suggest ways to live a good “Muslim life” under newly emerging conditions. Prior to this period, different generations of Muslim Reformers had already argued the compat- ibility of Islam with reason and “modernity”, claiming for the need to renew Islamic tradition recurring to ijtihad. Yet until the end of the XIX century, traditional educational systems, public forms of Islam and models of government had not been dismissed. Only with the dismantlement of the Empire and the constitution of national governments in its different regions, Islamic intellectuals had to face the problem of arranging new patterns of action for Muslim people. With the establishment of multiple nation-states in the so-called Middle East, Islamic intel- lectuals had to cope with secular conceptions about the subject and its place and space for action in society. They had to come to terms with the definitive affirmation of secularism and the consequent process of reconfiguration of local sensibilities, forms of social organisation, and modes of action. As a consequence of these processes, Islamic thinkers started to place emphasis over believers’ individual choice and responsibility both in maintaining an Islamic conduct daily and in realising the values of Islamic society. While under the Ottoman rule to be part of the Islamic ummah was considered an implicit consequence of being a subject of the empire. Not many scientific works have looked at contemporary forms of Islam from this perspective. Usually Islamic instances are considered the outcome of an enduring and unchanging tradition, which try to reproduce itself in opposition to outer-imposed secular practices. Rarely present-day forms of Islamic reasoning and practice have been considered as the result of a process of adjustment to new styles of governance under the modern state. Instead, I argue that new Islamic patterns of action depend on a history of practical and conceptual revision they undertake under different and locally specific versions of secularism. From this perspective I will deal with the specific case of Fethullah Gülen, the head of one of the most famous and influent “renewalist” Islamic movements of contemporary Turkey. From the 1980s this Islamic leader has been able to weave a powerful network of invisible social ties from which he gets both economic and cultural capital. Yet what interests me most in this paper, is that with his open-minded and moderate arguments, Gülen has inspired many people in Turkey to live Islam in a new way. Recurring to ijtihad and drawing from secular epistemology specific ideas about moral agency, he has proposed to a wide public a very at- tractive path for being “good Muslims” in their daily conduct. After an introductive explanation of the movement’s project and of the ideas on which it is based, my aim will be to focus on such a pattern of action. Particular attention will be dedi- cated to Gülen’s conception of a “good Muslim” as a morally-guided agent, because such a conception reveals underneath secular ideas on both responsibility and moral agency. These considerations will constitute the basis from which we can look at the transformation of Islam – and more generally of “the religion” – in the contemporary world. Then a part will be dedicated to defining the specificity of Gülen’s proposal, which will be compared with that of other Islamic revivalist movements in other contexts. Some common point between them will merge from this comparison. Both indeed use the concept of respon- sibility in order to push subjects to actively engage in reviving Islam. Yet, on the other hand, I will show how Gülen’s followers distinguish themselves by the fact their commitment pos- sesses a socially-oriented and reformist character. Finally I will consider the proximity of Gülen’s conceptualisation of moral agency with that the modern state has organised around the idea of “civic virtues”. I argue Gülen’s recall for taking responsibility of social moral decline is a way of charging his followers with a similar burden the modern state has charged its citizens. Thus I suggest the Islamic leader’s pro- posal can be seen as the tentative of supporting the modernity project by defining a new and specific space to Islam and religion into it. This proposal opens the possibility of new and interesting forms of interconnection between secular ideas of modernity and the so-called “Islamic” ones. At the same time I think it sheds a new light over contemporary “renewalist” movements, which can be considered a concrete proposal about how to realise, in a different background, modern forms of governance by reconsidering their moral basis.