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Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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1

The Barmen Declaration as a paradigm for a theology of the American church. Lewiston: E. Mellen Press, 1991.

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2

Choudhury, Masudul Alam. The universal paradigm and the Islamic world-system: Economy, society, ethics and science. Hackensack, NJ: World Scientific, 2007.

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3

Michaelis, Antonia. Paradies für alle. München, Germany: Knaur Taschenbuch, 2015.

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4

Ann, Parker Rebecca, ed. Saving paradise: How Christianity traded love of this world for crucifixion and empire. Boston: Beacon Press, 2008.

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5

Hassan Hasan Sheikh Salim El-Yacoubi. The political collapse of the satanic eastern and western paganistic "civilization": The political paradigm of the triumph of Allah : victory without defeat. Boulder, Colo: [The Authors], 1998.

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6

Agari, Masahiko. Formula, rhetoric, and the word: Studies in Milton's epic style. Berne: Peter Lang, 1997.

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7

Alighieri, Dante. La Commedìa: Nuovo testo critico secondo i più antichi manoscritti fiorentini. Anzio: De Rubeis, 1995.

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8

Alighieri, Dante. Commedia: Paradiso. Milano: Garzanti, 1986.

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9

The divine comedy: Selected cantos = La divina commedia : canti scelti. Mineola, NY: Dover Publications, 2000.

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10

Alighieri, Dante. Dante Alighieri's Divine comedy. Bloomington: Indiana University Press, 1996.

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11

Alighieri, Dante. The divine comedy. Oxford [England]: Oxford University Press, 2008.

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12

Bianca, Garavelli, and Conti Maria, eds. La commedia. Milano: Bompiani per la Scuole Superiori, 1993.

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13

Alighieri, Dante. La divina commedia. Bologna: Zanichelli, 1987.

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14

Alighieri, Dante. Commedia. [Milano]: Garzanti, 1987.

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15

Alighieri, Dante. The divine comedy. Arlington Heights, Ill: H. Davidson, 1986.

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16

Alighieri, Dante. La commedia: Antologia commentata a cura di Alessandro Russo ed Enzo Schiavina con Appendice di letture critiche. Bologna: Zanichelli, 1992.

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17

Alighieri, Dante. Dante Alighieri's Divine comedy. Bloomington: Indiana University Press, 1996.

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18

Shen qu di gu shi. Taibei Shi: Zhi wen chu ban she, 1997.

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19

Alighieri, Dante. La divina comedia. BUCARAMANGA - COLOMBIA: FUNDACIÓN EL LIBRO TOTAL, 2008.

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20

Alighieri, Dante. La divina commedia: Inferno. Milano: Mondadori, 1985.

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21

Alighieri, Dante. La Divina Comedia. Madrid, Spain: Añil, 2001.

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22

Alighieri, Dante. The Divine comedy: The vision of Dante. London: Everyman, 1994.

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23

Alighieri, Dante. The Divine Comedy. New York: Penguin USA, Inc., 2009.

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24

Alighieri, Dante. Divina Comèdia. Barcelona, Spain: Edicions 62, 1986.

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25

Alighieri, Dante. The divine comedy of Dante Alighieri. New York: Oxford University Press, 1996.

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26

Alighieri, Dante. The divine comedy. New York: Knopf, 1995.

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27

Alighieri, Dante. Theia kōmōdia: Dōdeka athēsauristes metaphraseis. Thessalonikē: University Studio Press, 2000.

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28

Alighieri, Dante. The divine comedy. New York, N.Y: Penguin Books, 2003.

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29

Alighieri, Dante. Lettura dell'Inferno dal I al XVI canto: Palazzo Gallenga, Perugia. Perugia: Università Italiana per Stranieri, 1986.

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30

Alighieri, Dante. La divina comedia. BUCARAMANGA - COLOMBIA: FUNDACIÓN EL LIBRO TOTAL, 2008.

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31

Alighieri, Dante. Dante Alighieri. Cinisello Balsamo (Milano): San Paolo, 2001.

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32

Alighieri, Dante. Dante Alighieri. Roma: Istituto poligrafico e Zecca dello Stato, 1995.

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33

Alighieri, Dante. An choiméide dhiaga. Baile Átha Cliath: Clóchomhar, 1997.

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34

Alighieri, Dante. The Divine Comedy: The Inferno, The Purgatorio, and the Paraidiso. New York: Berkley, 2003.

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35

Alighieri, Dante. Divina Commedia: Paradiso. Milano, Italy: Rizzoli, 1992.

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36

Alighieri, Dante. Dantes Divina Commedia mit den Illustrationen von Sandro Botticelli: Entstanden Ende des 15. Jahrhunderts. Zürich: Belser Verlag, 1986.

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37

Jansen, Yolande. Beyond Comparing Secularisms. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.23.

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“Religio-secularism” denotes the tendency to understand specific cultural and political conflicts in terms an opposition between religion on the one hand and secularism on the other. Religio-secularism as a cultural-political paradigm tends to obscure the intricacies of political, socioeconomic, cultural-historical, religious, and ideological dimensions of specific situations (and often conflicts) that require complex analysis and evaluation. Religio-secularism, especially when it becomes the primary or exclusive framework for understanding cultural and political conflict, serves as an ideological barrier rather than an illuminating paradigm. Critique of the increasing grip of religio-secularism on political thinking, in contrast to the captivation with “postsecularism,” takes a reflexive attitude toward religio-secularism and its distorted lens through which to view the historical world. Other lenses should be used to survey contemporary events and situations related to religion, and this is particularly so with regard to conflicts over religion, religion in the public sphere, and secularism.
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38

Boyd, Randy, and Lacey Quebe. Father Son Paradigm: Reuniting the World with Our Father. Prepare International, 2021.

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39

Boyd, Randy, and Lacey Quebe. Father Son Paradigm: Reuniting the World with Our Father. Prepare International, 2021.

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40

Social Vision: The Lubavitcher Rebbe's Transformative Paradigm for the World. Crossroad Publishing Company, The, 2019.

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41

Social Vision: The Lubavitcher Rebbe's Transformative Paradigm for the World. Crossroad Publishing Company, The, 2021.

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42

Towards a New World View. Floris Books, 1996.

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43

Barger, Lilian Calles. Secularizing Religion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190695392.003.0009.

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This chapter explores North American religious thought expressed by the social gospel, reaching a high point in the early twentieth century when women and African Americans established their own expression of social Christianity. Societal stress under aggressive capitalism and two world wars accelerated this-world thinking, generating multiple theological responses. The 1950s brought into stark relief the disparity between the promises of liberal democracy and the reality among the unrepresented blacks and marginalized women. By the mid-1960s, aware of their abstract distance from suffering people, theologians turned to secular theologies and the theology of hope, seeking a new paradigm for political relevance. Black and feminist liberationists, like their Latin American counterparts, responded by moving to a full secularization of religion, giving politics new theological import. Drawing from the social gospel and post-World War II theologies, liberationists forwarded a fuller secularization of religion giving politics new significance.
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44

Towards a new world view: Conversations on the leading edge. Edinburgh: Floris Books, 1996.

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45

Ashton, John, and Tom Whyte. The Quest for Paradise: Visions of Heaven and Eternity in the World's Myths and Religions. HarperOne, 2001.

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46

The Quest for Paradise: Visions of Heaven and Eternity in the World's Myths and Religions. HarperOne, 2001.

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47

Winell, Marlene. The Challenge of Leaving Religion and Becoming Secular. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.37.

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This chapter explores the personal change from “religious” to “secular” and reasons why that change is such a significant paradigm shift for some people. It considers the lingering effects of religious indoctrination and the healing from trauma that it can require. A developmental perspective is applied to understand the arrested human development that occurs within a constricting religion and the stages people move toward upon leaving it. The chapter then employs a cross-cultural lens to examine cultural adaptation that can involve culture shock as people interact with an increasingly secular world. Finally, it examines aspects of healing and personal growth important to becoming secular.
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48

Norman, Corrie E. Food and Religion. Edited by Jeffrey M. Pilcher. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199729937.013.0023.

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Whether it is Brahman cooking the world into existence or Adam and Eve being driven away from paradise because of an apple, food has allowed religious peoples to relate to their gods, each other, and the world. Through food, meaning can be made while making dinner, attending rituals such as Christian Communion and Hindu deity feedings, or eating everyday according to the kashrut or halal codes of Judaism and Islam. Today, food remains an important fixture in religious discourse. Mary Douglas's theories on the relationships of food and purity and particularly the social meanings encoded in Hebrew dietary laws have come to shape the study of food. They have even influenced the study of religion. One document of interest is the Encyclopedia of Religion. This chapter examines the relationship between food and religion, focusing on Hinduism, Buddhism, Islam, Judaism, and Christianity.
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49

Bader, Veit. Raising Claims and Dealing with Claims in a ‘Mobile World’ of ‘Superdiversity’: Institutions and Policies of Accommodation under Pressure. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474428231.003.0011.

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Global migration has become more diversified and also the settlement, citizenship and integration package has changed. These changes have important consequences for cultures and identity-definitions, for the socio-political conditions of collective action and claims-making, for established institutional policy-patterns and dealing with claims, for citizenship and democratic representation, and for theories of multiculturalism. My focus is on changing socio-political conditions of collective action because it seems to be the empirically least researched topic and because the competing, fashionable paradigms – ‘intersectionalism’, ‘transnationalism’, ‘mobility’ or ‘superdiversity’ – are kryptonormative, overgeneralized and misleading. I start with conceptual, theoretical, empirical and normative objections against the superdiversity paradigm because it seems to have rapidly increasing traction. Next, however, I proceed from the criticized assumption that superdiversity diagnoses would be empirically true: If, and to the degree to which, cultural practices get more radically flexible, hybrid and fluid and objective social positions, collective identity definitions, netness, groupness and organizations would get fluid and flexible, less stable claims-making can be expected: immigrant ethno-religious minorities of all kinds would loose collective voice. Contrary to the normative praise of superdiversity and ‘individualization’ and of ‘diversity-policies’ this would be – in the real world of structural power-asymmetries – not a praiseworthy utopia but a nightmare.
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50

Vermurlen, Brad. Reformed Resurgence. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190073510.001.0001.

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One of the biggest movements in American Christianity, especially among younger Evangelicals, is a groundswell of interest in the Reformed tradition. In Reformed Resurgence, Vermurlen provides a comprehensive sociological account of this New Calvinist phenomenon—and what it entails for the broader Evangelical landscape in the United States. Vermurlen’s explanation of the Reformed resurgence develops a new theory for understanding how conservative religion can be strong and thriving in the hypermodern Western world. It is a paradigm using and expanding on strategic action field theory, a recent framework proposed for the study of movements and organizations but rarely applied to religion. This approach to religion moves beyond market dynamics and cultural happenstance and instead shows how religious strength can be fought for and won as the direct result of religious leaders’ strategic actions and conflicts. But the battle comes at a cost. In the same storyline by which conservative Calvinistic belief experiences a resurgence in its field, present-day American Evangelicalism has turned in on itself. Because a field-theoretic model of strength is premised upon an underlying current of disunity and conflict, it has baked into it a concomitant element of significant overall religious weakness. The vision of Evangelicalism in the United States, in the end, consists of pockets of subcultural and local strength within a broader framework of secularization as “cultural entropy,” as religious meanings and coherence fall apart.
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