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Autore: Grafiati

Pubblicato: 25 luglio 2024

Ultima modifica: 31 luglio 2024

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1

Perry, Samuel L., e Joshua B. Grubbs. "Formal or Functional? Traditional or Inclusive? Bible Translations as Markers of Religious Subcultures". Sociology of Religion 81, n. 3 (2020): 319–42. http://dx.doi.org/10.1093/socrel/sraa003.

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Abstract English Bible translations are often classified along two axes: (1) whether their translation approach pursues “formal correspondence” (prioritizing literalness) or “functional equivalence” (prioritizing meaning); and (2) whether their translation approach emphasizes “gender-traditionalism” (translating gendered language literally) or “gender-inclusivism” (minimizing unnecessarily gendered language). Leveraging insights from research on how religious subcultural capital shapes consumption patterns, we examine how indicators of conservative Protestant subcultural attachment potentially shape Christians’ choices of Bible translation along these axes. Compared with Catholics and “other Christians,” Conservative Protestants are more likely to read functional equivalence translations. Biblical literalists are more likely to read gender-traditionalist translations, but curiously no more likely than others to read formal correspondence translations. The link between conservative Protestant affiliation and reading a gender-traditionalist or inclusive Bible is heavily influenced by how we classify the New International Version. Importantly, we also find Bible reading and overall religiosity are positively associated with reading functional equivalence and gender-inclusive Bibles. Thus while conservative Bible beliefs seem to incline Christians toward translations that reflect conservative subcultural priorities (gender-traditionalism), consistent Bible practice is more prevalent among Christians who read more dynamic and inclusive translations.

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Cornell, Collin. "Elephantine Trespasses". Religion and Theology 28, n. 1-2 (27 luglio 2021): 1–25. http://dx.doi.org/10.1163/15743012-bja10021.

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Abstract This article identifies two examples of constructive theological argumentation in recent religion-historical research: specifically, research on the Yahwism of a Persian-period island called Elephantine. These examples are significant because the task of history of religions is to offer critical (re)description of the contents of religion and not to make positive recommendations for current-day god-talk or ethics. In addition to setting out these disciplinary stakes, the article suggests that the location of these trespasses is also of interest: the historical subdiscipline that studies Elephantine, by virtue of its propinquity to the Bible proper, draws theological cachet from the Bible, while its smaller infrastructure relative to academic biblical studies makes room for more editorializing. Lastly, the article answers each theological proposal in kind, with brief theological counterarguments made, not obliquely and paracanonically, but directly from canonical biblical texts. In this way, the article advocates for maintaining the integrity of each discipline: descriptive history of religions and constructive theologizing.

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Ellison, Christopher G., Nicholas H. Wolfinger e Aida I. Ramos-Wada. "Attitudes Toward Marriage, Divorce, Cohabitation, and Casual Sex Among Working-Age Latinos". Journal of Family Issues 34, n. 3 (2 maggio 2012): 295–322. http://dx.doi.org/10.1177/0192513x12445458.

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The rapid growth of the Latino population in the United States has renewed interest in Latino family research. It has often been assumed that Catholicism is a key factor influencing Latinos’ attitudes toward the family, despite the fact that nearly one third of Latinos are not Catholic. This article uses data from the 2006 National Survey of Religion and Family Life, a survey of working-age adults (aged 18-59 years) in the lower 48 states, to explore the relationship between multiple dimensions of religiosity—denomination, church attendance, prayer, and beliefs about the Bible—and Latinos’ attitudes regarding marriage, divorce, cohabitation, and casual sex. Compared with Catholics, evangelical Protestants tend to hold more conservative attitudes on family-related issues. Latinos who attend services regularly and pray frequently also report more traditional views. Findings involving literalist views of the Bible are more equivocal. Taken together, religious variables are just as potent as socioeconomic and demographic factors in explaining individual-level variation in Latinos’ attitudes. Study limitations are noted, and several directions for future research are identified.

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Punt, Jeremy. "In an Age of Populism". Religion and Theology 29, n. 1-2 (9 agosto 2022): 34–58. http://dx.doi.org/10.1163/15743012-bja10031.

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Abstract Populism on political, economic and various other levels, has become part of the discourse of the contemporary world, and in its intersections with race, has led to various mutations which also impact on scholarly tendencies within and perceptions about biblical studies. The many entanglements of populism with religion, often under the guise of secularism include also its engagement with the Bible as cultural artifact. The legacy of a deracialised Bible has meant that the value of the category of race, was until recently not considered for the study of the Bible, and race denied as factor to be considered in academic scholarship with the assumption that Jesus follower- or Christian identity excluded racial connotations. Re-introducing categories of race and ethnicity in biblical studies, in their intersections with whiteness and white privilege studies, resonates with but also stands in tension with the current age of populism.

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Padilla, José David. "New Rhetoric and the Socio-Rhetorical Method: As a Modern Approach to Biblical Literary Criticism". Advances in Social Sciences Research Journal 7, n. 7 (19 luglio 2020): 178–88. http://dx.doi.org/10.14738/assrj.77.8596.

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The new rhetoric studies the discursive practices present in a text and tries to understand them as a literary method to persuade a specific audience to accept a new law or change their behavior, assuming a worthy moral, philosophical or religious truth. The new rhetoric covers the literary or rhetorical analysis of discourse while analyzing the elements proper to the social and cultural milieu of its intended audience. The aid of the human sciences, especially cultural anthropology and the sociology of religion, is necessary to capture better the world the loci of the speaker and the audience of the text. The method, which combines social and anthropological analysis with the new rhetorical analysis, is called social rhetoric. The social rhetoric analysis aims to hit the socio-cultural context in which the texts were conceived, especially when the text does not give any clues of it. In Biblical interpretation, these two forms of literary analysis will help to understand the relationships existent between the author of a discourse and its readers (the intended audience). Such an approach will not only study the social history and social aspects where the books of the Bible were born, but will also see the rhetoric of the texts as an essential component of the text’s social, political, cultural, and ideological context. After all, the Word of God became flesh and dwelt in a particular culture, with a specific language and in a precise historical time.

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Gomez-Aranda, Mariano. "The Contribution of the Jews of Spain to the Transmission of Science in the Middle Ages". European Review 16, n. 2 (maggio 2008): 169–81. http://dx.doi.org/10.1017/s1062798708000161.

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The Jews of Spain in the Middle Ages played an important role in the transmission of Graeco-Arabic learning by translating, or participating in translations, of scientific texts. They also composed original works on mathematics, astronomy, astrology and medicine in which they adapted the theories of the ancients for their own time. Science was used by the ruling powers as an element of prestige, and by the Jewish scientists as a way to obtain a high social status. The policy of cultural sponsorship of Muslim caliphs, as well as of Christian kings, was fundamental in the process of transmission of the Greek sciences to the Western world. The School of Translators of Toledo is an example of this process. The astronomical theories developed by Jewish scientists at the end of the 15th century played an important role in the Spanish and Portuguese discoveries of the 16th century. Their knowledge of astronomy, astrology, mathematics, and medicine was also used by the Jewish intellectuals to provide a rational and scientific support for the Jewish religion and tradition, as is reflected in the interpretations of the Bible by medieval Spanish Jewish authors.

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Regmi DPhil, Murari Prasad, Dess Mardan Basnet e Narayan Prasad Aryal. "Management of Anger in the Context of Constructionism and Contributions of Derrida, Lacan, Hattie, Spielberger, Mishra, and Sochos". International Journal of Learning and Development 11, n. 4 (2 novembre 2021): 1. http://dx.doi.org/10.5296/ijld.v11i4.19138.

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This paper reflects the views of psychologists Gergen, andWeishar, and social constructionists like Harre. The management of anger teaches us to forgive someone and to have a clear ideology. The holy books ‘Geeta’ and the Bible both emphasize the request to “replace anger with love.”The authors like Novaco, Van Leuven, and Claude Steiner, have their own views on anger. The views of Mishra (Age of Anger) are praiseworthy. Daniel Goleman says anger is poison. Similarly, the views of Peale, Murphy, Hattie, and Watkins expressed their views on religion and self-esteem. Derrida’s logocentrism shows an emphasis on justice and Murphy’s view of the subconscious mind and on altruistic motives. Spielberger expressed his lucid views on stress and anger. This research focuses on the views of the six theorists mentioned in the title. Anger management teaches us how to forgive a person and one should have clarity in his or her conscience.

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Stobaugh, James E., e Sean Huss. "Before the Court and in the Press: Newspaper Coverage of Creationism and School Prayer Movements' Legal Framing". Studies in Media and Communication 12, n. 2 (18 febbraio 2024): 88. http://dx.doi.org/10.11114/smc.v12i2.6636.

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During the last century, social movement organizations have mobilized around what role religion should play in school. These struggles have focused on teaching creationism and evolution in the science classroom and the appropriateness of school prayer and Bible reading in public schools. Court cases like Scopes and Engel are infamous in American history, while others are much less well-known. This project explores media coverage of social movements that do not engage in typical protest activity and instead choose to operate in more institutional contexts. This paper will begin by presenting the coverage patterns of each movement across the twentieth century, illustrating how the media's focus is primarily influenced by movements either initiating legal action, being compelled to appear in court, or reacting to judicial proceedings. Next, it will present a typology of coverage that these legal-based movements received. A movement's legal framing is carried in and through the media, and sometimes, the framing is all that is reflected in media attention, making this type of reporting so attractive to movement organizations. The legal constraints over framing and legitimate actors account for some of the media exposure, which was likely to be equitable in tone and quantity to both the creationism and school prayer movements. To understand media coverage of social movements, scholars must begin to account for the cycles and patterns of coverage likely to occur when a movement ends up in court.

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Noll, K. L. "THE KALEIDOSCOPIC NATURE OF DIVINE PERSONALITY IN THE HEBREW BIBLE". Biblical Interpretation 9, n. 1 (2001): 1–24. http://dx.doi.org/10.1163/156851501300112335.

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AbstractOver the centuries, rabbis, priests and laity have wrestled with the Bible's various and often conflicting portraits of the God Yahweh. The social sciences suggest that each Yahweh text reflects the needs of the communities that formulated the text. Also, academic research has explored the reception of the complete Bible by religious communities. With the exception of so-called canonical criticism, very little work has been done on the transition between these two stages of the Bible's (and Yahweh's) evolution, from initial composition of texts to complete biblical canon. But canonical criticism usually presumes, a priori , that any text later deemed biblical was in some sense religiously useful from the day of initial composition, became (or continued to be) religiously authoritative as it evolved toward final edited form, and only increased in sacredness as it moved toward canonization. This study disputes that presumption, suggesting that the anthology was produced by a group of literati whose motivation was both socio-ideological and aesthetic, but not religious. This motivation best explains the extreme diversity of Yahweh personalities in the Hebrew canon.

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McDonald, J. Ian H. "Ethics, The Bible and the Social Sciences". Journal of Beliefs & Values 12, n. 2 (gennaio 1991): 1–4. http://dx.doi.org/10.1080/1361767910120201.

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de Vries, Lourens. "The Book of True Civilization: The Origins of the Bible Society Movement in the Age of Enlightenment". Bible Translator 67, n. 3 (dicembre 2016): 331–50. http://dx.doi.org/10.1177/2051677016670231.

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The Bible Society movement has its roots in the ideologies and social practices of the Enlightenment that led to a radical reconceptualization of the Christian religion and to the construction of a non-confessional and non-denominational Christian domain, with non-denominational Bibles and strong emphasis on a common non-confessional core of fundamental “simple” Christian truths and on the virtues of tolerance, civilization, knowledge, and learning. It is in these Enlightenment contexts that a new type of evangelistic Bible translation emerges with a missionary goal of spreading Christian civilization, in dozens of non-Western languages. At the same time we see another new type of Bible translation in Western languages: enlightened Bibles, not meant for the pulpit but for the home, to educate, instruct, civilize, and enlighten their readers. These enlightened Bibles incorporated results of modern, enlightened biblical scholarship, and strongly deviated from the authorized versions.

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Osiek, Carolyn. "The New Handmaid: The Bible and the Social Sciences". Theological Studies 50, n. 2 (giugno 1989): 260–78. http://dx.doi.org/10.1177/004056398905000203.

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Sherkat, Darren E. "Religion, Politics, and Americans’ Confidence in Science". Politics and Religion 10, n. 1 (8 agosto 2016): 137–60. http://dx.doi.org/10.1017/s1755048316000535.

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AbstractAmericans’ perceptions of science are structured by overlapping cultural fields of politics and religion, and those cultural fields vary over time in how they influence opinion about science. This paper provides a historical narrative for understanding how religious and political factors influence public perceptions of science over the last four decades. Using data from the 1974–2012 General Social Survey, the impact of religious and political factors are examined and compared across decades using heterogeneous ordinal logistic regression models and ordinal structural equation models. Estimates show that the impact of sectarian Protestant identification and fundamentalist beliefs in the Bible are increasingly linked to lower levels of confidence in science, and that these religious factors also influence the impact of political conservatism and Republican Party identification. Political conservatism has become more oppositional towards science, and Republicans have become less enthusiastic compared to periods when science was primarily linked to militaristic endeavors.

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Lassave, Pierre. "Françoise Mies, éd., Bible et sciences des religions. Judaïsme, christianisme, islam". Archives de sciences sociales des religions, n. 134 (1 maggio 2006): 147–299. http://dx.doi.org/10.4000/assr.3582.

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Cain, Maureen. "On Babies, Bibles, and Bathwater". Law & Social Inquiry 15, n. 04 (1990): 679–84. http://dx.doi.org/10.1111/j.1747-4469.1990.tb00599.x.

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Cain, Maureen. "On Babies, Bibles, and Bathwater: [Commentary]". Law & Social Inquiry 15, n. 4 (1990): 679. http://dx.doi.org/10.1086/492315.

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İlbars, Emre. "Al-Vahyu'l-Muhammedî Work of Muhammad Rashid Rıza Evaluation of Prophet Ideas and Reform Thoughts in the Context". Journal Of The Near East Unıversıty Islamıc Research Center 8, n. 2 (25 dicembre 2022): 231–43. http://dx.doi.org/10.32955/neu.istem.2022.8.2.08.

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There are two main sources that regulate the worship and daily life of Muslims. Undoubtedly, the first of these is the Qur'an, and the second is the Sunnah of the Prophet. These two concepts have been used for different purposes in some periods of Islamic history. These religious values, which are the common denominators of people, have been tried to evolve into different meanings, sometimes to justify an action, and sometimes when political crises increase and the guards of the authorities fall. The perception of the Prophet was reflected in the works of Muslim personalities who were influenced by the West, in addition to these aforementioned reasons, in certain periods of history. As a matter of fact, Muhammad Rashid Rıza, who looked at subjects such as the Qur'an, Prophethood and the Prophethood from a different perspective in his work al-Vahyu'l-Muhammad, became one of the most important representatives of "Contemporary Islamic Thought" that emerged under the influence of the West. The work of Muhammad Rashid Rıza, which we have evaluated, called al-Vahyu'l-Muhammed, aims to reveal a Quran-centered belief methodology. At the same time, at the core of Rashid Rıza's thoughts is a system of thought that aims at reforming the society, the rise of Muslims in their own age, and bringing to the fore and reviving not only the Qur'an but also other religious sciences. In this work that we are analyzing, a comparison is made between the Qur'an, the Bible and western sources in order to reveal the superiority and virtue of the Islamic world in terms of faith and morality, and it is stated that the superiority of the Qur'an is higher than other books. is being done. Reşid Rıza emphasizes that, contrary to the accusations, religion, science and technology are in close relationship, and that Muslims should also be open to continuous development, spiritually and morally equipped. Reşid Rıza's thoughts are based on the idea that improvement can only be achieved through education and training. It is to acquire knowledge and to teach it to people, that is, to do the opposite of everything that is thought in terms of ignorance and laziness. According to Reşid Rıza, religious, social and social reforms are the only way to bring order to the political structure. However, he states that Muslims can be together in terms of spiritual unity in the creation of Islamic unity. The aim of reform is to bring all Muslims together in a faith-centered common value and to establish a legal system that is free from foreign interventions. According to Reşid Rıza, it is aimed to keep religion alive and protect people through the idea of reform. Along with this, education and social development will take place. In this work, which we have evaluated with these aspects, a holistic approach has been adopted while the subject is being presented, rather than the narration of a chronological event flow. The main reason for this is that the work has an apological, that is, defensive style. In the work, there are mostly thoughts that reflect Reşid Rıza's own mental mentality. Reşid Rıza has adopted a style based on his own informational poems by putting the Qur'an in the center. Even if we say that the work reflects Reşid Rıza's own mental mentality, the fact that almost all of the judgments in the work are based on the Qur'an, and sometimes he makes use of the Bible and western sources, brought the thoughts in the work to be consistent, original and original within itself. In this study, in the context of al-Vahyu'l-Muhammed, Muhammad Reşid Rıza's view of improvement thoughts, Prophet's vision, Prophethood and Prophecy are discussed.

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Scott Spencer, F. "The Ethiopian Eunuch and His Bible: a Social-Science Analysis". Biblical Theology Bulletin: Journal of Bible and Culture 22, n. 4 (novembre 1992): 155–65. http://dx.doi.org/10.1177/014610799202200403.

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Elzeblawy Hassan, Hanan. "Female Genital Mutilation: Females' Intention in Northern Upper Egypt". Obstetrics Gynecology and Reproductive Sciences 7, n. 1 (27 febbraio 2023): 01–11. http://dx.doi.org/10.31579/2578-8965/144.

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Background: Female Genital Mutilation/Cutting is an ancient cultural practice, predating the Bible and therefore the Koran, and has no basis in any religion. It is related to deep social and cultural ideas impeded in several societies regarding femininity and modesty because it is viewed as girls clean and delightful only after being genitally cut. FGM/C is additionally viewed as a protection of virginity, and it prevents premarital sex. Aim: The present study was carried find out to assess Females' Intention in Northern Upper Egypt regarding Female Genital Mutilation. Subject & Methods: A Descriptive Cross-sectional study was used. The study was conducted in family health centers (FHCs) in different sitting at Beni-Suef Governorate. A Convenient sample was used. А Structured Interviewing Questionnaire sheet which includes three sections: Socio-demographic data, Intention to practice FGM/C, and Causes for intention or not to practicing FGM/C. Results: The mean age of the studied participants was 22.6±5. Prevalence of Female Genital Mutilation is 71.4percentage, 29.7percentage of participants are suffering from complications after FGM. About 28.6percentage of females who had mutilated their daughters were planning to mutilate their other daughters in the future. More than one-third of females (35.5percentage) had an unfavorable attitude and 40.5percentage had poor levels of knowledge regarding FGM/C. 71.3percentage of females mentioned that the source of their information about FGM/C was their personal experience. Conclusion: Northern Upper Egyptian Females' Intention regarding intention of mutilating their daughters was significantly affected by demographic characteristics, level of knowledge, and level of attitude, source information, exposure to complications or pressure from family and neighbors. Recommendations: Alleviate females' intention toward Female Genital Mutilation should be improving their awareness regarding complications and Egyptian law against FGM, established by improve females' resistance toward family or neighbor regarding bad and harmful traditions.

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Stone, Rota. "Is Jethro an Ingroup or an Outgroup? Group Analysis of the Hebrew Bible and Its Early Interpretations". Old Testament Essays 36, n. 2 (13 novembre 2023): 368–83. http://dx.doi.org/10.17159/2312-3621/2023/v36n2a5.

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A social scientific approach to the Hebrew Bible allows us to ask questions that were not central to writers of the biblical narrative. Thus, the article uses concepts from group processes in social psychology to analyse the group identity of Moses'father-in-law as he is portrayed in the Bible and early Jewish and Christian interpretations. Jethro is a particularly interesting figure as he displays characteristics of both an ingroup and an outgroup member. This analysis illustrates how tools from social sciences can contribute not only to a better understanding of group relations in the narrative of the Hebrew Bible but also in the communities of early Jewish and Christian interpreters of these texts.

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Berlinerblau, Jacques. ""POOR BIRD, NOT KNOWING WHICH WAY TO FLY": BIBLICAL SCHOLARSHIP'S MARGINALITY, SECULAR HUMANISM, AND THE LAUDABLE OCCIDENT". Biblical Interpretation 10, n. 3 (2002): 267–304. http://dx.doi.org/10.1163/156851502760226275.

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AbstractWith the possible exception of Old Testament scholars, who reads Old Testament scholarship today? Not other scholars in the humanities or social sciences. Not the oft-discussed "cultivated lay person." Not the average Jewish/Christian Homo Religiosus, nor the various representatives of those religious orthodoxies for whom the Hebrew Bible/Old Testament stands as a foundational text. What, then, accounts for the marginality of a discipline whose object of scrutiny is, most likely, the most widely read text in the history of the species and one of the taproots of humanistic inquiry? This essay presents one possible set of answers to this question. It is argued that the marginality of Old Testament research is - whether rightly or wrongly - a dividend of its intellectual strangeness, its epistemological difference from both the academy and the Church. As for the academy, it is suggested that the ideation (i.e., the not-necessarily conscious manner in which a community of researchers thinks the world) of our field distinguishes us sharply from all others within the comity of (secular) academic disciplines. It is contended that the intellectual foundations of modern Old Testament research comprise something of an epistemological hybrid. Its practitioners have, somehow, managed to combine a modern, secularizing, rational ethic with the fundamental conviction that an existing God is a legitimate analytical variable. Having been expelled from the ideation of nearly every other academic discipline, the latter conviction renders biblical scholarship anomalous in the contemporary university. As for the Church, it is this same hybrid ethic which creates a certain degree of tension between rationalizing biblical researchers on the one hand, and pious laypeople and orthodoxies on the other. Yet as singular and marginal as it may be, biblical scholarship makes a crucial, albeit unintended, contribution to the world: the existence of an authoritative body of religious intellectuals who are at peace with the notion that sacred scriptures are inspired but not infallible has served to safeguard the modern Occident from some of the more deleterious tendencies of organized religion.

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Wylie, Gillian. "Moving Beyond the Exclusionary Politics of Migration: A Response from the Social Sciences". Biblical Interpretation 26, n. 4-5 (22 ottobre 2018): 544–53. http://dx.doi.org/10.1163/15685152-02645p08.

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AbstractThis paper offers a response from the social sciences to the papers in this special edition. Drawing on the disciplines of Peace Studies and International Relations, three key themes emerge from these papers on migration stories in the Bible which resonate with the politics and responses now playing out in the current European ‘migration crisis’. These themes are (1) the exclusionary politics driving much migration policy; (2) the importance of acknowledging the agency of migrants; and (3) hints of what alternative responses to migration might look like. This paper draws out the presence of these themes across the collection and relates them to the current situation. Ultimately, while the papers reveal an interminable tendency to ‘other’ the migrant, they also sew the seeds of ideas about alternative approaches to migration which listen to migrant voices and build diverse communities.

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Yonan, Edward A. "Religion Confronts the Social Sciences". Numen 40, n. 2 (1993): 184–87. http://dx.doi.org/10.1163/156852793x00130.

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Whitehead, A. L. "Pray the Gay Away: The Extraordinary Lives of Bible Belt Gays". Sociology of Religion 74, n. 2 (6 maggio 2013): 281–82. http://dx.doi.org/10.1093/socrel/srt016.

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Putra, D. I. Ansusa. "QURAN-BIBLE VALIDATION IN CONTEMPORARY INDONESIA: SOCIAL MEDIA, RELIGIOUS CONVERSION, AND THEOLOGICAL DEBATE". Khazanah: Jurnal Studi Islam dan Humaniora 20, n. 1 (29 luglio 2022): 111. http://dx.doi.org/10.18592/khazanah.v20i1.5541.

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Religious theological views alter continuously with the context and dynamics of social change. The emergence of digital media and the flow of information has caused a change in the theological views on religious truths and their validation ways. Therefore, this research aimed to explore the theological views and practices of converts in Indonesia who are committed to disseminating validated the Qur'an-Bible relationship in social media as a consequence of their Islamic beliefs. The influence of context and social dynamics on religious theological views was explored by obtaining data through media observations and in-depth interviews with three popular converts on social media, namely Ahmad Kainama, drg. Carissa Grani, and Teressia Pardede. Subsequently, this research concluded that converts to religious theology in Indonesia focus on three basic views, 1) Converts considered Islam as a universal religion and the faith of all prophets and apostles, as Jesus, Moses, and all the bearers of religion in the world are Muslims, 2) Convert judges a historical distortion about Islam and Christianity, 3) Convert claims there is a misinterpretation in understanding Islam and Christianity. This also provided an overview of the impacts that arise due to theological validation in social-religious life by Indonesian converts on social media. This information is expected to contribute to future research as a theoretical-empirical-phenomenological basis about converts and their theological views on social media for the development of relevant investigations.

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Beal, Timothy. "Reception History and Beyond: Toward the Cultural History of Scriptures". Biblical Interpretation 19, n. 4-5 (16 aprile 2011): 357–72. http://dx.doi.org/10.1163/156851511x595530.

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After highlighting the substantial gains made by the reception historical approach, this article proceeds to point out some of its inherent limitations, particularly when applied to biblical texts. In attending to the material-aesthetic dimensions of biblical texts, media, and ideas of the Bible, especially in dialogue with anthropological, material-historical, and media-historical approaches, these limitations become acute and call for a harder cultural turn than is possible from a strictly reception-historical approach. This article proposes to move beyond reception history to cultural history, from research into how biblical texts and the Bible itself are received to how they are culturally produced as discursive objects. Such a move would involve a double turn in the focus of biblical scholarship and interpretation: from hermeneutical reception to cultural production, and from interpreting scripture via culture to interpreting culture, especially religious culture, via its productions of scripture. As such, it would bring biblical research into fuller and more significant dialogue with other fields of comparative scriptural studies, religious studies, and the academic humanities and social sciences in general.

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Kraus, R. "They Danced in the Bible: Identity Integration among Christian Women Who Belly Dance". Sociology of Religion 71, n. 4 (21 novembre 2010): 457–82. http://dx.doi.org/10.1093/socrel/srq077.

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Hoogvliet, Margriet. "Manual Labour and Biblical Reading in Late Medieval France". Journal of Early Modern Christianity 6, n. 2 (18 dicembre 2019): 277–97. http://dx.doi.org/10.1515/jemc-2019-2009.

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Abstract This article discusses artisans and people doing manual work in the French-speaking areas of Western Europe who owned and read the Bible or parts of its text during the late Middle Ages and the early sixteenth century. The historical evidence is based on post-mortem inventories from Amiens, Tournai, Lyon, and the Toulouse area. These documents show that Bibles were present in the private homes of artisans, some of them well-to-do, but others quite destitute. This development was probably related to a shift in the cultural representation of manual work in the same period: from a divine punishment into a social space of religion. The simple artisan life of the holy family, as imagined based upon the Gospel text, and their religious reading practices were recommended as an example to follow by both lay people and clerics.

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Marshall, K. L. "Revisiting the Scopes Trial: Young-Earth Creationism, Creation Science, and the Evangelical Denial of Climate Change". Religions 12, n. 2 (20 febbraio 2021): 133. http://dx.doi.org/10.3390/rel12020133.

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In the century since the Scopes Trial, one of the most influential dogmas to shape American evangelicalism has been that of young-earth creationism. This article explains why, with its arm of “creation science,” young-earth creationism is a significant factor in evangelicals’ widespread denial of anthropogenic climate change. Young-earth creationism has become closely intertwined with doctrines such as the Bible’s divine authority and the Imago Dei, as well as with social issues such as abortion and euthanasia. Addressing this aspect of the environmental crisis among evangelicals will require a re-orientation of biblical authority so as to approach social issues through a hermeneutic that is able to acknowledge the reality and imminent threat of climate change.

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Vanhoozer, Kevin J. "The Sufficiency of Scripture: A Critical and Constructive Account". Journal of Psychology and Theology 49, n. 3 (24 febbraio 2021): 218–34. http://dx.doi.org/10.1177/0091647121995836.

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One of the traditional perfections of Scripture according to historic Protestant orthodoxy, alongside inspiration, authority, and clarity, is sufficiency. Biblicists have taken this ball and run with it, insisting that everything we need to know, not only for salvation but for much else, is in the Bible. This essay attempts to clarify the concept of Scripture’s sufficiency by reviewing its history and by specifying how, and for what, it is “enough.” This involves distinguishing between formal and material sufficiency, and drawing distinctions between sources, resources, and norms. The paper argues that the sufficiency of Scripture must be understood alongside the principle of sola scriptura, and that the Bible alone is enough for ruling the church’s social imaginary, especially as this concerns the story of what God is doing in creation and redemption. Scripture is sufficient for understanding extra-biblical knowledge in the framework of biblical narrative and for perceiving reality as sustained and directed by the triune God. The essay concludes by offering recommendations for understanding the sufficiency of Scripture both in its proper domain (saving knowledge) and in areas outside its proper domain, such as the natural and social sciences, including psychology.

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31

Spickard, James V., e James A. Beckford. "Social Theory and Religion". Sociology of Religion 65, n. 4 (2004): 417. http://dx.doi.org/10.2307/3712323.

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32

Mirola, William A., e Paula D. Nesbitt. "Religion and Social Policy". Sociology of Religion 64, n. 2 (2003): 282. http://dx.doi.org/10.2307/3712381.

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Campiche, Roland. "Religion, statut social et identité féminine / Religion, Social Status and Feminine Identity". Archives de sciences sociales des religions 95, n. 1 (1996): 69–94. http://dx.doi.org/10.3406/assr.1996.1037.

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34

Grant, J. Tobin. "Bible Nation: The United States of Hobby Lobby, by CANDIDA R. MOSS and JOEL S. BADEN". Sociology of Religion 80, n. 2 (2019): 274–75. http://dx.doi.org/10.1093/socrel/srz007.

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35

SAUTER, MICHAEL J. "THE ENLIGHTENMENT ON TRIAL: STATE SERVICE AND SOCIAL DISCIPLINE IN EIGHTEENTH-CENTURY GERMANY'S PUBLIC SPHERE". Modern Intellectual History 5, n. 2 (agosto 2008): 195–223. http://dx.doi.org/10.1017/s1479244308001625.

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Prussia's Edict on Religion of 1788 forbade sermons that undermined popular belief in the Holy Trinity and the Bible. Scholars have assumed that this act was counter-enlightened because it limited the free use of reason in public. An analysis of two court cases related to the edict reveals, however, that both the edict and its “enlightened” opponents within the state assumed that public expression should be disciplined. With respect to the enlightened bureaucratic elite that opposed the edict, it identifies two factors that impelled them toward the disciplining of public communication: 1) German universities created an elite social group that assiduously cultivated its own intellectual sphere, and 2) having access to state power gave each member of the elite something to lose if the process of the Enlightenment proved politically or socially destabilizing. As a result, the fight over the Edict on Religion cannot be understood in terms of an Enlightenment/counter-Enlightenment dichotomy, but must be seen as a debate within the German elite about the level of social discipline that was sufficient for maintaining domestic tranquility.

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Petersen, William. "Social consequences of religion". Society 40, n. 2 (gennaio 2003): 53–57. http://dx.doi.org/10.1007/s12115-003-1052-6.

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37

Vermeer, Paul, e Peer Scheepers. "Bonding or Bridging? Volunteering Among the Members of Six Thriving Evangelical Congregations in the Netherlands". VOLUNTAS: International Journal of Voluntary and Nonprofit Organizations 30, n. 5 (12 settembre 2019): 962–75. http://dx.doi.org/10.1007/s11266-019-00160-1.

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Abstract The rise of conservative religion in the West threatens the enduring positive contribution of religion to civil society, if conservative churches, as often assumed, indeed generate more bonding than bridging social capital. Against this background, this study explores the civic engagement of evangelicals in the Netherlands. Two research questions are addressed: (1) To what extent are Dutch evangelicals more involved in religious than non-religious volunteering as compared to mainline Christians and non-church members? and (2) Which decisive factors determine the religious and non-religious volunteering of Dutch evangelicals as compared to mainline Christians and non-church members? Results show that these orthodox Christians are more involved in religious than in non-religious volunteering. Their religious volunteering is determined by their church attendance, Bible reading and social embeddedness in their congregation, while their non-religious volunteering is impeded by their mono-religious orientation and social embeddedness in their congregation and by the volunteering of their parents.

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Simpson, John H., Rodney Stark e William Sims Bainbridge. "Religion, Deviance, and Social Control". Sociology of Religion 59, n. 2 (1998): 185. http://dx.doi.org/10.2307/3712081.

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39

Mirola, William A., Anson Shupe e Bronisaw Misztal. "Religion, Mobilization, and Social Action". Sociology of Religion 62, n. 1 (2001): 143. http://dx.doi.org/10.2307/3712243.

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40

Breslauer, S. Daniel. "Martin Buber’s View of Biblical Leadership and His View of the Eternal Thou". Journal of Jewish Thought and Philosophy 27, n. 1 (29 marzo 2019): 1–25. http://dx.doi.org/10.1163/1477285x-12341236a.

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Abstract Recent studies have renewed focus on Martin Buber’s “theopolitics” in contrast to “theological politics.” The present study expands this work by looking at what Buber meant by God. His approach to the Bible, informed by his view that “extended, the lines of relationship meet in the Eternal Thou,” illuminates his analysis of the five types of biblical leadership. That analysis, far from separating “religion” and “politics,” seemed to assume what might be designated a civil religion. The social order was integrated with religious concerns. Underneath the socio-religious surface, however, Buber discerned universal principles of relationship. Analyzing each stage in biblical leadership as Buber presented it shows how he extended the lines of historical relationships to reveal an aspect of the Eternal Thou.

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Merkley, Cari. "The Library of Congress, Dewey Decimal, and Universal Decimal Classification Systems are Incomplete and Unsystematic". Evidence Based Library and Information Practice 6, n. 4 (15 dicembre 2011): 134. http://dx.doi.org/10.18438/b8qk7s.

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Objective – To determine the extent to which knowledge is currently addressed by the Library of Congress (LCC), Dewey Decimal (DDC), and Universal Decimal (UDC) classification systems. Design – Comparative analysis of the LCC, DDC, and UDC systems using Zin’s 10 Pillars of Knowledge. Setting – The Faculty of Philosophy and Science at a Brazilian university. Subjects – Forty one subject-related classes and 386 subclasses from the first two levels of the LCC, DDC, and UDC systems. Methods – To evaluate the LCC, DDC, and UDC systems, the researchers employed the 10 Pillars of Knowledge, a “hierarchical knowledge tree” developed by the lead author of this study (p. 878). According to the authors, the 10 Pillars of Knowledge seek to illustrate relationships between fields of knowledge while capturing their breadth. The first level of the Pillars consists of the following categories: Knowledge, Supernatural, Matter and Energy, Space and Earth, Nonhuman Organizations, Body and Mind, Society, Thought and Art, Technology, and History. Each of the 10 Pillars is further subdivided, resulting in a four level hierarchical structure of 76 categories. Of the 76 categories, 55 are unique subject areas. A selection of subject-based classes and subclasses from the first two levels of the LCC, DDC, and UDC systems were then mapped to the relevant subclasses within the Pillars. Analysis was limited to the first two levels of LCC, DDC, and UDC, except for the LCC categories of BF and BL where further subclasses were analyzed. Classes or subclasses in LCC, DDC, or UDC that were not subject based (for example, those based on publication type) were excluded from the study. In total, 41 main classes and 386 subclasses from LLC, DDC, and UDC were categorized using the 10 Pillars. Main Results – The LLC, DDC, and UDC systems were deemed to be complete and systematic in their coverage of only three of the 10 Pillars: Matter and Energy, Thought and Art, and History. This means that there was at least one class or subclass in each of the three systems that corresponded to the subclasses in these pillars. The remaining seven pillars were only partially covered by the three systems to varying degrees. For example, the coverage of religion in LCC and DDC show evidence of a bias towards Christianity and incomplete coverage of other faiths. In addition to the lack of completeness in terms of subject coverage, the researchers found inconsistencies and problems with how relationships between subjects were illustrated by the systems. For example, botany should be a subclass of biology, but the subjects occupy the same level in the LCC, DDC, and UDC systems. Researchers also noted cases where subclasses on the same level were not mutually exclusive e.g., the BR (Christianity) and BS (The Bible) subclasses in LCC. Overall, LLC performed slightly better than DDC or UDC, covering 47 of the 55 unique subject categories in the 10 Pillars. It was followed by UDC with 44 out of 55, and DDC with 43 out of 55. Some of the 55 unique subject categories in the 10 Pillars system were not represented by any of the systems: 3 subclasses under Society (Society at Large – Area Based, Social Groups – Age, and Social Groups – Ethnicity), 2 under Technology (Technologies – Materials and Technologies – Processes), and 1 under Foundations (Methodology). Conclusion – The researchers conclude that none of the three major classification systems analyzed provides complete and systematic coverage of the world of knowledge, and call for the library community to move to new systems, such as the 10 Pillars of Knowledge.

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Rota, Andrea. "Religion as Social Reality". Method & Theory in the Study of Religion 28, n. 4-5 (17 novembre 2016): 421–44. http://dx.doi.org/10.1163/15700682-12341369.

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In this article I argue that the shift from a private to a public–social understanding of religion raises new ontological and epistemological questions for the scientific study of religion\s. These questions are deeply related to three central features of the emic–etic debate, namely the problems of intentionality, objectivity, and comparison. Focusing on these interrelated issues, I discuss the potential of John Searle’s philosophy of society for the scientific study of religion\s. Considering the role of intentionality at the social level, I present Searle’s concept of “social ontology” and discuss its epistemological implications. To clarify Searle’s position regarding the objectivity of the social sciences, I propose a heuristic model contrasting different stances within the scientific study of religion\s. Finally, I explore some problematic aspects of Searle’s views for a comparative study of religion\s, and sketch a solution within his framework. I shall argue that a distinction between the epistemological and ontological dimensions of religious affairs would help clarify the issues at stake in the past and future of the emic–etic debate.

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43

Kovács, Ábrahám. "British Evangelicals and German Pietists Promoting Revival through the Work of the Bible and Tract Societies in Hungary". Scottish Church History 49, n. 2 (ottobre 2020): 100–122. http://dx.doi.org/10.3366/sch.2020.0031.

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This article demonstrates how British evangelicals, German pietists, and Hungarian Protestants sought to ‘educate’ the masses outside the educational framework of ecclesiastical and state structures within the Hungarian Kingdom in the nineteenth century. More specifically the study intends to offer a concise overview of the history of Protestants who spread the gospel through the distribution of affordable Bibles, New Testaments and Christian tracts. It shows how various denominations worked together and directs attention to their theological outlook which transcended ethnic boundaries. It is a well-known fact in mission and church history that such undertakings were carried out to stir revivalism. The study also throws light on the influential role the Scottish Mission, as well as Archduchess Maria Dorothea, played in stirring revivalism through the aforementioned means. The history of these endeavours, especially those of the British and Foreign Bible Society and Religious Tract Society, has not been treated adequately by intellectual historians, social historians or historians of religion and education. This account adds to scholarly understanding of the multi-ethnic and trans-denominational work of international Protestantism in Central Europe.

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Garrett, William R., e Darwin L. Thomas. "The Religion and Family Connection: Social Sciences Perspectives". Review of Religious Research 31, n. 1 (settembre 1989): 106. http://dx.doi.org/10.2307/3511030.

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45

Watier, Patrick. "G. Simmel : religion, sociologie et sociologie de la religion / Religion, Sociology and Sociology of Religion". Archives de sciences sociales des religions 93, n. 1 (1996): 23–50. http://dx.doi.org/10.3406/assr.1996.1014.

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46

White, Peter. "A Journey into Other Faiths". Interreligious Studies and Intercultural Theology 7, n. 1 (21 dicembre 2023): 275–88. http://dx.doi.org/10.1558/isit.26887.

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We live in a world of diversity, and so it is with people’s religious beliefs and how they approach their religious practices in relation to a deity and their social and relational lives. Bible history has taught us that God has always allowed religious diversity. The biggest threat to the world is not poverty, health, and economic challenges but rather religious intolerance, the fear of compromising our faith, bias, and prejudice about other faiths. This article narrates the author’s experience and journey as a Pentecostal scholar in dialogue with other faiths. It argues that it is possible to study other religions without losing one’s own faith insofar as the various methods and principles for the study of religions can be applied. The article promotes the use of dialogue and spiritual discernment as tools to engage with people of other faiths. These approaches therefore become means of moving together toward life.

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J., John A. Coleman S. "The Bible and Sociology". Sociology of Religion 60, n. 2 (1999): 125. http://dx.doi.org/10.2307/3711745.

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48

Wilke, Annette. "Individualisation of religion". International Social Science Journal 64, n. 213-214 (settembre 2013): 263–77. http://dx.doi.org/10.1111/issj.12057.

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49

Sadek, Karim. "Liberalism’s Religion". Ethical Theory and Moral Practice 23, n. 3-4 (12 giugno 2020): 695–97. http://dx.doi.org/10.1007/s10677-020-10098-9.

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Kolodnyi, Anatolii M. "Transformation of social functions of religion". Ukrainian Religious Studies, n. 65 (22 marzo 2013): 127–29. http://dx.doi.org/10.32420/2013.65.213.

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Department of Religious Studies, Institute of Philosophy. GS Skovoroda of the National Academy of Sciences of Ukraine can join one of the target programs of scientific research of the Department of History, Philosophy and Law of the National Academy of Sciences of Ukraine for 2012-2016 with the theme "Transformation of social functions of religion and their correction under conditions of globalization, postmodernity and secularization" (or simpler : "Transformation of the functionality of religion in the conditions of globalization, postmodernity and secularization").

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