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This paper draws on a wide range of researches to stress the importance of social context to the sociological understanding of religious experiences. It argues that individualistic definitions fail to take into account real group experiences such as those resulting from the reforms of Vatican II. For the sociologist, it is important to explore general patterns of group experiences and the meanings attributed to them. The paper discusses some of the methodological and conceptual problems in this area before considering evidence for the patterning of religious experience according to differences of generation, gender, class, level of urbanization, institutional involvement, and status inconsistency. The paper concludes by locating religious experiences in the context of modernity. In contrast to related theories of secularization, it draws attention to the recent work of Hervieu-Léger which suggests that utopian future expectations create space which can only be met by new forms of religious experience. [ABSTRACT FROM AUTHOR]

The article discusses the examination from evolutionary biology on whether human beings can or cannot embody solidarity, and to demonstrate that universal solidarity survival is not contrary to human nature. It says that solidarity's biological basis is stronger that most theologians, who are engaged with evolutionary theory. It mentions Franciszek Kampka, who writes that solidarity involves community members' attitude of mutual empathy.

The article focuses on the integration of two complementary attempts from Canadian philosopher and theologian Bernard Lonergan considers as moral impotence. It states that the key components of the tradition teaching will change into categories from the analysis of Lonergan of intentional consciousness. It outlines the cultural transmission model, which argues wider notion of development not only socialization subject, but also the evolution of human species.

Do secular sciences provide theology with a neutral description of reality, as raw material for theology to reflect upon? Or, on the other side, can theology be considered a full-blown social theory? What would a ‘supernatural sociology’ imply and look like? This essay addresses these questions following the insights of John Milbank. This British theologian has challenged mainline modern assumptions with his ‘radical orthodoxy’ project, stirring a fruitful debate not exempt from polemical exchanges. This essay offers a presentation of Milbank's position, followed by a detailed and critical analysis of his views. The author then offers a theological framework within which to reconceive Milbank's proposal, extending some of his own claims regarding Karl Barth, Henri de Lubac, and Clodovis Boff. Finally this essay explores the possibilities, the scope, and some examples of what a ‘supernatural sociology’ might look like. [ABSTRACT FROM AUTHOR]