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This article employs ethnographic material from Sweden and Estonia to examine the relationship between religion and the love of nature in Northern Europe - a region known for its widespread secularisation. We propose that the existential depth that is often ascribed to nature experiences in this part of the world points to a facet of the secularisation process, indicating that love of nature among today's Northern Europeans is deeply entangled with the processes of modernisation. The article provides a historical analysis of how this phenomenon arose and explores ways of approaching it that move beyond the religious-secular dichotomy. It concludes by construing love of nature as belonging to an 'existential field' in the Northern European cultural landscape., This work was supported by the Baltic Sea Foundation's grant, ‘Relocation of Transcendence: the Sacred of the Seculars around the Baltic Sea’; the Estonian Research Council grant, ‘Estonian Environmentalism in the 20th Century: Ideology, Discourses, Practices’ (PRG 908), Templeton Foundation grant ‘Understanding Unbelief in Estonia’, and the EEA Financial Mechanism Baltic Research Programme in Estonia (EMP340).

Bespreking van dit lezenswaardige boek over de huidige situatie van de Nederlandse kerken in een volstrekt geseculariseerde en wat daar niet en misschien wel tegen helpt

Many newly arrived refugees suffer from mental health problems due to trauma. Research has shown that social participation after migration, such as taking part in social activities, networks and community work, is important for mental health and well-being. In Sweden, many civil society organisations, such as the Church of Sweden, take great responsibility for the establishment and integration of new arrivals. At the same time, the role of civil society organisations in the welfare society is not obvious, and the place of religious communities is sometimes challenged. Due to today’s growing secular and globalised society, the role of the Church of Sweden has changed. Its power has decreased, and the indications are that this will continue. There are also circumstances that point to the church having to adapt to the norms of secular society to have an impact. As the Church of Sweden fulfils an important function as a provider of welfare services, not least in work with newly arrived refugees, this article studies how the employees of the Church of Sweden feel about their conditions for this work and what guides it. It is based on a qualitative study of 19 interviews with employees in 4 different parishes.

A inicios del siglo xxi, se evidencia el retorno de una renovada sociología histórica en el debate sobre la secularización a través de aportaciones como las de Talal Asad, Charles Taylor, Jürgen Habermas, José Casanova o Hans Joas, entre otros autores. El objetivo del presente texto se centra en el análisis de la recuperación de la sociología histórica, tanto a través del potencial diálogo que plantea con los clásicos de la sociología de la religión, particularmente con Max Weber, como de sus aportaciones para la investigación sobre el proceso de secularización. Para ello, y tras presentar un estado de la cuestión sobre secularización y sociología histórica, abordaremos los precedentes de este retorno de la perspectiva sociohistórica y los desarrollos metodológicos y conceptuales que proporciona esta aproximación al debate sobre la secularización., Since the beginning of the 21st century, we have witnessed the return and the renewal of historical sociology in the debate on secularisation through the contributions of Talal Asad, Charles Taylor, Jürgen Habermas, José Casanova and Hans Joas, among others. The aim of the present text is to analyse the recovery of historical sociology, both through the potential dialogue that it poses with the classics of the sociology of religion, particularly with Max Weber, and through its contributions to the research on the process of secularisation. To this end, and after presenting a state of the art on secularisation and historical sociology, we will address both the precedents of this return of the socio-historical perspective and the methodological and conceptual developments that this approach provides to the debate on secularisation., Depto. de Sociología Aplicada, Fac. de Ciencias Políticas y Sociología, TRUE, pub

This article deals with the paradoxical relationship between thenineteenth-century Evangelical Revival and secularization. It is arguedhere that the revival and its worldview played a role in increasingpluralism and choice in the nineteenth century – a process often relatedto secularization. The Evangelical movement both attempted to op-pose modernity and rationalism and emphasized religious freedom,voluntarism, and individualism. It therefore induced and popularizedself-reflection, doubt, and deconversion. It also favoured religiousdemocracy in opposition to a state-imposed religious monopoly (atleast in northern Europe). Furthermore, by dividing people into be-lievers and nonbelievers, it emphasized religious polarization. Thiscontributed to an undermining of established religious structures,fragmenting and pluralizing the religious landscape and giving peoplethe option to abstain completely from religious commitment. TheSwedish confessional (inner mission) revivalist denomination Evan-geliska Fosterlands-Stiftelsen (EFS – approx. the Swedish Evangeli-cal Mission Society), founded in 1856, is used as a case. The popularliterature they published and distributed manifested an evangelicalworldview. In this article four themes, based on the popular literature,are used to study empirically the changing role of religion in relationto nineteenth-century revivalism: ‘the dualistic worldview’; ‘conver-sion’; ‘activism’; and ‘self-reflection’.

This study describes and analyses the Swedish ecclesiastical heritage as well as the structures and systems that provide conditions and frameworks for how it is perceived and managed. One purpose is to explain today’s situation concerning the 3,000 historic church buildings and sites protected by national heritage legislation and owned by the Church of Sweden. Furthermore, the study analyses how the approaches, paradigms or discourses, which define that ecclesiastical heritage, have changed over the past two centuries. The study aims to bridge the gaps between antiquarian, art history and conservation discourses, where churches are mainly seen as material historic objects and other discourses that regard churches as living heritage, intangible heritage, or as resources for human rights and sustainable development. The analyses are based on theories such as the concepts of Authorized Heritage Discourse, heritagisation, secularisation, and research methods as discourse analysis and self-reflexivity. The study defines and discusses the Church Antiquarian System, which includes the State-Church agreement, the Historic Environment Act and the State financial compensation. The analyses show that the system is based on a partly outdated conservation approach, with origins in an even older nineteenth-century antiquarian discourse, that is not consistent with the national heritage policy adopted by the Swedish parliament. Thus, it blocks a necessary development where many redundant churches could be revitalised as resources for society. The current approach, as well as the Church’s use of its heritage and history, contribute to a deliberately created positive image, avoiding dark or controversial heritage that illustrates abuse of groups of people such as “witches” in the seventeenth century. To achieve the desired development towards a holistic and inclusive approach to ecclesiastical heritage, several recommendations are given. These include identification of heritage disc

An authentic political theology, a religious analysis of politics, is manifested in the works of Gómez Dávila. This article examines the theological sources of modern thought from the perspective of Gómez Dávila, to understand secularization as a distinctive political phenomenon of modernity. First, we must explain the significance of the 13th century as a period of ruptures in the Catholic worldview influenced by Averroes. Furthermore, it demonstrates how Averroist ideas find resonance within Pascal and Romanticism, thereby positioning Gómez Dávila within the Averroist debate. Finally, a conclusion is presented with the main point being that, for Gómez Dávila, only a medieval mystic and fideist is truly reactionary since the modern conception of politics underlies the Thomistic dialogue between faith and reason., En la obra de Gómez Dávila, se manifiesta una genuina teología política, un análisis religioso de la política. El artículo se enfoca en algunas fuentes teológicas del pensamiento moderno desde la óptica de Gómez Dávila, con miras a comprender el proceso de secularización como fenómeno político distintivo de la Modernidad. Para ello, en primer lugar, se explica la importancia del siglo xiii como siglo de rupturas en la cosmovisión católica a partir de la influencia del pensamiento de Averroes. En segundo lugar, se muestra cómo las ideas averroístas tienen eco en Pascal y en el Romanticismo, para ubicar a Gómez Dávila en la disputa averroísta. Por último, se presenta la conclusión, cuya idea principal es que, para Gómez Dávila, solo un fideísta y místico medieval es genuinamente reaccionario, pues el diálogo fe-razón tomista subyace tras la concepción moderna de la política.

Secularisation, in the sense of radical differentiation between po-litical and ecclesial, is a key to understand the category of values. Thearticle outlines the modern theories about secularisation, places thecategories of values in the framework of these theories, and illustratesthrough the case study of the Russian Orthodox Church, how the ideaof values can be abused. When “traditional values” are weaponized,culture wars can evolve to real wars, like the one in Ukraine. Russia’scase of such an evolution cohered with the transformation of the So-viet militant secularism to the post-Soviet militant anti-secularism,on which the Russian political and ecclesial leaders have embarkedand which they have instrumentalized. Paradoxically, this is leadingto a self-imposed secularisation of the Russian Orthodox church andits alienation from the original Christian principles.

This article argues that three Swedish translators of Shakespeare, Olof Bjurbäck (1750–1829), Johan Henrik Thomander (1798–1865) and Carl August Hagberg (1810–1864), understood their tasks in relation to what they saw as fundamental religious, specifically Protestant, precepts. All three were either bishops in the state church or came from a family of clerics (Hagberg). While Bjurbäck's prose translation of Hamlet (1820) owes its religious background to Rousseau and Luther, the later Thomander insisted on faithfulness to the original yet also emphasising the centrality of secular works in Christian instruction, and Hagberg owes a debt to the Protestant notion of going ad fontes. In short, rather than constructing a narrative of secularisation around the three translators, this article concludes that Protestant ideology, while itself changing, remained important to understand their work.

This research explores how the St. Dominicus church in Utrecht can be revitalised with the help of contemporary spiritual values. As a result of secularisation and the shift from religion to spirituality, there is a noticeable increase in vacant church buildings. In this research, a design strategy is proposed that revises the original function in a way it can better accommodate the modern spiritual needs. Incorporating the results of different literature and analytic studies in spiritual architecture, this study demonstrates a way to create a design that accommodates more spiritual experiences through architecture. It argues that these experiences can be evoked through architectural qualities that adhere to the bigger spiritual concepts of sensuality, humanity and sustainability., Architecture, Urbanism and Building Sciences | Heritage & Architecture

Since the beginning of the 21st century, we have witnessed the return and the renewal of historical sociology in the debate on secularisation through the contributions of Talal Asad, Charles Taylor, Jürgen Habermas, José Casanova and Hans Joas, among others. The aim of the present text is to analyse the recovery of historical sociology, both through the potential dialogue that it poses with the classics of the sociology of religion, particularly with Max Weber, and through its contributions to the research on the process of secularisation. To this end, and after presenting a state of the art on secularisation and historical sociology, we will address both the precedents of this return of the socio-historical perspective and the methodological and conceptual developments that this approach provides to the debate on secularisation., A inicios del siglo xxi, se evidencia el retorno de una renovada sociología histórica en el debate sobre la secularización a través de aportaciones como las de Talal Asad, Charles Taylor, Jürgen Habermas, José Casanova o Hans Joas, entre otros autores. El objetivo del presente texto se centra en el análisis de la recuperación de la sociología histórica, tanto a través del potencial diálogo que plantea con los clásicos de la sociología de la religión, particularmente con Max Weber, como de sus aportaciones para la investigación sobre el proceso de secularización. Para ello, y tras presentar un estado de la cuestión sobre secularización y sociología histórica, abordaremos los precedentes de este retorno de la perspectiva sociohistórica y los desarrollos metodológicos y conceptuales que proporciona esta aproximación al debate sobre la secularización.

In this chapter, we investigate the claim of secularisation theory that the impact of religion on end-of-life moral issues such as abortion, euthanasia, and suicide in various regions in Europe has declined. We distinguish between five regions in Europe based on important historical and contemporary religious and secular characteristics: Northern, Western, Southern, and Eastern European countries and ex-Soviet countries. We further elaborate on the idea that religious beliefs and religious practices are separate aspects of religion. The analyses yield evidence for the relationship between both religious beliefs and end-of-life morality on the one hand and religious practices and end-of-life morality on the other. As expected, religious beliefs appear less strongly associated with this kind of morality than does religious attendance. Those who frequently attend religious services are clearly stricter than individuals who attend religious services less frequently or never. However, it must be acknowledged that the impact of religion on morality is not as strong as might have been anticipated; nor do the analyses provide strong evidence of declining levels in the impact of religion on morality. Moreover, we observe very heterogeneous patterns of change in both secularisation and end-of-life morality between regions and, within regions, between countries.

This chapter deals with the exceptional case of immigrant religious assimilation in Greece. Within the European context of immigration countries characterised by ongoing secularisation process and immigrant assimilation towards natives' values and attitudes, Greece is considered as a particular case because of the tendency of immigrants to assimilate towards stronger religious identities of natives. It is argued that such identities concern identification with the nation, which can be instrumental for immigrant's acceptance and integration in the host society. This can be due to some peculiar characteristics of the Greek social, institutional and political setting which makes national identity and Orthodoxy so interwoven. By investigating the conditions in which such a "strategic assimilation" emerges, this chapter also examines whether the Greek case can be relevant for other countries across Europe, calling up for follow-up studies, especially about the role of religious socialization within-families.

In the 13th century the monarchy manifested itself, on the basis of certain defining characteristics, as a level of power through its affirmation in the face of other realities in the power base. The representation of royal power was defined by the following conceptual points of reference: Secularisation, Bond of nature, Chivalry, Courtesy, Tyranny and Theatrocracy., La monarquía se enunció, en el siglo XIII, a partir de unos rasgos caracterizadores, como instancia de poder a través de su afirmación frente a otras realidades de poder. La representación del poder real se define por estos referentes conceptuales: Secularización, Vínculo de naturaleza, Caballería, Cortesía, Tiranía y Teatrocracia.

Based on studies of religion and atheism in Greece, which show different results, theinterest was aroused to study the matter more closely and in depth through qualitativeinterviews with four persons living in Chania in Crete where the Greek OrthodoxChristian culture has long been visibly established. The essay concerns the practice ofreligion as it is expressed through Greek Orthodox Christianity in relation to religiosity,atheism and secularization. The survey shows four people's views and experiences ofreligion, atheism, secularization and Orthodox Christianity and the church, as well as ifand how this affects their lives. The interview results have been analysed in comparisonwith surveys and literature regarding Orthodox Christianity, religious practice, atheismand secularization. The analyses show that there are very different thoughts and beliefsabout the concepts of religion, atheism and secularization, perceptions about the concepts'relationship to each other and to what extent this affects the interviewees. The discussionmentions the degree of religiosity and religious practice in relation to the view of atheismand secularization as well as a possible ongoing loosening of the tradition of the OrthodoxChurch.

Le texte met à jour les données sociologiques et les analyses juridiques relatives à l'impact de la crise sanitaire sur les religions et philosophies non confessionnelles en Belgique, dans le cadre des analyses comparatives du réseau EUREL.

As an institution traditionally linked to the Catholic Church, the Spanish army customarily incorporated a number of priests, called military chaplains, responsible for providing religious services to service personnel. This changed, however, after the Republican regime became established and initiated a policy of secularization at all levels of Spanish society, including the army. This article takes the proclamation of the Second Spanish Republic as its starting point to analyse –in the context of religious history– the changes with respect to the role of the clergy that occurred in the army as a consequence of the secularizing policies of the first two years of the Republic. At the same time, it analyses the changes that affected the members of the Church who were obliged to serve in the military like every other young Spanish male. This subject has received only cursory attention from the different academic disciplines, and few references to it exist, whether in the areas of law or military studies. Within the field of religious history itself, while the figure of the military chaplain is featured in some studies, the chronological bookends are different. Official journals from both the government and army provide the information necessary to identify and track the different measures implemented and evaluate their consequences. Additionally, diocese bulletins, congressional records and press reports were critical sources of information for the preparation of this study. In the short term, the proclamation of the Second Republic signified the dissolution of the Spanish army’s ecclesiastic corps, with priests becoming responsible for providing services to the various regiments who appeared in their parishes. Moreover, most military chaplains were assigned non-active status or required to retire voluntarily. However, a third way presented itself, that of continuing to serve as active members of the army while relocating the archives of the military vicariate. At the, El Ejército español es una institución que, tradicionalmente, ha estado vinculada a la Iglesia católica, de ahí que hubiera una serie de sacerdotes, llamados capellanes castrenses, encargados de dar servicio religioso a la tropa. Todo ello cambiaría con la instauración del régimen republicano y el inicio de una política de secularización a todos los niveles de la sociedad española, afectando también al Ejército. El presente artículo toma como punto de partida la proclamación de la Segunda República española para analizar, dentro del ámbito de la historia religiosa, los cambios habidos en el Ejército respecto a la función que tenían los religiosos en él como consecuencia de las políticas secularizadoras del primer bienio. No obstante, también se analizan los cambios que afectaron a los miembros de la Iglesia que debían prestar servicio militar como el resto de jóvenes españoles. El objeto de estudio del presente trabajo ha sido tratado escuetamente por las diferentes disciplinas, encontrando pocas referencias a ello, ya sea desde el campo del Derecho y de los estudios militares. Por otro lado, desde la Historia religiosa sí encontramos trabajos centrados en la figura de los capellanes castrenses pero con límites cronológicos distintos del presente artículo. La utilización de los diarios oficiales del Gobierno y del Ejército han permitido el rastreo de las diferentes medidas expuestas en el trabajo así como la evaluación de sus consecuencias. Del mismo modo la utilización de los boletines de diócesis, los diarios de sesiones del congreso y la prensa han sido fundamentales para la elaboración del presente estudio. La proclamación de la Segunda República significó, a corto plazo, la disolución del Cuerpo Eclesiástico del Ejército, quedando los servicios espirituales de los distintos regimientos a cargo de los sacerdotes cuyas parroquias se encontraban en las mismas poblaciones. Además, los capellanes castrenses debían acogerse a una excedencia forzosa o al retiro volunt

El artículo aborda un capítulo importante para la comprensión de la aceleración del proceso de secularización en España (1965-1972): la crisis de la vida clerical y religiosa. En un contexto de profundo cambio cultural y socioeconómico, el clero y los religiosos experimentaron de manera destacada las contradicciones que se abrían entre una sociedad en transformación y la herencia religiosa recibida, traduciendo al lenguaje eclesial parte de los dilemas de la época. Para el estudio de esta temática, el artículo propone una revisión sociohistórica del proceso de secularización, realizada a partir del análisis de documentación archivística, hemerotecas, estadísticas y entrevistas sobre la crisis clerical y religiosa. La información aportada por las fuentes nos conduce, como conclusión, a la confirmación de que la crisis de este sector en la España posconciliar fue reflejo y factor a un mismo tiempo de la profunda transformación religiosa que la sociedad española estaba viviendo en paralelo., The article deals with an important chapter for the understanding of the acceleration of the secularisation process in Spain (1965-1972): the crisis of clerical and religious life. In a context of profound cultural and socio-economic change, this sector experienced in a remarkable way the contradictions that opened up between a society in transformation and the religious heritage and, in parallel, they translated part of the dilemmas of the moment into ecclesial language. In order to study this topic, the article carries out a socio-historical review of the process of secularisation based on the analysis of archival documentation, newspaper libraries, statistics and interviews. The information provided by the sources leads us, as a conclusion, to the confirmation that the crisis of this sector in post-conciliar Spain was both a reflection and a factor of the deep religious transformation that Spanish society was undergoing at the same time., Ministerio de Ciencia e Innovación (MICINN)/FEDER, Ministerio de Educación, Cultura y Deporte (MECD), Depto. de Sociología Aplicada, Fac. de Ciencias Políticas y Sociología, TRUE, pub

This book highlights tensions and negotiating processes between modern society and conservative religious groups. Conservative religion and society have co-existed for at least a century in an increasingly pluralist society. Still, the right to religious freedom and tolerance clashes with certain expressions of religious exclusivity. In this book, scholars from different disciplines look at the various ways in which representatives of conservative religious faith live, practice, and formulate their religion in relation to a contemporary mainstream culture. The studies included represent various settings with regard to time, religion and geography, and are presented in three thematic groups: culture, schooling and public life, and media. Taken together, the studies contribute to a more nuanced and diverse picture of conservative religious believers and their engagement with mainstream society. The book will be of interest to students and researchers in the fields of sociology of religion, church history and contemporary religion.

In this introductory chapter, various terms and concepts referring to conservative religious groups are discussed, including fundamentalism and strong religion. Arguments for the use of the term conservative religion are presented. Usually, groups of conservative religion are characterized by conservative theology and morality, while their views of social and political matters can vary. Processes of modernisation and secularisation are also discussed in this chapter and related to conservative religion in the past and present. Finally, the introductory chapter contains a presentation of the subsequent chapters. The presentation concludes in a discussion of the strategies used by the groups under study in the empirical chapters: opposition, negotiation and adaptation.

L'auteur revient, dans cet article, sur le débat de principe sur la théologie africaine pour poser la question cruciale du rapport entre théologie et culture.

Dans le cadre d'une comparaison avec un nouveau vocabulaire français, cette communication propose d'articuler les usages belges liés au mouvement institutionnel de régionalisation d'une part, et de résistance institutionnelle à la dépilarisation d'autre part, entre territorialisation des questions linguistiques et "déterritorialisation" des questions idéologico-philosohiques.

Dans les rapports souvent tendus entre normativité légale et religieuse, certaines organisations font usage d'un lexique spirituel qui vient atténuer cette polarité, mais qui déjoue également certains aspects du formalisme normatif tant juridique que religieux. À sa façon, le lexique spirituel contribue alors à séculariser certains aspects du religieux classiquement perçus comme tel et concomitamment à transformer le rapport à la norme, en style de vie substantiel. Les enjeux de cette double déformalisation sont analysés notamment quant leur rôle dans des formes alternatives de (dé)régulation.

Si le régime de cultes reconnus a été étendu à l’Islam dès 1974, il n’en a pas été de même du système de pilarisation, qui n’a pas été étendu au profit d’un « pilier musulman ». D’une part, la population musulmane est longtemps demeurée liée à son statut d’immigration, à faible capacité d’action économique ou politique, et d’autre part, la sécularisation progressive de la société belge a déstabilisé le régime de piliers, notamment chrétien. Il n’en reste pas moins que le système pilarisé est loin d’avoir disparu en droit, sans bénéficier toutefois à l’Islam. Prolongeant les questions de sécularisation par celles de sécurisation, le rapport examine les évolutions récentes du traitement juridique de l'Islam et ses conséquences pour le traitement général du fait religieux en Belgique.

Tensions between politics and religion lead to a very productive scope of investigation for those interested in contemporary democratic reconfigurations. In this context, this thesis will address two social phenomena located at the crossroads of political and religious considerations, in a comparative perspective: ‘La Manif pour tous’ - a movement opposing gay- marriage in France – and The Family Day – opposition movement to same-sex civil partnership in Italy. This study highlights the importance of the political and religious context in the structuring, the system of values and the impact of those so-called “anti-gender” movements, through a multidisciplinary approach bringing together conceptual tools from the social movement theory, religious sociology and political philosophy, but also through semi- structured interviews and attendee observations. The comparative perspective will indeed reveal a greater empowerment process for the French case, with more pronounced efforts to distance itself from traditional political and religious institutions. Despite this, this thesis will bring up a certain convergence of these movements towards the formation of a bio-conservative block, steeped in Christian anthropology but also scientific and legal considerations that challenge the principles of contemporary liberal democracies. The bio-conservative block shakes up the opposition between modern autonomy and religious heteronomy, and works on setting up and developing new political cleavages., La relation entre politique et religion donne lieu à un espace d’investigation très fécond pour qui entend s’intéresser aux reconfigurations identitaires idéologiques et organisationnelles qui traversent nos démocraties contemporaines. C’est dans ce cadre que cette thèse prendra pour objet, dans une perspective comparative, deux phénomènes sociaux situés à la croisée de considérations politiques et religieuses, à savoir, La Manif pour tous en France et le Family Day en Italie, mouvements d’opposition au mariage et aux unions civiles entre personnes de même sexe. À travers une approche pluridisciplinaire convoquant des outils conceptuels tirés de la théorie des mouvements sociaux, de la sociologie religieuse et de la philosophie politique, mais aussi grâce à des entretiens semi-directifs et à des observations participantes, cette étude met en lumière l’importance du contexte politique et religieux dans la structuration, le système de valeurs et la portée de mouvements qualifiés d’ « anti-gender ». La perspective comparative révèle alors un processus d’autonomisation vis-à-vis des institutions politiques et religieuses traditionnelles plus important dans le cas français que dans le cas italien. Malgré cela, la présente thèse constate une certaine convergence de ces mouvements vers la formation de ce que nous pourrions nommer un bloc bioconservateur. Bien qu’il soit pétri d’anthropologie chrétienne classique, il est aussi porteur de considérations scientifiques et juridiques modernes. Ainsi, il s’inscrit dans la logique des démocraties libérales contemporaines, tout en défiant certains de leurs principes. Les mouvements étudiés sont révélateurs des ambiguïtés qui demeurent entre l’autonomie caractérisant la modernité et l’hétéronomie religieuse. En d’autres termes, La Manif pour tous et le Family Day ne seraient pas seulement la réminiscence de l’opposition susmentionnée, ils seraient aussi l’illustration de la formation et du développement de nouveaux clivages culture

En se basant sur l’étude de deux organisations de pastorale familiale impliquant des couples laïcs (le Centre national de pastorale familiale et la revue Feuilles Familiales) et d’une organisation d’Action catholique féminine spécialisée (les Ligues ouvrières féminines chrétiennes), cet article examine l’élaboration et la diffusion en Belgique francophone dans les années 1960 d’une morale conjugale catholique basée sur l’intention des époux·ses et ouverte à la contraception. Il montre comment cette proposition pastorale, opérant une sécularisation de l’intime, a favorisé des attitudes de contournement de l’encyclique Humanæ Vitæ (1968), mais aussi comment elle a permis de limiter certaines sorties dureligieux en revendiquant une catholicité distanciée des prescriptions morales cléricales en matière de sexualité. Dès le début des années 1970, cette contrenorme catholique devient la base d’une éthique familialiste de la contraception diffusée par des organisations catholiques à l’échelle nationale grâce au soutien de l’État, dans un contexte de mobilisation contre l’avortement., SCOPUS: ar.j, info:eu-repo/semantics/published

Media as a context for shaping religion in modern society has generally been overlooked in the mainstream sociology of religion. This article discusses the relevance of the thesis of a mediatisation of religion presented by Stig Hjarvard for studying religious transformation in a modern, Western society. Though the theory contributes to sociology of religion through its focus on how the characteristics of modern mass media relate to the processes of secularisation, the narrow approach to religion and to the interplay between modernisation and religion in the thesis so far limits its validity. This article suggests two starting points for the development of a theory to better grasp the implications of mediatisation of religion in the contemporary world; first, an understanding of religion that better acknowledges the complexities of modern religion and second, an understanding of mediatisation that also acknowledges the agency of religious actors to take part in the shaping of media as well as modern society.

Syftet med denna kunskapsöversikt är att undersöka vad forskningen säger om argument för att ge religionsfrånvaro, ateism och icke-tro en plats i religionskunskapsundervisningen. Vetenskapliga källor i form av avhandlingar och artiklar ligger till grund för kunskapsöversikten och sammanfattningsvis pekar forskarna på att Sverige är ett sekulariserat eller möjligen postsekulariserat, pluralistiskt samhälle där skolan enligt läroplanen ska vara icke-konfessionell. Religionsutövningen har ändrat sin form och fått nya uttryck där andlighet och individualisering tar plats. Kursplanerna i religion i årskurs 1–6 saknar begrepp såsom ateism och icke-tro och observerad religionsundervisning i högstadiet och gymnasiet visar att de ickereligiösa ses som norm och att ämnesdiskussionerna mellan elever ofta utgår från ett vi och dem-tänk. Den insamlade forskningen lyfter flera argument för en breddad religionsundervisning såsom att ett utökat ämnesspråk kan skapa friare diskussionsmöjligheter. Fler elever kan identifiera sig med religionsämnet om även ateism och icke-tro betraktas som en form av tro, och icke-konfessionell religionsundervisning behöver omfatta även ett källkritiskt förhållningssätt. En vidgad begreppsförståelse skapar ett mer inkluderande klassrum där olikheter bemöts med större förståelse och respekt.

As a philosophical approach to public moral discourse in a religiously plural society, Jeffrey Stout’s “modest pragmatism” has received a mixed response from the opposite sides of the secularism debate. While many political theologians and communitarians claim that Stout concedes too much to the secularists, some secularists, on the other hand, find Stout’s inclusive approach towards religious reasonings in public discourse all too “theological.” This essay offers a re-examination and further analysis of modest pragmatism in the light of recent work in epistemology of democracy (especially Anderson’s interpretation of Dewey’s inclusive and experimental democracy), and discourse ethics based on Jose Medina’s theory of hermeneutical (in)justice. I argue that Stout’s normative vision of public moral discourse is persuasive only if certain principles which Stout either affirms or presupposes – a strong principle of religious freedom, a democratic principle of inclusion and a principle to settle disputes discursively and not violently – are placed in its center and developed further than they have been in Stout’s own work. This also means that I apply Medina’s theory of hermeneutical (in)justice to the question which it does not address, namely: how can and should different religious languages be included in public moral deliberation? The result is a new and stronger variant of the modest pragmatist vision of public moral discourse, and a renewed argument for a qualified secularity of such discourse.

This study investigates early employments of family trees in the modern sciences, in order to historicise their iconic status and now established uses, notably in evolutionary biology and linguistics. Moving beyond disciplinary accounts to consider the wider cultural background, it examines how early uses within the sciences transformed family trees as a format of visual representation, as well as the meanings invested in them. Historical writing about trees in the modern sciences is heavily tilted towards evolutionary biology, especially the iconic diagrams associated with Darwinism. Trees of Knowledge shifts the focus to France in the wake of the Revolution, when family trees were first put to use in a number of disparate academic fields. Through three case studies drawn from across the disciplines, it investigates the simultaneous appearance of trees in natural history, language studies, and music theory. Augustin Augier’s tree of plant families, Félix Gallet’s family tree of dead and living languages, and Henri Montan Berton’s family tree of chords served diverse ends, yet all exploited the familiar shape of genealogy. While outlining how genealogical trees once constituted a more general resource in scholarly knowledge production—employed primarily as pedagogical tools—this study argues that family trees entered the modern sciences independently of the evolutionary theories they were later made to illustrate. The trees from post-revolutionary France occasionally charted development over time, yet more often they served to visualise organic hierarchy and perfect order. In bringing this neglected history to light, Trees of Knowledge provides not only a rich account of the rise of tree thinking in the modern sciences, but also a pragmatic methodology for approaching the dynamic interplay of metaphor, visual representation, and knowledge production in the history of science.

la question de l’Évangile et de l’Église dans le monde d’aujourd’hui est au coeur des réflexions actuelles. Le christianisme se considère comme une religion missionnaire et les Églises chrétiennes sont « missionnaires par nature », comme le disait le Concile Vatican II de l’Église catholique romaine. Qu’est-ce que cela signifie aujourd’hui à une époque de changement radical, marquée par le pluralisme religieux, la liberté religieuse, la crise de crédibilité de l’Église et la crise de l’idée de mission ? Dans mon intervention, je rappellerai d’abord la coexistence plus ou moins harmonieuse de quatre modèles missionnaires contemporains dans l’Église catholique (1). Puis, j’aborderai la dynamique de mission by causation, avec la résurgence de pratiques “restaurationistes” et surtout la question complexe de l’appropriation de méthodes néo-évangéliques par des catholiques (2). Enfin, à l’aide des travaux théoriques et pratiques de Michael Moynagh, je mettrai en valeur une tension fondamentale entre cette mission by causation et la dynamique de mission by effectuation, pour aborder finalement des critères de discernement (3).

Alors que le nombre de prêtres s’effondre en Occident et que la vie concrète des communautés locales s’apparente de plus en plus à des crises complexes et permanentes, de nouveaux livres sur les prêtres, leur ministère pastoral et la mission sont publiés en français à un rythme soutenu . Ils font l’objet de cette réflexion, en soulignant de nouvelles tendances émergentes, notamment venues du monde anglo-saxon néo-évangélique, caractérisées par des options spirituelles et aussi par des travaux et initiatives inspirés du leadership managérial. À cela se mêlent des méthodes de coaching collectif, pour aboutir à des méthodes et sessions de formation, de plus en plus fréquentes en Europe francophone, sous les noms de Talenthéo, Progressio ou Démarche de progrès, Pasteurs selon mon cœur. Dans une troisième partie, je signale des livres plus classiques centrés sur des approches théologiques ou canoniques, ainsi qu’un roman ayant connu un succès certain. Sur la base de ces huit livres récents, mon propos est organisé afin d’esquisser ce que seraient trois approches actuelles sur le ministère du prêtre et la mission dans l’Église catholique en Occident.

This paper is a case study in Religion in Peace and Conflict, in which the role of religion and religious expression in Swedish education is examined. The focus of this case study is on Swedish public schools. It begins with a literature review into the role of multiculturalism and cosmopolitan theories in Swedish government and policies with a discussion of how this extends into education. This is followed by an overview of the history of religion in Sweden and Swedish schools. The impact that different stakeholders, including teachers, students, administrators, and parents, might have within the Swedish school systems is excavated as well as the impact that the school space might have on integration. A field study in three different Swedish schools was conducted and is described in this paper. The results of the data suggest that there is a clear distinction between non-religious students and the religious students. The case study points to the overall finding that practicing religious students in the Swedish public school does not have the same freedom of conscience as the majority of students and that Swedish religion education is not neutral, as is the state intends. Some objections in regards to rights claims and majority-minority group dynamics are also explored and discussed.

In Europe, a multitude of different Buddhist traditions and schools have firmly settled during the past 50 years. The various sanghas of Theravāda, Mahāyāna, and Tibetan Buddhism as well as newly formed Western Buddhist sanghas are present and most have established important monasteries and centres. While for a long time, most Buddhist places of practice remained invisible and hardly known to the wider public, the last thirty years saw the building of impressive Thai temples, Vietnamese pagodas, Tibetan monasteries, numerous Buddhist stupas, and much more. In Western Europe, Buddhism is on its way of reaching mainstream people in three different ways: the positive public image has established Buddhism as a viable and accessible alternative to other religions, leading to a tremendous growth in terms of the number of centres and members. Second, vipassanā meditation and its various secular forms have become increasingly practiced as a trendy form of stress-reduction and developing awareness. Finally, the capitalist market turned the widespread projections of Buddhism as peaceful, tolerant, and basically positive in different products such as Buddhist figures, thankas, sound bowls, and much more. These products are readily available for purchase in numerous furniture and garden shops. Buddha figures have become decorative objects in the family room and garden, symbolising calmness and modern spirituality. Buddhism has such taken numerous forms in Europe, shaped by the large-scale social trends of pluralisation, secularisation, and commodification. In its first part, the chapter will provide an overview of the beginnings of receiving Buddhist ideas and texts by European colonial officers, philosophers and scholars and sketch the initial steps of establishing Buddhist groups and organisations. Part two reconstructs the tremendous changes in terms of the arrival of teacher, teachings, and practices of Japanese Zen, Tibetan, and Theravāda Buddhism since the 1960s. Furtherm, + ID der Publikation: unilu_41389 + Auflage: 1 + Sprache: Englisch + Bemerkungen: das Buch mit dem Beitrag ist frei verfügbar über den oben genannten Link + Letzte Aktualisierung: 2019-06-18 11:56:38