It’s Dangerous Out There

Agents of God ◽  
2020 ◽  
pp. 201-212
Author(s):  
Jeffrey Guhin

The author lists the book’s key contributions. First, he shows how the distinction between “essential” and “accidental” helps to clarify our understanding of boundaries. He then builds upon practice theory to show how practices matter in the sociology of religion and sociology of culture in three ways: to show how “orthodox” religions are just as practiced as “orthoprax” ones, to show how boundaries are also practiced, and to show how practices help to maintain “external authorities.” External authorities are similar to institutions, except they are experienced as agentic and authoritative, therefore helping to solve “the problem of power” by offloading coercion to something like “the Bible” or “Science” instead of a specific individual making a command. The chapter ends with a description of worries about what students would become after they left the schools, with community members emphasizing the need to ground students’ identities in boundaries and external authorities.

2020 ◽  
Author(s):  
◽  
jolive chavez

The growth of those who declare themselves to be Nones, or religiously unaffiliated, in Brazil and the USA has been continuously higher than that of the general population. In Brazil, they are the third-largest group in the religious field, behind only Catholics, and Pentecostal evangelicals. In the USA, they are the second largest group, after Protestants as a whole. The Nones, in their diverse groups, are more represented among the youth in both cultures, and reflect the modern and postmodern influences of contemporary secularism, being a product of the process of changing human thought. This work studies the Nones, in both countries, based on selected elements that characterize the theories of secularization used within the sociology of religion. In the absence of a direct biblical text related to the Nones, as they are a phenomenon much later than the biblical period, a suggested biblical framework for mission with the group was chosen based on biblical narratives describing the missio Dei among what the Bible calls foreigners. In the fifth chapter, the study proposes eight areas considered sensitive for the missional relationship with the Nones in both Brazil and America: The Identity of God, The Bible as the Source of Truth, Institutionalized Religion, Need for Relationships and Community, The Social Role of Religion, Cross-Cultural Barriers, Cultural and Religious Plurality, and Mass Communication/Technology. Some of these can be considered critical, and others as an opportunity for mission. The characteristics of Nones related to each area were presented, and then, missiological and sociological principles were suggested to fill the gaps in the respective areas, forming a bridge of contact with the Nones.


Author(s):  
Nikola Skledar

The author (it's! defines the sociology of culture as a special branch of sociology and the neighboring diciplines but still subsumed within this scientific discipline (cultural anthropology, sociology or art, sociology of religion, sociology of epistemology, sociology ol science). All of the mentioned disciplines from their own aspects take culture as a complex entity. Then their iner-relation is discussed in order to show the position of the sociologgy of culture within a family of culturological sciences as well as the relationship with the philosophy of culture. The scope and the possibilities of these sciences are discussed in relationship towards culture seen as a complex historical and social and universal human phenomenon and the suplle relation with the society as a totality.Culturology is not understood here as a science about culture, as a phenomenon stti generis (L. White) bill as a scientific approach to culture as a social and human product. Nevertheless, it is an entity that cannot be reduced to only social and historical moments towards which it always keeps its relative independence and identity.


2011 ◽  
Vol 2 (2) ◽  
pp. 157-178
Author(s):  
Sanja Nilsson

The Family International (TFI) is a religious movement that emerged in the late 1960s. It was founded by David Berg (1919?1994), who later came to be perceived by adherents as the End-Time Prophet. The movement is based on Christian theology but has never had more than 10 000 followers. It has, however, made itself internationally famous through a radical interpretation of the Bible and critique of mainstream society. The Family has received media attention partly due to its liberal views on sexuality. The group is well-known within the research field of sociology of religion and new religious movements, and has been extensively studied as a “high-tension” group that has limited and regulated contact with mainstream society. Although there are some excellent in-depth case studies on the Family, the group is constantly changing due to its theology being based on continuous prophecy. This means that the group’s doctrines and praxis have changed considerably over the course of its 40-year history. This article examines the latest change in The Family International, called the Reboot, which was implemented in September 2010, in order to get a clearer picture of what constitutes this shift. This article also aims to show how changes in social boundaries due to the implementation of the Reboot are perceived by some members of The Family International.


Author(s):  
Edward Kessler
Keyword(s):  

Author(s):  
R. S. Sugirtharajah
Keyword(s):  

2007 ◽  
Author(s):  
Howard Clark Kee ◽  
Eric M. Meyers ◽  
John Rogerson ◽  
Amy-Jill Levine ◽  
Anthony J. Saldarini
Keyword(s):  

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