E. Siecienski (ed.). Constantine: Religious Faith and Imperial Policy. London–New York, 2017

2019 ◽  
Vol 79 (2) ◽  
pp. 453-457
Author(s):  
Andrey Mamontov
Keyword(s):  
New York ◽  
Author(s):  
Ayala Fader

What would you do if you questioned your religious faith, but revealing that would cause you to lose your family and the only way of life you had ever known? This book tells the fascinating, often heart-wrenching stories of married ultra-Orthodox Jewish men and women in twenty-first-century New York who lead “double lives” in order to protect those they love. While they no longer believe that God gave the Torah to Jews at Mount Sinai, these hidden heretics continue to live in their families and religious communities, even as they surreptitiously break Jewish commandments and explore forbidden secular worlds in person and online. Drawing on five years of fieldwork with those living double lives and the rabbis, life coaches, and religious therapists who minister to, advise, and sometimes excommunicate them, the book investigates religious doubt and social change in the digital age. The Internet, which some ultra-Orthodox rabbis call more threatening than the Holocaust, offers new possibilities for the age-old problem of religious uncertainty. The book shows how digital media has become a lightning rod for contemporary struggles over authority and truth. It reveals the stresses and strains that hidden heretics experience, including the difficulties their choices pose for their wives, husbands, children, and, sometimes, lovers. In following those living double lives, who range from the religiously observant but open-minded on one end to atheists on the other, the book delves into universal quandaries of faith and skepticism, the ways digital media can change us, and family frictions that arise when a person radically transforms who they are and what they believe. In stories of conflicts between faith and self-fulfillment, the book explores the moral compromises and divided loyalties of individuals facing life-altering crossroads.


2008 ◽  
Vol 1 (1) ◽  
Author(s):  
James Jupp

The most famous Englishman in Australian history, Captain James Cook, missed the entrance to Sydney Harbour during the night. He and fellow Englishman, Sir Joseph Banks, committed future explorers to the less promising site of Botany Bay.Nearly 20 years later, Sydney was founded by the British government as a penal colony. Although there was an established Aboriginal population, they remained on the periphery and were gradually reduced by disease and displacement, a fate suffered by others further out as exploration and settlement proceeded. In contrast to New York, which was established by the Dutch, or Boston, which became predominantly Irish, Sydney was seen from the beginning as an ‘English’ town. This was despite its growing connections with the Pacific and the presence among its soldiers and convicts of some Scots and many Irishmen. The majority of transported convicts were English, the Church of England was the established religious faith and Catholicism was strictly limited by official control.


2017 ◽  
Vol 3 (1) ◽  
Author(s):  
Khegan M Delport

Ward’s recent volume on the entwining of belief and perception, while not being an explicitly theological monograph, nonetheless evinces a subtle texture that displays his continuing fidelity to certain aspects of Radical Orthodoxy’s vision. (Ward, Graham 2013. Unbelievable: Why We Believe and Why We Don’t. London and New York: I. B. Tauris; ISBN: 971780767352) This can be seen in its interdisciplinary focus and its rejection of dualistic philosophies (including the supposed divisions between the sacred and the secular, nature and grace, transcendence and immanence, visibility and invisibility). He argues for the ultimate ‘fittingness’ between mind and world, thereby rejecting any representationalist account of this relation. Viewing the practices of belief within a re-telling of evolutionary history and phenomenological accounts of perception, Ward seeks to show the pervasiveness of dispositional beliefs within all worldly interactions. Consequentially, ‘belief’ cannot therefore be relegated to an epiphenomenal or lesser form of knowing, since all seeing is a seeing-as, with the result being that it is imbued with the valences of affect and valuation. Religious faith then is simply a deepening of the logic that is already present within ordinary modes of finite engagement, and therefore should not be seen as an ‘unnatural’ intervention within the realm of human culture. Overall then, this work can be summarized as an apologetic for the rationality of belief in our ‘secularized’ societies, and furthermore, for the constitutive role of belief and faith for sensibility as such.


Author(s):  
Lawrence A. Scaff

This chapter examines Max Weber's thoughts on American modernity based on his observations during his trip to New York City. It first considers Max and Marianne Weber's experience with religious services in New York, including a Presbyterian service at the Marble Collegiate Church, the service of the First Church of Christ Scientist, and the service of the Ethical Culture Society. It then discusses Max's views about the social implications of religious faith and social capital, as well as Marianne's thoughts about Americanization. It also analyzes Weber's account of the “cool objectivity of sociation” and his ideas on the issues of class, race, and gender; the relationship between religious ethics and economic action; and cultural pluralism.


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