Muslimer och postmuslimer i Svenska kyrkan

The demographical changes during the last decades have created a sit­uation where Sweden has become one of the most secular and one of the most multireligious countries at the same time. This situation stands in stark contrast to the country's modern history in which its population have been largely homogeneous, and its religious landscape almost completely dominated by state-church Lutheranism. The growth of Sweden's Muslim population is what has caused most debate. According to calculations made by the Pew Research Center, one fifth of the country's total population is likely to be Muslim by 2050. This change also has consequences for the former state church, which now finds that also Muslims take part in its activities. In this article we present and analyze a novel survey-investigation on Muslims who self-identify as members of the Church of Sweden. In our analysis we differentiate between Muslims and what we call post-Muslims. While the former of these categories refers to those who self-identify as Muslims, the latter refers to people who do not refer to themselves as Muslims but who come from a Muslim family. These categories are mirrored by the Christians and post-Christians, who are selected by equivalent criteria. We conclude that most Muslims and post-Muslims have no affiliation to organized religious communities in Sweden and that among those who do, Christian churches are as important as the Muslim congregations. Among the churches, the Church of Sweden is the one in which most Muslims and post-Muslims are members. The Muslim and post-Muslim members of this church, we find, differ from each other. The Muslims are mostly Swedish-born 50–65-year-old women. They do not take part in any religious activities, and they celebrate Christian, but not Muslim, holidays. In terms of beliefs, they believe in a life after death, but mostly not in God or hell. The post-Muslims are mostly 30–49-year-old men who have come relatively recently to Sweden from the Middle East. They take part in congregational activities and celebrate both Muslim and Christian holidays. They also largely believe in God, a life after death, and hell. In terms of representation, they feel represented, primarily, by Muslim communities.

Religiosity and Spirituality of German-Speaking Pilgrims on the Way of St. James

The article examines the intensity and structure of religiosity and spirituality of German-speaking foot and bicycle pilgrims on the Way of St. James within the framework of a multidimensional model of religiosity. The following nine aspects are distinguished: religious questions, faith, religious and spiritual identity, worship, prayer, meditation, monistic and dualistic religious experiences. Data of N=425 German-speaking pilgrims of the Way of St. James from the years 2017 and 2018 are analyzed. The data of the Religion Monitor 2017 from Germany, Austria, and Switzerland (N=2837) serves as a population-representative comparison sample. Descriptive statistics, t-tests, and multiple regression analyses are used to analyze and to compare the two groups. The results show that German-speaking pilgrims in the analyzed sample have substantially higher values on all dimensions of religiosity than the general population in Germany, Austria, and Switzerland. This difference is most pronounced in the spiritual self-concept. However, for most pilgrims, the categories religious and spiritual are not mutually exclusive. Rather, spirituality forms a basis shared by almost all pilgrims in the sample, to which religiousness is added for many. Further, results are discussed in the light of the existing foot and bicycle pilgrimage research. Conclusively, it can be said that tourism and church actors should consider the religious character of pilgrims, which remains despite all changes in the religious landscape.

Faith and Politics at the State Level

This chapter describes legislator faith beliefs based on their evangelical or liberal multilayered moral worldviews. These views are not merely tools that are used but symbolic boundaries by which preferences are molded, values are shaped, and political perspectives are informed. Contributing to these ideological differences is the changing religious landscape in America. These opposing visions represent deep cultural divisions that influence state legislative decision-making, especially for members of the LGBTQ community.

Ghanaian Settlers in Orimedu: Oju Ota, Gender, and Christianity in a Coastal Fishing Community

Orimedu was a relatively small coastal community in Ibeju-Lekki area of Lagos State before the area was connected to other parts of state through access roads and electricity in the late 1980s. This article traces the relationship of Orimedu, a predominantly traditionalist and Muslim community, with migrant and Christian fishermen from Ghana and from Togo over the past century or so. It explains that the Ghanaians were welcome despite their Christian identity because they simply adapted to the local religious landscape when they arrived and joined into the worship of Oju Ota, a local deity of fishermen. However, over the past three decades, the Ghanaians have established a Christian community which has been largely accepted. The establishment of Christianity was linked to struggles over the gendered economy of the town. When it was found that the Ghanaians spent most of their profit in Ghana rather than locally, the people of Orimedu insisted that according to the covenant of Oju Ota, the fishermen should no longer sell their fish as this was traditionally regarded as a female occupation. This helped the indigenous Orimedu community to share in the profit made by the Ghanaians. However, by the 1980s and 1990s, when it became obvious that this arrangement made the local women very wealthy, the Ghanaians sought to recapture some of the profit by inviting their own wives to Orimedu to act as fish sellers and traders. This led to a more permanent presence of the Ghanaians in Orimedu, and eventually to the establishment – and acceptance – of Christian churches in the locality.

DID THE NONES PUT JOE BIDEN IN THE WHITE HOUSE? AN ANALYSIS OF THE VOTING PATTERNS OF THE RELIGIOUSLY UNAFFILIATED IN 2020

The fastest growing segments of the American religious landscape are atheists, agnostics, and nothing in particulars. In 2008, these three groups together (often called the Nones) represented 22% of the population, but just twelve years later their numbers surged to 34% of the populace. Given that one in three adults is a None, it stands to reason that they are having a growing influence on electoral politics. To that end, this analysis focuses on how those three types of unaffiliated Americans shifted their political ideology, partisanship and voting patterns from 2016 to 2020. The results indicate that Donald Trump’s baseline of support dropped among all types of Nones, and that the drop was especially acute for nothing in particulars who had high household incomes in 2020.

Implications of Acts 1:8 for Ghanaian Neo-Pentecostal Missiology

The book of Acts is often referred to by many scholars and preachers when discussing Christian missions with emphasis on Acts 1:8 as the centrality of the book. Unfortunately, very little exegetical study is done on the text by scholars in relation to missions. It appears that Luke fails to provide a detailed blueprint strategies or approaches to the command for missions (witnessing) in the text. This article therefore considers Acts 1:8 exegetically to establish its missionary importance. In the light of this, the article assesses the mission strategies of the Early Church, Historic Missions and Neo-Pentecostal/Charismatic Churches in Ghana. The article contends that, a reflection on the current trend of Neo-Pentecostal/Charismatic approaches or strategies to missions in Ghana gives a valuable insight of a departure from the early missionary strategies in general. The article acknowledges that, the recent widespread involvement of Pentecostal and Charismatic churches in the use of radio, social media, television, open-air crusades, street evangelism, preaching in buses, prayer and prophetic meetings/conventions, medical outreach work and social welfare are ways to fulfill missions in the light of Acts 1:8. The article also highlights the need to broaden the understanding and task of Christian missions to meet the challenges of the recent changing Ghanaian Christian religious landscape. Keywords: Missions, Missiology, Neo-Pentecostal Churches, Early Church,Strategy, Book of Acts, Historic Churches.

Southeast Europe

This chapter charts the religious landscape of Southeast Europe and considers its religious specificities in their historical and geographical context. To this purpose, it discusses the significance of the Orthodox Christian heritage of Byzantium; the cleavage between Eastern and Western Christianity (both Roman Catholicism and Protestantism) and inter-confessional dynamics; the presence of Islam and the long period of Ottoman rule; the existence of other religions in the region; the role of Russia in Southeast European affairs; ethno-religious identities and the rise of nationalism; the communist and the post-communist periods; and finally, the negative discourse about the Balkans in the context of Southeast European distinctiveness, the modernization process, and the potential for religion in this.

Central Europe

Central Europe is still imagined as an area dominated by Christianity, for the most part the Catholic Church, in close alliance with Christian rulers who minimized the impact of both the Protestant Reformation and minorities such as Judaism. This idea rests, however, on an oversimplified picture of the religious history of the region. Recent research has shown that the reality was more complex, and that historians still know very little about what the overwhelming majority of people believed or how they practised their religion. Christianity has never completely monopolized the religious landscape of Central Europe and has itself been constantly changing. The history of Christianization, Reformation, empires, and nationalism present in Central Europe as well as state socialism, the Cold War and today’s relative pluralism give an idea of this complexity.

Religion and Revolution in Europe

The French Revolution and Napoleonic Empire altered the religious landscape of France, Europe, and the wider world. Revolutionaries reduced religion to a matter of opinion in the 10th Article of the Declaration of the Rights of Man and Citizen (1789), legitimizing their seizure of Catholic lands and disavowal of the religious and political hierarchy of Old Regime France and its empire in the process. This in turn ignited a dechristianization campaign, local conflicts between Catholics, Protestants, and Jewish communities, and counter-revolutionary war in France. The violence reverberated well beyond France’s borders, both throughout Europe and in imperial and non-imperial spaces. From Prussia to Portugal to Port-au-Prince, revolutionaries inspired violence against and in defence of religion, drove les religieux across borders and into the borderlands, and sparked debates over secularization (laïcization, in France) and the rights of individuals and collective, religious bodies for generations.

Learning on Religion in the Modern European Education: new approaches to the teaching

The article analyzes significant changes of the sociocultural and religious landscape in the modern post-secular Europe, which have led to the need of new approaches to religious education. According to the European Educational School’s Principles, religious education (confessional and non-confessional models) is an integral part of the curriculum. Religion is an ordinary, but a non-progression subject. In some European countries religious education is under a threat. There is an ambivalent process of the quest for multi-layered religious identities within the public schools of post-secular European countries. The author states that the traditional confessional model as a variant of catechesis is evolving to the system of multi-confessional religious education, Alternatives (Ethics, Ethics and Values, philosophy, citizenship), parallel mandatory courses about religion under Toledo principles (2007). Confessional religious education is teaching the religion in question. The author notes the growing role of the model of interreligious education IRE as a non-confessional academic Study of Religion for all students in the classroom. The most important international projects REDCo (Religion in Education. A Contribution to Dialogue or a Factor of Conflict in Transforming Societies of European Countries) and ENRECA network (The European Network for Religious Education through Contextual Approaches) show clear signs of the characteristics of interreligious education: teaching about is combined with teaching from the insider’s perspectives. Especially interesting are different options of the cooperative religious education and the model of intercultural religious education ICRE with a worldview as a key notion. The main goal of the IRE is working towards a public, rational discourse of religion against the privatization of religion, against displacing religion from educational institutions. The conclusion is made that the multi– disciplinary approach, based on Culture and Religious Studies, is capable to increase the quality of learning on religions.