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Religion and politics have depended on and influenced one another since the origins of what we know as Latin America. Their relation is both mutual and multifaceted; mutual because religion and politics have evolved together over the years, taking material and symbolic support from one another, and multifaceted because it embraces interinstitutional conflict and accommodation (e.g., the "church-state" relations which dominated earlier scholarship) as well as more subtle and elusive exchanges whereby religious and political orders gave legitimacy and moral authority to one another. In this process, religious notions of hierarchy, authority, and obedience reflected and reinforced the pattern of existing social and political arrangements to such an extent that the two orders often seemed indistinguishable.

Abstract
Dieser Beitrag zeichnet die Umdeutung von Religion und Transzendenz seit der Aufklärung nach und zeigt den damit verbundenen Macht- wie Plausibilitätsverlust des Christentums. Zwar gehört die Religion anthropologisch zum Menschen, jedoch ist sie seit der Aufklärung auf dem Rückzug. Dieser generelle Weg kann als Weg weg von der institutionalisierten Religion hin zur religiösen Praxis gezeichnet werden: Orthopraxie statt Orthodoxie. So wurde einerseits der Wahrheitsanspruch der (christlichen) Religion delegitimiert und somit unplausibel, als auch die Vorstellung Gottes, also der Transzendenz, immer immanenter und wirkungsloser wurde.

"Erscheinung des Herrn" [!] 2019, Saarbrücken 19.03.2019

Enthält Rezension von: Putnam, Robert D.; Campbell, David E.: American grace: how religion divides and unites us. - New York/N.Y. : Simon and Schuster, 2010. - 688 S

Religious communities frequently work with special motivation, specific credibility and international networks for peace on a global level - even though some perpetrators of violent acts who repeatedly invoke religion cause significant foreign-policy crises. New efforts for peace and challenges in international relations thus require increased competence in and sensitivity to religion in foreign and security policy, and the willingness and qualification to work with religious communities in a spirit of partnership. Numerous states and international organisations have increasingly directed their focus to the peace potential of religions, recognised the strategic meaning of religion-related peace policy and initiated corresponding cooperation.
Religions which have assumed responsibility for peace and a foreign policy that has competence in religion could jointly make an important contribution for the peaceful coexistence of humanity. This applies even more so as European societies, which are increasingly becoming secular, are often confronted with communities outside of Europe that are steadily becoming more religious. How can religion-based actors be included into foreign policy as partners? With which subjects, formats or forums?

Religious communities frequently work with special motivation, specific credibility and international networks for peace on a global level - even though some perpetrators of violent acts who repeatedly invoke religion cause significant foreign-policy crises. New efforts for peace and challenges in international relations thus require increased competence in and sensitivity to religion in foreign and security policy, and the willingness and qualification to work with religious communities in a spirit of partnership. Numerous states and international organisations have increasingly directed their focus to the peace potential of religions, recognised the strategic meaning of religion-related peace policy and initiated corresponding cooperation.
Religions which have assumed responsibility for peace and a foreign policy that has competence in religion could jointly make an important contribution for the peaceful coexistence of humanity. This applies even more so as European societies, which are increasingly becoming secular, are often confronted with communities outside of Europe that are steadily becoming more religious. How can religion-based actors be included into foreign policy as partners? With which subjects, formats or forums?

Brooten, Bernadette Love Between Women: Early Christian Responses to Female HomoeroticismCooper, Kate The Virgin and the Bride: Idealized Womanhood in Late AntiquitySawyer, Deborah F. Women and Religion in the First Christian Centuries

TheEncyclopaedia Iranicais Truly a Monumental Undertaking, Containing thousands of carefully selected items of information covering most aspects of Iranian civilization past and present. As the first seven volumes demonstrate, it is an indispensable reference work that belongs in the libraries of all universities and in the homes of everyone interested in Iran, whether for professional or personal reasons. In connection with ancient or pre-Islamic Iranian religions, theEIrrepresents the most important scholarly contribution since James Hastings edited the thirteen-volumeEncyclopaedia of Religion and Ethics(Edinburgh, 1908-1926, reprint New York, 1955, Edinburgh, 1994). In fact, both may be used as complementary research guides, for the rich descriptions of rituals in theEncyclopaedia of Religion and Ethicsare not repeated in theEIrwhereas the former lacks the up-to-date information on persons, places, events, ideas, theoretical standpoints, and bibliography so fully articulated in the latter.

This article attends to the film's re-reading of Melville in terms of a presentation of an a-religious religion. The film's display of beauty and its engagement with both the sufficiency and vulnerability of this beauty is seen to partake of a philosophical and cinematic questioning of an aesthetic of auto-sacralization and the chances of an atheist art.

A review of recent survey indicators on religious life in the US reveals a rising tide of religious interest. The "highly spiritually committed" are more satisfied with their lives, more tolerant of others, & more concerned with the betterment of society. Despite the high interest in religion, there are glaring inconsistencies: levels of morality & ethics remain low, hunger is a reality for many Americans, & levels of self-esteem are low for many persons. HA

This article reviews recent survey indicators on religi˙ous life in America. Generally the surveys reveal a rising tide of religious interest. The "highly spiritually committed" are more satisfied with their lives, more tolerant of others, and more concerned with the betterment of society. Despite the high interest in religion, there are glaring inconsistencies: levels of morality and ethics remain low, hunger is a reality for many Americans, and levels of self-esteem are low for many persons.

This article discusses the reasons why Ferdowsi does not begin theShahnamehwith the episode of Zoroaster, which he quotes from the version of Daqiqi, but rather with an account of the creation of the world that, in contrast to Islamic historians writing before Ferdowsi, does not attempt to accommodate a Qur'anic view of creation and human history, but neither does he give a cosmology dominated or well informed by Zoroastrian theology. Similarly, Ferdowsi tends to present pre-Islamic Iran as having a consistent religious history, and perhaps avoids beginning with Goshtāsp's conversion to the religion of Zoroaster, as he makes Daqiqi appear to do, in order to minimize the role of religious conflict in Iranian history, again diverging from historians of the Islamic period writing before him. The article also explores the role of God in theShahnamehand the absence of theodicy.