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Based on the interactive features of websites, researchers have distinguished between 'religion online' and 'online religion'.Approaching online religious expression as 'vernacular religion' can transcend the distinction by focussing on the lived experience of believers. In this study, qualitative interviews and close textual analysis are deployed to locate four traits that define the 'vernacular ideology of Christian fundamentalism'. Tracing these traits in public discourse, they are seen to emerge as a set in the early 20th century. Collecting a sample of 40 sites, the traits are located in association with biblical prophecy. Based on qualitative interviews conducted with four individuals in the sample, linked websites connect individuals in a virtual 'ekklesia' based on their shared interest. Locating religion in lived experience instead of media artifacts, this research suggests that a limiting tendency found in this form of fundamentalism is the result of individual choices facilitated by network media.

Transcendental materialism is a philosophical perspective that uses German Idealism, Marxism, psychoanalysis and natural science to offer a materialist account of subjectivity and culture. This essay compares this philosophical framework with recent work in the study of religion (Manuel Vásquez) and philosophy of religion (Kevin Schilbrack and Thomas A. Lewis). While transcendental materialism has until now been unconcerned with religion, it offers parallels with this recent work. It differs, however, in its specific understanding of the material dimension of the dialectical relationship between abstraction/conceptuality and practice/embodiment.

Integrating Psychology, Religion, and Culture -- The Promise of Qualitative Inquiry -- Jenny H. Pak and Miriam S. Kang -- Abstract -- Keywords -- 1 Introduction: History of Qualitative Inquiry, Psychology and Religion -- 2 The Human Sciences: A Call for Methodological Pluralism -- 3 Review of Qualitative Research in Psychology of Religion -- 4 Cultural Psychology, Religion, and Narrative Inquiry -- 5 Conclusion: Towards Theoretical and Methodological Diversity in American Psychology of Religion -- Acknowledgements -- References.

The text 'Politicks and Religion' has the intention to point out that the influence of religion on politics on the areas of Yugoslavia has been constantly present since her creation. It is best seen through the statement of the great Serbian scientist Jovan Skerlić that Yugoslavia can exist solely under the condition that religions become indifferent towards social reality. Yugoslavia disintegrated just due to the growth of national intolerance which were to a great extent conditioned by religions intolerance. The effect of religion on political organizing therefore could not be absent even upon the formation of the new State. It turned out by formation of political parties which by their respective Statutes were defined as religious, or as organizations gathering the members of one religion. On the other hand, the influence of the religion was felt in the politics of those parties which could not by their Statutes be estimated as religious. That is why a serious task is set to the science to study this phenomenon. The task of this modest contribution is to be an attempt in that sense. ; Religija je jedan od najvažnijih društvenih fenomena. Kao takva oduvek je uticala na profiliranje svih ostalih društvenih sfera, a posebno na politiku. Uticaj religije na političko organizovanje je posebno zanimljiv u uslovima sekularističkog uređenja društva; stoga je na svim fakultetima političkih nauka u svetu ovoj pojavi posvećena dužna pažnja. U Jugoslaviji međuodnos religije i politike se oseća dvojako: kroz formiranje političkih partija koje su programski definisane kao verske i preko otvorenog ili prikrivenog korišćenja vere i verskih osećanja u političkom organizovanju. Ovo poslednje je vidljivo kod svih sekularizovanih političkih organizacija u bivšoj Jugoslaviji, ali i kod političkih partija u SRJ. Zato se pomenutom fenomenu mora posvetiti značajna pažnja.

Since the 1979 revolution, Iran has promoted a Shi'a Islamic identity aimed at transcending ethnic and national boundaries. During the same period, Iran's Armenian community, once a prominent Christian minority in Tehran, has declined by more than eighty percent. Although the Armenian community is recognised by the constitution and granted specific privileges under Iranian law, they do not share equal rights with their Shi'i Muslim compatriots. Drawing upon interviews conducted with members of the Armenian community and using sources in both Persian and Armenian languages, this book questions whether the Islamic Republic has failed or succeeded in fostering a cohesive identity which enables non-Muslims to feel a sense of belonging in this Islamic Republic. As state identities are also often key in exacerbating ethnic conflict, this book probes into the potential cleavage points for future social conflict in Iran.