Cover; Half-title; Title page; Copyright information; Dedication; Table of contents; List of figures; List of contributors; Acknowledgments; Introduction; Religion and the Market after False Consciousness; Pious Modernity; Moral Claims and Neoliberal Religiosity; Religion and the Morality of Markets; Notes; References; 1 Risk, Fate, Fortune; "Control" and "Flow": From Risk Manager to Risk Factor; The Ethics of Work and Play; Account-abilities: Dividual and Deferential Agencies; Notes; References; 2 Morality, Markets, and the Gospel of Prosperity; Prosperity Christianity: What, Where, When?
Emile Durkheim has as nobody else brought together power and holiness as pre-requisites for each other. Power was holiness, and holiness was power. Power should here be understood as the ability to act collectively or on the behalf of the collective. Power comes—and not only for Durkheim- from out of the collective. The collective is, however, for Durkheim, holy, all imperative anduncompromising, unapproachable and incorruptible. The holy, "le sacré", is thus always of social origin and can only be explained sociologically. Durkheim may well call the holy for a religious category, but the religious phenomena are in themselves products direct from collective feelings, phenomena, through which the collective expresses itself in holiness and thereby continually celebrates and strengthens itself.
У статті представлене дослідження впливу релігії на політику. На думку автора, Церква Христова здатна позитивно впливати на суспільно-політичні процеси та забезпечувати здорові взаємостосунки всередині суспільства. Дослідження більше зосереджене на українському контексті та окреслює завдання, які стоять перед Церквою після Революції Гідності. Автор стверджує, що для сучасної людини важливо наслідувати Ісуса Христа, що на початку передбачає любов до Бога, потім – до себе, з чого з'явиться результат – любов до ближнього. Згідно з цим принципом Церква не ставить за основу політичну боротьбу, однак вона не залишатиметься осторонь там, де панує несправедливість. ; The article presents a study of the influence of religion on politics. According to the author, the Church of Christ is able to positively influence socio-political processes and ensure healthy relationships within society. The study focuses primarily on the Ukrainian context and outlines the challenges facing the Church after the Revolution of Dignity. The author argues that it is important for contemporary man to imitate Jesus Christ, which first presupposes love of God, then - of yourself, which will result in love of neighbor. According to this principle, the Church does not posit political struggle as foundational, but it also will not stay aloof where injustice reigns.
Die Debatte um Religion und Öffentlichkeit ist von einer falschen Alternative geprägt: Während liberale Positionen dazu neigen, religiöse Beiträge für unzulässig zu halten, da sie dem Prinzip öffentlicher Rechtfertigung nicht genügen könnten, plädieren religionsfreundliche Inklusivist*innen dafür, das Prinzip öffentlicher Rechtfertigung einzuschränken, weil nur so religiöse Beiträge Aufnahme finden könnten. – Ausgehend von Grundannahmen der Diskurstheorie möchte die Studie jedoch zeigen: dass sich eine Position vertreten lässt, die am Prinzip öffentlicher Rechtfertigung und an einem epistemischen Verständnis demokratischer Willensbildung festhält und gleichwohl eine inklusive Bestimmung des Verhältnisses von Religion und Öffentlichkeit unternimmt. Dazu muss allerdings eine Prämisse aufgegeben werden, die der politische Liberalismus mit seinen inklusivistischen Kritiker*innen teilt: dass religiöse Beiträge grundsätzlich das Kriterium allgemeiner Akzeptabilität nicht erfüllen könnten.
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Intro -- Half Title -- Series Page -- Title Page -- Copyright Page -- Contents -- Acknowledgements -- Contributors -- Introduction -- Note -- 1. "I will be an enemy to your enemies": the genocidal ideal in the Hebrew Bible and its legacy -- Introduction -- Enemy formation, identity, and violence in the Hebrew Bible -- Ḥerem as sacralized violence -- Ḥerem as genocide -- Ḥerem as eschatological violence -- The War Scroll (1QM) and the Jewish Wars with Rome -- Opposition to apocalyptic genocide within Judaism -- Conclusion -- Notes -- Bibliography -- 2. Turn the cheek but buy a sword: responding to violence in Luke-Acts -- Introduction -- Turning the other cheek -- A contrast in missions -- Staged fulfillment? -- The temptation to fight -- The presence of swords -- It is enough -- Jesus' arrest -- Jesus as Messiah in Luke-Acts -- Conclusion -- Notes -- Bibliography -- 3. Anabaptists and the apocalypse: the makings of a cosmic war in Münster -- Introduction -- The life and career of Melchior Hoffman, Herald of the apocalypse -- How the Melchiorites became Münsterites -- How the Münsterites became militants -- The siege of Münster as a cosmic war -- Conclusion -- Notes -- Bibliography -- 4. "Ruling [the Church] to its destruction and leading souls to hell in masses": violence, victimhood, and self-defence in the conciliarist discourse of Jacques Almain -- Introduction -- The organic analogy and ius to self-defence -- A biological body -- A political body -- The mystical body of Christ -- Papal violence against the whole Church -- The Church as a non-corporate collective -- Concern for the Church as the faithful -- Conclusion -- Notes -- Bibliography -- 5. Fearful symmetry: revelation, Hellboy, and pop apocalyptic violence -- Introduction -- Revelation's Christ/Antichrist complex -- Hellboy's Christ/Antichrist complex.
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Stability and security as much as the indivisibility of a state depend on relations between it and religion. The relationship between state and religion is as classic as contemporary. Classical, on the one hand, because it is known that this problem has been solved in France in particular since 1905. This has witnessed the demarcation of the state from religion. On the other hand, and above all, contemporary, because in any human society it is widely accepted that either the State has a relationship of intertwining with religion (then referred to as a sectarian state), or it is still totally irrelevant (when it comes to the secular state). The Cameroonian state, for its part, opts for the latter logic. Indeed, since his very first formal constitution, he solemnly affirmed the rejection of a state religion and as a corollary the protection of this fundamental right of religious freedom and equality. The aim is then to protect religious minorities by rejecting a single religion. The constant quest for harmony, social cohesion and thus national unity is showing the rise of churches, which is also leading to the proliferation of religions, in the major cities of Cameroon. This is compounded by the disruption of public order and the violation of other fundamental rights. The study then raises the fundamental question of relations between the state and religion under Cameroonian law. In this order of concern, the Cameroonian Constitution and its subsequent texts explicitly reject the single religion, on the one hand, and implicitly adhere to the plurality of religion, on the other. On the first point, this is made possible by the assertion of the secular nature of the Republic, against the background, the separation of civil society from religious society, the impartiality and neutrality of the State with regard to religious faiths, and the rejection of a super religion. As regards the second point, positive law recognises freedom of religion and provides for it so as to enable any citizen, individually or ...
Der Essay des Religionssoziologen Volkhard Krech beschäftigt sich mit der Frage, warum religiöse Themen nach der behaupteten Säkularisierung wieder hochaktuell sind. Im Fokus der Beobachtung stehen zeitgenössische Suchbewegungen, die zwischen instrumenteller Nutzung, suggerierter Authentizität und redlichem Bemühen ein Verhältnis zum Religiösen suchen. Dabei geht es ebenso um die neuen fundamentalistischen Strömungen wie um die im Zusammenhang mit Globalisierungsprozessen zunehmend populären Hinwendungen zu östlichen Religionen und um andere aktuell an Bedeutung gewinnende Formen kultureller und religiöser Hybridität. Der Essay macht deutlich: In die Bilder, die wir uns von Religion machen, werden nicht selten unbefriedigte Wünsche projiziert - oder der Rekurs auf Religion verdeckt gar Aporien der Moderne.
