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Traditionally, the reaction of many mainstream economists to the effort to integrate theology and economics demonstrated the difficulty of doing so in a way that could be broadly recognized as legitimate. This state of things is simply an indication of a broad consensus within the field of economics that methods, norms, and even concerns construed to be related to religious belief have no place in the scientific study of economics.Recently, the situation seems to be changing, however. A decade ago, a group of Christian Catholic social thinkers engaged in dialogue with free-market economists concerning the morality of market activity. As a result, this interdisciplinary exchange inspired the conception of a new subdiscipline that sought to synthesize central aspects of theology and economics, thereby giving rise to a new body of scholarship termed economic personalism. The general idea is to promote a humane economic order that benefits from market activity but does not reduce the human person to just another element in economic phenomena.This paper suggests that, under such circumstances, the Christian-Orthodox contribution to further development of this new field of investigation could consist in bringing forward the teaching of the Holy Fathers of Eastern Tradition. It is argued that, in this way, the moral dimension which dominantly defines the Catholic vision of the human person could be surpassed and even transfigured by the spiritual dimension which fully inform the Orthodox vision. Moreover, this pre-eminence of the spiritual determinants of the human person is expected to result in a number of significant changes concerning the way economic personalism is currently conceived (in terms of its subject matter, basic conceptual principles, and general mission).

Vielleicht liegt die Zukunft der Religion darin, eine Haltung auszubilden, die mit den Stichworten Humor, Gelassenheit und Demut zu charakterisieren ist.

From the fifteenth through the seventeenth centuries, as absolutism emerged in its classic development, the lower classes of western Europe experienced great insecurity and hardship. The Hundred Years' War, the end of serfdom, the quickening of economic activity, the secular price advance, and the explosion of religious conflict shattered traditional social bonds, produced widespread destitution, and uprooted large numbers of peasants who took to the roads in a desperate nomadism. These vagrant populations, existing on theft, brigandage and, mainly, begging, evoked severe governmental repression which was to prove generally unpopular and, in the long run, ineffective. In seventeenth-century France certain private groups also were to take up the cause of repressing vagabondage through a systematic program of confinement in workhouses – a program which, while complementing royal policy, would draw its main inspiration from the ascetic spirituality of the French Counter Reformation. These hôpitaux généraux are of interest as concrete expressions of the convergence of social problems, absolutist political tendencies, and religious attitudes.

Religion and the rise of modern culture -- The form of modernity -- Nature and grace -- The crisis of the Enlightenment -- On the intellectual sources of modern atheism -- God and the poetry of the new age : classicism and romanticism in Germany -- Schelling and the revival of mythology -- The rebirth of theology : Schleiermacher and Kierkegaard -- Religion at the end of the modern age

This book involves a study of the influence of religion, mainly that of Christianity and Hinduism, on the formation of the values in the Indian Civil Service (ICS) and its successor, Indian Administrative Service (IAS). The book deals with the problem of administrative corruption in the IAS, which is the premier civil service of the country. The study attempts to ferret out the root causes of corruption in the Indian society, and especially in the government services like the IAS, through a socio-religious analysis of religion in society. The book is a result of a combination of quantitative and qualitative methods of study that include a thorough survey and in-depth interviews of the serving officers of the Karnataka cadre

This article reveals the existence of the salafī community with its various social and religious effects as a new phenomenon of religious diversity in Kendari. Since the presence of the Islamic Center Muadz bin Jabal, the social and religious life of Kendari has indicated some shifts both socially and culturally. Since this issue has not been explored, it is aimed at providing an overview of the existence of ICM as salafī community and its implications for society in a comprehensive manner. This research is qualitative research with a sociological approach with functional and interactional theories. This study shows that the ICM as salafī community has a big influence on presenting new religious phenomenon. They have taken over some religious stages which have been dominated by old communities such as NU and Muhammadiyah, reinforced by the presence of their mass media. The thoughts of salafī, which were initially opposed, began to be accepted by the public and the government, for the salafī in Kendari is generally tolerant, socializing, and adaptable. although there are small groups that are still extreme and less tolerant.Keywords: Salafī; social transformation; Islamic Center Muadz bin Jabal; Kendari; يكشف هذا المقال عن وجود مجتمع السلفي كظاهرة جديدة للتنوع الديني في كنداري مع آثارها الإجتماعية والدينية المختلفة. منذ وجود المركز الإسلامي معاذ بن جبل (ICM)، أشارت الحياة الإجتماعية والدينية في كنداري إلى عدد من التحولات الإجتماعية والثقافية. لم تتأثر ظاهرة الحياة الإجتماعية للتنوع الجديد بالبحث العلمي الذي يقدم نظرة عامة على وجود السلفي وآثاره على المجتمع بطريقة شاملة. هذا البحث هو البحث النوعي مع النهج الاجتماعي مع النظريات الوظيفية والتفاعلية. توضح هذه الدراسة أن المركز الإسلامي معاذ بن جبل كمجتمع السلفيين له تأثير كبير في تقديم ظاهرة دينية جديدة. لقد استولوا على عدد من المراحل الدينية التي سيطرت عليها المجتمعات القديمة مثل نهضة العلماء (NU) والمحمدية(Muhammadiyah)، معززة بوجود وسائل الإعلام الجماهيرية. فتقبل أفكار السلفي بين المسلمين بزيادة التقاليد الرمزية السلفية بينهم. فالبحث يدل على أن السلفيين في كنداري ...

Churches of racial & ethnic minorities have developed & exist to serve the religious & soc needs of these groups. This function has been shaped & reinforced by practices of racial & ethnic discrimination in the US. The goals & programs of racial & ethnic churches are affected by such factors as the movement toward desegregation & integration, the aspiration to full participation in community life, mobility, urbanization, & changes in SES. Though ethnic churches for persons of European background have virtually disappeared in the US, churches of other ethnic & racial minority groups-Negro, Puerto Rican, Spanish-speaking people of the Southwest, American Indian, Chinese American, & Japanese American-continue to exist as signif institutions. Both the Protestant & the Roman Catholic churches recognize that discrimination & segregation contrad ict their basic beliefs & teachings. There has been a movement toward desegregation & integration within the life of the churches themselves. Because the pattern of ethnic & racial segregation in the churches is related to the pattern of ethnic & racial segregation in society, the churches have had to concern themselves with the elimination of policies & practices of discrimination & segregation in all areas of community life. AA.

Cover -- Title -- Copyright -- Original Title -- PREFACE -- CONTENTS -- I. OUR IMMEDIATE PROBLEM -- II. THE INCOMPLETE LIFE -- III. AN ADOLESCENT PROBLEM -- IV. ON FORMING NEW HABITS -- V. THE PROBLEM OF GROWING UP -- VI. WHAT OUR YOUNG PEOPLE ARE THINKING -- VII. CHRIST AND THE WORLD -- VIII. TEMPTATION AND CHURCH-GOING -- IX. OUR REGRETS AND OUR FEARS -- X. THE TROUBLES OF OLD AGE -- XI. PSYCHOLOGY OF SLEEPLESSNESS -- XII. THE DELINQUENT CHILD -- XIII. ARE WE CLAY IN THE POTTER'S HANDS? -- XIV. PSYCHOLOGY OF FAITH -- XV. DOES CHRISTIANITY NEED CHRIST? -- XVI. CHRIST-TEACHER OR LORD?

This work is an enquiry into the role and status of the Dalits or the Untouchable castes among the Sikhs. An attempt has been made to trace the 'Dalit history' with reference to the works dealing with the issues of caste and Dalits in the Sikh social system. The various sections of the article have covered studies which, on the one hand, emphasize on the denial of the caste system among the Sikhs, highlighting its egalitarian nature and on the other hand there are studies focusing on the existence of caste in Sikhism.

The paper analyses research conducted by the Cardiff Centre for Chaplaincy Studies into chaplaincy in prisons in England and Wales and in the British Armed Forces. The research is interrogated to identify how religion is 'formatted' in those contexts. An analytical approach is developed from the work of Bourdieu, concerning the following: the interaction of the field of religion with the fields of criminal justice and the military, within the wider political field; the exchange of capital (especially symbolic and economic) involved in the field interaction; and the way in which religion is revalued in the exchange of capital. This analytical framework is applied, first, to show how the fields of criminal justice (in relation to prisons) and the military are constructed in interaction with a wider political context, with specific public policy areas relating to security and human rights, and in relation to different ways of constructing the individual. Secondly, the analysis investigates the distinct ways in which the development of multifaith chaplaincy has contributed to the symbolic capital of the two fields, demonstrating that this represents different revaluations of the contribution of the field of religion. Prison chaplaincy is shown to contribute to the balance between the primary security role of the prison and the need for prisons to be seen to be humane. Military chaplaincy is shown to be more directly aligned with the security role of the Armed Forces, symbolically underpinning military effectiveness and cohesion and enhancing the historically Christian ethos. Adapted from the source document.