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The Church-State relationships in EU Member States are in a process of a radical transformation. This is the result of a rapid political integration and also of the major transformations of the modernity. Religion is still part of the European public space even if, according to modernity premises, it should be only a private matter. According to Max Weber and other authors, secularization diminishes the role of the religion in society. However, these theories are being contested in recent years, due to the interpretation of statistical data and to the emergence of fundamentalist religious movements spreading around the world. Consequently, secularization is a tendency and not an "iron law". As regards the current role of the religion, Silvio Ferrari developed the theory according to which there is a common European model. This model does not exist yet, but certainly we live in an era defined by the continuous searching of such a model. There is no European identity without common values. Some of these values, like toleration, do have a profound religious foundation. European integration is based on the action of different actors, including interest groups located in Brussels. The Churches and the religious organizations are also part of this category of actors and they try to be part of a process by which a common space for consultation will emerge.

Monica K. Miller.

Religious pluralism is a necessity. In Indonesia, there are six officially recognized religions, and some religious denominations. In the context of the challenges of democracy, religion in Indonesia faces daunting challenges This paper focuses on two challenges facing the religions related to the conception of democracy in Indonesia, namely the problem of understanding of religious teachings and politicization of religion. In the context of understanding religious teachings, believers interpret them correctly through exploring the substantial meaning, particularly in understanding religious doctrines regarding to the values of justice, human rights, democratization, and so forth. Furthermore, religion is understood as the truth rather than as an identity and a symbolic form. This is because understanding religion as an identity tends to create conflicts. In regard to the politicization of religion, religious followers provide a basis for common purpose and values that can help maintain a society's political life and national solidarity as well as control to the political system.

"Ob der Streit um die Beschneidung oder die Debatte um die Ausrichtung der katholischen Kirche nach Benedikt und vor Franziskus: Überall wird um die Zukunft der religiösen Traditionen gerungen. Im Kern geht es jedoch um etwas Anderes, das weit darüber hinausreicht: Den Religionsgemeinschaften als solchen steht - bei Strafe des Untergangs - eine große Transformation bevor. Die Debatte dreht sich um folgende Fragen: Was bedeutet moderne Religiosität? Was wird sie sein - und wie kann sie noch von nicht-religiösen Weltanschauungen aus kritisiert werden? Wie sind heute spezifisch religiöse Identitäten überhaupt noch möglich?" (Autorenreferat)

Frontmatter; Contents; Servants of Two Masters: Religion, Economy, and Cooperation; Religious Culture and Cooperative Prediction under Risk: Perspectives from Social Neuroscience; Rational Choice Theory and Bounded Rationality; Playing against Superior Beings in Religion, Technology and Economy; Durkheim and Psychology; Religion and the Emergence of the Rule of Law; Max Weber Revisited; The Market, God, and the Ascetic Life; Backmatter.