Suchergebnisse

Front Matter /Gladys Ganiel , Heidemarie Winkel and Christophe Monnot -- Religion in Times of Crisis /Gladys Ganiel , Heidemarie Winkel and Christophe Monnot -- Music, Branding and the Hegemonic Prosumption of Values of an Evangelical Growth Church /Tom Wagner -- Religion as a Response to the Crisis of Modernity: Perspectives of Immigrants in Ireland /Vladimir Kmec -- The Electronic Frontier of Catholicism in Poland: An Answer to the Crisis of Religious Community? /Marta Kołodziejska -- "I Doubt. Therefore, I Believe": Facing Uncertainty and Belief in the Making /Anne-Sophie Lamine -- Religion in Times of Crisis in Zimbabwe: A Case Study of Churches in Manicaland and Its Theodicy of Liberation /Joram Tarusarira -- Religion, Homosexuality, and Contested Social Orders in the Netherlands, the Western Balkans, and Sweden /Mariecke van den Berg , David J. Bos , Marco Derks , R. Ruard Ganzevoort , Miloš Jovanović , Anne-Marie Korte and Srdjan Sremac -- Parliamentary Hereticization of the Ahmadiyya in Pakistan: The Modern World Implicated in Islamic Crises /Ali Qadir -- Being Recognizable in Order to Overcome the Crisis: The Ambivalence of Islamic Actors' Struggle for Visibility in France and Switzerland /Christophe Monnot and Alexandre Piettre -- From Haskalah to Reinterpretation of Tradition: A Crisis in American Reform Judaism in the 21st Century /Martina Topić -- Contributors /Gladys Ganiel , Heidemarie Winkel and Christophe Monnot -- Series List /Gladys Ganiel , Heidemarie Winkel and Christophe Monnot.

This book explores the role of religion in times of personal, political, and social crisis in Europe and beyond. Its fresh perspectives on religion, modernity and the nation-state demonstrate the complexity and ambivalence of religion's role in the contemporary world.

AbstractThis article explores findings from a 2022 survey of students associated with the Catholic Chaplaincy at Queen's University, Belfast. It is the first study to investigate the beliefs, practices, and experiences of highly religious young Catholics in Northern Ireland. It presents survey findings on beliefs, practices, and influences on faith; dynamics of increased religiosity; and views on Church teachings on same sex relationships, euthanasia, sexual relationships, and abortion. Women are more likely to disagree with Church teachings on these issues than men. The survey confirms the importance of family socialization but finds that a substantial minority experience religious change at university. Respondents prioritize renewal but disagree on how to prompt it: some advocate greater 'openness' to women, LGBTQ+, and others perceived as marginalized; and others feel 'evangelization' should be emphasized. 'Post‐secular Catholicism' is used as a foundation for reflections on religious persistence among Northern Ireland's young Catholics, raising questions about their potential role in renewing Ireland's Catholic landscape in light of the synodal process underway in the Church.

This article develops the concept of 'extra-institutional religion,' which was first introduced in the 2016 book Transforming Post-Catholic Ireland. It describes how the author's research for a biography of Fr Gerry Reynolds, a Redemptorist based in Belfast's Clonard Monastery during the Troubles, helped advance the concept by fostering insight into the importance of links between faith-inspired activists and institutional religion. It also develops the concept's theoretical potential, arguing that it may be well-placed to contribute to wider change by balancing two paradoxical structural strengths: its position on the peripheries of religious, social, and political life; and its continued links with institutional religion. It relates these structural strengths to theoretical literature on religion and civil society (which alerts us to how change can emerge from the peripheries); and Grace Davie and Abby Day's work on European religion (which alerts us to the continued importance of historically dominant religious institutions). It then describes how Reynolds's activism was enhanced by the legitimacy and connections that came with his embeddedness in the Catholic Church. Examples include his work with Fr Alec Reid facilitating secret political negotiations during the Troubles; and public ecumenical initiatives like the Cornerstone Community, the Unity Pilgrims, and In Joyful Hope. While Reynolds was not practising extra-institutional religion, his example advances this concept by demonstrating that for faith-inspired activists, maintaining solid links with institutional religion may be more important for sparking change than was originally argued in Transforming Post-Catholic Ireland.

This article analyses a programme in which an alliance of ex-combatants from the British Army, and loyalist and republican ex-prisoner backgrounds, engaged with young people about cultures of militarism in Northern Ireland. It argues that the alliance's focus on cultures of militarism sets it apart from other ex-combatant groups; in particular its critique of state militarism alongside paramilitarism makes it a rare example of Richard Jackson's 'post liberal peace plus.' It finds that the alliance could enhance its engagement with young people by developing a more comprehensive programme that expands on the gender dynamics of militarism and on non-violent alternatives to military and paramilitary action. Noting that most peacebuilding funding depends on state-based sources, it concludes that the very critique of state militarism that makes the alliance such a compelling example of 'post-liberal peace plus' limits its ability to secure resources, highlighting a key obstacle to building a radical post-liberal peace.