Social Theory Of Religion Research Articles

Teologi Wirausaha

<p>In the social theory of religion, it is commonly believed that the inner aspect of man such as religious experience does have a role in shaping his outer, namely external dimension. How one behaves is a result of his/her inner state. One’s attitude is none other than the manifestation of his/her religiousness. On that basis, this paper argues that the spirit of entrepreneurship that one has within him/her is the result of his/her faith –and also understanding- of his/her religion. The paper holds that it is religion that drives one to be an entrepreneur. The Islamic world-view concerning the dynamics of life for instance, has been the major source of inspiration for many youngsters to do business. This paper therefore deals with some Islamic teachings concerning life such as worldly well-being, free will and the value of work before God. The paper however also discovers that although Islam has a lot to say concerning business, only few Muslims made use of its teaching do develop what can be called Islamic entrepreneurship. </p>

MAKING BODY POLITIC: THE RHETORIC OF EARLY CHRISTIAN BAPTISMAL DISCOURSE

This article considers contemporary baptismal discourse in a Reformed theological context in its relation to early Christian baptismal practice and discourse. It is argued that whereas Reformed baptismal discourse presents the ritual as connection with divinity, early Christian baptismal practice had a primarily social function. Early Christian baptism was a way of constituting a new “body politic.” The difference between the two types of baptismal discourse is an effect of the different social functions of the two religious discourses in different contexts. The changing nature of religious performance as demonstrated via different conceptions of baptism, illustrates – and undergirds – a social theory of religion.

Myth and the Christian Nation: A Social Theory of Religion. By Burton L

This is neither the first nor the last book in which Burton L. Mack has brought his scholarly expertise as a New Testament scholar, historian of Second Temple Judaism and Christian origins, and theorist of religion to bear upon other matters of very contemporary concern. These other matters are, specifically, the current political situation in the United States with its attendant cultural (de-)formations and preoccupying peculiarities. Thus, I find it helpful to begin this review of the book Myth and the Christian Nation (2008) by placing it within the series of works that both precede and follow it, starting with A Myth of Innocence: Mark and Christian Origins (1988) and ending, most recently, with Christian Mentality: The Entanglements of Power, Violence, and Fear (2011). When taken up in this fashion, a certain intellectual trajectory or line of inquiry becomes apparent in which the present book—Myth and the Christian Nation—would register an important but nonetheless still provisional theoretical way-station.

Review of Burton L. Mack, Myth and the Christian Nation: A Social Theory of Religion

Richard Walsh reviews Burton L. Mack, Myth and the Christian Nation: A Social Theory of Religion (London: Equinox, 2008).

Myth and the Christian Nation: A Social Theory of Religion – By Burton L. Mack

Myth and the Christian Nation: A Social Theory of Religion – By Burton L. Mack

Myth and the Christian Nation: A Social Theory of Religion – By Burton L. Mack

Myth and the Christian Nation: A Social Theory of Religion – By Burton L. Mack

Review of Burton L. Mack,Myth and the Christian Nation: A Social Theory of Religion

Review of Burton L. Mack,Myth and the Christian Nation: A Social Theory of Religion

The Might Have Been and Could be of Religion in Social Theory

Religion may well be the most inscrutable surd of social theory, which began late in the 19th century dismissing the subject. Not even the renewal of interest in religion in the 1960s did much to make religion a respectable topic in social theory. It is possible that social theory's troubles are, in part, due to its refusal to think about religion. Close examination of social theories of Greek religion suggest, for principal example, that religion is perfectly able to thrive alongside the profane provided both are founded on principles of finitude, which in turn may be said to be the foundational axiom of any socially organized religion. The value of a social theory of religion, thus defined, may be seen as a way out of the current controversies over the politics of redistribution and politics of recognition. Any coherent principles of social justice, whether economic or cultural, may only be possible if one begins with the idea that all human arrangements are, first and foremost, limited—that is to say: finite; hence, strictly speaking, religious. Durkheim got this only partly right.

Georges Bataille's Surrealistic Theory of Religion

AbstractGeorges Bataille offers a perspective on religion that emphasizes what might be considered the most corrupt and undesirable elements of human existence. In a previous issue of this journal, Carl Olson (1994) presents an analysis of Bataille's theory of religion that distorts its significance by solely drawing attention to what Olson identifies as its postmodern and immoral nature. The purpose of this article is to balance some of the excesses expressed by Olson, by providing an alternate and more balanced coverage of Bataille's thought. The surrealistic blending of expenditure, sacrifice, eroticism, and death form the basis for a truly social theory of religion that cannot be separated from Bataille's notions of human nature and the general economy. Some of Bataille's comments on Christianity are offered as illustrations of his ideas.