Journal articles: 'Religion|European history|History'

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Byrnes, Timothy A. "European Politics Gets Old-Time Religion." Current History 107, no. 707 (2008): 126–32. http://dx.doi.org/10.1525/curh.2008.107.707.126.

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Graf, Friedrich Wilhelm. "Euro-Gott im starken Plural? Einige Fragestellungen für eine europäische Religionsgeschichte des 20. Jahrhunderts." Journal of Modern European History 3, no. 2 (2005): 231–57. http://dx.doi.org/10.17104/1611-8944_2005_2_231.

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Euro-God as a Beneficent Plurality? Some approaches for a history of European religion in the 20th century Since the 1980s, general historians in the German-speaking parts of Europe have begun intensively to research the history of religion in the contemporary era. Earlier concepts such as «dechristianisation» and «secularisation» have been replaced by a new receptiveness for the formative influence of the manifold interpretations of the world and the search for life's meaning in this modern world. Astonishingly enough, this new approach to the history of religion has not led to debates about methodology. Approaches have been developed leading to a better understanding of the transformation in religion as it is affected by the specific modernity of 20th century Europe. How can historians describe the great flexibility of the symbolic languages of religion and the interplay of adaptability and formative power of religious institutions? Is there a specific pan-European development of deinstitutionalisation of religion? What role do the history of theological ideas and the theological disciplines in the history of 20th century religion play? How may the role of the Churches as the traditionally most important religious megainstitutions in European society be described? Which analytical means promise especially enlightening insights?

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Grinnell, George. "Belief in History: Innovative Approaches to European and American Religion." History: Reviews of New Books 20, no. 1 (1991): 42. http://dx.doi.org/10.1080/03612759.1991.9949511.

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Juster, Susan, and Thomas Kselman. "Belief in History: Innovative Approaches to European and American Religion." Journal of Interdisciplinary History 23, no. 1 (1992): 220. http://dx.doi.org/10.2307/205536.

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Bellitto, Christopher M. "Incomplete Pictures: Religion in High-School Textbooks on European History." Social Studies 87, no. 6 (1996): 274–80. http://dx.doi.org/10.1080/00377996.1996.10114500.

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Graf, Friedrich Wilhelm, and Lutz Raphael. "Einleitung Christliche Glaubenswelten im 20. Jahrhundert." Journal of Modern European History 3, no. 2 (2005): 140–46. http://dx.doi.org/10.17104/1611-8944_2005_2_140.

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Spheres of Christian Belief in the 20th Century From the current perspective, religion, Christianity and the Church have been gaining greater importance for 20th century European history than had been accorded them for a long time by contemporary historians. The articles in this periodical take up some key themes of the history of religion: A primary dimension addresses interrelations of religion and politics, the state and Christian Churches, political and religious movements; the presence of religion and the Church in the new media of the century, that is, radio, film and television, opens up a second dimension. A third key topic of a history of European religion of the last four decades addresses the interaction of social change with the genesis of new forms of belief and religiosity. Investigating all these subjects as well as numerous other themes requires opening up the methodology of the study of the history of religion to approaches of «religious economics», the precise knowledge of theological approaches to and interpretations of problems and the intensive intellectual exchange with the other disciplines of religious scholarship.

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Kolodnyi, Anatolii M. "Christianity and the context of the history of the spiritual situation in Europe." Ukrainian Religious Studies, no. 51 (September 15, 2009): 86–100. http://dx.doi.org/10.32420/2009.51.2080.

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Christianity is the dominant religion throughout the European space. It was here that he became a world religion, where it passed all stages of its development and confessionalization. That is why the study of the patterns of development of this religion in its European image is relevant. Particularly relevant is the study of the current, postmodern state of Christianity. This is what this article is about. The author aims to reveal the peculiarities of the stagnant development of Christianity in the European space. There are few works that would directly reveal the author's topic. There is more about postmodernity. In writing the article, the author used some thoughts from E. Weiz's books "Postmodern Times" (M., 2002) and Yu. , 2001). The starting point for our research was such methodological principles as objectivity, historicism, non-denominationalism, and ideological plurality.

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Guggisberg, Hans R. "European Approaches to American History: The Role of Religion in American Intellectual History as Seen from Europe." Reviews in American History 14, no. 4 (1986): 569. http://dx.doi.org/10.2307/2702201.

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MacKendrick, Kenneth G., and Matt Sheedy. "The Future of Religious History in Habermas’s Critical Theory of Religion." Method & Theory in the Study of Religion 27, no. 2 (2015): 151–74. http://dx.doi.org/10.1163/15700682-12341328.

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In Discovering Religious History in the Modern Age Hans Kippenberg argues that the history of religions is the creative work-product of a cultural and political identity crisis, one in which the comparative history of religions became a means for some European scholars to uncouple from an increasingly halfhearted attachment to Christianity and re-experience their own history in a dynamic new form. A future for religion was thus found in the creation of innovative categories for the re-imagining of the past. For this reason Kippenberg rightly posits that the early scholars of religion are best read as “classical theorists of a modern age in which past religion still has a future” (xvi). We argue that the influential critical social theorist Jürgen Habermas, one of the most vocal proponents of the unfinished project of Enlightenment and the conceptual architect of postmetaphysical thinking, has much in common with these early scholars of religion.

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Lindenfeld, David. "The Christian Religion in Modern European and World History: A Review ofThe Cambridge History of Christianity, 1815-2000." History Compass 6, no. 6 (2008): 1426–38. http://dx.doi.org/10.1111/j.1478-0542.2008.00555.x.

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Kjeldsen, Karna. "A study-of-Religion(s)-Based Religion Education: Skills, Knowledge, and Aims." Center for Educational Policy Studies Journal 9, no. 4 (2019): 11–29. http://dx.doi.org/10.26529/cepsj.678.

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Different approaches to religion education have been in place for a long time or developed more recently to meet growing religious and cultural plurality in European countries and schools. In this article, I summarise and discuss basic principles for a study-of-religion(s) approach to religion education, adding arguments and perspectives from critical theories about education in general. I shall also argue that national curricula for, respectively, religion education in Sweden and History in Denmark indicate that analytical-critical skills can be a central part of religion education in elementary and lower secondary public schools. The structure of the article is based on a modified version of the ‘map of history’ developed by the scholar of education and history education Rosie Turner-Bisset who has formulated principles for teaching History in primary schools. The model will be used as a framework, for systematising and discussing key principles of a study-of-religions approach to religion education with reference to three categories: 1) attitudes, 2) skills and concepts, and 3) knowledge.

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Bellin, Joshua David. ":Encounters of the Spirit: Native Americans and European Colonial Religion.(Religion in North America.)." American Historical Review 113, no. 5 (2008): 1482–83. http://dx.doi.org/10.1086/ahr.113.5.1482.

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LEVITIN, DMITRI. "FROM SACRED HISTORY TO THE HISTORY OF RELIGION: PAGANISM, JUDAISM, AND CHRISTIANITY IN EUROPEAN HISTORIOGRAPHY FROM REFORMATION TO ‘ENLIGHTENMENT’." Historical Journal 55, no. 4 (2012): 1117–60. http://dx.doi.org/10.1017/s0018246x12000295.

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ABSTRACTThis essay is a critical historiographical overview of the recent literature on the writing of sacred history (history of the biblical Jews and early Christians) and history of religion in early modern Europe. It considers the rise of interest in this branch of intellectual history in the last decade, placing it in the context of the rise of the history of scholarship as a historical discipline. It then charts how the characterization of early modern history of religion as stale, pedantic, and blandly ‘orthodox’ until it was swept aside by a critical and heterodox ‘enlightenment’ is being revised, first in new approaches to early modern histories of biblical Judaism and historicizations of the Old Testament, second in new readings of early modern scholarship on primitive Christianity. It concludes by suggesting new avenues of research which divorce narratives of intellectual change from the linear and inconclusive emphasis on ‘enlightenment’, favouring an approach that conversely emphasizes the impact of confessionalization in creating a newly critical scholarly culture.

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De Roover, Jakob. "Incurably Religious? Consensus Gentium and the Cultural Universality of Religion." Numen 61, no. 1 (2014): 5–32. http://dx.doi.org/10.1163/15685276-12341301.

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Abstract For centuries, the question whether there were peoples without religion was the subject of heated debate among European thinkers. At the turn of the twentieth century, this concern vanished from the radar of Western scholarship: all known peoples and societies, it was concluded, had some form of religion. This essay examines the relevant debates from the sixteenth to the twentieth century: Why was this issue so important? How did European thinkers determine whether or not some people had religion? What allowed them to close this debate? It will be shown that European descriptions of the “religions” of non-Western cultures counted as evidence for or against theoretical claims made within a particular framework, namely that of generic Christian theology. The issue of the universality of religion was settled not by scientific research but by making ad hoc modifications to this theological framework whenever it faced empirical anomalies. This is important today, because the debate concerning the cultural universality of religion has been reopened. On the one hand, evolutionary-biological explanations of religion claim that religion must be a cultural universal, since its origin lies in the evolution of the human species; on the other hand, authors suggest that religion is not a cultural universal, because many of the “religions” of humanity are fictitious entities created within an underlying theological framework.

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Kollman, Paul. "European Traditions in the Study of Religion in Africa." Mission Studies 25, no. 1 (2008): 147–48. http://dx.doi.org/10.1163/157338308x296726.

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Pomplun, Robert Trent. "Like No Other in the World: Ippolito Desideri on Tibetan Religion." Journal of Early Modern History 24, no. 6 (2020): 537–57. http://dx.doi.org/10.1163/15700658-12342660.

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Abstract The Jesuit Ippolito Desideri (1684-1733) is commonly thought to have written the first genuinely scientific account of Tibetan culture for European audiences, but the description of Tibetan religion in the Jesuit’s Notizie istoriche de’ Regni del Thibet is notoriously confusing. Although he insists that Tibetan religion was “unlike any other in the world,” Desideri describes Tibetans with the well-worn categories of unbelievers, idolaters, and gentiles. He further complicates matters by describing their beliefs, opinions, laws, and religion as idolatrous, superstitious, perverse, and mythical. The sheer variety of terms gives the distinct impression that Desideri’s description of Tibetan religion has neither rhyme nor reason. But if one traces the evolution of Desideri’s descriptions of Tibetans and their religion through his writings—and reads his vocabulary in light of the scholasticism in which he was trained—order arises from chaos. In point of fact, Desideri’s description of Tibetan religion takes specific stances on important debates in early modern scholastic theology and is a notable exception to contemporary accounts of so-called “Oriental” philosophy.

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Noble, Thomas F. X. "Carolingian Religion." Church History 84, no. 2 (2015): 287–307. http://dx.doi.org/10.1017/s0009640715000104.

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The Carolingian period, roughly the eighth and ninth centuries, was dynamic and decisive in European religious history. The ruling dynasty and the clerical elite promoted wave after wave of reform that I call “unifying,” “specifying,” and “sanctifying.” This presidential address argues that religion was the key unifying and universalizing force in the Carolingian world; that the Carolingians were obsessed with doing things the right way—usually the Roman way; and that the Carolingians sought to inculcate Christian behavior more than religious knowledge. The address concludes by arguing that the Carolingians put a markedly European stamp on Christianity and that they Romanized Christianity well before the papacy attempted to do so.

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Schipper, Bernd. "From Milton to Modern Satanism: The History of the Devil and the Dynamics between Religion and Literature." Journal of Religion in Europe 3, no. 1 (2010): 103–24. http://dx.doi.org/10.1163/187489210x12597396698744.

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AbstractThe article explores the dynamics between literature and religion with the examples of Lucifer and modern Satanism. With John Milton's poem Paradise Lost (1667), the originally Christian myth of Lucifer evolved in a positive direction. Having been adopted by so-called 'literary Satanism,' this character became the basis for a new non-Christian religion, the 'Temple of Set' (founded by Michael Aquino in 1975). The article also argues for a remodelling of the conception of the dynamics between religion and other systems of meaning in the 'European history of religion': not only do religious traditions affect the medium of literature; literature can also affect the religious tradition.

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Sorlin, Pierre. "Cinéma et religion dans l'Europe du XXe siècle." Journal of Modern European History 3, no. 2 (2005): 183–204. http://dx.doi.org/10.17104/1611-8944_2005_2_183.

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Film and Religion in 20th Century Europa The article focuses on the conflict zones and compromises of the ambivalent relationship which developed between film and religion in Europe. European film production was more reluctant than Hollywood to treat Biblical themes; on the other hand, the Christian Churches oscillated between damning, controlling and producing their own films. Their censorship and criticism were frequently the occasion of stormy internal debates about Church strategy toward the decline of traditional religiosity. Subjects such as the position and role of the pastor in his congregation and the lives of the saints were made into films; specific religious themes, however, remained rare. For the historian, these films offer symptomatic indicators of sensitivities, complex problems and uncertainties concerning religious life at the time.

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Jensen, Tim, and Armin W. Geertz. "From the History of Religions to the Study of Religion in Denmark: An Essay on the Subject, Organizational History and Research Themes." Temenos - Nordic Journal of Comparative Religion 50, no. 1 (2014): 79–114. http://dx.doi.org/10.33356/temenos.46252.

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The history of the academic study of religion in Denmark resembles developments in other Nordic and European countries as it has moved from a primarily historical-philological and comparative ‘history of religions’ towards a broader ‘study of religion(s)’ that includes history of religions together with theories and methods from a wide variety of the human, social and today also natural sciences. Uppsala University was one of the three main centers of positivism at the end of the 19th century, and its influence was evident and long-lasting also in Denmark. By the end of the 1970s, debates and reflections on methods and theories slowly began to have a greater impact, and from the mid-80s and especially mid-90s, also due to conscious efforts not least in Aarhus, methodological issues gained in importance. A turn towards contemporary religion also became evident. Today it may be claimed that a kind of balance has been achieved whereby historical and empirical studies of religions go hand in hand with theoretical and methodological reflections, and where a balance between, on the one hand, more classical comparative history of religions materials and approaches, and, on the other hand, new and different areas of research, and new and different approaches and theories are of equal importance. With regard to individual research, research programs, and study programs, the history of the history of religions in Denmark cannot be described in detail here. This article presents the broad picture of important developments within and across the three Danish universities that have study of religion departments. Although the early histories are briefly touched upon, the focus will be on the past 50 years, from about 1960 until 2014, thus roughly the same period that Temenos has been in existence.

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Robbers, Gerhard. "Diversity of State-Religion Relations and European Union Unity." Ecclesiastical Law Journal 7, no. 34 (2004): 304–16. http://dx.doi.org/10.1017/s0956618x00005391.

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There is no single system of state-religion relations within Europe which is equal to another. Each one is distinct. Many countries know a number of different systems within themselves, as does the United Kingdom, Germany or France. The presence of history is strongest perhaps in this field of life. Tradition and truth, emotion and identity flourish in this field. Future law on religion in Europe is best built on strong regional structures. This paper reports on three aspects of state-religion relations in Europe: What is the situation in Germany? What does the United Kingdom look like from the continent? And what about Europe?

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Rüfner, Thomas. "Rüfner, Thomas, Recht und Religion in der europäischen Rechtstradition I: Sedes iustitiae und zweiter Dom im Rheinland. Die Konstantin-Basilika als Kristallisationspunkt von Recht und Religion in Trier." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 105, no. 1 (2019): 153–58. http://dx.doi.org/10.1515/zrgk-2019-0005.

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Abstract Seat of Justice and Second Cathedral of the Rhineland. The Basilica of Constantine as a point of encounter of law and religion in Trier. The Aula Palatina in Trier was part of the residence of the Roman Emperors and as such a place of legislation and jurisdiction. Notably, the trial of Priscillian of Avila, often labelled the first heresy trial in church history, was likely conducted in the Aula Palatina. Centuries later, the Roman building was converted into Trier's first protestant church. Caspar Olevianus, the Trier-born jurist and Calvinist reformer, is remembered nearby. The so-called Basilica of Constantine provides thus a peculiarly apt venue for exploring the mutual influences and entanglements of law and Christian religion in European history.

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Fujii, Shūhei. "The History and Current State of Japanese Zen Buddhism in Europe." Journal of Religion in Japan 10, no. 2-3 (2021): 195–221. http://dx.doi.org/10.1163/22118349-01002003.

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Abstract This paper will shed light upon the history and current state of Japanese Zen Buddhism in Europe. Japanese Zen has mainly been transmitted in two ways among European countries: via the group founded by Deshimaru Taisen, and through Christian Zen. Deshimaru went to Europe and taught Zen. His teaching represented Zen as a wholistic, scientific, and peaceful Eastern religion. Though his group initially expanded greatly, it split into several subgroups following Deshimaru’s death. On the other hand, Sanbō Kyōdan promoted ecumenical integration between Christianity and Zen. The longstanding interest in Zen among Christians can be seen in the contemporary “spiritual exchange of the East-West.” Concerning the current state of Zen in Europe, data show that there are more than 270 Zen centers in Europe, located in 24 countries. An analysis of the contemporary situation thus demonstrates that European Zen is mobile, has various forms, and has influenced Japanese institutions.

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Lowe, Lisa, and Kris Manjapra. "Comparative Global Humanities After Man: Alternatives to the Coloniality of Knowledge." Theory, Culture & Society 36, no. 5 (2019): 23–48. http://dx.doi.org/10.1177/0263276419854795.

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The core concept of ‘the human’ that anchors so many humanities disciplines – history, literature, art history, philosophy, religion, anthropology, political theory, and others – issues from a very particular modern European definition of Man ‘over-represented’ as the human. The history of modernity and of modern disciplinary knowledge formations are, in this sense, a history of modern European forms monopolizing the definition of the human and placing other variations at a distance from the human. This article is an interdisciplinary research that decenters Man-as-human as the subject/object of inquiry, and proposes a relational analytic that reframes established orthodoxies of area, geography, history and temporality. It also involves new readings of traditional archives, finding alternative repositories and practices of knowledge and collection to radically redistribute our ways of understanding the meaning of the human.

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Kovács, Ábrahám. "The Rise of the Science of Religion and Its Separation from Traditional Protestant Theology in Hungary." Numen 65, no. 2-3 (2018): 232–55. http://dx.doi.org/10.1163/15685276-12341496.

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Abstract This study of the works of Ödön Kovács (1844–1895) demonstrates how Western European liberal scholarship, especially the work of J. H. Scholten, C. P. Tiele, and O. Pfleiderer, impacted the emergence of the science of religion in the Austrian-Hungarian Empire. It addresses the issue of how the science of religion was envisioned and explicated by Kovács, a pioneer of the study of religion in Hungary. By examining his first series of articles written as early as 1869 on the science of religion, the article sheds light on the different theoretical premises and methodologies of theology and the science of religion as well as on the impact of the Tübingen and Leiden schools of theology. It further points out how the emergence of the science of religion was promoted by one of the most talented Hungarian scholars of religion. Finally, it attempts to demarcate the lines of divergence and convergence between the two interconnected academic fields.

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Von Stuckrad, Kocku. "Esoteric discourse and the European history of religion: in search of a new interpretational framework." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 217–36. http://dx.doi.org/10.30674/scripta.67337.

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Often, when people nowadays talk of ‘esotericism’, they are using this word either as more or less synonymous with ‘New Age’, or as a term for movements that are based on a secret wisdom that is only accessible to an ‘inner circle’ of initiates. In academic discussions, however, during the past fifteen years, a field of research has been established that critically engages these assumptions and applies the term ‘esotericism’ in a very different way, namely as a signifier of a number of currents in Western culture that have influenced the history of religions in manifold ways. ‘New Age’ and secret initiatory knowledge are but two aspects of these traditions, and certainly not the most important ones. In this article, the author reflects on the various scholarly approaches to the concept of ‘Western esotericism’. He proposes an analysis that takes into account the manifold pluralisms that have shaped Western culture—not only in modernity. He argues that the academic study of Western esotericism should be understood as part and parcel of a broader analysis of European history of religion, with all its complexities, polemics, diachronic developments, and pluralistic discourses.

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Matar, Nabil. "Confronting Decline in Early Modern Arabic Thought." Journal of Early Modern History 9, no. 1 (2005): 51–78. http://dx.doi.org/10.1163/1570065054300266.

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AbstractThis article argues that Arabic thinkers of the seventeenth century failed to confront the problem of decline in their societies in the manner that Ottoman and Spanish writers did. Arabic writers, from Alexandria in Egypt to Miknas in Morocco, refused to concede decline and instead declared the nasr (victory) of their deen (religion) of Islam over Europe, or used Ibn Khaldun to determine the fall of the European dunya (world). Only the Moriscos, who had been exposed to the empiricism of European thought, believed that war technology—and manuals about it and about other technologies—was needed to bridge the gap between a modernizing Europe and a stagnant Islamic West.

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Behloul, Samuel M. "Negotiating the ‘Genuine’ Religion: Muslim Diaspora Communities in the Context of the Western Understanding of Religion." Journal of Muslims in Europe 1, no. 1 (2012): 7–26. http://dx.doi.org/10.1163/221179512x644033.

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Abstract The article contextualizes the current West European debates on Islam within the framework of the specific modern Protestant understanding of religion. Using the case study of Muslim minority groups from the Balkan (Albanians and Bosniaks) in Switzerland, it illustrates how this essentialistic understanding of religion characterizes the public perceptions of religious minorities in West European societies, especially in the post 9/11 period. The main argument of this contribution lays stress on the fact, that, depending on their cultural background as well as on their perception by the non-Muslim majority, different Muslim actors internalize the essentialistic understanding of religion dictated by majority society and likewise reply with different essentializing discursive constructions of Islam.

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Frederiks, Martha. "Ludwig and Adogame, European Traditions in the Study of Religion in Africa." Studies in World Christianity 11, no. 1 (2005): 148–50. http://dx.doi.org/10.3366/swc.2005.11.1.148.

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Benes, Tuska. "The Shared Descent of Semitic and Aryan in Christian Bunsen’s History of Revelation." Philological Encounters 2, no. 3-4 (2017): 270–95. http://dx.doi.org/10.1163/24519197-12340027.

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The desire to uphold monogenesis encouraged Christian Bunsen (1791-1866) to bridge the Semitic and Indo-European language families. Bunsen’s identifying ancient Egyptian as a linguistic bridge had implications for the supposed history of God’s revelation to humankind, as well as for German conceptions of “Semitic” as a racial category in the 1840s. The rise of Sanskrit as a possible Ursprache, as well as new critical methods and the rationalist critique of revelation, altered the position Egypt once held in ancient wisdom narratives. However, the gradual decipherment of hieroglyphs and efforts to historicize ancient Egyptian encouraged Bunsen to rethink the history of religion. His faith in monogenesis and Bunsen’s deriving Aryans and Semites from a common ancestor did not inhibit the racialization of “Semitic” as a category or reverse the loss of status Hebrew antiquity suffered as other scholars located primordial revelation in the Aryan past. Instead religion itself became racialized.

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Knibbe, Kim. "Nigerian Missionaries in Europe: History Repeating Itself or a Meeting of Modernities?" Journal of Religion in Europe 4, no. 3 (2011): 471–87. http://dx.doi.org/10.1163/187489211x592085.

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AbstractThis article discusses the question how to construct a vantage point from which to study the phenomenon of Nigerian missionaries in Europe. When theoretical frameworks extrapolating from the history of religion in western Europe are used to understand a religious network that originated in Nigeria, Nigerian missionaries and missionaries from the Global South inevitably appear as a case of history repeating itself and even as 'premodern.' In contrast, Africanist literature provides an understanding of the ways in which oppositions between tradition and modernity are constructed and used in Nigerian Pentecostalism that is very different. This literature however, does not provide ways to engage with the European contexts in which Nigerian missionaries operate. Therefore the article suggests that the encounter between Nigerian missionaries and European contexts might be most fruitfully conceptualized as a 'meeting of modernities' (inspired by Eisenstadt's notion of 'multiple modernities'), each implying a 'denial of coevalness.'

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Braga, Corin. "Mircea Eliade et l’herméneutique psycho-historique." Studia Universitatis Babeș-Bolyai Philologia 66, no. 1 (2021): 127–43. http://dx.doi.org/10.24193/subbphilo.2021.1.10.

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"Mircea Eliade and Psycho-Historical Methodology. Starting from Thomas Kuhn’s seminal work on scientific paradigms, the venerable concept of Weltanschauung (world-vision) can be upgraded in order to reach a psycho-historical understanding of cultural evolutions. In this paper I intend to adapt to contemporary cultural hermeneutics a schema proposed by Nietzsche and developed by Freudian and Jungian psychoanalysis. In this model, the relations between the individual consciousness and the unconscious offer the blueprint for describing the dynamics of the collective psyche. The model states that, when a culture (religion, etc.) has been overruled by a new dominant culture (religion), it remains active by way of survivals and reminiscences (Aby Warburg, Walter Benjamin) and eventually, after a period of persecution and censorship, it will re-emerge in a new form, transformed by the general principles of the dominant culture but nevertheless contesting and challenging it. I will attempt to show that such a psychohistorical dialectic has occurred six successive times in the history of European civilization. Keywords: psycho-history, Mircea Eliade, remerging cultures, European civilization, history of religions "

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Pharo, Lars Kirkhusmo. "The Concept of "Religion" in Mesoamerican Languages." Numen 54, no. 1 (2007): 28–70. http://dx.doi.org/10.1163/156852707x171370.

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AbstractThe article examines whether the indigenous languages in the cultural region called Mesoamerica comprise words corresponding to the European concept of "religion." In spite of the fact that the highly advanced phonetic (i.e. logosyllabic) writing systems are capable of expressing and recognising abstract representations in the languages, extant pre-Columbian Mesoamerican inscriptions do not contain words which can be rendered as "religion." Attention has therefore been directed to the descriptions of indigenous languages made by Spanish ethnographer-missionaries in the 16th and 18th centuries. Six indigenous lexemes translated as "religion" in colonial dictionaries, are analysed. It is, however, argued that the native terms for "religion" were in reality constructed by the Spanish ethnographer-missionaries in order to promote evangelisation and the conversion of the indigenous people. Nevertheless, it is not ineffective to operate with "religion" as an etic notion when analysing Mesoamerican cultures. A theory is put forward suggesting that a linguistic/philological examination of a given language offers a strategy for defining "religion" as a cultural analytical category according to Max Weber's notion of "ideal type."

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Weissler, Chava. "The Religion of Traditional Ashkenazic Women: Some Methodological Issues." AJS Review 12, no. 1 (1987): 73–94. http://dx.doi.org/10.1017/s0364009400001860.

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What does it mean to study women's religion? How are we to define our subject matter? How are we to understand the relationship of the history of women's religious life and practice to the history of particular religious traditions? I shall explore these questions within the context of a very specific topic: the religious life of Ashkenazic (Central and Eastern European) Jewish women in the late seventeenth, eighteenth, and early nineteenth centuries, as seen through the popular religious literature of the period. This literature, which was addressed primarily to women, was in Yiddish, the vernacular of Ashkenazic Jews, rather than in Hebrew, the sacred language, understood almost exclusively by men. My thinking about the different approaches one could take to this material, and the different uses to which it could be put, was stimulated by a lecture given by Joan Scott on the study of women's history. Using a framework of analysis suggested in part by Scott's work, I will distinguish between three general approaches to the study of women's religion: (1) those that add an account of women's religious lives to an already existing history of Judaism; (2) those that consider women's Judaism within the framework of other groups usually omitted from the history of Judaism; and (3) those that seek to transform our understanding of Judaism through the incorporation of the perspective gained from the study of women's religion.

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Hutton, Ronald. "The Neolithic great goddess: a study in modern tradition." Antiquity 71, no. 271 (1997): 91–99. http://dx.doi.org/10.1017/s0003598x0008457x.

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Modern belief in the veneration of a single Great Goddess in the European Neolithic is often accompanied by the notion that those cultures of ‘Old Europe’ were woman-centred in society as well as religion. What is the long history which precedes these contemporary notions? What is the complex history of their political development? A chain runs from Classical times to Marija Gimbutas (Meskell 1995) and our own day.

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Bukowczyk, John J. "The Transforming Power of the Machine: Popular Religion, Ideology, and Secularization among Polish Immigrant Workers in the United States, 1880–1940." International Labor and Working-Class History 34 (1988): 22–38. http://dx.doi.org/10.1017/s0147547900005019.

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In the last fifteen years or so, a generation of European social historians, armed with an integrated understanding of society, class, culture, and politics, has demystified the history of religion. In particular, they have probed the complicated relationship between institutional and popular belief in the time when Roman Catholicism formed the ideological mainstay of landed power in the precapitalist European countryside. Even apart from the Reformation, they have shown that orthodox religion faced a raft of powerful popular challenges. Superstition, magic, and other “pagan”—or folk—carryovers still survived. Even when accepted, orthodox religion often underwent subversive transmutation at the hands of supposedly docile and devout underclasses who reinvested its practices with new meanings, reappropriated its symbols for their own ends, and sometimes thereby used it as a resource against the predations of society's rulers. In the process, they transformed the Church's own religion from a theology of subjugation into an arena for popular struggle, resistance, expression, and assertion.

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Kolodnyi, Anatolii M. "Premodern, modern and postmodern in the context of Christian history." Ukrainian Religious Studies, no. 35 (September 9, 2005): 5–32. http://dx.doi.org/10.32420/2005.35.1593.

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In public opinion it is accepted to distinguish three main stages (stasis) in the development of the European cultural consciousness, more precisely - three spiritual situations in the history of Europe - premodern, modern and postmodern. Religions have also undergone an epochal change in their paradigms here. As noted by the famous Swiss theologian Hans Küng, "in terms of religion, a paradigm shift means a change in the basic pattern, the basic structure, the basic model according to which one perceives himself, society, world and God." However, thinking about religious premodernity, modernity and postmodernity, we cannot temporarily and essentially relate these stages to the multi-denominational evolution of the spiritual life of the whole world, because these situations have not found a clear expression in the development of each of the religions that exist in it.

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Mudrov, Sergei A. "Religion and the European Union: Attitudes of Catholic and Protestant Churches toward European Integration." Journal of Church and State 57, no. 3 (2014): 507–28. http://dx.doi.org/10.1093/jcs/csu003.

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Pardo, José Jesùs. "Berdiaevand the Russian/European Self: History as a Myth, Religion as Spirituality, and the Creative Freedom." Almanac “Essays on Conservatism”, no. 3 (January 1, 2015): 136–38. http://dx.doi.org/10.24030/2409-2517-2015-3-136-138.

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Morgenstein Fuerst, Ilyse R. "Locating Religion in South Asia: Islamicate Definitions and Categories." Comparative Islamic Studies 10, no. 2 (2017): 217–41. http://dx.doi.org/10.1558/cis.30937.

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The category of Islam as a religion—as defined within religious studies discourses—informs Islamic studies across disciplines, even as it appears in fields that may not have methodological, theoretical, or topical overlaps with the study of religion. By locating Islamicate, South Asian definitions of religion as analogous, related, and, in some cases, influences to Euro American definitions of religion, this article troubles the relationship between the study of religion, definitions of religion, and non-European, non Christian actors. This essay contributes to the growing body of literature asking how and when native definitions of categories of (or like) religion have been incorporated or ignored within the broadest definitions and specifically how Islamicate texts contribute to the history of the study of religion.

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Hazyr-Ogly, T. "Problems of the Islamic world of present-day Ukraine." Ukrainian Religious Studies, no. 46 (March 25, 2008): 331–41. http://dx.doi.org/10.32420/2008.46.1932.

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Modern Ukraine belongs to a group of European countries that have their own indigenous Muslim population. Islam has more than a thousand years of history in Ukraine. But for a long time, the Muslim religion existed in the Ukrainian territory illegally, which caused its decline.

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Green, Todd. "Retelling Modern European Religious History: Postwar Immigration and the Alternative Narrative of Presence." Journal of Religion in Europe 2, no. 3 (2009): 215–30. http://dx.doi.org/10.1163/187489109x12463420694868.

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AbstractThe rise of the secularization thesis in the 1960s resulted in secularization becoming the dominant narrative theme in most scholarly accounts of modern European religious history. In the past few decades, sociologists and historians have increasingly challenged the secularization thesis, but less energy has been devoted to devising an alternative to the secularization narrative. Philip Jenkins's Future of Christianity trilogy offers historians something new in this regard, though it also contains plenty of the old. While the first two books largely reiterate the traditional secularization narrative by focusing on the absence of old-stock Europeans from churches, the third book focuses more on the growing presence of vibrant Muslim and Christian immigrant communities in postwar Europe, a presence that has stimulated significant political and cultural debates concerning the place of religion in Europe's past, present, and future.

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Halperin, Charles J. "“Russia Faces East: Eurasianism Reconsidered”." Russian History 43, no. 1 (2016): 69–80. http://dx.doi.org/10.1163/18763316-04301001.

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The Eurasian movement arose among a group of Russian emigre intellectuals after the Russian Revolution of 1917. Its premise that Russia was part neither of Europe nor of Asia but a world unto itself, Eurasia, led to new ideas about Russian history, geography, economics, religion, linguistics and society. The contributors to the anthology Between Europe & Asia: The Origins, Theories and Legacies of Russian Eurasianism sometimes disagree about the relative influence of pan-European and Russian intellectual history on Eurasianism, about the significance of the Russian Revolution and exile on its emergence, about its originality, and about its influence on Neo-Eurasian thinkers, but agree that Eurasian theories remain fascinating and still repay further study.

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Kivelson, Valerie A. "Introduction: Bringing the Slavs Back In." Russian History 40, no. 3-4 (2013): 281–95. http://dx.doi.org/10.1163/18763316-04004002.

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This introduction briefly surveys the vast literature on the history of witchcraft in Europe and the far more limited historiography of Russian and East European witchcraft. It highlights a number of common themes emerging from the essays, including the interactions of religion and witchcraft beliefs, modes of persecution, the role of literacy and of gender, the mutability or stability of witchcraft belief over time, and the significance of ethnicity in beliefs about magic. The introduction identifies points of agreement and divergence among the authors and comments on the value of collecting detailed case studies.

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Parppei, Kati. "“With the Tatar Barbarism of Batu:” References to History in Russian Works Concerning Napoleon’s Campaign, 1812–1814." Russian History 46, no. 2-3 (2019): 125–51. http://dx.doi.org/10.1163/18763316-04602003.

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The invasion of Napoleon’s troops all the way to Moscow in 1812 has been seen as a turning point that accelerated the development of nationalistic thinking in Russia, already burgeoning at the turn of the century. Depictions of the invasion, produced from 1812–1814 indicate that perceptions of the collective past were in a state of both fermentation and formation, together with questions of Russia’s geopolitical position. The authors were leaning simultaneously on the eighteenth-century image of enlightened, imperial and European Russia, and the medieval ideas of religion as the dividing line between “us” and “them.”

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McCaskie, Tom C. "Exiled from History: Africa in Hegel’s Academic Practice." History in Africa 46 (November 16, 2018): 165–94. http://dx.doi.org/10.1017/hia.2018.27.

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Abstract:Many scholars, African and otherwise, have excoriated G.W.F. Hegel for his dismissal of Africa from history and progress in his lectures on the philosophies of history and religion. This has been done by quoting his texts and setting his words in the context of his influence on nineteenth-century European imperialism and racism. A different approach informs this paper. I treat Hegel, a complicated person, as a working university academic with a career to make and an overriding desire to publicize his own thought. I provide biographical insights relevant to these matters, and go on to examine specific texts about Africa that Hegel either sought out or chanced upon, read, misread, excerpted, used, and misused in support of his theorizing and apriorism. Attention is paid throughout to the construction, recording, and dissemination of Hegel’s lectures, and to aspects of their reception and authority in the educational formation of selected modern African intellectuals. I argue that such persons and African studies more widely are still trying to come to grips with the long and enduring shadow cast by Hegel over both the past and present of the continent.

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Ludington, Charles C. "Between Myth and Margin: The Huguenots in Irish History*." Historical Research 73, no. 180 (2000): 1–19. http://dx.doi.org/10.1111/1468-2281.00091.

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Abstract This article surveys the modern historiography of the Huguenots in Ireland. As victims of religious persecution, but also as Protestants, the historiography of the Huguenots in Ireland provides an excellent barometer for measuring contemporary political and historiographical concerns within Ireland. In the long and arduous struggles over Irish identity, religion and political control, the Huguenots have been used by some historians to represent heroic Protestant victims of Catholic, absolutist tyranny, and the prosperity‐inducing values of Protestant dissent. Alternatively, they have been overlooked as inconsequential bit‐players in the clear cultural and political divide between Saxon and Celt. In post‐1920 Ireland, they have also represented the legitimacy of southern Irish Protestantism. More recently, professional historians have attempted to examine the Huguenot refugee communities in Ireland with no preconceived notions or political points of view. This approach has proved fruitful. Nevertheless, by representing European connections in Irish history and cultural diversity within Irish society at a time when these issues are debated throughout the island, the Huguenots in Ireland remain a potent political symbol.

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Weeks, Charles Andrew. "Jacob Boehme and the Thirty Years' War." Central European History 24, no. 2-3 (1991): 213–21. http://dx.doi.org/10.1017/s0008938900019014.

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The Thirty Years' War, which lasted from 1618 to 1648, was occasioned, if not caused, by complex disputes over religion. Fought mainly in Germany, it was a European war, involving powers from Spain to Poland. The three decades of merciless warfare in the heart of Europe undermined the old awareness of a universal Christendom, shattered the authority of the Holy Roman Empire, and contributed to the consolidation of the territorial entity or nation state. The war ended with Germany weakened and divided, and with the once proud Kingdom of Bohemia bereft of its former national and confessionla identity.

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Silver, Hilary. "Book Reviews." German Politics and Society 37, no. 1 (2019): 66–101. http://dx.doi.org/10.3167/gps.2019.370104.

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Rafaela Dancygier, Dilemmas of Inclusion: Muslims in European Politics (Princeton: Princeton University Press, 2017) Reviewed by Hilary Silver, Sociology, George Washington University Thomas Großbölting, Losing Heaven: Religion in Germany since 1945; translated by Alex Skinner (New York: Berghahn Books, 2017. Reviewed by Jeffrey Luppes, World Languages, Indiana University South Bend Hans Vorländer, Maik Herold, and Steven Schäller, PEGIDA and New Right-Wing Populism In Germany (London: Palgrave Macmillan, 2018) Reviewed by Joyce Mushaben, Political Science, University of Missouri St. Louis Kara L. Ritzheimer, “Trash,” Censorship, and National Identity in Early Twentieth-Century Germany (Cambridge: Cambridge University Press, 2016) Reviewed by Ambika Natarajan, History, Philosophy, and Religion, Oregon State University Anna Saunders, Memorializing the GDR: Monuments and Memory After 1989 (New York: Berghahn Books, 2018) Reviewed by Jeffrey Luppes, World Languages, Indiana University South Bend Desmond Dinan, Neill Nugent and William E. Paterson, eds., The European Union in Crisis (London: Palgrave, 2017) Reviewed by Helge F. Jani, Hamburg, Germany Noah Benezra Strote, Lions and Lambs: Conflict in Weimar and the Creation of Post-Nazi Germany (New Haven: Yale University Press, 2017). Reviewed by Darren O’Byrne, History, University of Cambridge Chunjie Zhang, Transculturality and German Discourse in the Age of European Colonialism (Evanston: Northwestern University Press, 2017) Reviewed by Christopher Thomas Goodwin, History, University of Illinois, Urbana-Champaign Marcel Fratzscher, The Germany Illusion: Between Economic Euphoria and Despair (Oxford: Oxford University Press, 2018). Reviewed by Stephen J. Silvia, International Relations, American University

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Richman, Karen. "Peasants, Migrants and the Discovery of African Traditions: Ritual and Social Change In Lowland Haiti." Journal of Religion in Africa 37, no. 3 (2007): 371–97. http://dx.doi.org/10.1163/157006607x211978.

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AbstractObservers of Haitian popular religion have defined Vodou as the authentic African religion of Haitian peasants. In fact, Vodou's congregational forms and practices evolved in and around Port-au-Prince during the twentieth century as the local peasantry was being coerced into wage labor. This paper deals with the incorporation of these ritual innovations in a particular hamlet in Léogane. The agents of ritual diffusion appear to have been not only redundant peasants and neophyte proletarians circulating between the capital city and the nearby plain, but also ethnologists who moved between privileged sites of the Vodou laboratory. The scientific valorization of the heroic slave religion was a centerpiece of the Haitian ethnologists' counter-narrative to European cultural hegemony and North American colonialism. Though their approach to Vodou was part of counter-hegemonic, nationalist discourse, it nonetheless recapitulated a modern view of tradition-bound primitives.

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Journal articles on the topic 'Religion|European history|History'

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