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Journal articles on the topic 'Religion and modernity'

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Published: 4 June 2021
Last updated: 5 February 2022

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1

Rotenstreich, Nathan. "Religion, modernity and post-modernity." International Journal for Philosophy of Religion 18, no. 1-2 (1985): 33–49. http://dx.doi.org/10.1007/bf00142278.

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Eslin, Jean-Claude. "Tocqueville : religion et modernité politique / Tocqueville : Religion and Political Modernity." Archives de sciences sociales des religions 89, no. 1 (1995): 27–39. http://dx.doi.org/10.3406/assr.1995.975.

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Kamil, Sukron. "Is Religion Compatible with Modernity? An Overview on Modernity’s Measurements And its Relation to Religion." Insaniyat: Journal of Islam and Humanities 2, no. 2 (May 31, 2018): 85–108. http://dx.doi.org/10.15408/insaniyat.v2i2.7260.

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This paper aims to elaborate the measurements of modernity and its relation to religion. In the Third World, modernity is often measured by unclear measurements, and in some cases, some of the attitudes of certain circles in the West now also appear to be at odds with modernity. Based on a literature survey, this paper finds that modernity is a condition, not as a specific marker of a certain period and region. Modernity points not only to the West, but also to non-West, because modernity can be measured by: capitalism as an economic rationality; mass production-based industries and the existance of industry mentality; urban population pressure and its medical control; secular and humanist nation state; democratic country; rational bureaucracy, the state's rule of law, military-based technology; and empirical science and rationalism. Even so, for a secular state, it does not require the latest modernity that should alienate religion absolutely in a public sphere. Religion is possible to be in the public sphere, if it could be debated rationally and does not discriminate minorities as certainly religion is now more rational. Religion is also possible to contest with other issues in a public sphere in the free market in a democratic political system and can be a civil society force; in addition, some religions do not mind with secularization in the sense of sociological rationalization.DOI: 10.15408/insaniyat.v2i2.7260
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4

Admirand, Peter. "Modernity, Secularism, Religion." Heythrop Journal 59, no. 2 (February 20, 2018): 286–89. http://dx.doi.org/10.1111/heyj.12836.

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Sharabi, Asaf. "Religion and Modernity." Journal of Contemporary Ethnography 44, no. 2 (May 7, 2014): 223–48. http://dx.doi.org/10.1177/0891241614530159.

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6

Swidler, Ann. "African affirmations: The religion of modernity and the modernity of religion." International Sociology 28, no. 6 (October 25, 2013): 680–96. http://dx.doi.org/10.1177/0268580913508568.

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7

Yassine, Abdel-Qader. "Understanding Modernity on One’s Own Terms." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 47–61. http://dx.doi.org/10.35632/ajis.v15i2.2197.

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How can the movements fighting for an Islamic state in which Shari’ah(the Islamic Law) rules supreme best be understood-as part of a worldwidereaction against modernist thought or as a broad and diverseattempt to understand and tackle the problems of modemity throughreconnecting with an indigenous system of references for producingmeaning? This is the main question discussed in this paper.Revolt Against the Modern Age?In his book Defenders of God: The Fundamentalist Revolt Against theModern Age,’ the American historian of religion Bruce B. Lawrence surveyswhat he identifies as “fundamentalist” movements within the threemajor religions of Semitic origin: Judaism, Christianity (AmericanProtestantism), and Islam. In seeking to understand how fundamentalistsrelate to the d i t i e s of the modem world, Lawrence makes a distinctionbetween modernity and modernism. Modernity is seen as the concretefacts of modem lie: the revolutions in production and communicationstechnalogy hu@ an by indusbialkm and the cowmnt changes inmaterial life and, to a certain extent, in social organization. Lawrence’sfundamentalists are not opposed to modernity, with the possible exception of the Natluei Karta group in Israel. They also are adept at utilizingthe most modem means of communications in their campaign or organizingactivities.Modernism, on the other hand, is what characterizes the new way ofthinking that has o c c d in the West as a result of, or at least alongside,the industrial and scientific revolutions. It is marked by a strong belief inthe powers of science and reason and by a basic skepticism toward anysubstantial, absolute truth. To the modernist mind no “truth” is immune ...
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8

Graham, Gordon. "Religion, Secularization and Modernity." Philosophy 67, no. 260 (April 1992): 183–97. http://dx.doi.org/10.1017/s0031819100039590.

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The ideas of modernity and post-modernity have recently come to figure prominently in social thought. Their importance for social thought about religion, however, has not generally been explored. Yet recent concern with modernity and its aftermath is closely related to the widespread interest that used to be taken in secularization. Indeed, I hope to show that some of the basic questions at issue are much the same.
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9

Holloway, Carson. "Tocqueville, Religion, and Modernity." Catholic Social Science Review 17 (2012): 55–60. http://dx.doi.org/10.5840/cssr2012176.

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10

GAUKROGER, STEPHEN. "Science, religion and modernity." Critical Quarterly 47, no. 4 (December 2005): 1–31. http://dx.doi.org/10.1111/j.1467-8705.2005.00663.x.

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11

van der Veer, Peter. "The modernity of religion." Social History 20, no. 3 (October 1995): 365–71. http://dx.doi.org/10.1080/03071029508567948.

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12

Labbens, Jean. "La Religion dans la modernité selon Montesquieu / Religion within Modernity according to Montesquieu." Archives de sciences sociales des religions 89, no. 1 (1995): 9–25. http://dx.doi.org/10.3406/assr.1995.974.

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13

Amaliyah, Efa Ida. "MASYARAKAT BADUY DALAM PERGULATAN TIGA JARINGAN MAKNA." Jurnal Sosiologi Reflektif 12, no. 2 (April 1, 2018): 313. http://dx.doi.org/10.14421/jsr.v12i2.1294.

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This article tries to explore about Bernard Adeney-Risakotta’ theory, that are agama (religion), modernitas (modernity), and budaya nenek moyang (culture of the ancestors), that relates with Baduy society (Baduy Dalam and Baduy Luar). This article uses library research. There are differences between Baduy Luar and Baduy Dalam, Baduy Luar tends to influenced by modernity, because they receive modernity product, such as technology, idea, and also institutions. In religiosity’ view, they are influenced by traditional religion. They accept modernity in technology form, such as transportation, television, the watch, clothes, etc.Tujuan tulisan ini mengeksplorasi tentang tiga jaringan makna yang menjadi teori Bernard Adeney-Risakotta, yaitu agama, modernitas, dan budaya nenek moyang pada masyarakat Baduy yang mempunyai pola sedikit berbeda, karena ada dua Baduy, yaitu Baduy Dalam dan Baduy Luar. Tulisan ini menggunakan analisa kepustakaan. Analisa didasarkan pengumpulan data sekunder berbasis kepustakaan yang dihimpun dari berbagai literatur yang mendukung. Masyarakat Baduy masih melaksanakan gotong royong, misalnya pada pembuatan rumah, panen, acara ritual atau berdo’a. Baduy Luar sudah terpengaruh pada modernitas, yaitu teknologi (televisi dan transportasi), institusi dan gagasan (ide). Tidak ada konfrontasi dari luar Baduy, karena mengedepankan kebersamaan dan saling menghormati. Baduy Luar masih memegang teguh budaya nenek moyang dengan patuh pada puun sebagai kepala suku. Mereka tetap memakai identitas sebagai masyarakat Baduy, yaitu pakaian yang merupakan ciri khas Baduy. Menurut Bernard, budaya nenek moyang bisa berupa kesetiaan pada nenek moyang, kepatuhan pada adat istiadat. Berbeda dengan Baduy Dalam dalam menerima tiga jaringan di atas. Baduy Dalam merupakan masyarakat yang menonjolkan budaya nenek moyang. Dalam hal modernitas, mereka sangat jauh dari yang telah didefinisikan oleh Bernard, baik dalam modernitas gagasan (ide) dan tehnologi.Keywords: Religion, cultural ancestors,Modernity,Baduy
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Pietsch, Andreas, and Sita Steckel. "New Religious Movements before Modernity?" Nova Religio 21, no. 4 (May 1, 2018): 13–37. http://dx.doi.org/10.1525/nr.2018.21.4.13.

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Can the study of new religious movements be extended historically towards a longue durée history of religious innovation? Several sociological theories suggest that fundamental differences between premodern and modern religious configurations preclude this, pointing to a lack of religious diversity and freedom of religion in premodern centuries. Written from a historical perspective, this article questions this view and suggests historical religious movements within Christianity as possible material for a long-term perspective. Using the Franciscans and the Family of Love as examples, it points out possible themes for productive interdisciplinary research. One suggestion is to study the criticisms surrounding premodern new religious movements, which might be used to analyze the historical differentiation of religion. Another avenue is the study of premodern terminologies and concepts for religious communities, which could provide a historical horizon for the ongoing debate about the typology of new religions.
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Farrell, Susan A. "Collectivistic Religions: Religion, Choice, and Identity in Late Modernity." Contemporary Sociology: A Journal of Reviews 40, no. 6 (November 2011): 724–25. http://dx.doi.org/10.1177/0094306111425016bb.

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16

Poon, Shuk-wah. "Religion, Modernity, and Urban Space." Modern China 34, no. 2 (January 31, 2008): 247–75. http://dx.doi.org/10.1177/0097700407312821.

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17

CHA, Seong Hwan. "Korean Civil Religion and Modernity." Social Compass 47, no. 4 (December 2000): 467–85. http://dx.doi.org/10.1177/003776800047004002.

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18

DAIBER, Karl-Fritz. "Religion and Modernity in Germany." Social Compass 43, no. 3 (September 1996): 411–23. http://dx.doi.org/10.1177/003776896043003008.

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19

Coulby, David, and Evie Zambeta. "Intercultural education, religion and modernity." Intercultural Education 19, no. 4 (August 2008): 293–95. http://dx.doi.org/10.1080/14675980802376812.

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20

Clayton, John. "Modernity and Religion in America." Religion Today 4, no. 3 (January 1987): 1–3. http://dx.doi.org/10.1080/13537908708580616.

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21

Addi, Lahouari. "Religion and Modernity in Algeria." Journal of Democracy 3, no. 4 (1992): 75–84. http://dx.doi.org/10.1353/jod.1992.0055.

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22

Sassen, Saskia. "Organized Religions in Our Global Modernity." PMLA/Publications of the Modern Language Association of America 126, no. 2 (March 2011): 455–59. http://dx.doi.org/10.1632/pmla.2011.126.2.455.

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Social scientists and political philosophers who assumed that modernity would become progressively secular may have got it wrong. Current history shows us that modern societies, including states, do not inevitably grow more secular. Nor are organized religions inevitably confined to narrower and narrower domains as modernity proceeds. In fact, the current period makes legible the variability of the spaces (institutional, ideational, tactical) of organized religions over time and their expansion into domains once off-limits to religion, domains as diverse as the liberal state, global finance, and cosmopolitanism. Indeed, new types of globality and cosmopolitanism are becoming visible in, and arising from, organized religions. They can coexist with regressive forces in those religions, signaling the complexity of the religions' organizational architecture.
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23

Poveda, Oriol. "Greening Religion in Facebook: Can Digital Media Bridge the Gap Between Religion and Modernity?" Journal of Religion, Media and Digital Culture 3, no. 2 (December 6, 2014): 57–81. http://dx.doi.org/10.1163/21659214-90000052.

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Through a case study of the Facebook page of a Jewish Orthodox environmental project based in Germany, this paper explores the ways in which religion and modernity might be made compatible and what role digital media plays in such interaction. On the basis of the empirical material gathered for this paper, the author presents a typology of religious-environmental processes of hybridization. The analysis draws from the concepts of multiple modernities, public religions and religious branding in order to discuss whether the combination of religion and modernity is enabled or compromised by the collapsing of boundaries between the public sphere and the marketplace in late modern societies. The findings suggest that Facebook and its affordances make possible the particular intersections of religion and environmentalism, of public sphere and marketplace, that are characteristic of the case under study.
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24

Witoszek, Nina. "Religion and Ecomodernity." Nature and Culture 8, no. 3 (December 1, 2013): 237–48. http://dx.doi.org/10.3167/nc.2013.080301.

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Religion has long stood at the center of debates on the environmental crisis of late modernity. Some have portrayed it as a malade imaginaire, providing divine legitimation for human domination and predatory exploitation of natural resources; others have looked up to it as an inspirational force that is the essential condition of planetary revival. There is an ongoing battle of the books on the salience of religion in the modern world. Some trendy volumes declare that God Is Back (Micklethwait and Wooldridge 2009). Others advert to The End of Faith (Harris 2004, harp the theme of The God Delusion (Dawkins 2006), or claim that God Is Not Great (Hitchens 2007). Both sides provide ample evidence to support their adversarial claims. In much of Canada and Western Europe, where religious establishments have courted or colluded with the state, religion has come to be viewed as the enemy of liberty and modernity. Not so in the United States, where the Jeffersonian separation of religion from politics forced religious leaders to compete for the souls of the faithful—and thus to make Christianity more reconcilable with the agenda of modernity,individualism and capitalist enterprise.
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Kang, Xiaofei. "Women, Gender and Religion in Modern China, 1900s-1950s: An Introduction." Nan Nü 19, no. 1 (August 4, 2017): 1–27. http://dx.doi.org/10.1163/15685268-00191p01.

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Over the last several decades, there has been a voluminous amount of scholarly literature about the transformation of women and gender, as well as about the reconstruction of Chinese religions in the context of twentieth-century Chinese modernity. The relationship and intersection of these two separated fields, however, remain uncharted territory. This essay is an introduction to three studies which address this lacuna. It places these writings in the existing scholarship on themes related to women, gender, and religion, and outlines the various ways in which they bring together the two hitherto disconnected facets of academic research on women and religion in the study of modern China, with a focus on the period from the 1900s to 1950s. Together they highlight the gender dynamics of the twentieth-century construction of Chinese religions, and forge new gendered understandings of Chinese modernity.
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26

Yi, Jung-Yeon. "Review of ‘Modernity and Religion’ Study." Society and Theory 33 (November 30, 2018): 225–80. http://dx.doi.org/10.17209/st.2018.11.33.225.

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Geoffroy, Martin, and Jean-Guy Vaillancourt. "Religion as Identity Factor in Modernity." Journal for the Academic Study of Religion 21, no. 1 (February 20, 2008): 3–5. http://dx.doi.org/10.1558/jasr.v21i1.3.

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Segal, Robert A. "The place of religion in modernity." History of the Human Sciences 17, no. 4 (November 2004): 131–49. http://dx.doi.org/10.1177/0952695104048077.

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29

Bernstein, Jeffrey A. "Recovering Judaism from Religion and Modernity." Jewish Quarterly Review 108, no. 1 (2018): 125–36. http://dx.doi.org/10.1353/jqr.2018.0007.

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Boettcher, Susan R. "Confessionalization: Reformation, Religion, Absolutism, and Modernity." History Compass 2, no. 1 (January 2004): **. http://dx.doi.org/10.1111/j.1478-0542.2004.00100.x.

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31

Beyer, Peter. "Religion and Modernity: An International Comparison." Journal of Contemporary Religion 33, no. 1 (January 2, 2018): 135–36. http://dx.doi.org/10.1080/13537903.2018.1408296.

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32

Jensen, Jeppe Sinding. "Religion and the Discourse on Modernity." Numen 57, no. 3-4 (2010): 542–45. http://dx.doi.org/10.1163/156852710x501397.

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Gürbey, Gülistan. "Religion, Society and Modernity in Turkey." British Journal of Middle Eastern Studies 38, no. 2 (August 2011): 272–73. http://dx.doi.org/10.1080/13530194.2011.581827.

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34

Goldstein, Warren S. "Religion and the discourse on modernity." Culture and Religion 11, no. 1 (March 2010): 103–5. http://dx.doi.org/10.1080/14755610903542425.

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35

Berger, Peter L. "Further Thoughts on Religion and Modernity." Society 49, no. 4 (May 23, 2012): 313–16. http://dx.doi.org/10.1007/s12115-012-9551-y.

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36

Morello, Gustavo. "Why Study Religion from a Latin American Sociological Perspective? An Introduction to Religions Issue, “Religion in Latin America, and among Latinos Abroad”." Religions 10, no. 6 (June 24, 2019): 399. http://dx.doi.org/10.3390/rel10060399.

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This article introduces the Religions issue on Latin American religiosity exploring sociological perspectives on the Latin American religious situation, from a Latin American perspective. The Secularization Theory proposes “the more modernity, the less religion”, but in Latin America we see both, modernity and religiosity. The Religious Economy model, on the other hand, affirms “the more pluralization, the more religion”, but in Latin America there is not so much pluralization, and it is not easy to switch from one religion to other. Finally, the article presents a Latin American model, the “popular religiosity” one. The problem with it, is that it is mostly ‘Catholic,’ and so does not account for the growing religious diversity in the region. It also emphasizes the “popular” aspect, excluding middle socioeconomic status individuals and elites, assuming they practice “real” religion. This introduction presents a critical approach as a way to recover, describe, and understand Latin American religious practices. This methodology might be a path to creating sociological categories to understand religion beyond the north Atlantic world.
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Stoeckl, Kristina. "Russian Orthodoxy and Secularism." Brill Research Perspectives in Religion and Politics 1, no. 2 (July 6, 2020): 1–75. http://dx.doi.org/10.1163/25895850-12340002.

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Abstract Russian Orthodoxy and Secularism surveys the ways in which the Russian Orthodox Church has negotiated its relationship with the secular state, with other religions, and with Western modernity from its beginnings until the present. It applies multiple theoretical perspectives and draws on different disciplinary approaches to explain the varied and at times contradictory facets of Russian Orthodoxy as a state church or as a critic of the state, as a lived religion or as a civil religion controlled by the state, as a source of dissidence during Communism or as a reservoir of anti-Western, anti-modernist ideas that celebrate the uniqueness and superiority of the Russian nation. Kristina Stoeckl argues that, three decades after the fall of Communism, the period of post-Soviet transition is over for Russian Orthodoxy and that the Moscow Patriarchate has settled on its role as national church and provider of a new civil religion of traditional values.
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Carroll, Anthony J., and Staf Hellemans. "Afterword: From Catholic Modernity to Religious Modernities." NTT Journal for Theology and the Study of Religion 75, no. 3/4 (September 1, 2021): 508–43. http://dx.doi.org/10.5117/ntt2021.3/4.010.carr.

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Abstract In a time when the two major strategies followed by Christian religious traditions in modernity have lost traction—Christendom and subcultural isolation on the one hand and liberal and socialist assimilation with modernity on the other hand—Charles Taylor’s Catholic modernity idea opens up a “third grand strategy,” a new perspective on the relationship between religion and modernity. Moreover, the perspective can be put to use in other religious traditions as well. We will, hence, argue for the extension from a Catholic modernity to a religious modernities perspective. With the help of the arguments and suggestions as well as the critiques put forward by Taylor and the other authors in this volume Modernity and Transcendence, we will chart some of the main axes of this vast research field: (1) the clarification of Catholic/religious modernity; (2) the generalization of the Catholic modernity idea into a religious modernities perspective; (3) the invention of an inspiring, post-Christendom Christianity/post-fusional religion and theology; (4) the issue of religious engagement in our time—what Taylor calls “the Ricci project”; (5 and 6) the need for encompassing theories of modernity and religion (transcendence).
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Mazid, Nergis. "Globalization, Gender, and Religion." American Journal of Islam and Society 19, no. 4 (October 1, 2002): 100–103. http://dx.doi.org/10.35632/ajis.v19i4.1895.

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Globalization, Gender, and Religion: The Politics of Women's Rights inCatholic and Muslim Contexts began at the 1995 United Nations FourthWorld Conference on Women in Beijing (FWCW). At this event, Jane H.Bayes and Nayereh Tohidi witnessed conservative Catholic and conservativeMuslim groups unify around issues of sexuality, sexual orientation, andthe control of women's bodies. To understand the spectrum of opinions andbetter strategize the globalized women's movement in Catholic and Muslimcontexts, the editors brought together feminists from seven countries andone region to detennine how religious Catholic and Muslim women dealtwith their beliefs in equal rights, and contradictions in their religions and inthe official policy of their religious authorities.This book is divided into 10 chapters and contains an appendix that surveysthe historical expansion of Catholicism and Islam. The introductionprovides valuable information on how, since 1992, the Vatican has soughtto unify with conservative Muslims to counter challenges to their sharedreligious ideals of women's social roles. The following chapter, "WomenRedefining Modernity and Religion in the Globalized Context," is structuredto answer three fundamental issues about Catholicism and Islam:How they regard women, what historical similarities and differences existin their responses to modernity, and what is the position of women's religiosityand spirituality in social change and their agency in reshaping theparameters of modernity and religion. Ultimately, it gives a useful overviewof how Catholicism and Islam perceive women and especially gives a fairtreatment oflslam's uniqueness. Unlike Catholicism, Islam's lack of a singular,central, organized body makes it difficult to pinpoint the ideal femalearchetype. To find this ideal, the editors point to the Qur'an's prominenceas the word of God and refer to 4:34 which, by calling women the "charges ...
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Duara, Prasenjit. "Knowledge and Power in the Discourse of Modernity: The Campaigns against Popular Religion in Early Twentieth-Century China." Journal of Asian Studies 50, no. 1 (February 1991): 67–83. http://dx.doi.org/10.2307/2057476.

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Ever since the enlightenment—the dawn of the modern era—historical understanding has been much concerned with the passage to modernity. In our present century, questions and dilemmas of the transition to modernity and the evaluation of “tradition” in the non-Western world have been central to the historical problematique the world over. I have chosen to analyze the modernist understanding of this historical transition in China not only among professional historians in the West, but among Chinese advocates of modernity. Specifically, I will examine the campaigns attacking popular religion during the first three decades of this century. As a movement advocating the establishment of a rational society, these campaigns offer a view of the understanding of this transition, not just in theory and historiography, but in practice.
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Effendi, Achmad. "MENELUSURI KONSEP MODERNITAS DALAM DINAMIKA PEMIKIRAN." Tafhim Al-'Ilmi 10, no. 1 (October 29, 2018): 1–18. http://dx.doi.org/10.37459/tafhim.v10i1.3240.

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This paperentitled “Tracing the concept of modernity in the Dynamics of Thought”. Modernity is a historicalphenomenon and it is always interesting to be discussed, as it relates to the past, the present and the future.This paper traces characteristic of modernity in evolving of thought. The emergence of modernity since the16th century is characterized by the philosophical ideas that are different from the previous period that reasonhave a high position and avoid dependence on religion. The characteristics of modern humans from the timeis they who are able to think himself with scientific and rational. Something beyond reason and the physical isa myth and fantasy. While modernity in contemporary Islamic thought related with the intellectual awakening ofIslam, that is reformulating the perspective of Muslims to the principal teachings of Islam and eliminatingtaqleed and ta’sub.Key Word: Modernitas, Dinamika Pemikiran, Perspektif Muslim AbstrakTulisan ini berjudul “Menelusuri konsep modernitas dalam Dinamika Pemikiran”. Modernitas adalah fenomenahistoris dan selalu menarik untuk didiskusikan, karena berkaitan dengan masa lalu, masa kini dan masadepan. Makalah ini menelusuri karakteristik modernitas dalam evolusi pemikiran.Kemunculan modernitassejak abad ke-16 dicirikan oleh ide-ide filosofis yang berbeda dari periode sebelumnya yang alasannyamemiliki posisi tinggi dan menghindari ketergantungan terhadap agama.Ciri-ciri manusia modern sejak saatitu adalah mereka yang mampu berpikir tentang dirinya secara ilmiah dan rasional.Sesuatu di luar nalar danfisik adalah mitos dan fantasi.Sedangkan modernitas dalam pemikiran Islam kontemporer terkait dengankebangkitan intelektual Islam, yaitu merumuskan kembali perspektif umat Islam terhadap ajaran utama Islamdan menghilangkan taklid dan ekstrim.Kata Kunci: Modernitas, Dinamika Peikiran, Perspektif Muslim
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42

Jung, Dietrich. "Modern Muslim Subjectivities: Religion and Multiple Modernities within Islam." Numen 66, no. 4 (June 18, 2019): 339–59. http://dx.doi.org/10.1163/15685276-12341543.

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AbstractThis article presents the overarching theoretical framework and some tentative findings of the Modern Muslim Subjectivities Project (MMSP). It discusses some of its conceptual tools and presents strategies for studying the role of religion in modern Muslim subjectivity formation. The core rationale of this research program is to explore the role of religious traditions in the construction of modern forms of Muslim subjectivity and social order. It investigates the ways in which Muslims have imagined specifically Islamic modernities in combination with non-religious and globally relevant cultural scripts. In criticizing the alleged Western origin and secular nature of modernity, the MMSP aims at making original contributions both to conceptual discussions of modernity in the study of religions and to our knowledge of modern Muslim societies.
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Flanagan, Kieran, and Pal Repstad. "Religion and Modernity. Modes of Co-Existence." British Journal of Sociology 48, no. 3 (September 1997): 537. http://dx.doi.org/10.2307/591158.

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Grimshaw, Mike. "Modernity, Religion, and the War on Terror." Ars Disputandi 10, no. 1 (January 2010): 73–77. http://dx.doi.org/10.1080/15665399.2010.10820019.

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Newell, Edward J. "Book Review: Religion, Education, and Post-modernity." Christian Education Journal: Research on Educational Ministry 4, no. 1 (May 2007): 142–45. http://dx.doi.org/10.1177/073989130700400112.

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Watts, Galen. "RELIGION, SCIENCE, AND DISENCHANTMENT IN LATE MODERNITY." Zygon® 54, no. 4 (November 13, 2019): 1022–35. http://dx.doi.org/10.1111/zygo.12554.

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Shakespeare, Steven. "Book Review: Religion, Education and Post-Modernity." Theology 109, no. 850 (July 2006): 309–11. http://dx.doi.org/10.1177/0040571x0610900423.

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Tremlett, Paul‐Frangois. "Modernity and rural religion in the Philippines." Culture and Religion 3, no. 2 (November 2002): 221–34. http://dx.doi.org/10.1080/01438300208567193.

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Pace, Enzo. "HEELAS (Paul), ed., Religion, Modernity and Postmodernity." Archives de sciences sociales des religions, no. 114 (June 1, 2001): 82–84. http://dx.doi.org/10.4000/assr.20765.

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Greil, Arthur L., Richard Madsen, William M. Sullivan, Ann Swidler, and Stephen M. Tipton. "Meaning and Modernity: Religion, Polity, and Self." Sociology of Religion 64, no. 2 (2003): 279. http://dx.doi.org/10.2307/3712379.

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