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Journal articles on the topic 'Sociology of religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Watier, Patrick. "G. Simmel : religion, sociologie et sociologie de la religion / Religion, Sociology and Sociology of Religion." Archives de sciences sociales des religions 93, no. 1 (1996): 23–50. http://dx.doi.org/10.3406/assr.1996.1014.

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2

Cipriani, Roberto. "The New Sociology of Religion." Encyclopedia 1, no. 3 (2021): 822–30. http://dx.doi.org/10.3390/encyclopedia1030063.

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The new sociology of religion differs from the classical and mainstream sociology, which was in force until the end of the last century, in that it no longer considers religion only as an independent variable, but places it together with other dependent variables, so that it becomes possible to investigate new themes, especially those that do not consider religious involvement—from atheism to the phenomenon of ‘nones’ (non-believers and non-practicing), from spirituality to forms of para-religions and quasi-religions and the varied set of multiple religions.

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3

Horii, Mitsutoshi. "‘Religionʼ in the Sociology of Religion". Nordic Journal of Religion and Society 35, № 2 (2022): 70–82. http://dx.doi.org/10.18261/njrs.35.2.1.

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4

Sengers, Erik, and Kees De Groot. "Actualiteit en relevantie van de Nederlandse godsdienstsociologie." Religie & Samenleving 11, no. 3 (2016): 317–32. http://dx.doi.org/10.54195/rs.12218.

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In a secular society, as is the Netherlands, the position of religions and religious organisations is a theme of controversial debates. Curiously enough, sociologists of religion do not play a prominent role in these debates. The question of this article is, what the contribution of contemporary Dutch sociology of religion is to science and society. The article starts with several characteristics of Dutch sociology of religion: it is connected with the emancipation of religious minorities, it was at the service of governmental planning (church buildings as well as social and welfare organizati

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5

Kussainov, D. U., N. L. Seitakhmetova, M. M. Nurov, and G. Kuttybekkyzy. "SOCIOLOGY OF RELIGION: EVOLUTION AND SHORT STORIES OF ITS SUBJECT." BULLETIN Series of Sociological and Political sciences 69, no. 1 (2020): 205–9. http://dx.doi.org/10.51889/2020-1.1728-8940.33.

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The sociology of religion is a complex social phenomenon. Religion has various social manifestations, it all depends on what social processes it interacts with. The sociology of religion studies the place and role of religion in society, its development of religion and the attitude of various social and national communities to religion, the functions of religion, types of religions, internal structure, and religious organizations. He does not undertake to answer the question about the truth or falsity of certain provisions of a creed or religious dogmas.

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6

Carroll, Michael P. "“World Religions” in Introductory Sociology Textbooks." Teaching Sociology 45, no. 1 (2016): 28–37. http://dx.doi.org/10.1177/0092055x16657144.

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A section on “world religions” (WRs) is now routinely included in the religion chapters of introductory sociology textbooks. Looking carefully at these WR sections, however, two things seem puzzling. The first is that the criteria for defining a WR varies considerably from textbook to textbook; the second is that these WRs sections contain little or no sociology. These puzzles are resolved, however, once we understand that under the guise of promoting “diversity,” these sections are really affirming the universality of what has long been identified as a distinctively modern and very Western vi

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7

Džehverović, Alma. "Sociologija religije Hansa Mola: dosezi identitetske teorije religije / Hans Mol’s Sociology of Religion: The Scope of the Identity Theory of Religion." SOPHOS: A Young Researchers’ Journal, no. 16 (December 27, 2023): 125–64. http://dx.doi.org/10.46352/18403867.2023.125.

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The subject of this paper is the Hans Mol’s sociology of religion, which is also known as the “identity theory of religion”. The aim of the paper is to show Hans Mol’s contributions based on the analysis and critical assumptions of the identity theory of religion. In order to shed light on contemporary social constellations that necessarily imply the presence of religion in the “public sphere”, the paper proves the plausibility and scientific usability of the identity theory of religion in the analysis of religion and its connection with identity, politics and culture. In accordance with the s

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8

Soehadha, Moh. "DISTINGSI KEILMUAN SOSIOLOGI AGAMA (Sejarah Perkembangan, Epistemologi, dan Kontribusi Praksis)." Jurnal Sosiologi Agama 12, no. 1 (2018): 31. http://dx.doi.org/10.14421/jsa.2018.121-02.

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Sociology studies of religion today have developed in various Islamic colleges in Indonesia. As a science developed in universities, the sociology of religion is built with a strong epistemological foundation. Unlike the sociology of religion developed from sociology in public universities, the sociology of religion in Islamic higher education is also influenced by the Comparative Science of Religion or the Study of Religions. The following article describes the development of religious sociology studies at the UIN Sunan Kalijaga which is distinctive. The distinction of the study of the sociol

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9

Babiy, Mykhailo. "Sociology of Religion." Ukrainian Religious Studies, no. 5 (May 6, 1997): 44–48. http://dx.doi.org/10.32420/1997.5.98.

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In the structural architectonics of religious studies one of the important places is the sociology of religion. Being in close intercourse with philosophy, history, psychology, phenomenology of religion, culturology and ethics, it also appears as a specific branch of socio-scientific knowledge.

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10

Babiy, Mykhailo. "Sociology of Religion." Ukrainian Religious Studies, no. 17 (March 20, 2001): 75–79. http://dx.doi.org/10.32420/2001.17.1129.

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The sociology of religion is an important disciplinary form of religious knowledge. It has a well-defined subject field - a specific set of interrelated problems in the plane "religion - society - man" exposed to sociological reflection.

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11

Markin, Kirill. "Reconstructing Three Types of Transcendence in Thomas Luckmann’s Sociology of Religion." Philosophical Literary Journal Logos 33, no. 6 (2023): 111–38. http://dx.doi.org/10.17323/0869-5377-2023-6-111-138.

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Although Thomas Luckmann was at the origin of secularization theory, which is considered to have finally lost its relevance in the early 1990s, some parts of his theory of religion are still of interest. This paper focuses on the transcendence concept, which is assumed to be crucial for Luckmann’s theory of religion and remains a relevant resource for the study of religion today. The text advances and substantiates the thesis that explicitly or implicitly, three types of transcendence can be found in Lukman’s theory of religion. The description of the anthropological transcendence focuses on t

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12

Zrinščak, Siniša. "Religion and politics: challenges to the social scientific study of religion." Religion and society in Central and Eastern Europe 15, no. 1 (2022): 5–19. http://dx.doi.org/10.20413/rascee.2022.15.1.5-19.

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Based on a literature review, this paper addresses how political science and sociology incorporate religion in their theories and research. A particular focus is placed on how both sciences theorise the relationship between religion and politics. The paper argues that political science and sociology struggle with incorporating religion into their main theories, which reflect different views on religion’s importance and its overall role in contemporary societies. Some key concepts, such as ‘politicisation’ and ‘religionisation’, are also discussed. A brief overview of the scholarship of religio

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13

Goldstein, Warren S. "Critical Religion and the Sociology of Religion." Method & Theory in the Study of Religion 36, no. 3-4 (2024): 316–32. http://dx.doi.org/10.1163/15700682-bja10131.

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Abstract This article discusses the relevance of Critical Religion to the sociology of religion. Critical Religion argues that the category of “religion” is a Western concept that through colonialism and imperialism has been superimposed over non-Western societies. In contrast, it offers a critical theory of or critical sociology of religion, which evaluates the positive and negatives aspects of what we call religion. The article provides a summary of key proponents of critical religion then uses it to discuss the secularization debate which runs through the classics and the old and new paradi

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14

Kühle, Lene. "Robert Bellah - en stor sociolog." Religionsvidenskabeligt Tidsskrift, no. 60 (December 1, 2013): 5. http://dx.doi.org/10.7146/rt.v0i60.20406.

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English abstract: Bellah, who died in 2013, was a grand sociologist. His name is often connected to the concept civil religion, a concept introduced by Bellah in a 1967-article. During the 1970’s Bellah revised his thinking on civil religion, but he was unsuccessful in finding resonance for it. The legacy of Bellah is therefore not so much to be found within the specific study of civil religion. His legacy lies in his engagement with connecting mainstream sociology with the Humanities.Dansk resumé: Robert N. Bellah, som døde i 2013, var en stor sociolog. Hans navn forbindes i høj grad med begr

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15

Osipova, N. G. "Sociology of religion in the system of scientiSc knowledge." Moscow State University Bulletin. Series 18. Sociology and Political Science 28, no. 1 (2022): 7–30. http://dx.doi.org/10.24290/1029-3736-2022-28-1-7-30.

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The article examines the sociology of religion as one of the spheres of sociological cognition, as well as those approaches to the definition of religion that predetermined the specifics of the development and self-identification of the sociology of religion in the system of scientific knowledge. The author compares various ideas about religion that exist in everyday consciousness, definitions of religion in the system of theology and its scientific interpretations. At the same time, it is emphasized that recently the efforts of scientists have begun to focus on finding a new, more balanced an

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16

Simpkins, Karen, and R. L. Johnstone. "Religion in Society: A Sociology of Religion." Teaching Sociology 17, no. 1 (1989): 98. http://dx.doi.org/10.2307/1317945.

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17

Chalfant, H. Paul, and Ronald Johnstone. "Religion in Society. A Sociology of Religion." Review of Religious Research 30, no. 3 (1989): 296. http://dx.doi.org/10.2307/3511516.

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18

MacMillen, S. L. "The Sociology of Religion." Sociology of Religion 70, no. 2 (2009): 203–4. http://dx.doi.org/10.1093/socrel/srp023.

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19

Pace, Enzo. "Sociology, Religion and Grace." Contemporary Sociology: A Journal of Reviews 36, no. 6 (2007): 555–56. http://dx.doi.org/10.1177/009430610703600624.

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20

Beaman, Lori, Kieran Flanagan, and Peter C. Jupp. "Postmodernity, Sociology and Religion." Sociology of Religion 59, no. 1 (1998): 96. http://dx.doi.org/10.2307/3711972.

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21

Gill, Robin. "The Sociology of Religion." Ecclesiology 5, no. 3 (2009): 392–93. http://dx.doi.org/10.1163/174413609x12466137866708.

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22

Habib Abdillah, Seka Andrean, and Aulia Diana Devi. "Pendidikan Islam Dalam Perspektif Pendekatan Sosiologi." Al - Azkiya : Jurnal Ilmiah Pendidikan MI/SD 5, no. 2 (2020): 143–49. http://dx.doi.org/10.32505/v4i1.1007.

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Sociological is the approach of the study of education, delivering to understand the relationship of sociology with education. This study aims to find out about Islamic education in the perspective of sociological approach. The research method used is library research, then analyzed and presented the results of data findings objectively. The results showed that the sociology of education has a diverse perspective, in line with the diversity that occurs in the perspective of sociology studies in general. The importance of a sociological approach in understanding religion, because there are many

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23

WINTER, MICHAEL. "THE SOCIOLOGY OF RELIGION AND RURAL SOCIOLOGY." Sociologia Ruralis 31, no. 2-3 (1991): 199–208. http://dx.doi.org/10.1111/j.1467-9523.1991.tb00901.x.

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24

Đorđević, Dragoljub. "A few questions for the sociology of religion and its sociologist." Socioloski godisnjak, no. 4 (2009): 19–44. http://dx.doi.org/10.5937/socgod0904019q.

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A few main questions of the sociology of religion are analyzed in the paper: What is its field of research? How is it related to religious humanity? Does it understand the religious language and to what extent? Is Sociology of Religion an interdisciplinary science? Is it necessary for a sociologist of religion to be religious? Does it entice tolerance, reconciliation and peace? Does the sociological research of religion has its perspective?

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25

Wrogemann, Henning. "Neue Wege einer Theologie der Religionen? Anmerkungen in religionswissenschaftlicher und interkultureller Perspektive." Evangelische Theologie 84, no. 6 (2024): 418–30. http://dx.doi.org/10.14315/evth-2024-840604.

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Abstract The article initially distinguishes between three directions of Christian theology of religions (dual, monistic, interactionist). Critical questions are then asked about conventional approaches to a theology of religions from the perspective of discourse theory, economics of religion, sociology of religion and spatial theory as well as an intercultural theology. The thesis is that a future theology of religions must pay greater attention to the actually existing conditions of interreligious relations. Finally the alternative approach of a theology of interreligious relations is propos

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26

Williams, Rhys H. "Introduction: Sociology of Culture and Sociology of Religion." Sociology of Religion 57, no. 1 (1996): 1–5. http://dx.doi.org/10.1093/socrel/57.1.1.

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27

Mariański, Janusz. "KS. WŁADYSŁAW PIWOWARSKI (1929–2001) – WSPÓŁTWÓRCA POLSKIEJ SOCJOLOGII RELIGII." Krakowskie Studia Małopolskie 33, no. 1 (2022): 7–27. http://dx.doi.org/10.15804/ksm20220101.

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Fr. prof. Władysław Piwowarski is known in Poland and abroad primarily as a sociologist of religion. His sociological works are an important component (one would like to say – classic) of the Polish sociology of religion, they have determined and still determine its development. Most of them closed a certain stage in the development of the sociology of religion in Poland and opened a new one. Today it would be difficult to imagine a thorough study of religiosity without taking into account the sociological achievements of Fr. prof. Piwowarski. In this study, we will only focus on selected aspe

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28

Johnson, D. Paul, Kevin J. Christiano, William H. Swatos, and Peter Kivisto. "Sociology of Religion: Contemporary Developments." Review of Religious Research 44, no. 4 (2003): 433. http://dx.doi.org/10.2307/3512222.

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29

Causey, Charles, Daniel Koski-Karell, and Steven Pfaff. "Religion and Comparative Political Sociology." Sociology Compass 4, no. 6 (2010): 365–80. http://dx.doi.org/10.1111/j.1751-9020.2010.00286.x.

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30

Monahan, Susanne C., Kevin Christiano, William Swatos, Peter Kivisto, and Stephen J. Hunt. "Sociology of Religion: Contemporary Developments." Sociology of Religion 64, no. 4 (2003): 525. http://dx.doi.org/10.2307/3712340.

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31

Wallwork, Ernest. "Durkheim's Early Sociology of Religion." Sociological Analysis 46, no. 3 (1985): 201. http://dx.doi.org/10.2307/3710690.

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32

Robertson, Roland. "Beyond The Sociology of Religion?" Sociological Analysis 46, no. 4 (1985): 355. http://dx.doi.org/10.2307/3711151.

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33

Maher, Michael. "Book Reviews: Sociology of Religion." Irish Theological Quarterly 65, no. 4 (2000): 365–66. http://dx.doi.org/10.1177/002114000006500407.

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34

Rahilly, Joan. "Book Reviews: Sociology of Religion." Irish Theological Quarterly 66, no. 1 (2001): 92–94. http://dx.doi.org/10.1177/002114000106600113.

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35

Blagojevic, Mirko. "The sociologically acceptable definition of religion." Filozofija i drustvo, no. 25 (2004): 213–40. http://dx.doi.org/10.2298/fid0525213b.

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In this article the author has presented several important issues regarding the sociology of religion, but primarily the issue of the sociologically acceptable definition of religion both in theoretical and empirical research. Bearing in mind the sociology of religion in former Yugoslavia the author has first discussed the possibility of a general definition of the sociology of religion, but has stated the opposite view as well. Then he has dealt with the two basic approaches towards religion and two general definitions of sociology, namely substantial and functional ones. Finally the author h

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36

Kaelber, Lutz. "Book Review: Religion in Society: A Sociology of Religion." Teaching Sociology 32, no. 3 (2004): 329–32. http://dx.doi.org/10.1177/0092055x0403200313.

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37

Soehadha, Moh. "MENUJU SOSIOLOGI BERAGAMA: Paradigma Keilmuan dan Tantangan Kontemporer Kajian Sosiologi Agama di Indonesia." Jurnal Sosiologi Agama 15, no. 1 (2021): 1. http://dx.doi.org/10.14421/jsa.2021.151-01.

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Artikel ini membahas paradigma, perkembangan, serta tantangan kajian sosiologi agama di Indonesia. Kajian Sosiologi Agama di Indonesia yang telah tumbuh di lingkungan Perguruan Tinggi Agama Islam Negeri (PTKIN) di Indonesia, secara epistemologis adalah pengembangan dari Studi Agama-agama (religious studies). Dalam perkembangannya kini, sosiologi agama telah mengukuhkan visi keterbukaan dan keluasan pandangan (openness and broad-mindedness vision) untuk menyapa disiplin ilmu lain dalam mengembangkan studi Islam dan studi agama-agama. Perkembangan itu telah menghasilkan ragam kajian sosiologi ag

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38

LOZKO, Halyna. ""GOD IS NOT ONE" - THE CONCEPT BY AMERICAN RELIGIOUS SCHOLAR STEPHEN PROTHERO (A review of Stephen Prothero's book "God Is Not One: The Eight Rival Religions That Run the World". К.: Bookchef, 2024. 464 p. In original: Stephen Prothero. God is Not One: The Eight Rival Religions That Run the World - and Why Their Differences Matter)". Almanac of Ukrainian Studies, № 35 (2024): 139–44. https://doi.org/10.17721/2520-2626/2024.35.18.

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Stephen Prothero's book "God Is Not One: The Eight Rival Religions That Run the World", translated into Ukrainian in 2024. This book is of considerable scientific interest as it presents reliable facts about religious life, explores the features of confessional diversity, introduces the beliefs and practices of the world‘s largest religions, and provides statistical data on the number of believers across different faiths. It also highlights some littleknown realities in Ukraine concerning both specific religious movements and interfaith culture, and suggests understanding differences rather th

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39

Rohman, Oo Abdul, Mahir Mahir, Yasin Mohamad Soleh, Muhammad Thoriq Ibn Ziyad, and Sholihuddin Sholihuddin. "Sociology And Religion: Interaction, Conflict and Social Change In Society From Hadith Perspective." JISIP (Jurnal Ilmu Sosial dan Pendidikan) 8, no. 1 (2024): 68. http://dx.doi.org/10.58258/jisip.v8i1.5918.

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Religion and sociology are two fields that are inherently linked to human social life. Religion is an integral part of the lives of many individuals and societies around the world, influencing actions, values, norms and social structures. On the other hand, sociology is the study of social interaction, social institutions and social change in society. Both influence each other and form complex social dynamics. The purpose of this study is to investigate the interaction between religion and sociology, with a focus on conflict and social change, and how hadith views these matters. The research a

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40

Turner, Bryan S. "Ritual, belief and habituation." European Journal of Social Theory 20, no. 1 (2016): 132–45. http://dx.doi.org/10.1177/1368431016645355.

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It is a common complaint that sociology has little regard for history. One important exception to this standard criticism is the sociology of religion of Robert N. Bellah and his ‘revival’ of Karl Jasper’s notion of the axial age. In this article, Bellah’s evolutionary notions of religion are explored within a debate about historical disjunctures and continuities. A significant challenge to the idea of the continuity of axial-age religions comes from the notion of an Anthropocene. Our relationship to nature has fundamentally changed and the possibilities for ‘improving’ the human body create a

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41

Sari, Novita, and Jarman Arroisi. "Critic on Auguste Comte’s Positivism in Sociology (An Islamic Sociology Perspective)." TRANSFORMATIF 4, no. 2 (2021): 211–21. http://dx.doi.org/10.23971/tf.v4i2.2175.

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The rapid science in the modern era, provides significant changes for humans, both in the fields of economics, politics, culture, environment, society, education, and even religion. The 19th century is a century of science that is growing rapidly, this can be seen from the emergence of various scientists who provide concepts, theories based on philosophy with basic ontology, epistemology, and axiology as a contribution to the development of science. One of them, the scientist known as the father of sociology, was Auguste Comte a scientist from France. Comte is famous for its philosophy of post

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Santos, Genivalda Araujo Cravo dos. "As interpretações do mal na religião e a Síndrome de Burnout." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 1 (2008): 86–92. http://dx.doi.org/10.18065/rag.2008v14n1.11.

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This article aims to present from a multidisciplinary focus the various interpretations, conceptions and representations of evil in religions in a perspective of anthropology of religion, literature and sociology of the sacred religion. The article related those interpretations of evil, with the impact of work on the health of workers in education, the consequences of burnout syndrome and whether this type of illness would be badly in education.

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DOBBELAERE, KAREL. "From Religious Sociology to Sociology of Religion: Towards Globalisation?" Journal for the Scientific Study of Religion 39, no. 4 (2000): 433–47. http://dx.doi.org/10.1111/j.1468-5906.2000.tb00007.x.

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44

Bainbridge, William Sims. "Social cognition of religion." Behavioral and Brain Sciences 29, no. 5 (2006): 463–64. http://dx.doi.org/10.1017/s0140525x06239104.

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Research on religion can advance understanding of social cognition by building connections to sociology, a field in which much cognitively oriented work has been done. Among the schools of sociological thought that address religious cognition are: structural functionalism, symbolic interactionism, conflict theory, phenomenology, and, most recently, exchange theory. The gulf between sociology and cognitive science is an unfortunate historical accident.

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45

Hamid, Abdul. "Pluralitas Agama Menurut Tokoh-Tokoh Agama Dayak." Jurnal Ilmiah Ilmu Ushuluddin 17, no. 2 (2018): 158. http://dx.doi.org/10.18592/jiu.v17i2.1307.

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Religious plurality is condition that no rejected by human. One thing that need is haow respond plurality that. So far recorded attitude that used by adherents religion in respond other religions in between exclusivism, inclusivism, and plurality. Exclusivism that known which claim absolute truth looked at no corresponding by current condition, thereby also which inclusivism that although no claim ownership absolute but tend see other religions as shadows from one religion, based weakness that owned by two attitude. Mode plurality appear as attitude that looked at corresponding for respond rel

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46

Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.

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The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colon

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47

Hjelm, Titus. "Peter L. Berger and the sociology of religion." Journal of Classical Sociology 18, no. 3 (2018): 231–48. http://dx.doi.org/10.1177/1468795x18761217.

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Peter L. Berger (1929–2017) was one of the most influential sociologists of the last century. In the sociology of religion, his classic status is uncontested. This article examines Berger’s original application of a constructionist sociology of knowledge perspective to the sociology of religion and its application to the theory of secularisation. The article assesses the influence of this work – The Sacred Canopy in particular – through an analysis of publication data and a typification of types of reference. Although the metaphor of the ‘sacred canopy’ and Berger’s ideas regarding secularisat

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48

De Groot, Kees, and Erik Sengers. "Wat telt als godsdienstsociologie?" Religie & Samenleving 11, no. 3 (2016): 293–316. http://dx.doi.org/10.54195/rs.12217.

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In 1960, the Dutch journal of the Catholic Social-Ecclesial Institute (Kaski) Sociaal Kompas became Social Compass. This shift rounded off a period now considered as the heyday of Dutch sociology of religion. Ironically, in those years, Catholic sociologists in particular contested the legitimacy of taking religion as an object of sociological study. Each period in the history of sociology of religion appears to present a different face of it due to the interplay between the political field, the religious field, and the academic field, while the self-identification of its practitioners as soci

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49

Mantik, Aliyah, and Jafar Sodik. "RELEVANSI SOSIOLOGI AGAMA DALAM KEHIDUPAN KEMASYARAKATAN." JMPA (Jurnal Manajemen Pendidikan Al-Multazam) 3, no. 1 (2021): 1. http://dx.doi.org/10.54892/jmpa.v3i1.87.

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Sociology of Islam is a scientific discipline that freezes its studies in the realm of Islamic community groups. Sociology of Islam seeks to portray Islamic community groups that have a social-cultural system that is built on their own system of values, beliefs, history, and morality. Sociology of religion tries to understand the meaning given by society to certain religious systems, by placing religion and human diversity as social phenomena. Sociology of religion includes efforts to develop and search for more appropriate concepts in accordance with the intent to better understand religious

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Campo, Juan E., and Stephen Sharot. "A Comparative Sociology of World Religions: Virtuosos, Priests, and Popular Religion." Contemporary Sociology 31, no. 5 (2002): 566. http://dx.doi.org/10.2307/3090051.

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