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Gotowe bibliografie tematyczne / Popular Culture and Religious Studies / Artykuły w czasopismach

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Artykuły w czasopismach na temat „Popular Culture and Religious Studies”

Autor: Grafiati

Data publikacji: 3 czerwca 2025

Data aktualizacji: 31 lipca 2025

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1

POST, Paul. "Religious Popular Culture and Liturgy." Questions Liturgiques/Studies in Liturgy 79, no. 1 (1998): 14–58. http://dx.doi.org/10.2143/ql.79.1.2003583.

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O'Connor, June. "Ethics in Popular Culture." Journal of the Society of Christian Ethics 24, no. 2 (2004): 3–23. http://dx.doi.org/10.5840/jsce20042422.

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Hwan Ra, Young. "Christ in Popular Culture in Korea." Journal of Reformed Theology 1, no. 1 (2007): 72–83. http://dx.doi.org/10.1163/156973107x182640.

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The purpose of this paper is to explore the way in which the Korean church developed a popular image of Jesus Christ in her own context. Many scholars often refer to Minjung theology in order to find the Korean understanding of Jesus Christ. Yet, if one seeks to understand Korean Christology only through Minjung theology, he or she will not be able to grasp its whole nature. The evangelicals have also developed their own Christology that is rooted in a particular Korean context. As will be discussed in this paper, there are four popular images of Christ in Korean Christianity. These are: Chris

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4

Radermacher, Martin. "Kirchliche Räume zwischen Religion und Populärkultur." Zeitschrift für Religions- und Geistesgeschichte 74, no. 3 (2022): 213–31. http://dx.doi.org/10.1163/15700739-07403003.

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This article discusses the role of popular culture in religious events, focusing on built space and atmosphere using the example of a young Catholic initiative in Germany. While the topic “religion and popular culture” has received much scholarly attention, a focus on popular cultural atmospheres and their adaption in religious contexts remains a research gap. In order to analytically outline the relationship between religion and popular culture, the author proposes a differentiation and systems-theoretical approach while referring to the concept of “popular religion” (Hubert Knoblauch). The a

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5

Hess, Mary E. "TRANSFORMING TRADITIONS: TAKING POPULAR CULTURE SERIOUSLY IN RELIGIOUS EDUCATION." Religious Education 99, no. 1 (2004): 86–94. http://dx.doi.org/10.1080/00344080490273529.

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6

Mamani, Vicenta. "POPULAR RELIGIOSITY AND EVANGELISM IN AYMARA CULTURE." International Review of Mission 82, no. 327 (1993): 391–400. http://dx.doi.org/10.1111/j.1758-6631.1993.tb02680.x.

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7

Ryan, Salvador. "Book review: Material Religion and Popular Culture." Irish Theological Quarterly 76, no. 2 (2011): 193–95. http://dx.doi.org/10.1177/0021140010396541d.

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8

Cobb, Kelton. "Reconsidering the Status of Popular Culture in Tillich's Theology of Culture." Journal of the American Academy of Religion LXIII, no. 1 (1995): 53–84. http://dx.doi.org/10.1093/jaarel/lxiii.1.53.

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9

Mart, Michelle. "The “Christianization” of Israel and Jews in 1950s America." Religion and American Culture: A Journal of Interpretation 14, no. 1 (2004): 109–46. http://dx.doi.org/10.1525/rac.2004.14.1.109.

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AbstractIn the 1950s, the United States experienced a domestic religious revival that offered postwar Americans a framework to interpret the world and its unsettling international political problems. Moreover, the religious message of the cold war that saw the God-fearing West against atheistic communists encouraged an unprecedented ecumenism in American history. Jews, formerly objects of indifference if not disdain and hatred in the United States, were swept up in the ecumenical tide of “Judeo-Christian” values and identity and, essentially, “Christianized” in popular and political culture. N

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10

Charles, Gary. "Book Review: Secular Steeples: Popular Culture and the Religious Imagination." Interpretation: A Journal of Bible and Theology 59, no. 3 (2005): 330. http://dx.doi.org/10.1177/002096430505900328.

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11

Roberts, Vaughan S. "Popular Music in Evangelical Youth Culture." Journal of Contemporary Religion 28, no. 2 (2013): 320–22. http://dx.doi.org/10.1080/13537903.2013.783319.

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12

Marsh, Clive. "‘High Theology’/‘Popular Theology’? The Arts, Popular Culture and the Contemporary Theological Task." Expository Times 117, no. 11 (2006): 447–51. http://dx.doi.org/10.1177/0014524606067944.

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13

RESHEF, Y. "Creating a Popular Culture." Revue des Études Juives 163, no. 1 (2004): 46–69. http://dx.doi.org/10.2143/rej.163.1.504715.

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14

Van Meter, Tim. "Understanding Theology and Popular Culture - By Gordon Lynch." Religious Studies Review 32, no. 1 (2006): 34. http://dx.doi.org/10.1111/j.1748-0922.2006.00031_3.x.

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15

Whitnah, M. C. "Material Religion and Popular Culture." Sociology of Religion 72, no. 1 (2011): 118–19. http://dx.doi.org/10.1093/socrel/srr011.

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16

Dyrendal, Asbjørn. "Devilish Consumption: Popular Culture in Satanic Socialization." Numen 55, no. 1 (2008): 68–98. http://dx.doi.org/10.1163/156852708x289009.

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AbstractConservative Evangelical polemics against popular culture has often argued that it is a recruiting ground for Satanism. Popular culture, especially horror film and horror-inspired heavy metal music, has often been singled out as being the most explicit expressions of this recruiting strategy. Although the premises (and most of the conclusions) of the argument are untenable, they are not all wrong. Popular culture does play a role in how satanic identities are constructed. The cultural marketplace constitutes a “scene” that religious networks may draw on more heavily when traditional ar

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17

Pettipiece, Timothy. "From Cybele to Christ: Christianity and the transformation of late Roman religious culture." Studies in Religion/Sciences Religieuses 37, no. 1 (2008): 41–61. http://dx.doi.org/10.1177/000842980803700103.

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In light of the current appetite for early Christianity in popular discourse, this paper examines the rise of Christianity within the transformative context of late-Roman religious culture. Rather than viewing Christianity as an isolated and unique catalyst for religious change, this paper reminds readers that early Christianity was in fact part of a much broader process that saw a steady increase in the influence of eastern religious cultures throughout the later Empire.

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18

Duff, Nancy J. "The altars where we worship: The religious significance of popular culture." Theology Today 74, no. 2 (2017): 185–88. http://dx.doi.org/10.1177/0040573617706665.

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19

Melton, J. Gordon. "Perspective: Toward a Definition of ““New Religion””." Nova Religio 8, no. 1 (2004): 73–87. http://dx.doi.org/10.1525/nr.2004.8.1.73.

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The question of a defining ““new religion”” begins with a survey of a large number of groups that have been labeled as cults in the popular and scholarly literature. Attempts to locate any shared characteristics——beliefs, practices, or attributes——have failed. Thus it is suggested that what new religions share is a common deficiency that pushes them into contested space at the fringes of society. New religions are assigned their fringe status by the more established and dominant religious culture, and by various voices within the secular culture (government officials, watchdog groups, the medi

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20

Cuneo, Michael W. "Of demons and Hollywood: Exorcism in American culture." Studies in Religion/Sciences Religieuses 27, no. 4 (1998): 455–65. http://dx.doi.org/10.1177/000842989802700407.

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As the related phenomena of exorcism and deliverance ministry vividly attest, the popular entertainment industry in the United States possesses a tremendous capacity for influencing religious beliefs and behaviours. Since the early 1970s, cinematic and popular literary treatments of demonic possession and affliction have helped create recurrent demands for exorcism within various sectors of American society. This paper examines the peculiar dynamics by which markets for exorcism have been created and sustained by the entertainment industry, and also the various ways in which these markets have

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21

Beatrice Lawrence. "Cultural Theory, Popular Culture, and the Biblical Studies Classroom." Journal of Feminist Studies in Religion 33, no. 1 (2017): 167. http://dx.doi.org/10.2979/jfemistudreli.33.1.19.

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22

Mazur, Eric Michael, and Kate McCarthy. "God in the Details: American Religion in Popular Culture." Nova Religio 9, no. 3 (2006): 123–24. http://dx.doi.org/10.1525/nr.2006.9.3.123.

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23

McGee, Adam M. "Haitian Vodou and Voodoo: Imagined Religion and Popular Culture." Studies in Religion/Sciences Religieuses 41, no. 2 (2012): 231–56. http://dx.doi.org/10.1177/0008429812441311.

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Vodou is frequently invoked as a cause of Haiti’s continued impoverishment. While scholarly arguments have been advanced for why this is untrue, Vodou is persistently plagued by a poor reputation. This is buttressed, in part, by the frequent appearance in popular culture of the imagined religion of “voodoo.” Vodou and voodoo have entwined destinies, and Vodou will continue to suffer from ill repute as long as voodoo remains an outlet for the expression of racist anxieties. The enduring appeal of voodoo is analyzed through its uses in touristic culture, film, television, and literature. Particu

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24

Ward, Pete. "Popular Culture and Youth Ministry in an English Context." Transformation: An International Journal of Holistic Mission Studies 11, no. 2 (1994): 19–20. http://dx.doi.org/10.1177/026537889401100208.

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25

Gormly, Eric, Bruce David Forbes, and Jeffrey H. Mahan. "Religion and Popular Culture in America." Sociology of Religion 62, no. 2 (2001): 264. http://dx.doi.org/10.2307/3712460.

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Patterson, Brett Chandler. "The Blackwell Guide to Theology and Popular Culture." Journal of the Society of Christian Ethics 28, no. 2 (2008): 254–56. http://dx.doi.org/10.5840/jsce200828216.

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Yoon, Sunny. "K-POP FANDOM IN VEIL: Religious Reception and Adaptation to Popular Culture." JOURNAL OF INDONESIAN ISLAM 13, no. 1 (2019): 1. http://dx.doi.org/10.15642/jiis.2019.13.1.1-20.

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Lippy, Charles H., and Colleen McDannell. "Material Christianity: Religion and Popular Culture in America." Church History 65, no. 4 (1996): 793. http://dx.doi.org/10.2307/3170489.

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29

Nathan Abrams. "American Judaism in Popular Culture (review)." American Jewish History 94, no. 1-2 (2008): 120–21. http://dx.doi.org/10.1353/ajh.0.0058.

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30

Magliocco, Sabina. "Lucifer Ascending: The Occult in Folklore and Popular Culture." Pomegranate 6, no. 2 (2004): 270–72. http://dx.doi.org/10.1558/pome.6.2.270.53120.

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31

Knight, Frances. "Book Review: Religious Belief and Popular Culture in Southwark c. 1880—1939." Theology 103, no. 814 (2000): 306–7. http://dx.doi.org/10.1177/0040571x0010300432.

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32

Vainio, Olli‐Pekka. "War on heaven and earth: Misotheistic themes in popular culture." Dialog 58, no. 4 (2019): 301–6. http://dx.doi.org/10.1111/dial.12520.

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33

Lofton, Kathryn. "Authentic Fakes: Religion and American Popular Culture. By David Chidester." Journal of the American Academy of Religion 75, no. 2 (2007): 464–67. http://dx.doi.org/10.1093/jaarel/lfm023.

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34

Miller, Vincent J. "Book Review: The Blackwell Guide to Theology and Popular Culture." Theological Studies 68, no. 1 (2007): 207–8. http://dx.doi.org/10.1177/004056390706800132.

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35

Promey, Sally M. "Material Christianity: Religion and Popular Culture in America. Colleen McDannell." Journal of Religion 77, no. 4 (1997): 674–76. http://dx.doi.org/10.1086/490114.

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36

Marsh, Clive. "Theology as `Soundtrack': Popular Culture and Narratives of the Self." Expository Times 118, no. 11 (2007): 536–41. http://dx.doi.org/10.1177/0014524607081071.

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37

Marsh, Clive. "Theology, the Arts and Popular Culture: An Annotated Resource List." Expository Times 119, no. 12 (2008): 589–95. http://dx.doi.org/10.1177/0014524608095455.

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38

Michael-Fox, Bethan. "Death, the dead and popular culture." Mortality 24, no. 4 (2018): 488–89. http://dx.doi.org/10.1080/13576275.2018.1512566.

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Palmieri Di Pietro, Federico. "Fiction, Invention and Hyper-reality: From Popular Culture to Religion." Alternative Spirituality and Religion Review 11, no. 2 (2020): 260–61. http://dx.doi.org/10.5840/asrr202011278.

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Kassam, Meenaz. "Religious Discourse in Nineteenth-century Ontario." Studies in Religion/Sciences Religieuses 43, no. 2 (2014): 243–66. http://dx.doi.org/10.1177/0008429814526140.

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Max Weber’s ethos of work was not an integral part of the pre-industrial culture of Ontario. It had to be inculcated to encourage the formation of a culture conducive to the industrial era. This article examines the formative role of religious discourse in fostering just such a work ethic by considering sermons, diaries, manuscripts, and other publications preserved in the archives of Anglican, Presbyterian, and United (Methodist) churches. It also analyzes denominational literature, which played an important role in shaping the popular culture in an industrializing Ontario (1885–1910). Altern

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BRUCE, STEVE. "Secularisation, Church and Popular Religion." Journal of Ecclesiastical History 62, no. 3 (2011): 543–61. http://dx.doi.org/10.1017/s0022046909992715.

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The contrast between institutional and popular (or folk) religion is used by some social historians to rebut the sociological secularisation thesis. This article uses a re-examination of religion in the north Yorkshire fishing village of Staithes to consider how some elements of popular religion change with the decline of institutional religion. It concludes by suggesting that, far from enduring despite the decline of the Christian Churches, popular religion is doubly vulnerable to secularisation: it is directly eroded by secularising forces and it is indirectly undermined by the decline of th

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42

Silver, Christopher F. "Review: Heaven’s Gate: Postmodernity and Popular Culture in a Suicide Group." Nova Religio 16, no. 4 (2013): 135–36. http://dx.doi.org/10.1525/nr.2013.16.4.135.

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Babka, Susie Paulik. "Arius, Superman, and the Tertium Quid: When Popular Culture Meets Christology." Irish Theological Quarterly 73, no. 1-2 (2008): 113–32. http://dx.doi.org/10.1177/0021140008091695.

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Mollett, Margaret. "Apocalypticism and Popular Culture in South Africa: An Overview and Update." Religion & Theology 19, no. 3-4 (2012): 219–36. http://dx.doi.org/10.1163/15743012-12341240.

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Abstract Apocalypticism, in the form of premillennial dispensationalism, based on foundational texts in Daniel, 2 Thessalonians and the book of Revelation, took root in South Africa through missionaries from the United States in the late 19th and early 20th century. At first associated with Pentecostal churches and splinter groups from traditional churches belief in an imminent rapture followed by the tribulation, the millennium and final white throne judgment characterise an ever-widening circle of so-called charismatic groups. This heightening of expectation can mainly be ascribed to the inf

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Peavy, Don E. "The Blackwell Guide to Theology and Popular Culture ? By Kelton Cobb." Religious Studies Review 33, no. 1 (2007): 43. http://dx.doi.org/10.1111/j.1748-0922.2007.00146_19.x.

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Wildan, Muhammad, and Witriani Witriani. "Popular Piety in Indonesia: “Aestheticization” and Reproduction of Islam." Ilahiyat Studies 12, no. 2 (2021): 213–36. http://dx.doi.org/10.12730/13091719.2021.122.227.

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Globalization and democratization have greatly contributed to the rise of Islamic popular culture especially popular piety in Indonesia. Popular piety can be defined as Muslims’ religious expressions that are driven mostly by their culture or atmosphere rather than their ideology. This article will observe several phenomena of popular piety such as the flourish of the hijâb among middle-class urbanite Muslims, dahwahtainment, the hijrah movement, the burgeoning of ʿumrah pilgrimage with celebrities etc. It is interesting to see these phenomena as part of the process of re-Islamization, secular

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47

Cray, Robert E. "Memorialization and Enshrinement: George Whitefield and Popular Religious Culture, 1770-1850." Journal of the Early Republic 10, no. 3 (1990): 339. http://dx.doi.org/10.2307/3123392.

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Waliyuddin, Muhammad Naufal. "The Grey Area of Religion: Negotiating the Identity of Young Indonesian Muslims Amidst Extremism, Moderatism, and Popular Culture." Tashwirul Afkar 43, no. 2 (2024): 223–46. https://doi.org/10.51716/ta.v43i2.630.

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This article explores the religious dynamics of Indonesia's young Muslim generation amidst the ongoing dialectical ideological contestation between extremism and moderatism. The article is structured through a literature review of scholarly literature, digital content, and popular culture representations, and then critically-descriptively analysed. The findings suggest a ‘grey area’ in young people's religious expression, reflecting ambivalent, insecure and adaptive positions as part of their psychosocial transition. Instead of siding with either the extreme or moderate poles absolutely, young

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49

Herbert, David E. J. "Theorizing religion and media in contemporary societies: An account of religious ‘publicization’." European Journal of Cultural Studies 14, no. 6 (2011): 626–48. http://dx.doi.org/10.1177/1367549411419981.

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This article argues that a combination of the rapid development and dissemination of media technologies, the liberalization of national media economies and the growth of transnational media spheres is transforming the relationship between religion, popular culture and politics in contemporary societies in ways not adequately accounted for in existing sociological theories of religion (secularization, neo-secularization and rational choice) and still largely neglected in sociological theories of media and culture. In particular, it points to a series of media enabled social processes (de-differ

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50

Kalu, Ogbu U. "Holy Praiseco: Negotiating Sacred and Popular Music and Dance in African Pentecostalism." Pneuma 32, no. 1 (2010): 16–40. http://dx.doi.org/10.1163/027209610x12628362887550.

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AbstractIn post-colonial Africa, Pentecostal-Charismatic Christianity has slowly emerged as an influential shaper of culture and identity through its use of music, media, and dance. This article gives an overview of the transitions that have occurred in African politics, identity awareness, and culture, especially as it relates to the indigenous village public and it’s interface with the external Western public, and how the emergent cultural public has become the most influential player in shaping the African moral universe. Pentecostal-Charismatic Christianity has navigated the shift from a m

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