Three personal inspirations in the sociology of religion are discussed. (1) In "Atheistische... more Three personal inspirations in the sociology of religion are discussed. (1) In "Atheistische religiositeit" ([Atheist Religiousness] 1981), Flemish philosopher Leo Apostel attempts to unify faith and atheism by postulating a dialectically opposed distinction between rational atheism and noncognitive spirituality, arguing that religious experiences can be highly realistic even for a nonbeliever. (2) Franz-Xaver Kaufmann's Kirche Begreifen ([Understanding Church] 1979) and the work of kindred spirits Niklas Luhmann (1977, 1989) and Karel Gabriel (1992) reformulate the marginalization processes described in secularization theory in terms of the repositioning of religion in increasingly differentiated modern societies; the possibility that religion can be modern rather than pre-, anti-, or supramodern is deemed refreshing and very useful in pillarization research. (3) Max Weber's Wirtschaft und Gesellschaft ([Economy and Society] 1921) and Gesammelte Aufsatze sur Relig...
Op vrijdag 24 mei jongstleden sprak Staf Hellemans (1953) zijn peroratie uit in Tilburg op de Til... more Op vrijdag 24 mei jongstleden sprak Staf Hellemans (1953) zijn peroratie uit in Tilburg op de Tilburg School of Catholic Theology. Hij was na 23 jaar hoogleraarschap godsdienstsociologie uitgediend. Zijn eerste benoeming was in 1996 aan de Katholieke Theologische Universiteit te Utrecht (KTU). Toen die KTU in 2007 fuseerde met de Theologische faculteit van Tilburg tot de Tilburg School of Catholic Theology (een door het Vaticaan en de Nederlandse bisschoppenconferentie erkende instelling, een ‘roomse’ faculteit dus) bleef hij als hoogleraar werkzaam bij de gefuseerde faculteit. Met zijn peroratie getiteld De grote transformatie van religie en van de katholieke kerk nam hij formeel afscheid van ‘Tilburg’
A historical analysis is presented contrasting the development of the welfare state in Belgium & ... more A historical analysis is presented contrasting the development of the welfare state in Belgium & the Netherlands over the past century. In both cases, corporative structures dominate over liberal & etatist models, demonstrated by the frequency of social organizations directing & carrying out caring activities. Such corporativism goes back to the extensive networks of organizations formed along religious & ideological divisions. After 1960, differences between the two countries began to emerge in terms of the organization of welfare activities. In the Netherlands, there is fear of increasing etatization & commercialization. In Belgium, the welfare state is being weakened by the ideologically feeble but organizationally strong networks of organizations. 3 Tables, 49 References.
Movements and groups abound in modern society. Sometimes, a movement or group succeeds in mobiliz... more Movements and groups abound in modern society. Sometimes, a movement or group succeeds in mobilizing a large section of the population and thoroughly knitting it together, by building a pervasive subculture and by setting up a vast interrelated network of organizations, resulting in a seemingly impenetrable and powerful bloc. This happened to different degrees in most Western countries, including the United States and Canada. It is also occurring now in the non-Western world. Belgium and the Netherlands were particularly affected by extensive bloc building. In both countries, Catholic, Socialist, and Liberal pillars – plus a Protestant pillar in the Netherlands – divided society and determined political and social life from the late nineteenth century up to the late twentieth century. As a consequence, the phenomenon has been studied there more thoroughly and under a specific label, ‘verzuiling’ (pillarization). The first section of this article offers a review of pillarization theo...
This collection of essays critically engages with Charles Taylor’s idea of a Catholic modernity t... more This collection of essays critically engages with Charles Taylor’s idea of a Catholic modernity through focusing on the crucial issue of the shape and role of religion in modernity. Taylor launched the idea in his seminal 1996 essay A Catholic Modernity?, and the idea is here explored in relation to other Christian denominations and non-Christian traditions. Taylor’s proposal has the potential to become a central and encompassing perspective in thinking about relations between modernity and religion/transcendence in each religious tradition. Six leading authors from diverse backgrounds—David Martin, Bernice Martin, Francis Schüssler Fiorenza, Robert Cummings Neville, Souleymane Bachir Diagne and Jonathan Boyarin—assess Taylor’s Catholic modernity idea and probe whether and how the extension to other religious modernities (Anglican, Pentecostal, Confucian, Islamic, Jewish) makes sense—or not. Charles Taylor reacts to their considerations and reflects on his own idea 25 years on.
Users may download and print one copy of any publication from the public portal for the purpose o... more Users may download and print one copy of any publication from the public portal for the purpose of private study or research You may not further distribute the material or use it for any profit-making activity or commercial gain You may freely distribute the URL identifying the publication in the public portal Take down policy If you believe that this document breaches copyright, please contact us providing details, and we will remove access to the work immediately and investigate your claim.
Three personal inspirations in the sociology of religion are discussed. (1) In "Atheistische... more Three personal inspirations in the sociology of religion are discussed. (1) In "Atheistische religiositeit" ([Atheist Religiousness] 1981), Flemish philosopher Leo Apostel attempts to unify faith and atheism by postulating a dialectically opposed distinction between rational atheism and noncognitive spirituality, arguing that religious experiences can be highly realistic even for a nonbeliever. (2) Franz-Xaver Kaufmann's Kirche Begreifen ([Understanding Church] 1979) and the work of kindred spirits Niklas Luhmann (1977, 1989) and Karel Gabriel (1992) reformulate the marginalization processes described in secularization theory in terms of the repositioning of religion in increasingly differentiated modern societies; the possibility that religion can be modern rather than pre-, anti-, or supramodern is deemed refreshing and very useful in pillarization research. (3) Max Weber's Wirtschaft und Gesellschaft ([Economy and Society] 1921) and Gesammelte Aufsatze sur Relig...
Op vrijdag 24 mei jongstleden sprak Staf Hellemans (1953) zijn peroratie uit in Tilburg op de Til... more Op vrijdag 24 mei jongstleden sprak Staf Hellemans (1953) zijn peroratie uit in Tilburg op de Tilburg School of Catholic Theology. Hij was na 23 jaar hoogleraarschap godsdienstsociologie uitgediend. Zijn eerste benoeming was in 1996 aan de Katholieke Theologische Universiteit te Utrecht (KTU). Toen die KTU in 2007 fuseerde met de Theologische faculteit van Tilburg tot de Tilburg School of Catholic Theology (een door het Vaticaan en de Nederlandse bisschoppenconferentie erkende instelling, een ‘roomse’ faculteit dus) bleef hij als hoogleraar werkzaam bij de gefuseerde faculteit. Met zijn peroratie getiteld De grote transformatie van religie en van de katholieke kerk nam hij formeel afscheid van ‘Tilburg’
A historical analysis is presented contrasting the development of the welfare state in Belgium & ... more A historical analysis is presented contrasting the development of the welfare state in Belgium & the Netherlands over the past century. In both cases, corporative structures dominate over liberal & etatist models, demonstrated by the frequency of social organizations directing & carrying out caring activities. Such corporativism goes back to the extensive networks of organizations formed along religious & ideological divisions. After 1960, differences between the two countries began to emerge in terms of the organization of welfare activities. In the Netherlands, there is fear of increasing etatization & commercialization. In Belgium, the welfare state is being weakened by the ideologically feeble but organizationally strong networks of organizations. 3 Tables, 49 References.
Movements and groups abound in modern society. Sometimes, a movement or group succeeds in mobiliz... more Movements and groups abound in modern society. Sometimes, a movement or group succeeds in mobilizing a large section of the population and thoroughly knitting it together, by building a pervasive subculture and by setting up a vast interrelated network of organizations, resulting in a seemingly impenetrable and powerful bloc. This happened to different degrees in most Western countries, including the United States and Canada. It is also occurring now in the non-Western world. Belgium and the Netherlands were particularly affected by extensive bloc building. In both countries, Catholic, Socialist, and Liberal pillars – plus a Protestant pillar in the Netherlands – divided society and determined political and social life from the late nineteenth century up to the late twentieth century. As a consequence, the phenomenon has been studied there more thoroughly and under a specific label, ‘verzuiling’ (pillarization). The first section of this article offers a review of pillarization theo...
This collection of essays critically engages with Charles Taylor’s idea of a Catholic modernity t... more This collection of essays critically engages with Charles Taylor’s idea of a Catholic modernity through focusing on the crucial issue of the shape and role of religion in modernity. Taylor launched the idea in his seminal 1996 essay A Catholic Modernity?, and the idea is here explored in relation to other Christian denominations and non-Christian traditions. Taylor’s proposal has the potential to become a central and encompassing perspective in thinking about relations between modernity and religion/transcendence in each religious tradition. Six leading authors from diverse backgrounds—David Martin, Bernice Martin, Francis Schüssler Fiorenza, Robert Cummings Neville, Souleymane Bachir Diagne and Jonathan Boyarin—assess Taylor’s Catholic modernity idea and probe whether and how the extension to other religious modernities (Anglican, Pentecostal, Confucian, Islamic, Jewish) makes sense—or not. Charles Taylor reacts to their considerations and reflects on his own idea 25 years on.
Users may download and print one copy of any publication from the public portal for the purpose o... more Users may download and print one copy of any publication from the public portal for the purpose of private study or research You may not further distribute the material or use it for any profit-making activity or commercial gain You may freely distribute the URL identifying the publication in the public portal Take down policy If you believe that this document breaches copyright, please contact us providing details, and we will remove access to the work immediately and investigate your claim.
This collection of essays critically engages with Charles Taylor’s idea of a Catholic modernity t... more This collection of essays critically engages with Charles Taylor’s idea of a Catholic modernity through focusing on the crucial issue of the shape and role of religion in modernity. Taylor launched the idea in his seminal 1996 essay "A Catholic Modernity?", and the idea is here explored in relation to other Christian denominations and non-Christian traditions. Taylor’s proposal has the potential to become a central and encompassing perspective in thinking about relations between modernity and religion/transcendence in each religious tradition. Six leading authors from diverse backgrounds—David Martin, Bernice Martin, Francis Schüssler Fiorenza, Robert Cummings Neville, Souleymane Bachir Diagne and Jonathan Boyarin—assess Taylor’s Catholic modernity idea and probe whether and how the extension to other religious modernities (Anglican, Pentecostal, Confucian, Islamic, Jewish) makes sense—or not. Charles Taylor reacts to their considerations and reflects on his own idea 25 years on.
There has been a major trend among social scientists and historians to assume that the history of... more There has been a major trend among social scientists and historians to assume that the history of modernity can be studied without taking into consideration religion as an important factor. This in contrast to premodern societies in which religion would have played such a predominant and all-embracing role that a total symbiosis between religion and society would have existed. Both of these views are challenged by the authors of this volume. They claim that neither of them does justice to the complexity of the relationship between society and religion. They propose a theoretical framework that fully addresses this complexity by focussing on the variegated active ways in which religious agents (groups and individuals) process(ed) their societal and religious contexts in the modern era as well as in the premodern period. Viewed from this perspective, the history of Christianity appears as the heterogeneous result of an ongoing and unceasing selective processing by all Christians – and non-Christians – of their environment. The application of this new theoretical and methodological frameworks sheds light – often in a surprising and unexpected way – on various processes in the history of Christianity: the conflict-ridden parting of the ways between Jews and Christians; the emergence and development of early Christian rituals; the formation of a Cathar Counter- Church; the emergence of new forms of Christianity in North America; the complicated and ambiguous evolution of Roman Catholicism in modernity.
Valedictory lecture at Tilburg University, The Great Transformation of Religion and of the Cathol... more Valedictory lecture at Tilburg University, The Great Transformation of Religion and of the Catholic Church
With contributions from Tomas Halik, Staf Hellemans, Peter Jonkers, Paul D. Murray, Johanna Rahne... more With contributions from Tomas Halik, Staf Hellemans, Peter Jonkers, Paul D. Murray, Johanna Rahner, Nicholas M. Healy, Matthias Sellmann, Massimo Faggioli and Timothy Radcliffe OP.
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