Explores the fresh paradigms of 'religious economics' and 'economies of religion' under the scope of transdisciplinary and international perspectives. This title examines and appraises some of the theoretical developments and methodological innovations in religious and social sciences.

Robert Nelson’s Reaching for Heaven on Earth, Economics as Religion, and The New Holy Wars: Economic Religion Versus Environmental Religion in Contemporary America read almost like a trilogy, exploring and charting the boundaries of theology and economics from the Western foundations of ancient Greece through the traditions that Nelson identifies as “Protestant” and “Roman,” and on into modern economic forms such as Marxism and capitalism, as well as environmentalism. Nelson argues that economics can be a genuine form of religion and that it should inform our understanding of the religious developments of our times. This edition of Economics as Religion situates the influence of his work in the scholarly economic and theological conversations of today and reflects on the state of the economics profession and the potential implications for theology, economics, and other social sciences.

This edited collection brings together expertise from around the globe to overview and debate key concepts and concerns in the economics of religion. While the economics of religion is a relatively new field of research in economics, economists have made and continue to make important contributions to the understanding of religion. There is much scope for economists to continue to make a significant contribution to debates about religion, including its implications for conflict, political economy, public goods, demography, education, finance, trade and economic growth.

Religion has not been a popular target for economic analysis. Yet the tools of economics can offer deep insights into how religious groups compete, deliver social services, and reach out to potential converts—how, in daily life, religions nurture and deploy market power. Sriya Iyer puts these tools to use in an expansive, creative study of India, one of the most religiously diverse countries in the world. Iyer explores how growth, inequality, education, technology, and social trends both affect and are affected by religious groups. Her exceptionally rich data—drawn from ten years of research, including a survey of almost 600 religious organizations in seven states—reveal the many ways religions interact with social welfare and political conflict. After India’s economy was liberalized in 1991, she shows, religious organizations substantially increased their provision of services, compensating for the retreat of the state. Iyer’s data also indicate that religious violence is more common where economic growth is higher, apparently because growth increases inequality, which sectarian politicians might exploit to encourage hostility toward other religions. As inequality leads to social polarization, religious doctrines become more extreme. But there are hopeful patterns in Iyer’s data, too. Religious organizations, on balance, play a positive role in India’s socioeconomic development, and women’s participation in religious life is on the rise. The Economics of Religion in India has much to teach us about India and other pluralistic societies the world over, and about the power of economics to illuminate some of societies’ deepest beliefs and dynamics.

Examining how economic change influences religion, and the way literature mediates that influence, this book provides a thorough reassessment of modern American culture. Focusing on the period 1840-1940, the author shows how the development of capitalism reshaped American Protestantism and addresses the necessary role of literature in that process. Arguing that the “spirit of capitalism” was not fostered by traditional Puritanism, Ball explores the ways that Christianity was transformed by the market and industrial revolutions. This book refutes the long-held secularization thesis by showing that modernity was a time when new forms of the sacred proliferated, and that this religious flourishing was essential to the production of American culture. Ball draws from the work of Émile Durkheim and cultural sociology to interpret modern social upheavals like religious awakenings, revivalism, and the labor movement. Examining work from writers like Rebecca Harding Davis, Jack London, and Countee Cullen, he shows how concepts of salvation fundamentally intersect with matters of race, gender, and class, and proposes a theory that explains the enchantment of modern American society.

What is the relation between economics and religion? In particular, are theology and economics entirely autonomous and distinct areas of inquiry? Economics and Religion: Are They Distinct? takes an inductive approach using case studies to shed light on the extent to which economics may be regarded as independent of the religious beliefs of its practitioners. The case studies comprise the first part of the book and are listed chronologically. These case studies are followed by commentaries, or interpretive essays; the authors of these commentaries are acting as a jury to consider the question `How sensitive is economics to theological considerations?' The editors provide a concluding chapter summarizing both the evidence and the findings.

This interdisciplinary edited volume presents twelve papers by Roman historians and archaeologists, discussing the interconnected relationship between religion and the Roman economy over the period c. 500 BC to AD 350. The connection between Roman religion and the economy has largely been ignored in work on the Roman economy, but this volume explores the many complex ways in which economic and religious thinking and activities were interwoven, from individuals to institutions. The broad geographic and chronological scope of the volume engages with a notable variety of evidence: epigraphic, archaeological, historical, papyrological, and zooarchaeological. In addition to providing case studies that draw from the rich archaeological, documentary, and epigraphic evidence, the volume also explores the different and sometimes divergent pictures offered by these sources (from discrepancies in the cost of religious buildings, to the tensions between piety and ostentatious donation). The edited collection thus bridges economic, social, and religious themes. The volume provides a view of a society in which religion had a central role in economic activity on an institutional to individual scale. The volume allows an evaluation of impact of that activity from both financial and social viewpoints, providing a new perspective on Roman religion - a perspective to which a wide range of archaeological and documentary evidence, from animal bone to coins and building costs, has contributed. As a result, this volume not only provides new information on the economy of Roman religion: it also proposes new ways of looking at existing bodies of evidence.

Most books on happiness are concerned with answering, in their diverse ways, a basic question: how should I live? Such books assume, however, that the path to happiness lies entirely within one’s control. Happiness is simply a matter of doing certain things and refraining from doing certain other things. This book, however, takes a different view. It is that happiness is not always within our control but, instead, prey to the attitudes and actions of others. Following Jean-Paul Sartre’s aphorism, “hell is other people”, the broad theme of this book is that “unhappiness is other people”. In the language of economics, “other” people, through their attitudes and actions, create externalities – often negative - which serve to make “us” unhappy. The instruments for creating such externalities are intolerance and feelings of envy/superiority. This book expands on this theme in respect of three areas: religion, money, and prejudice. It is fair to say the existing (un)happiness literature, particularly in economics, does not take many of these externalities into account. Instead, the focus is, firstly, on identifying the factors, internal to oneself, that contribute to personal happiness and, secondly, on measuring the relative strength of their contribution. By contrast, an analysis of the externalities that people impose upon others lies at the heart of this book. Economics, Religion and Happiness will primarily appeal to students, academics and researchers across economics, psychology, philosophy, and sociology, and will also find an audience among those interested in exploring issues related to happiness in greater depth.

Ever since Antiquity, reflections about economic problems have always been intertwined with questions relating to politics, ethics and religion. From the 18th century onwards, economic thought seemed to have been gradually disentangled from any other field, and to have gained the status of an autonomous scientific discipline, especially with the later use of mathematics. In fact, the growth of economic knowledge never broke off any ties with these other fields, and, especially with religion and ethics, even though the links with them became less obvious, they only changed shape. This is what this book illustrates, each chapter dealing with different periods and authors from the Middle Ages to the present times. Focusing in turn on the thought of the Scholastics, Ibn Rushd (Averroes), John Calvin, the French liberal Jansenists, Dugald Stewart, David Ricardo, Henri de Saint-Simon, Charles de Coux and French Christian Political Economy, Auguste Comte and Émile Durkheim, Henry Sidgwick, Arthur Cecil Pigou, and finally John Maynard Keynes, the studies collected here show how religious themes played an important role in the development of economic thought. This book was originally published as a Special Issue of The European Journal of the History of Economic Thought.

This collection brings together legal scholars, canonists and political scientists to focus on the issue of public funding in support of religious activities and institutions in Europe. The study begins by revolving around the various mechanisms put in place by the domestic legal systems, as well as those resulting from the European law of human rights and the law of the European Union. It then goes on to look at state support and particular religious groups. The presentation of European and national law is supplemented by theoretical and interdisciplinary contributions, with the main focus being to bring into discussion and map the relationship between the funding of religions and the economy and to infer from it an attempt at a systematic examination or theorization of such funding. This collection is essential reading for those studying Law and Religion, with particular focus on the countries of the UK, France, Belgium, Germany, Italy, The Netherlands, Spain and Turkey. The views expressed during the execution of the RELIGARE project, in whatever form and or by whatever medium, are the sole responsibility of the authors. The European Union is not liable for any use that may be made of the information contained therein.