Discursive approaches to the study of religion have received a lot of attention recently. Making Religion brings together leading theorists in the field who explore the theoretical and practical dimensions of the analysis of religious discourse. The volume provides an overview of current debates in the field, extends and improves upon contemporary theories and methodologies, and contributes to the discipline more broadly by flagging the importance of this emerging field of research. The combination of theoretical reflection and practical application of discourse analysis as a tool to study religion opens up new perspectives for future research. Contributors are: Helge Årsheim, Stephanie Garling, Adrian Hermann, Titus Hjelm, Mitsutoshi Horii, George Ioannides, Jay Johnston, Reiner Keller, Jens Köhrsen, Marcus Moberg, Heinrich Wilhelm Schäfer, Leif-Hagen Seibert, Adrián Tovar Simoncic, Kocku von Stuckrad, Teemu Taira, and Frans Wijsen.

This book examines a unified reinterpretation of Christianity by Hobbes, Locke, and Jefferson, and compares that to de Tocqueville's analysis of changes.

Finnish Women Making Religion puts forth the complex intersections that Lutheranism, the most important religious tradition in Finland, has had with other religions as well as with the larger society and politics also internationally.

There is a great gulf fixed between being religious and being a Christian. Are you a Christian? Or, are you just religious in some way, even with great intensity? What if true religion became intertwined with real Christian piety? The outcome would be a real passion for the things of God and the glory of Jesus Christ. In essence, Palmer shows that true religion and Christian piety are one and the same for the believer. Palmer’s desire in this written work (quite popular in his day), is that Christians would be glad to see written down a pattern for their hearts and lives before Christ, and also strive to make it their own in Christian practice. He penned this list of remembrance to quicken and push to action, what he called, “…his own frequent dullness.” He desired, “to have his affection all molded by religion, and towards it,” and that we in turn, in following his directions, would remember that, “religion is the end of our creation, and of all the benefits, not only spiritual, but temporal, which God bestows on us.” If this aim is met, then religion would be our, “intense happiness, even for the present, though derived from eternal happiness, which is now laid up for us, and to be hereafter possessed by us in heaven.” To harness Palmer’s work is to make religion our business. It is not simply to be a religious zealot, but a true Christian.

This volume examines the different and sometimes contradictory approaches of four UN human rights committees to the concept of religion. Drawing on critical perspectives from religious studies, the book combines a genealogical assessment of the role of religion in international law with a detailed textual study of the reporting practice of the committees monitoring racial discrimination, civil and political rights, women's rights, and children's rights. Årsheim argues that the role of religion within the rights traditions monitored by the committees varies to the extent that their recommendations risk contradicting one another, thereby undermining their credibility and potential to bring about real change on the ground: Where some committees view religion singularly as a core individual right, others see religion partly as an inherent threat to the realization of other rights, but also as a potent social force to be reckoned with. In order to remedy this situation, Årsheim proposes the publication of a joint general comment by all the committees, spelling out their approach to the role of religion in the implementation of human rights.

Making Religion, Making the State combines cutting-edge perspectives on religion with rich empirical data to offer a challenging new argument about the politics of religion in modern China. The volume goes beyond extant portrayals of the opposition of state and religion to emphasize their mutual constitution. It examines how the modern category of "religion" is enacted and implemented in specific locales and contexts by a variety of actors from the late nineteenth century until the present. With chapters written by experts on Buddhism, Protestantism, Catholicism, Daoism, Islam, and more, this volume will appeal across the social sciences and humanities to those interested in politics, religion, and modernity in China.

This book investigates the universalization of religious and secular knowledges that emerged in their particular modern forms originally in the Christian West. It it an attempt to explore the epistemological grounds and political implications of the formation and codependency of 'secular' and 'religious' discourses and practices.

This volume explores the ways in which religion became the object of scientific research in the nineteenth and early twentieth centuries. Most obvious is the development of an increasingly autonomous science of religion (with founding fathers like Max Müller and C.P. Tiele). However, within anthropology (Tylor, Frazer), sociology (Durkheim, Max Weber), and psychology (William James), religion also came to be seen as a separate entity to be studied comparatively. To capture this wide field this book focuses on the emergence of the discourse on religion in a broad academic context, among different disciplines. The emphasis is on general socio-historical developments, rather than on individual biographies. Part I deals with the institutionalization of science of religion in France, Britain, and the Netherlands. Part II focuses on boundary disputes between the emerging "sciences of religion". Part III examines new conceptualizations of religion underlying the new endeavour ("ritual", "magic", "survival").

This collection of essays considers many aspects of Greek civil life and reveals how religion manifested itself in institutions, art and literature. Clarifies the more puzzling and elusive elements by tracing the attitudes that lay behind the manifold cults and customs.