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171.
    
Existing religious economy models maintain that as religious regulation increases, levels of interreligious competition decrease. But new understandings of the market dynamics of religious oligopolies necessitate new understandings of religious competitiveness. A relational model of competitiveness using the case of evangelical Christianity in Buddhist‐majority Sri Lanka is proposed. In Sri Lanka the informal religious economy is defined by competitiveness among evangelical Christian groups and, although not recognized by the state, is closely regulated. The focus in this article is on the scalar determinations of evangelical competitiveness, patterns of secrecy and subterfuge, the formation of strategic extra‐group networks that enable competitiveness, and outcomes of a relational model. Three insights are offered that can be used as a starting point for further work on religious oligopolies, informal economies, and relational understandings of religious competition.  相似文献   
172.
    
A survey of developments over the last forty years suggests that little progress has been made in the development of comparative religious ethics as a discipline. While authors working in this field have produced a number of interesting works, the field lacks structure, including an agreement on the basic purpose, terms, and approaches by which contributions may be evaluated as better or worse. I provide an account of this history, suggesting that a way forward will involve marrying ethicists' interest in arguments with close attention to the more and less formal structures by which groups of people organize the giving and taking of reasons.  相似文献   
173.
    
The two‐step flow model of communication (Katz, 1957 ) suggests opinion leaders obtain critical information from the mass media and, in turn, communicate this information to interpersonal contacts such as friends, family and co‐workers. It is suggested that religious leaders (RLs) may serve as opinion leaders on the topic of organ donation by debunking donation myths, promoting donation during worship services, or communicating the benefit of donation to families faced with the opportunity to participate in living or cadaveric donation. The current study examined the personal knowledge, experiences, and willingness to communicate about organ donation in a sample of RLs (N = 59) in Rochester, New York. Structured interviews were conducted in summer and fall of 2009 with a random sample of RLs. Results indicate a disparity between RLs' expressed personal support for donation and their engagement in donor registration. Approximately one‐quarter of RLs have spoken about donation during a religious service and many indicate their knowledge is not sufficient to discuss organ donation in detail. Results elaborate on how RLs may be trained to serve as opinion leaders in the promotion of organ donation. Copyright © 2010 John Wiley & Sons, Ltd.  相似文献   
174.
    
After the publication of my book and various articles about comparative religious ethics, obstacles in the field's further development seemed to mount as swiftly as practical issues seemed to trumpet the need for global ethics more loudly. Driven by impatience, I wondered if I were fiddling in unending discussion while the planet burned. As others persevered and evolved productively in addressing developmental issues in the field directly, I began to work through the lens of a less direct, but complementary, perspective: ideologies and critical thought. The following essay seeks to connect my parallel approach to ongoing obstacles and solutions within the prolific development of comparative religious ethics, especially its urgent pursuit of common moral grounds sufficient to support peaceful coexistence and living.  相似文献   
175.
    
The article discusses the link between religious and civic participation in Riga based on the data obtained from a social survey in 2014. Religious and civic participation is a prerequisite for building social capital within a local community. Four types of relationships between civic and religious engagement have been identified: (1) individuals with no religious or civic activity; (2) religiously active individuals with no civic activity; (3) individuals involved in civic activities but who are religiously inactive; and (4) individuals involved in both religious and civic activities. Although the survey data indicate a weak correlation between civic and religious activities, religiously active individuals are more likely to be involved in civic activities.  相似文献   
176.
    
A number of different studies carried out in the late 20th century indicated that new religious movements (NRMs) tended to recruit individuals who were highly educated. In the present study, we confirm this pattern utilizing data from the national censuses of Australia, New Zealand, Canada, England, and Wales. Additionally, we found that educational patterns for NRMs in the censuses tended to fall into at least two subgroups, one of which had educational levels comparable to mainline denominations and the other of which had significantly higher educational achievements. Furthermore, census respondents who expressed some variety of nonbelief were comparable to this latter group in terms of educational accomplishments. We discuss this latter finding in terms of Ernst Troeltsch and Colin Campbell's analysis of secularization.  相似文献   
177.
    
Research has widely demonstrated that religiosity is related to psychological well‐being even in situations of severe illness. To assess religious beliefs, explicit measures have generally been used. In this study, we measured the belief that God is reality as opposed to myth or abstraction by using an implicit technique (the Single Category Implicit Association Test). The study was carried out in Italy, where a large majority of the population is Catholic, and the prevailing image of God is that of a compassionate and supportive father. Participants were cancer patients identifying themselves as believers. As expected, the automatic belief that God is reality (vs. abstraction) was related to beneficial outcomes: lower reported psychophysical anxiety symptoms and a weaker use of avoidance strategies to cope with stress. Thus, also, automatic religious beliefs may affect feelings and behaviors.  相似文献   
178.
    
We respond to Isak Svensson's reaction to our article titled “Shrouded: Islam, War, and Holy War in Southeast Asia,” which was published in Volume 53 of the Journal for the Scientific Study of Religion.  相似文献   
179.
    
Religious leaders, across religious traditions and demographic backgrounds, engage in politics in America. However, making sense of this is not an easy task, especially when their religious and political positions do not align. In these instances, they must somehow reconcile their incongruous positions. This article draws upon interview conversations with black religious leaders to explore how this is achieved. It is revealed that respondents bridge the space between their religious and political positions mainly by deploying three mechanisms: religious sequestration, issue minimization, and selective denial. This study contributes to our understanding of how religious leaders make sense of privileging civic and political positions over religious orthodoxy. It outlines the implications of this for black religious leaders specifically and the role of religious leaders in civic and political spheres more broadly.  相似文献   
180.
    
Established in 2005, “Life” is a suburban, nondenominational, evangelical church in Charlotte, North Carolina, with an almost entirely white membership, yet the lead pastor is an immigrant from the Middle East. As an ex‐Muslim ethnic Pakistani who was born and raised in Kuwait, Pastor Sameer Khalid does not “fit” into southern culture, and he did not convert to Christianity until he was enrolled in college in the United States. Ethnographic data from 14 months of fieldwork reveal how Pastor Sameer uses weekly sermons to negotiate racialized stigmas, emphasize his common religious identity with the congregation, and make his immigrant background a distinctive religious resource for the church. More specifically, while all pastors require legitimation of their charismatic authority, this research focuses on the dynamics of performance through preaching within the Sunday morning services of this congregation, a performance that negotiates this lead pastor's ethnic and religious identities and accentuates his strategic use of institutionalized evangelical narratives to subvert Islamophobic threats and buttress legitimation of his pastoral identity.  相似文献   
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