{"title":":Origen and Prophecy: Fate, Authority, Allegory, and the Structure of Scripture","authors":"David Brakke","doi":"10.1086/724859","DOIUrl":"https://doi.org/10.1086/724859","url":null,"abstract":"","PeriodicalId":45199,"journal":{"name":"JOURNAL OF RELIGION","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46433445","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Theological writing is an art that is performed in community by persons of faith. In spite of the longevity of their tradition, the Amish have not inscribed their theology on paper. Until the mid-1990s, scholars in the field of Amish studies routinely noted Amish instruction about simplicity and humility, the logical conclusion being that the Amish lack a theology. This is the result of filtering the Amish through the lens of a modernity that values higher education, technical language, and theological tomes, turning this binary logic to reach the reverse conclusion that the Amish are a-theological because they don’t attend seminary, don’t write theological tomes, and don’t use technical theological language. In 1993, John Oyer conceded that the Amish have a theology, at least an implicit one. However, he brought a strongly neo-Lutheran reading to the discussion, questioning whether the Amish can write a genuinely Christian (Protestant) theology because of their understanding of tradition and the way they correlate faith and works in soteriology. Since then, scholars have more frequently addressed theological subjects. However, the topics are often framed with an Evangelical Protestant slant, and the literature itself—the majority published by Johns Hopkins University Press—has chiefly followed the theory laid down by Donald B. Kraybill in The Amish Struggle with Modernity that the Amish lack a formal theology because they resist Weberian-style rationalization. I aim to move beyond these interpretive paradigms, suggesting diverse ways that the Amish can fruitfully engage (and be engaged by) the wider Christian tradition.
{"title":"Writing an Amish Theology","authors":"Christopher G. Petrovich","doi":"10.1086/724853","DOIUrl":"https://doi.org/10.1086/724853","url":null,"abstract":"Theological writing is an art that is performed in community by persons of faith. In spite of the longevity of their tradition, the Amish have not inscribed their theology on paper. Until the mid-1990s, scholars in the field of Amish studies routinely noted Amish instruction about simplicity and humility, the logical conclusion being that the Amish lack a theology. This is the result of filtering the Amish through the lens of a modernity that values higher education, technical language, and theological tomes, turning this binary logic to reach the reverse conclusion that the Amish are a-theological because they don’t attend seminary, don’t write theological tomes, and don’t use technical theological language. In 1993, John Oyer conceded that the Amish have a theology, at least an implicit one. However, he brought a strongly neo-Lutheran reading to the discussion, questioning whether the Amish can write a genuinely Christian (Protestant) theology because of their understanding of tradition and the way they correlate faith and works in soteriology. Since then, scholars have more frequently addressed theological subjects. However, the topics are often framed with an Evangelical Protestant slant, and the literature itself—the majority published by Johns Hopkins University Press—has chiefly followed the theory laid down by Donald B. Kraybill in The Amish Struggle with Modernity that the Amish lack a formal theology because they resist Weberian-style rationalization. I aim to move beyond these interpretive paradigms, suggesting diverse ways that the Amish can fruitfully engage (and be engaged by) the wider Christian tradition.","PeriodicalId":45199,"journal":{"name":"JOURNAL OF RELIGION","volume":"103 1","pages":"365 - 378"},"PeriodicalIF":0.3,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43561445","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The United States and France each possess a liberal and a republican tradition stretching back to their origins as revolutionary regimes. However, as the epigraph from Justice Scalia suggests, it is widely believed that each polity gives rise to very different outcomes concerning the presence or absence of religion in the public sphere. This article cautions against perceiving too great a contrast between the United States and France in this respect by pointing to exceptions to this rule, and it explains these exceptions in terms of the ongoing contestation of the liberal and republican traditions within each polity. Indeed, contrary to Scalia, it points to instances of deep parallel between the United States and France on matters of religion in the public sphere, culminating in what I call the “American Headscarf Affair.” In this respect we see how the presence or absence of religion within each polity, as manifest in the public sphere, is not inevitable but very much the product of ongoing contestation, centered on political and judicial activity. The “religion” within the public sphere to which the article refers, and upon which it focuses, concerns individual religious expression, manifest in matters of speech and dress.
{"title":"Burkinis, Burqas, and Marilyn Manson: Religious Expression in the French and American Public Spheres","authors":"J. Tate","doi":"10.1086/724848","DOIUrl":"https://doi.org/10.1086/724848","url":null,"abstract":"The United States and France each possess a liberal and a republican tradition stretching back to their origins as revolutionary regimes. However, as the epigraph from Justice Scalia suggests, it is widely believed that each polity gives rise to very different outcomes concerning the presence or absence of religion in the public sphere. This article cautions against perceiving too great a contrast between the United States and France in this respect by pointing to exceptions to this rule, and it explains these exceptions in terms of the ongoing contestation of the liberal and republican traditions within each polity. Indeed, contrary to Scalia, it points to instances of deep parallel between the United States and France on matters of religion in the public sphere, culminating in what I call the “American Headscarf Affair.” In this respect we see how the presence or absence of religion within each polity, as manifest in the public sphere, is not inevitable but very much the product of ongoing contestation, centered on political and judicial activity. The “religion” within the public sphere to which the article refers, and upon which it focuses, concerns individual religious expression, manifest in matters of speech and dress.","PeriodicalId":45199,"journal":{"name":"JOURNAL OF RELIGION","volume":"103 1","pages":"283 - 312"},"PeriodicalIF":0.3,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"60729235","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":":The Book of Job in Jewish Life and Thought: Critical Essays","authors":"O. Leaman","doi":"10.1086/724854","DOIUrl":"https://doi.org/10.1086/724854","url":null,"abstract":"","PeriodicalId":45199,"journal":{"name":"JOURNAL OF RELIGION","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44587870","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The main objective of this article is to introduce a new Korean religious movement, Shincheonji Church of Jesus (SCJ) and to discuss some of its missionary strategies as a type of violence, which I believe the traditional models of new religious movement (NRM) and violence cannot duly explain. The SCJ has recently been singled out as the epicenter of COVID-19 in Korea, as most of the early confirmed cases were linked to its members and as its clandestine proselytizing was blamed as the main cause of the unexpected explosion of new cases. Most NRM theories and discussions have been centered around the two larger explanatory models: characterological and interactional models. While the characterological model addresses common markers that most incidents of violence share, the interactional model focuses on the interrelationship between endogenous and exogenous factors. In this article, I argue that these two models are not capable of clearly identifying and fully explaining the type of violence that the SCJ causes, particularly against the mainstream Korean Christian churches. I suggest a new model, namely, the entrepreneurial/expansionist model. This entrepreneurial model finds the cause of violence in the SCJ’s highly calculative and rational motivation and effort to achieve institutional success rather than pressures from or fear of internal and external crisis. I will present my case by utilizing the three assumptions, which Laurence Iannaccone identifies as the most fundamental for the rational choice theory of religion.
{"title":"The Violence of New Religious Movements and the Entrepreneurial Model: With a Focus on the Shincheonji Church of Jesus in Korea","authors":"Song-Chong Lee","doi":"10.1086/724845","DOIUrl":"https://doi.org/10.1086/724845","url":null,"abstract":"The main objective of this article is to introduce a new Korean religious movement, Shincheonji Church of Jesus (SCJ) and to discuss some of its missionary strategies as a type of violence, which I believe the traditional models of new religious movement (NRM) and violence cannot duly explain. The SCJ has recently been singled out as the epicenter of COVID-19 in Korea, as most of the early confirmed cases were linked to its members and as its clandestine proselytizing was blamed as the main cause of the unexpected explosion of new cases. Most NRM theories and discussions have been centered around the two larger explanatory models: characterological and interactional models. While the characterological model addresses common markers that most incidents of violence share, the interactional model focuses on the interrelationship between endogenous and exogenous factors. In this article, I argue that these two models are not capable of clearly identifying and fully explaining the type of violence that the SCJ causes, particularly against the mainstream Korean Christian churches. I suggest a new model, namely, the entrepreneurial/expansionist model. This entrepreneurial model finds the cause of violence in the SCJ’s highly calculative and rational motivation and effort to achieve institutional success rather than pressures from or fear of internal and external crisis. I will present my case by utilizing the three assumptions, which Laurence Iannaccone identifies as the most fundamental for the rational choice theory of religion.","PeriodicalId":45199,"journal":{"name":"JOURNAL OF RELIGION","volume":"103 1","pages":"313 - 337"},"PeriodicalIF":0.3,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41783309","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":":Survival: A Theological-Political Genealogy","authors":"L. Reznik","doi":"10.1086/724861","DOIUrl":"https://doi.org/10.1086/724861","url":null,"abstract":"","PeriodicalId":45199,"journal":{"name":"JOURNAL OF RELIGION","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45628406","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":":The Church of Saint Thomas Paine: A Religious History of American Secularism","authors":"W. Schultz","doi":"10.1086/724856","DOIUrl":"https://doi.org/10.1086/724856","url":null,"abstract":"","PeriodicalId":45199,"journal":{"name":"JOURNAL OF RELIGION","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47494700","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The purpose of this article is threefold: first, to demonstrate ways in which new materialist scholarship has been underappreciated in religious studies, particularly with regard to its complications of belief talk; second, to suggest how this underappreciation is, in part, due to a prior misunderstanding of what is “new” about new materialism; and third, to explore underrealized constructive resources posed by thinking with new animism and the closely related ontological turn in anthropology that can help scholars of religion engage difference without resorting to belief-talk.
{"title":"The Ontological Turn’s New Animists and the Concept of Belief","authors":"L. Hedrick","doi":"10.1086/723755","DOIUrl":"https://doi.org/10.1086/723755","url":null,"abstract":"The purpose of this article is threefold: first, to demonstrate ways in which new materialist scholarship has been underappreciated in religious studies, particularly with regard to its complications of belief talk; second, to suggest how this underappreciation is, in part, due to a prior misunderstanding of what is “new” about new materialism; and third, to explore underrealized constructive resources posed by thinking with new animism and the closely related ontological turn in anthropology that can help scholars of religion engage difference without resorting to belief-talk.","PeriodicalId":45199,"journal":{"name":"JOURNAL OF RELIGION","volume":"103 1","pages":"257 - 282"},"PeriodicalIF":0.3,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47612464","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":":Knowing Illusion: Bringing a Tibetan Debate into Contemporary Discourse. Vol. 1, A Philosophical History of the Debate","authors":"G. Newland","doi":"10.1086/723745","DOIUrl":"https://doi.org/10.1086/723745","url":null,"abstract":"","PeriodicalId":45199,"journal":{"name":"JOURNAL OF RELIGION","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43795351","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":":The Ancient Roman Afterlife: Di Manes, Belief, and the Cult of the Dead","authors":"Nicolas Laubry","doi":"10.1086/723708","DOIUrl":"https://doi.org/10.1086/723708","url":null,"abstract":"","PeriodicalId":45199,"journal":{"name":"JOURNAL OF RELIGION","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48263671","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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