Sociologist Anthony Blasi analyzes early Christianity using multiple social scientific theories, including those of Max Weber, Georg Simmel, Karl Marx, Antonio Gramsci, Max Scheler, Alfred Schutz, and contemporary theorists. He investigates the canonical New Testament books as representative of early Christianity, a sample based on usage, and he takes the books in the chronological order in which they were written. The result is a series of "stills" that depict the movement at different stages in its development. His approaches, often neglected in New Testament studies, include such sociological subfields as sect theory, the routinization of charisma, conflict, stratification theory, stigma, the sociology of knowledge, new religions, the sociology of secrecy, marginality, liminality, syncretism, the social role of intellectuals, the poor person as a type, the sick role, degradation ceremonies, populism, the sociology of migration, the sociology of time, mergers, the sociology of law, and the sociology of written communication. Needing to treat the New Testament text as social data, Blasi uses his background in biblical studies and a review of a vast literature to establish the chronology of the compositions of the New Testament books and to present the "data" in a new translation that is accessible to non-specialists.
Sociologist Anthony Blasi analyzes early Christianity using multiple social scientific theories, including those of Max Weber, Georg Simmel, Karl Marx, Antonio Gramsci, Max Scheler, Alfred Schutz, and contemporary theorists. He investigates the canonical New Testament books as representative of early Christianity, a sample based on usage, and he takes the books in the chronological order in which they were written. The result is a series of "stills" that depict the movement at different stages in its development. His approaches, often neglected in New Testament studies, include such sociological subfields as sect theory, the routinization of charisma, conflict, stratification theory, stigma, the sociology of knowledge, new religions, the sociology of secrecy, marginality, liminality, syncretism, the social role of intellectuals, the poor person as a type, the sick role, degradation ceremonies, populism, the sociology of migration, the sociology of time, mergers, the sociology of law, and the sociology of written communication. Needing to treat the New Testament text as social data, Blasi uses his background in biblical studies and a review of a vast literature to establish the chronology of the compositions of the New Testament books and to present the "data" in a new translation that is accessible to non-specialists.
The authority of charisma entails a "devotion to the exceptional sanctity, heroism, or exemplary character of an individual person." In the sociology of religion it has long been held that the authority of institutions is legitimated by their identification with charismatic personalities. However, in this book which examines the construction of St. Paul's public image, Anthony J. Blasi argues that charisma "comes as much from us as it is projected by the personages." It is a work of the collective imagination and a fulfillment of a social need. Thus, the charisma of St. Paul is shown to emerge as much or more from the dynamics of early Christianity's institutionalization as from the person of Paul. While acknowledging the importance of certain features of Paul's actual biography, the principle focus of the book is on how Paul became an important personality in Christian tradition in the decades immediately following his death. The ability of the charismatic personality to make acts and creeds religiously legitimate is usually thought of by sociologists as producing normative organizations such as churches, but here it is shown that Paul's charisma was consciously fostered and promoted by the incipient Christian church. The book is divided into segments that examine the social construction of charisma; the role of St. Luke in fashioning Paul's posthumous image; the 'traditions and legends that grew up around Paul after his death (including inauthentic "Pauline" letters written in his name); and the dynamics of constructing the image in the religious and historical context of the time. The author concludes with a reconsideration of what is meant by charisma and how it is created. This is one of the few studies which takes advantage of the methods of literary criticism to explore the social processes at work in early Christianity. "Making Charisma "will be of interest to sociologists of religion and a wide range of scholars interested in the history of religion.
Sociologist Anthony Blasi analyzes early Christianity using multiple social scientific theories, including those of Max Weber, Georg Simmel, Karl Marx, Antonio Gramsci, Max Scheler, Alfred Schutz, and contemporary theorists. He investigates the canonical New Testament books as representative of early Christianity, a sample based on usage, and he takes the books in the chronological order in which they were written. The result is a series of ""stills"" that depict the movement at different stages in its development. His approaches, often neglected in New Testament studies, include such sociological subfields as sect theory, the routinization of charisma, conflict, stratification theory, stigma, the sociology of knowledge, new religions, the sociology of secrecy, marginality, liminality, syncretism, the social role of intellectuals, the poor person as a type, the sick role, degradation ceremonies, populism, the sociology of migration, the sociology of time, mergers, the sociology of law, and the sociology of written communication. Needing to treat the New Testament text as social data, Blasi uses his background in biblical studies and a review of a vast literature to establish the chronology of the compositions of the New Testament books and to present the ""data"" in a new translation that is accessible to non-specialists. ""Whereas for decades New Testament scholars have used selected social scientific theories to interpret the New Testament texts and reconstruct the history of the movements in which they were written, Anthony Blasi is an eminent sociologist well versed in New Testament scholarship. These volumes offer fresh insights, challenge assumptions, and invite more rigorous integration of social scientific and historical critical approaches to Scripture. Readers will undoubtedly find much with which to disagree, but also much to stimulate further and deeper enquiry."" --Nicholas Taylor, St. Aidan's Episcopal Church, Glasgow, UK ""This is a work of complete maturity. The book combines critical-historical interpretation, sociological analysis, and the method and theorization of the social sciences with great mastery, according to each book of the New Testament. The whole is undertaken with rigor and elegance, with the confluence of synthesis and innovative openness, both to textual knowledge, method, and perspective. It is a remarkable work."" --Paul-Andre Turcotte, author of Intransigeance ou compromise: Sociologie et histoire du catholicisme actuel ""Intertwining together the biblical texts with the cultural social context in which they were born and have grown, the author gives us a masterpiece of sociological interpretation, employing categories such as charisma, conflict, social stratification, gender, slavery, and leadership. Blasi sheds new light on issues that are greatly debated within contemporary society. A monumental work."" --Giuseppe Giordan, University of Padova, Italy Anthony J. Blasi earned an MA and PhD in sociology at the University of Notre Dame, an MA in biblical studies at the University of St. Michael's College, Toronto, and a ThD at the University of Toronto/Regis College. He has served as president of the Association for the Sociology of Religion and editor of the Review of Religious Research. He retired from the Department of Sociology at Tennessee State University in 2012.
Sociologist Anthony Blasi analyzes early Christianity using multiple social scientific theories, including those of Max Weber, Georg Simmel, Karl Marx, Antonio Gramsci, Max Scheler, Alfred Schutz, and contemporary theorists. He investigates the canonical New Testament books as representative of early Christianity, a sample based on usage, and he takes the books in the chronological order in which they were written. The result is a series of "stills" that depict the movement at different stages in its development. His approaches, often neglected in New Testament studies, include such sociological subfields as sect theory, the routinization of charisma, conflict, stratification theory, stigma, the sociology of knowledge, new religions, the sociology of secrecy, marginality, liminality, syncretism, the social role of intellectuals, the poor person as a type, the sick role, degradation ceremonies, populism, the sociology of migration, the sociology of time, mergers, the sociology of law, and the sociology of written communication. Needing to treat the New Testament text as social data, Blasi uses his background in biblical studies and a review of a vast literature to establish the chronology of the compositions of the New Testament books and to present the "data" in a new translation that is accessible to non-specialists.
Sociology of Religion in America tells the story of the controversies involved in the development of a scientific specialty that often makes news in America. The evidence it presents runs contrary to the many myths about the field. Sometimes viewed by scholars as a backwater, actual evidence from the 1890s to the 1980s shows that sociology of religion had a steady presence in sociology all along. Seen as a force alien to religion by some, it was actually in a mutually supportive relationship with religious organizations. Examining dissertations dating from 1895 to 1959 and scientific articles from the 1960s to the 1980s, Anthony J. Blasi discovers who the major sociologists of religion were and what they did. He traces the field’s previously unknown tradition in community studies, the exigencies of the research institutes, and dramatic changes in the professional associations.
This work takes up the problem of moral conflict, wherein a person must choose between two or more evils. The problem lies behind such issues as the defensive war, therapeutic abortion, and contraception. It becomes a religious question because, as the author argues, religion elicits the same kind of openness to values as is needed for addressing moral dilemmas. After culling insights out of the history of Christian ethics, Blasi presents phenomenologies of both moral decision making and religion, and uses the results to address the variety of moral dilemmas.
The sociology of spirituality continues to highlight new socio-religious phenomena rooted in cultural revolutions in the modes of spiritual seeking (Wuthnow 1998), holistic milieux (Heelas and Woodhead 2005), and a ‘democratization of the sacred’ or restructuring of ways of legitimizing relating to the sacred (Giordan 2016). This ‘spiritual perspective’ brought new sociological insights into the analysis of the relationship with the sacred in two ways. First, it coupled the sacred to a subjective turn, locating the sacred in individual experiences in holistic milieux and radically proclaiming the sacralization of self-authority. Second, the theoretical focus on the spiritual turn and recent empirical studies on the religiosity/spirituality divide raised new questions for the sociological understanding of the sacred with elaborated theories of religious rituals, religious experience, or intrinsic religiosity (Durkheim 1960, Otto 1936, Simmel 1997), all needing inquiry into the sociological ambiguities of the sacred and the secular. The recent focus on the relationship between spirituality and the sacred (Heelas 2008, Voas and Bruce 2007, Versteeg 2007) evolved with the growing interest in the changing forms of religious life characterized by the global cultural trends of consumerism, pluralism, and individualism in the societies of modernity or postmodernity. New sociological arguments for the secularization thesis also drew attention. A recent plea appeared after the theoretical overview of empirical studies about spirituality, discerning theistic and holistic spiritualties with their different attitudes towards the sacred. Versteeg explains that theistic spirituality highlights an ‘external sacred’ for the individual, while the holistic type features a “connectedness to a sacred whole” (Versteeg 2007: 102). He notes that this distinction resembles the definitions of religion and spirituality introduced in the Kendall Project report by Heelas and Woodhead (2005). This allowed Voas and Bruce to defend the secularization thesis anew: if spirituality consists of “subjective-life forms of the sacred which emphasize inner sources of significance and authority and the cultivation of sacralization of unique subjective lives” (Voas and Bruce 2007: 44), it brings new “symptom of secularization, not a durable counterforce to it” (Voas and Bruce 2007: 43). The uncertainty of holistic spirituality practitioners in defining their experiences in terms of spirituality, and the distancing of holistic spirituality from theistic spirituality make it reasonable for sociologists to return to classical theories of the sacred that emphasized its ambiguous nature.
A celebration of and practical guide to Europe's areas of incredible natural beauty. Step into a world boasting hilltop coastal villages, frozen Arctic landscapes and sweeping mountain ranges - and discover the 60 most breathtaking national parks, as well as itineraries for experiencing their top sights and activities. The beautiful hardback includes: Suggested itineraries for long and short visits The essential activities for every season Awe-inspiring landscape photography How to get to each park and where to stay Illustrations of local wildlife to look out for Europe's national parks are incredibly diverse - and that's what makes them so special. They protect areas of coast, high-altitude peaks in the Pyrenees and Alps, and even parts of the frozen Arctic, and include wildlife from Carpathian squirrels and fin whales, to peregrine falcons and polar bears. Setting out to choose Europe's top 60 national parks was no easy task, so we called on our expert writers and well-travelled editors. We asked them to tell us which parks provide the best experiences and why. The final selections were those that offered something truly unique, often an enthralling mixture of stunning natural beauty, incredible wildlife, fulfilling activities, local culture and, occasionally, a compelling history too. We hope the following pages inspire you to explore more of Europe's wild and wonderful spaces. Includes 60 national parks: Abisko Abruzzo Aiguestortes i Estany de Sant Maurici Arcipelago di La Maddalena Atlantic Islands of Galicia National Park Dolomiti Bellunesi Berchtesgaden Black Forest Brecon Beacons Cairngorms Carpathian Cinque Terre Connemara Curonian Spit Dartmoor Donana Durmitor Ecrins Etna Gauja Golfo di Orosei e del Gennargentu Hardangervidda Hohe Tauern Hortobagy Jostedalsbreen Jotunheimen Killarney Kornati Lahemaa Lake District Lake Skadar Lemmenjoki Loch Lomond and The Trossachs National Marine Park of Alonnisos Northern Sporades Nordvest-Spitsbergen Ordesa Oulanka Paklenica National Park Peak District Pembrokeshire Coast Peneda-Geres Picos de Europa Pirin Plitvice Port-Cros Pyrenees Retezat Sarek Saxon Switzerland Sierra Nevada Slovensky Raj Snæfellsjokull National Park Snowdonia Swiss National Park Tatras Triglav Valbona Valley Vatnajokull Vikos-Aoos National Park Wadden Sea About Lonely Planet: Since 1973, Lonely Planet has become the world's leading travel media company with guidebooks to every destination, an award-winning website, mobile and digital travel products, and a dedicated traveller community. Lonely Planet covers must-see spots but also enables curious travellers to get off beaten paths to understand more of the culture of the places in which they find themselves. The world awaits! 'Lonely Planet. It's on everyone's bookshelves; it's in every traveller's hands. It's on mobile phones. It's on the Internet. It's everywhere, and it's telling entire generations of people how to travel the world.' -- Fairfax Media 'Lonely Planet guides are, quite simply, like no other.' - New York Times Important Notice: The digital edition of this book may not contain all of the images found in the physical edition.
The Root of Friendship addresses the connections between self-love and self-governance in the thought of St. Thomas Aquinas and defends three related theses. First, Aquinas's account of proper self-love is a description of the nature and importance of a person's subjective self- experience. Second, his notion of self-governance cannot be understood fully unless we grasp its basis in self-love. Finally, his account both satisfies contemporary conditions of relevance for self-governance and offers attractive solutions to issues raised in analytic discussions on such matters.
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