The reformation of the nineteenth century; a series of historical sketches dealing with the rise and progress of the religious movement inaugurated by Thomas and Alexander Campbell, from its origin to the close of the nineteenth century.

Introduction.--Loos, C. L. Introductory period.--Tyler, B. B. Period of organization.--Moore, W. T. The turbulent period.--Grafton, T. W. The transition period.--Smith, B. L. Period of revival of home missions.--McLean, A. The period of foreign missions.--White, L. A. Period of woman's work.--Garrison, J. H. Lessons from our past.

The story of a century; a brief historical sketch and exposition of the religious movement inaugurated by Thomas and Alexander Campbell. 1809-1909.

Mode of access: Internet.

The history of the religious movement of the eighteenth century, called Methodism,

Mode of access: Internet.

The Jose Movement: A new phenomenon in Cuban spiritualism

Rather than focus on the Afro-Catholic syncretism in Santeria, which other scholars have explored extensively, this thesis treats a related but relatively obscure area of study: a syncretic religious movement that arose in Havana, Cuba in the second half of the twentieth century. The José Movement revolves around the belief in José, a spirit who communicated with people through an acclaimed medium named Leocadia Pérez. Since Pérez's death in 1962, however, the legacy of José has not only spread to Miami among the exile Cuban community, but it has taken on a new direction in Cuba. Given the scarcity of literary sources that contain references to José or Leocadia, the principal methodology used in this investigation is based on oral accounts of those who met and/or knew the leaders, as well as on field observations of those who continue to venerate the spiritual forces these charismatic figures reflect. ^

The Emerging Church Movement: A Sociological Assessment

With so many voices, groups, and organizations participating in the Emerging Church Movement (ECM), few are willing to “define” it, though authors have offered various definitions. Emerging Christians themselves do not offer systematic or coherent definitions, which contributes to frustration in isolating it as a coherent group – especially for sociologists who strive to define and categorize. In presenting our understanding of this movement, we categorize Emerging Christianity as an orientation rather than an identity, and focus on the diverse practices within what we describe as “pluralist congregations” (often called “gatherings,” “collectives” or “communities” by Emerging Christians themselves). This leads us to define the ECM as a creative, entrepreneurial religious movement that strives to achieve social legitimacy and spiritual vitality by actively disassociating from its roots in conservative, evangelical Christianity. Our findings are extensively developed in The Deconstructed Church: Understanding Emerging Christianity (Marti and Ganiel 2014).

"It's all a Giant Web" : syncretism, agency and (re)connection in a contemporary Pagan community

Les anthropologues ont examiné le syncrétisme religieux, soit l’incorporation d’éléments de sources diverses, au sein des religions du monde depuis plusieurs décennies. Cependant, très peu d’intérêt a été accordé au paganisme contemporain, un Nouveau Mouvement Religieux hautement syncrétique. À travers les récits de plusieurs païens/nes contemporain/es à Montréal, j’examine comment et pourquoi les pratiquants sont inspiré/es à faire le choix d’incorporer divers éléments provenant de sources religieuses et non religieuses. Le recours à des sources différentes reflète l’effort de créer une expérience religieuse plus profonde et personnelle. La créativité impliquée dans la construction d’une pratique spirituelle et d’un système de croyance personnels est souvent conduite par un désir de (re)connexion, que ce soit à la terre, aux ancêtres, ou bien à une communauté. Les acteurs acquièrent un sentiment accru d’agentivité dans ce processus. Ma participation dans cette communauté a influencé mes expériences de recherche; j’examine également ma position en tant qu’anthropologue chez soi.

Un groupe religieux à l’épreuve du parti politique Sécularisation de l’islamisme au Maroc : mouvement de l’unicité et de la réforme-Parti de la justice et du développement (1996-2011)

Thèse présentée en cotutelle en vue de l’obtention des grades de Philosophiae Doctor (Ph.D.) en Sciences des Religions de l’Université de Montréal et de Docteur en Sociologie de l’École Pratique des Hautes Études Paris-Sorbonne

Movimentos religiosos totalitários católicos: efeitos em termos de produção de subjetividade

Nossa pesquisa visa estudar a produção de subjetividade em instituições e estabelecimentos católicos dedicados à formação religiosa de seus membros. Neste artigo, tomamos como estudo o caso de um relato feito por um ex-membro do movimento Focolare. Procuramos descrever seu percurso formativo, sua integração e posterior abandono do grupo religioso. Operando basicamente por subtração e por meio de acréscimo de imaginário, a tecnologia empregada pelos movimentos religiosos integristas pode produzir uma subjetividade serializada de matiz fortemente fanático, sem espaço para a individualidade, para a iniciativa criadora, para a singularidade. Concluímos com algumas notas psicossociais relativas à compreensão psicanalítica do fanatismo religioso.

Sindicato de Mágicos: uma história cultural da Igreja Universal do Reino de Deus (1977-2006)

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Fontes para o estudo do Neopentecostalismo brasileiro: O caso da Igreja Universal do Reino de Deus

Denomina-se Neopentecostalismo o movimento religioso que se configurou no Brasil, na década de 1970, como uma ramificação do chamado Pentecostalismo clássico, surgido nos Estados Unidos da América, no início do século XX. Para a pesquisa do tema proposto, adotam-se como principais fontes as literaturas neopentecostais, matérias jornalísticas da mídia impressa, depoimentos de líderes e fiéis, observações presenciais e programas veiculados pela mídia. Utilizam-se como referencial teórico-metodológico, parâmetros da Nova História Cultural, priorizando-se os conceitos de apropriação, circulação cultural, habitus, imaginário e longa duração. Da análise aqui empreendida, constata-se que a leitura da Bíblia exerce um papel preponderante nas práticas deste segmento religioso ao orientar o comportamento coletivo e configurar um fertilíssimo passado cultural. Na magia dos ritos e na riqueza símbólica ali adotados, percebe-se um substrato cultural legado das crenças afro e da religiosidade popular católica, o qual é sincreticamente re-significado a partir de elementos da tradição evangélica.

Ritualdiskurs, Ritualkritik und religiöse Praxis: Das Beispiel von Vipassanā nach S. N. Goenka im 'Westen'

By analysing primary sources, I show in this paper how the Vipassanā meditation movement publicly objects to being categorized as a religious movement that teaches a certain form of ritual. I argue that the application of the meta-language terms “ritual” or “religion” to the practices taught by this movement, even though it is doubtlessly possible, does not help us solve the problems in explaining this fact; nor does it help in analysing the movement and its history. I argue that it is more appropriate to understand the polemic differentiation by Vipassanā as a strategy in a “modern” public discourse on religion and ritual. It seems that the reason for applying this strategy lies in the wish to avoid being identified with negative connotations of the terms “ritual” and “religion,” such as inefficacy, irrationality and exaggerated rigidity. Instead, the protagonists stress rationality, efficacy and adaptation to the necessities of modern Western society. On the other hand, the movement also draws a line between itself and a so-called modern “esotericism” in which “rituals” are regarded as highly positive in their effects on humans.

Song Choices of Swiss Sathya Sai Baba Devotees

The charismatic and controversial Indian guru Sathya Sai Baba is the centre of attention and devotion for a great number of adherents from various national, religious, and ethnic backgrounds. Due to its global spread, the Sathya Sai Baba movement is an ideal case for examining displaced religious practices. Singing is a vital part of the religious practice of Sai devotees. In this article I will discuss the contents and usage of the songbook that Swiss devotees compiled. We can observe the extent to which Indian contents are carried over and how they are supplemented with Swiss songs, but also with songs perceived as being part of a universal spiritual treasury of songs (e.g. Native American, Hebrew or International Christian songs). I will suggest that the concept of de- and reterritorialization helps us to analyze the practices of this global religious community. Additionally, I will argue that the devotees’ choice of songs and their singing practices are indeed a manifestation of their claim to universalism as well as their need to be rooted locally. I will further argue that a globalized religious movement is limited in dealing with the encounter of diverse cultural contents by the strategy of reterritorialization, but beyond that creates a new and supraterritorial cultural context.

Qué es lo que es órfico en los Orphica? : La poesía atribuida a Orfeo

Después de la reciente publicación de numerosos textos poéticos rápidamente considerados de inspiración órfica, ha llegado el momento de tener una mirada crítica sobre una clasificación en la que las motivaciones no son siempre explícitas. Es la ocasión de interrogar sobre el rol cultual de estos nuevos textos, sobre el status del orfismo como movimiento religioso en la época clásica, sobre las funciones asumidas por la figura heroica de Orfeo y sobre el papel jugado por las prácticas de la escritura dentro de la composición poética órfica.

Qué es lo que es órfico en los Orphica? : La poesía atribuida a Orfeo

Después de la reciente publicación de numerosos textos poéticos rápidamente considerados de inspiración órfica, ha llegado el momento de tener una mirada crítica sobre una clasificación en la que las motivaciones no son siempre explícitas. Es la ocasión de interrogar sobre el rol cultual de estos nuevos textos, sobre el status del orfismo como movimiento religioso en la época clásica, sobre las funciones asumidas por la figura heroica de Orfeo y sobre el papel jugado por las prácticas de la escritura dentro de la composición poética órfica.