Religious agency, identity, and communication: reflections on history and theory of religion
This paper discusses the applicability of recent theories of religion to the problem of describing and explaining religious transformation in the period between the final Bronze Age and Late Antiquity. Instead of evolutionist and cognitive approaches, it proposes a model of religion that tries to an...
| Main Author: | |
|---|---|
| Format: | Electronic/Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge, Taylor & Francis Group
[2015]
|
| In: |
Religion
Year: 2015, Volume: 45, Issue: 3, Pages: 344-366 |
| Standardized Subjects / Keyword chains: | B
Religion
/ Plot
/ Group identity
/ Communication
/ Religious life
/ Classical antiquity
|
| IxTheo Classification: | AA Study of religion AD Sociology of religion; religious policy BE Greco-Roman religions TB Antiquity TD Late Antiquity |
| Online Access: |
Volltext (doi) |
| Rights Information: | InC 1.0 |
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| 245 | 1 | 0 | |a Religious agency, identity, and communication |b reflections on history and theory of religion |c Jörg Rüpke (Max Weber Centre, University of Erfurt, Erfurt, Germany) |
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| 520 | |a This paper discusses the applicability of recent theories of religion to the problem of describing and explaining religious transformation in the period between the final Bronze Age and Late Antiquity. Instead of evolutionist and cognitive approaches, it proposes a model of religion that tries to analyze religion in terms of its making by starting from the individual's appropriation and creation of religious tradition. Religion is understood as a strategy to attribute agency to agents that do not appear immediately plausible. Recent scholarly discussions on human agency suggest categorizing human religious agency into the three subsets, namely: (1) acting religiously with regards to past, present, and future; (2) collective religious identity; and (3) religious communication. These subsets are shown to produce fruitful questions for research on historical sources. Against this backdrop, religion is explained as a precarious cultural resource articulated through the agency of individuals and allowing changed attributions of individual agency. | ||
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