Religious Authenticity and Commitment
Dans cet article, j’aborde deux questions : comment l’authenticité religieuse se présente-t-elle à l’ère de l’individualisation religieuse ? Je constate que ceux qui sont actifs sur le plan religieux ont tendance à mettre l’accent sur les aspects vécus, personnels et souvent incarnés de l’expérience...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Sage
2021
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| In: |
Studies in religion
Year: 2021, Volume: 50, Issue: 1, Pages: 8-26 |
| Further subjects: | B
individualization of religion
B Authenticity B Spiritualité B Religious Experience B individualisation de la religion B expérience religieuse B spiritualityauthenticité B Quebec B Religion B engagement religieux B Province B Religious Commitment |
| Online Access: |
Volltext (Resolving-System) |
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| 520 | |a Dans cet article, j’aborde deux questions : comment l’authenticité religieuse se présente-t-elle à l’ère de l’individualisation religieuse ? Je constate que ceux qui sont actifs sur le plan religieux ont tendance à mettre l’accent sur les aspects vécus, personnels et souvent incarnés de l’expérience religieuse comme preuve d’authenticité, tout en étant susceptibles d’avoir également recours à d’autres types de revendications d’authenticité, comme la tradition. Je soulève également la question de l’engagement religieux ; si l’authenticité religieuse est principalement conçue en termes subjectivistes, comment l’engagement religieux est-il possible à long terme ? J’examine ici plusieurs nouveaux types de groupes qui offrent une structure et une communauté tout en laissant une place considérable à l’expérience religieuse individuelle. | ||
| 520 | |a In this article I deal with two questions: how does religious authenticity present itself in the era of religious individualization? I find that those who are religiously active tend to emphasize the lived, personal and often embodied aspects of religious experience as evidence of authenticity and yet are likely to also have recourse to other types of claims to authenticity, such as tradition. I also raise the question of religious commitment; if religious authenticity is mostly conceived of in subjectivist terms, how is religious engagement possible over the long term? Here I examine several new types of groups that provide structure and community while leaving considerable space for individual religious experience. | ||
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