Routledge Handbook of Law and Religion

Ferrari, Silvio

doi:10.4324/9780203694268

Cited by 27 publications

(5 citation statements)

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“…Meanwhile, other original topics, to which little attention had been paid in the past, are now being proposed in the scholarly arena, such as the issue of abandonment of one's religion [82] and the opposite phenomenon of conversions [83], gender diversity [84,85], migration [86], mass media [87,88], developments in new Asian religious movements [89] and the contrast between the secular and religious in urban structures in Asia [90], the problems of violence [91] and the relationship between conspiracy theories and religion [92], connections between ecology and religions [93], those concerning peace and conflict [94], the connections between cities and religion [95,96] and sport and religion [97], monasticism [98], religious diversity [99], chaplaincy and religious diversity in prisons [100][101][102], language [103], the economic aspects of religions [104], legislative issues (especially concerning freedom of religion and human rights) [105][106][107][108][109][110], political issues [111][112][113] and globalisation [114]. The methodology only remains somewhat overshadowed, but there is no shortage of relevant contributions [115].…”

Section: Conclusion and Prospectsmentioning

confidence: 99%

The New Sociology of Religion

Cipriani

2021

Encyclopedia

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The new sociology of religion differs from the classical and mainstream sociology, which was in force until the end of the last century, in that it no longer considers religion only as an independent variable, but places it together with other dependent variables, so that it becomes possible to investigate new themes, especially those that do not consider religious involvement—from atheism to the phenomenon of ‘nones’ (non-believers and non-practicing), from spirituality to forms of para-religions and quasi-religions and the varied set of multiple religions.

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Section: Conclusion and Prospectsmentioning

confidence: 99%

The New Sociology of Religion

Cipriani

2021

Encyclopedia

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“…Given the lack of competence, elements of policy on religion are often articulated in documents belonging to the so-called soft law, e.g. in declarations and resolutions of 6 There is a broad literature on the State-Church (religion) relations, especially in the Western hemisphere (e.g., Ferari 2015;Fox 2015;Motzkin and Fischer 2008;Robbers 1996). There is no need to discuss it here as it is part of the common knowledge.…”

Section: The Specificity Of Eu's Policy On Religionmentioning

confidence: 99%

Policy on Religion in the European Union

Mazurkiewicz¹

2020

Religions

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The main idea of article is that, even if EU has no competence in religious matters, what we can observe now is a creation of a very specific policy on religion. (1) Herein, I explain why the EU is interested in religion and how it is improving its competence with respect to it. Mostly, this is achieved by a transformation of religious matters into secular ones, falling under EU competences. I consider how the EU is treating religious matters in its primary and secondary law. Then, migration and accession policy are analyzed from the point of view of results for the religious structure of the European societies. Next, the issue of religion in the EU external policy is shortly studied as well as the impact of ECtHR and the European Court of Justice—ECJ jurisprudence on religious communities. Finally, we have a description of res novae in the EU approach to religion. The article adopts the Catholic perspective. This applies both to anthropology and to the institutional aspect. (2) The main methods used in the paper are analytical-synthetic and the analysis of legal texts. (3) We can justly talk about the EU policy on religion in statu nascendi. This policy is organized differently than at the nation-states level. (4) EU politicians need churches and religious communities to legitimize their political decisions and the integration process in general. They are tempted to “domesticate” religions and religious leaders and change religions from within. In this way, the political world subjugates the world of religion and takes control of it, which may result in a new kind of politics and legal resacralization.

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“…Religious-cultural education curriculum was developed to be implemented in state and municipal educational institutions, and other institutions. Together with confessional religious education, it is provided on a voluntary basis according to international (Ferrari, 2015; "Organization for Security and …", 2007) and Russian legislation.…”

Section: Problem Statementmentioning

confidence: 99%

“…1) What are the common bases of secular and religious cultures? The philosophical problem of integration of secular and religious principles dates back to ontological basics of each phenomenon (Ferrari, 2015;Milbank, 2015). Canadian sociologist of religion Taylor (2011) traces the origin of the concept of secularity from the Latin Catholic tradition, when secularity was defined as the opposite to religious, it belonged to the profane and contradicted the eternal and sacred.…”

Section: Research Questionsmentioning

confidence: 99%