Spirituality and Christianity: The Unfolding of a Tangled Relationship

Woodhead, Linda

doi:10.1007/978-94-007-1819-7_1

Cited by 11 publications

(9 citation statements)

References 13 publications

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“…Respondents could answer this question with 1 'yes', or 0 'no'. The advantage of using this single item to measure spiritual religion is that prayer, meditation and contemplation are being practiced both within and without a traditional Christian context (Ammerman 2013;Berghuijs et al 2013;Huss 2014;Lucas 1992;Pargament et al 1995;Schlehofer et al 2008;Versteeg 2006;Woodhead 2011;Zinnbauer 1997). For meditation is not only a popular practice among New Agers (Donahue 1993;Huss 2014;Lucas 1992) but also among visitors of a Jesuit spiritual center in the Netherlands (Versteeg 2006).…”

Section: Operationalization Spiritualization Of Religionmentioning

confidence: 99%

“…For meditation is not only a popular practice among New Agers (Donahue 1993;Huss 2014;Lucas 1992) but also among visitors of a Jesuit spiritual center in the Netherlands (Versteeg 2006). Alongside prayer it is moreover not only embraced by charismatic-evangelical Christians, but also by Catholic and Protestant churches considered mainstream and historic (Woodhead 2011). If the relationship between spiritual religion and traditional Christian religiosity does indeed weaken across time, as Davie's theory about spiritualization of religion predicts, experience-oriented spirituality has become increasingly disconnected from traditional Christian institutions and doctrines.…”

Section: Operationalization Spiritualization Of Religionmentioning

confidence: 99%

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‘Believing without Belonging’ in Twenty European Countries (1981–2008) De-institutionalization of Christianity or Spiritualization of Religion?

Tromp

Pless

Houtman

2020

Review of Religious Research

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Extending and building on previous work on the merits of Grace Davie's theory about 'believing without belonging', this paper offers a comparative analysis of changes in the relationships between 'believing' and 'belonging' across countries. In doing so, two renditions of the theory that co-exist in Grace Davie's work are distinguished, i.e., the typically foregrounded version about a de-institutionalization of Christianity and its often unnoticed counterpart about a spiritualization of religion. Societal growth curve modelling is applied to the data of the European Values Study for twenty European countries to test hypotheses derived from both theories. The findings suggest that the typically foregrounded version of a de-institutionalization of Christianity needs to be rejected, while the typically unnoticed version of a spiritualization of religion is supported by the data.

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Section: Operationalization Spiritualization Of Religionmentioning

confidence: 99%

Section: Operationalization Spiritualization Of Religionmentioning

confidence: 99%

‘Believing without Belonging’ in Twenty European Countries (1981–2008) De-institutionalization of Christianity or Spiritualization of Religion?

Tromp

Pless

Houtman

2020

Review of Religious Research

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“…We discover that religious level is positively associated with favorable perceptions of family caregiving norms among females over 60. In general, more females than males are religious and spiritual in Japan, and this religious personality shapes a favorable perception toward filial caregiving [ 34 ]. Moreover, these females were most probably caregivers when they were younger, and as a result, they will have the natural instinct that their children should do the same for them when they grow old.…”

Section: Discussionmentioning

confidence: 99%

Impact of Changing Socioeconomic Conditions on Family Caregiving Norms: Evidence from Japan

Fukuda

Lal

Katauke

et al. 2022

Behavioral Sciences

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Eldercare is a major public health concern in many East Asian countries, including Japan, because of the ever-growing elderly population, and significant changes in family caregiving norms. The changes are due to global diffusion and the influence of socioeconomic and demographic shifts. Consequently, perceptions of the norm of family caregiving need investigation. We examined how demographic and socioeconomic factors influence the perception of family caregiving norms in Japan, using data from Osaka University’s preference parameter study. According to the results of the probit regression, age, education, full-time employment, marital status, the number of sons and daughters, interactions between females and age and females and full-time employment, and parents’ education are negatively related to the participants’ perceptions of family caregiving norms. Our results suggest that people traditionally perceived as caregivers are less likely to have a positive attitude towards family caregiving, despite the government’s efforts through Universal Long-Term Care Insurance, implemented in 2000. Therefore, authorities must reassess the role of families, explore alternative forms of community-based care, and provide more assistance to caregivers.

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“…B. Fuller 2001;Hood 2003). 6 Als prominente Vertreter_innen des Spiritualitätsbegriffes innerhalb der Religionssoziologie gelten Knoblauch (2005; für den deutschsprachigen sowie Heelas (2007Heelas ( , 2012a, Heelas und Woodhead (2005) und Woodhead (2012) für den angelsächsischen Raum. 7 Zugleich geht mit der Begriffsübernahme einiger Religionssoziolog_innen eine unheilvolle Gewichtung von real religion and fuzzy spirituality einher (vgl.…”

Section: Religionunclassified

“…z. B. Knoblauch 2000;Walter 2011) Hunt 2003a;Heelas 2007;Heelas und Woodhead 2005;Woodhead 2012) oder Spiritualität (Flanagan 2007;Ebertz 2005;Knoblauch 2005;Nassehi 2009). 23 Aus dieser Begriffsverschiebung geht hervor, dass sich nicht nur die Bezeichnung, sondern auch das Bezeichnete im Laufe der Zeit zwischen Thomas Luckmanns Unsichtbarer Religion im Jahr 1991 und der von Paul Heelas und Linda Woodhead im Jahr 2005 ausgerufenen Spiritual Revolution verändert hat: "dem semantischen Wandel [liegen, BZ] tiefe Umstrukturierungen der gesamten Gesellschaft zugrunde" (Stolz 2005, 131).…”

Section: Alternative Formen Von Religionunclassified

Selbstermächtigung am Lebensende

Zeugin¹

2020

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Demzufolge schließt die Untersuchung in Kapitel 8 mit einem Fazit zu den inhaltlichen und strukturellen Auswirkungen dieser Alternativität auf die Praxis selbst, auf die spirituelle Begleitung und letztlich auf das weitere Praxisfeld der Sterbebegleitung. 1 Für weitere Abhandlungen zum Insider / Outsider-Problem in der Religionswissenschaft vgl. z. B. Headland et al. (1990), McCutcheon (1999) und Knott (2010). Professionalisierung heißt (...), dass für die Medizin nun gerade nicht mehr der ganze Mensch (...) im Zentrum des Handelns steht, sondern der spezifische Leistungsvollzug überwiegend organbezogener Therapien und Diagnosen. (Vogd 2011, 284) 12 Die Frage nach der Definition von Krankheit und die in diesem Zusammenhang diskutierte Differenz zwischen sickness und illness sind wichtige Themen der Medizinanthropologie (vgl. z. B. Good 1996, 52-56;Young 1982) und der Medizinsoziologie (vgl. z. B. Atkinson 1995 Turner und Samson 1995, 37-54), wobei der Konsens meist darauf zielt, Krankheit als ein soziohistorisches und -kulturelles Konstrukt zu bestimmen (vgl. z. B. Good 1996, 53;Kirmayer 1992), was ebenfalls auf die Wahrnehmung von Schmerz zutrifft, wie die Religionswissenschaftlerin Rebecca Sachs Norris (2009) zu Recht hervorhebt. 45 Für das Beispiel der Meditation im medizinischen Kontext vgl. z. B. Hoefert und Uehleke (2009,(215)(216)(217)(218)(219)(220)(221)(222)(223)(224)(225)(226).

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Spirituality and Christianity: The Unfolding of a Tangled Relationship

Cited by 11 publications

References 13 publications

‘Believing without Belonging’ in Twenty European Countries (1981–2008) De-institutionalization of Christianity or Spiritualization of Religion?

‘Believing without Belonging’ in Twenty European Countries (1981–2008) De-institutionalization of Christianity or Spiritualization of Religion?

Impact of Changing Socioeconomic Conditions on Family Caregiving Norms: Evidence from Japan

Selbstermächtigung am Lebensende

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