By Don S. Browning, David A. Clairmont
Religions reply to capitalism, democracy, industrialization, feminism, individualism, and the phenomenon of globalization in a number of methods. a few religions comply with those demanding situations, if now not capitulate to them; a few critique or face up to them, and a few paintings to rework the fashionable societies they inhabit.
In this special number of severe essays, students of Judaism, Christianity, Islam, Hinduism, Buddhism, Confucianism, and local American concept discover the strain among modernization and the relatives, sexuality, and marriage traditions of significant religions in the USA. individuals learn how a number of trust structures have faced altering attitudes in regards to the that means and function of intercourse, the definition of marriage, the accountability of fathers, and the prestige of youngsters. additionally they speak about how kin legislation in the United States is commencing to recognize convinced spiritual traditions and the way comparative spiritual ethics can clarify and assessment assorted kinfolk customs.
Studies about the effect of non secular inspiration and behaviour on American society have by no means been extra well timed or vital. fresh international occasions can't be totally understood with out comprehending how trust platforms functionality and the numerous methods they are often hired to the convenience and detriment of societies. Responding to this severe want, American Religions and the Family offers a complete portrait of non secular cultures in the US and gives secular society a pathway for appreciating spiritual tradition.
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Extra resources for American Religions and the Family: How Faith Traditions Cope with Modernization and Democracy
45. : Greenwood, 1977), and Ronald Takaki, Strangers from a Different Shore: A History of Asian Americans, updated and revised ed. (Boston: Little, Brown, 1998). 34 pau l d. n u m r i c h 46. Marcus Lee Hansen, The Immigrant in American History, edited by Arthur M. : Harvard University Press, 1940), 83, 91. 47. Manuel A. Vasquez, “Review Essay: Tracking Global Evangelical Christianity,” Journal of the American Academy of Religion 71, no. 1 (March 2003): 171. , Religion in the New Urban America (forthcoming).
1 (March 2003): 171. , Religion in the New Urban America (forthcoming). 48. Maldwyn A. Jones, The Limits of Liberty: American History, 1607–1992, 2nd ed. (New York: Oxford University Press, 1995), 331; Barbara Dafoe Whitehead, “Dan Quayle Was Right,” Atlantic Monthly, April 1993, 50. 49. Numrich, “Marriage, Family, and Health,” 305–6. 50. Handlin, Uprooted, 278–79, 294–95; Hansen, Immigrant in American History, 120–21; Jones, American Immigration, 233–34; Takaki, Strangers from a Different Shore.
Familism survives in the main line both because congregations have a measure of institutional distance from denominational bureaucracies and mainline seminaries and because family- and child-oriented programming and family-related pastoral discourse are key religious goods that mainline congregations have to offer their congregants. Overall, the mainline approach to the family can be characterized as a form of Golden Rule liberalism, where much of the pastoral practice and discourse, especially at the congregational level, promotes a Golden Rule Christianity focused on family and community even as much of the main line’s public discourse and some of its pastoral discourse, especially at the elite level, support a cultural logic of “expressive liberation” that rejects classical Protestant teaching on the family and promotes self-realization and the acceptance of a range of family configurations and sexual practices (Ammerman 1997; Wilcox 2002).
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