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Individualization of believing and the logic of pluralism today inevitably bring a redefinition of the role of religion in the lives of individuals as well as societies themselves. New concepts and new theories are necessary to try to describe and understand how such processes work: this is without doubt the most problematic and intriguing aspect of the processes of change that characterize our era. This is a difficulty that makes us use only partially, and often with much caution, words, concepts and theories that until not long ago had a convincing heuristic and explanatory power and were, at least apparently, indisputable. Once it is established that under the sacred vaults of religion nothing is created and nothing is destroyed, but everything is preserved and transformed, what are the connections that are now being established with the sacred in society? The concepts “spirituality” and “post-secular” give important insights into the new religious landscape.

Religion --- Spirituality --- RELIGION / History --- TRAVEL / Special Interest / Religious --- Spiritual-mindedness --- Philosophy --- Spiritual life --- Religion, Primitive --- Atheism --- Irreligion --- Religions --- Theology --- Philosophy. --- History --- 248 "20" --- 291 --- 316:2 --- 316:2 Godsdienstsociologie --- Godsdienstsociologie --- Spiritualiteit. Ascese. Mystiek. Vroomheid--21e eeuw. Periode 2000-2099 --- Godsdienstwetenschap: vergelijkend

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The current generation of young adults, at least in the Western world, has shown a marked tendency toward a preference for describing themselves as spiritual  as contrasted to religious.  This book seeks to examine the possible meanings and consequences associated with this contrast in terms of the similarities and differences that affect those who use these terms with respect to the everyday practices that they themselves employ or believe should follow from being self-defined as religious  or spiritual  - or not. The several chapters in this volume take up the religious-spiritual contrast specifically through investigations into practice: In what ways do people who claim to be religious  or spiritual  define these self-images as manifest in their own lives? How on a daily basis does a person who considers himself or herself religious  or spiritual  live out that self-image in specific ways that she or he can describe to others, even if not share with others? Are there ways that being spiritual  can involve religion or ways that being religious  can involve spirituality, and if so, how do these differ from concepts in prior eras (e.g., Ignatian spirituality, Orthodox spirituality, Anglican spirituality, etc.)? We also explore if there are institutions of spiritual practice to which those who term themselves spiritual  turn, or if the difference implied by these terms may instead be between institutionalized and de-institutionalized expressions of practice, including but not limited to self-spiritualities.

Religious studies --- Sociology --- sociologie --- theologie