Author's version Preprint Changing Narratives. The stories the religious have lived by since the 1960's (original) (raw)

Memories as religion: What can the broken continuity of tradition bring about? − Part two

In postmodern societies the symbolic vacuum, a result of the loss of a unified religious tradition, calls for substitutes in the form of fragmentary and isolated memories. By drawing from the reservoir of those memories in an arbitrary and subjective way, privatised (deinstitutionalised) religion creates a kind of symbolic bricolage. Can such a bricolage become more than a mere ‘counterfeit’ of collective meaning that religion once used to provide? Can religious tradition, based on a broken continuity of memory, still bring about a matrix of the ways of expressing one’s faith? If so, how? This twofold study seeks to explore those and similar questions by means of showing, firstly, in what sense religion can be conceived of as memory which produces collective meanings (Part One) and, secondly, what may happen when individualised and absolutised memories alienate themselves from a continuity of tradition, thus beginning to function as a sort of private religion (Part Two). Being the second part of the study in question, this article aims at exploring the postmodern crisis of religious memory, which includes the pluralisation of the channels of the sacred and the differentiation of a total religious memory into a plurality of specialised circles of memory. Firstly, it examines the three main aspects of the current crisis of continuity at large, namely the affirmation of the autonomous individual, the advance of rationalisation, and the process of institutional differentiation. Secondly, the plurality of the channels of the sacred is discussed in light of religion’s apparently unique way of drawing legitimisation from its reference to tradition. This is followed by two illustrations of the reconstruction of religious memory. In the final section of the article, a theological reflection on possible directions that may be taken in the face of the postmodern crisis of religious memory is offered.

2018 - Religious Agency, Sacralisation, Tradition - Istrazinvanja 29.pdf

Istrazinvanja, 2018

Starting from a discussion against the notions of a unified 'public religion' my focus during the past decade has been on 'religious individualization' and the fluidity of religion captured by the concepts of 'lived ancient religion' and 'religion in the making'. These concepts focus on the inherent dynamic qualities of those cultural products that I identify as religion in the course of historical analyses. And yet, the undeniable presence of traditions and even canones can be conceptualized beyond a world of individually fragmented religious practices and beliefs and incipient, ever-changing and also dissolving institutions that would be clustered together only in the form of narrative shorthand terms by historians. The paper offers a theoretical reflection on a concept of religion useful for the question of tradition and canonization, building on earlier proposals and developing those further by developing the notion of sacralisation. This will be framed by an historical assumption, namely that the processes of interest here are pushed in urban contexts. Here, my focus will be on the ancient Mediterranean.

The struggle for sustaining religious heritage in a time of change

Historically churches used to be the centre of life. Churches did not just meet religious needs, but societal needs as well. The whole life cycle revolved around the church building. The complete life cycle was elevated and celebrated in the church: children were baptised and confirmed there, adults got married and deceased got buried. And in the meantime, from the cradle to the grave, life was lived according to a daily, weekly and yearly religious rhythm. The classical example of the church service on Sunday which was followed by a visit in the nearby pub, structured the weekly life of the community and brought the worldly and spiritual life organically together.

History and Religion in the Modern Age

History and Theory, Theme Issue 45 (2006): 10–26, 2006

This essay seeks to clarify the relationship between history and religion in the modern age. It proceeds in three steps. First, it draws attention to the radical asymmetry between first-person and third-person statements that Wittgenstein’s Philosophical Investigations rescued from the metaphysical exile to which it had been condemned by Descartes’s definition of the self as a thing. Second, it argues that religion alleviates the peculiarly human kind of suffering arising from this asymmetry. Third, it maintains that history relies on the same means as religion in order to achieve the same results. The turn to historical evidence performed by historians and their readers is more than just a path to knowledge. It is a religious ritual designed to make participants at home in their natural and social environments. Quite like the ritual representation of the death and resurrection of Christ in the Mass, the historical representation of the past underwrites faith in human liberty and hope in redemption from suffering. It helps human beings to find their bearings in the modern age without having to go to pre-industrial churches and pray in old agrarian ways. History does not conflict with the historical religions merely because it reveals them to have been founded on beliefs that cannot be supported by the evidence. History conflicts with the historical religions because it is their rival.

Introduction: Religion as Historical Experience

Palgrave Studies in the History of Experience, 2022

In this introductory chapter Katajala-Peltomaa & Toivo analyse historiographical changes from the history of popular religion to the history of religion as lived. They lay out the framework and discuss the tradition of studying the history of experience and religion as a cultural and time-bound phenomenon. The chapter introduces three analytical levels, namely everyday experience, experience as a process and experience as a social and societal structure arguing for a situational nature of experience. The three levels of experience are approached via the concepts of cultural scripts, communities, embodiment, materiality and agency. Finally, the introduction explains the structure of the rest of the volume.

Religion as memory: How has the continuity of tradition produced collective meanings? – Part one

Danièle Hervieu-Léger gives an account of religion as a chain of memory, that is, a form of collective memory and imagination based on the sanctity of tradition. According to her theory, in the postmodern world the continuity of religious memory has been broken and all that remains are isolated fragments guarded by religious groups. This twofold study aims at showing, firstly, in what sense religion can be conceived of as memory which produces collective meanings (Part One) and, secondly, what may happen when individualised and absolutised memories alienate themselves from a continuity of tradition, thus beginning to function as a sort of private religion (Part Two). Being the first part of the study in question, this article is dedicated to a historical-theological analysis of religious memory as a source of collective meanings, as seen from a Christian perspective. Firstly, it situates Hervieu- Léger’s definition of religion against the background of the most topical religious contexts in which the notion of memory appears today. Secondly, the dialectics of individual and collective memory is discussed, notably through the lens of Ricoeur’s original proposal. This is followed by an overview of the traditional functions of memory in Christianity. Lastly, the interpretation of the way in which Christian tradition, in its premodern continuity, served as a source of collective cultural meanings, is recapitulated. What underlies this analysis is the conviction that to comprehend, and even more so to challenge mechanisms based on which the dominant purveyors of meaning (such as economic and information market) function in our day, one should have a clear understanding of what they attempt to substitute for. In brief, before exploring how memories become religion, one ought to be able to conceive of religion as memory.

Religion after Religion, History after History: Postmodern Historiography and the Study of Religions

Method and Theory in the Study of Religion, 2003

The following essay reviews Steven Wasserstrom’s Religion after Religion— a partial history of the History of Religions—and three theoretical works on historiography: Hayden White’s Metahistory, Peter Novick’s That Noble Dream, and Robert F. Berkhofer Jr.’s Beyond the Great Story. As well as introducing readers to the argument of these works, the essay uses Wasserstrom’s book as an example of a “monovocal” style of the narration of the phenomenal past in opposition to the polyvocal style called for by the historiographers. The purpose of the essay is to indicate the degree to which monovocal representations can apparently justify singular viewpoints by concealing various agendas and lending authority to dubious conclusions. The essay challenges the elevation of a single authorial voice over the plurality of voices representing the plurality of phenomenal pasts and calls for a greater engagement with the pluralism and polyvocality of postmodern historiography.

But Does it Work?: Critical and Pragmatic Reconstructions of Religious Identity

2019

Abstract: Religious conceptual and symbolic frameworks provide meaning, purpose, and ethical orientation to individuals and communities. There is often a glaring dis-junction between what is supposed to happen, and what does happen. Why does this occur, and what can be done about it? Furthermore, what unique opportunities are there in addressing this problem in post-totalitarian and post-modern communities that have to rebuild their religious identity from the rubble anyway? This lecture is a pragmatic and critical exploration of religious identity reconstruction. It is pragmatic in that it is "result-oriented" and focuses on concrete embodiment, and it is "critical" in that it emphasizes human choice and responsibility, and recognizes the inevitable situatedness and historical context of any embodiment. As several signposts and case studies will demonstrate, there is a reason for hope in this often confusing and contradictory construction-zone of the twenty-first century.