Martin D. Stringer – författare

The Eucharist is the central act of Christian worship. In this book Martin Stringer brings together some of the scholarship associated with the sociological analysis of biblical texts into conversation with liturgists and historians of the first century. He begins his analysis of the Eucharist and other early Christian meals from a detailed discussion of Paul's first letter to the Corinthians, the most studied text in the sociological tradition of biblical scholarship. He proposes that the meal portrayed in chapter 11 of that letter is more likely to have been an annual event rather than a weekly one. He considers other texts, both biblical and those from the first hundred and fifty years or so of Christian history and shows that the Eucharist, that is a ritual event consisting of the sharing of bread and wine, which are associated by the community with the body and blood of Jesus, is most likely to have been an invention of the Asian or Roman church in around 100-110 CE. Martin D. Stringer is Professor of Liturgical and Congregational Studies in the Department of Theology and Religion in Birmingham. His main book so far is A Sociological History of Christian Worship (CUP 2005).

The Eucharist is the central act of Christian worship. In this book Martin Stringer brings together some of the scholarship associated with the sociological analysis of biblical texts into conversation with liturgists and historians of the first century. He begins his analysis of the Eucharist and other early Christian meals from a detailed discussion of Paul''s first letter to the Corinthians, the most studied text in the sociological tradition of biblical scholarship. He proposes that the meal portrayed in chapter 11 of that letter is more likely to have been an annual event rather than a weekly one. He considers other texts, both biblical and those from the first hundred and fifty years or so of Christian history and shows that the Eucharist, that is a ritual event consisting of the sharing of bread and wine, which are associated by the community with the body and blood of Jesus, is most likely to have been an invention of the Asian or Roman church in around 100-110 CE. Martin D. Stringer is Professor of Liturgical and Congregational Studies in the Department of Theology and Religion in Birmingham. His main book so far is A Sociological History of Christian Worship (CUP 2005).

In this book the 2000 year history of Christian worship is viewed from a sociological perspective. Martin Stringer develops the idea of discourse as a way of understanding the place of Christian worship within its many and diverse social contexts. Beginning with the Biblical material the author provides a broad survey of changes over 2000 years of the Christian church, together with a series of case studies that highlight particular elements of the worship, or specific theoretical applications. Stringer does not simply examine the mainstream traditions of Christian worship in Europe and Byzantium, but also gives space to lesser-known traditions in Armenia, India, Ethiopia and elsewhere. Offering a contribution to the ongoing debate that breaks away from a purely textual or theological study of Christian worship, this book provides a greater understanding of the place of worship in its social and cultural context.

In this book the 2000 year history of Christian worship is viewed from a sociological perspective. Martin Stringer develops the idea of discourse as a way of understanding the place of Christian worship within its many and diverse social contexts. Beginning with the Biblical material the author provides a broad survey of changes over 2000 years of the Christian church, together with a series of case studies that highlight particular elements of the worship, or specific theoretical applications. Stringer does not simply examine the mainstream traditions of Christian worship in Europe and Byzantium, but also gives space to lesser-known traditions in Armenia, India, Ethiopia and elsewhere. Offering a contribution to the ongoing debate that breaks away from a purely textual or theological study of Christian worship, this book provides a greater understanding of the place of worship in its social and cultural context.

Is a person sitting next to a grave of a loved one, talking to the deceased person, engaging in a religious act? Many traditional definitions of religion would probably say no. However, the research that forms the basis of this book suggests that such activity is very widespread in contemporary Britain and the author aims to argue that it is probably much more typical of a fundamental religious act than much of what happens in churches, synagogues or mosques. Beginning with the definitions of religion provided by a number of anthropologists and sociologists this book claims that the large majority of these definitions have been influenced by Christian thinking, so leading to definitions that stress the systematic nature of religion, the importance of the transcendental and the transformative activity of religion. Through a detailed exploration of a number of ethnographic studies of religious activity in various parts of England, these aspects of traditional definitions are challenged.Martin Stringer argues, borrowing Durkheim's language, that the most elementary form of religious life in many Western societies today, and by implication in many other societies around the world, is situational, mundane and concerned with helping people to cope with their day to day lives.

Religious diversity is an ever present, and increasingly visible, reality in cities across the world. It is an issue of immediate concern to city leaders and members of religious communities but do we really know what ordinary members of the public, the people who live in the city, really think about it? Major news items, inter-religious violence and notorious public events often lead to negative views being expressed, especially among those who would not consider themselves to have a religious identity of their own. Martin Stringer explores the highly complex series of discourses around religion and religious diversity that are held by ordinary members of the city; discourses that are often contradictory in themselves and discourses that show that attitudes to religion vary considerably depending on context and wider local or national narratives. Drawing on examples from UK (particularly Birmingham, one of the UK''s most diverse cities), Europe and the United States, Stringer offers some practical suggestions for ways in which discourses of religious diversity can be managed in the future. Students in the fields of religious studies, sociology, anthropology and urban studies; practitioners involved in inter-religious debates; and church and other faith leaders and politicians should all find this book an invaluable addition to ongoing debates.

Religious diversity is an ever present, and increasingly visible, reality in cities across the world. It is an issue of immediate concern to city leaders and members of religious communities but do we really know what ordinary members of the public, the people who live in the city, really think about it? Major news items, inter-religious violence and notorious public events often lead to negative views being expressed, especially among those who would not consider themselves to have a religious identity of their own. Martin Stringer explores the highly complex series of discourses around religion and religious diversity that are held by ordinary members of the city; discourses that are often contradictory in themselves and discourses that show that attitudes to religion vary considerably depending on context and wider local or national narratives. Drawing on examples from UK (particularly Birmingham, one of the UK''s most diverse cities), Europe and the United States, Stringer offers some practical suggestions for ways in which discourses of religious diversity can be managed in the future. Students in the fields of religious studies, sociology, anthropology and urban studies; practitioners involved in inter-religious debates; and church and other faith leaders and politicians should all find this book an invaluable addition to ongoing debates.

Drawing on theories of myth and narratives from pop culture, this book develops a sociology of the story that shows how stories create meaning in contemporary religious practices in the West. Martin Stringer shows how stories work in religion within the context of the story-saturated world of the 21st century through discussions of a wide range of theories of myth. He traces religious elements in the stories of film, television and literature to explore how a wide range of stories impact how we engage with, talk about and live religion. In this way, he shows that the myths at the heart of religious traditions are not the only stories that shape how religion is practised today.Each of the ten chapters introduces an influential theory of myth, including those of Edward B. Tylor, Claude Lévi-Strauss and Sigmund Freud, before applying this theory to a story or trope from folklore, literature or popular culture. In addition to these entertaining excursions into the worlds of Frankenstein, werewolves and superheroes, each chapter also provides a retelling of the classic fairy tale Snow White framed by the theory introduced in the chapter. In highlighting core themes from the different theories of myth, these ten different Snow Whites reveal the fluidity of stories and the theories we create about them. In its bold combination of theories of myth, popular culture and religion, The Story in Religion shows how people use a range of stories to create identities, emotions and realities in their religious practices. In this way, the book alters how we think about meaning-making in religious contexts and in society more broadly.

Drawing on theories of myth and narratives from pop culture, this book develops a sociology of the story that shows how stories create meaning in contemporary religious practices in the West. Martin Stringer shows how stories work in religion within the context of the story-saturated world of the 21st century through discussions of a wide range of theories of myth. He traces religious elements in the stories of film, television and literature to explore how a wide range of stories impact how we engage with, talk about and live religion. In this way, he shows that the myths at the heart of religious traditions are not the only stories that shape how religion is practised today.Each of the ten chapters introduces an influential theory of myth, including those of Edward B. Tylor, Claude L vi-Strauss and Sigmund Freud, before applying this theory to a story or trope from folklore, literature or popular culture. In addition to these entertaining excursions into the worlds of Frankenstein, werewolves and superheroes, each chapter also provides a retelling of the classic fairy tale Snow White framed by the theory introduced in the chapter. In highlighting core themes from the different theories of myth, these ten different Snow Whites reveal the fluidity of stories and the theories we create about them. In its bold combination of theories of myth, popular culture and religion, The Story in Religion shows how people use a range of stories to create identities, emotions and realities in their religious practices. In this way, the book alters how we think about meaning-making in religious contexts and in society more broadly.

Drawing on theories of myth and narratives from pop culture, this book develops a sociology of the story that shows how stories create meaning in contemporary religious practices in the West. Martin Stringer shows how stories work in religion within the context of the story-saturated world of the 21st century through discussions of a wide range of theories of myth. He traces religious elements in the stories of film, television and literature to explore how a wide range of stories impact how we engage with, talk about and live religion. In this way, he shows that the myths at the heart of religious traditions are not the only stories that shape how religion is practised today.Each of the ten chapters introduces an influential theory of myth, including those of Edward B. Tylor, Claude L vi-Strauss and Sigmund Freud, before applying this theory to a story or trope from folklore, literature or popular culture. In addition to these entertaining excursions into the worlds of Frankenstein, werewolves and superheroes, each chapter also provides a retelling of the classic fairy tale Snow White framed by the theory introduced in the chapter. In highlighting core themes from the different theories of myth, these ten different Snow Whites reveal the fluidity of stories and the theories we create about them. In its bold combination of theories of myth, popular culture and religion, The Story in Religion shows how people use a range of stories to create identities, emotions and realities in their religious practices. In this way, the book alters how we think about meaning-making in religious contexts and in society more broadly.

Exploring whether the widespread activity of sitting next to a grave and talking to a deceased person is a religious act forms the basis of this book, and the author argues that it is probably much more typical of a fundamental religious act than much of what happens in churches, synagogues or mosques. Beginning with the definitions of religion provided by a number of anthropologists and sociologists this book claims that the large majority of these definitions have been influenced by Christian thinking, so leading to definitions that stress the systematic nature of religion, the importance of the transcendental and the transformative activity of religion. Through a detailed exploration of a number of ethnographic studies of religious activity, these aspects of traditional definitions are challenged. Borrowing Durkheim's language, Martin D. Stringer argues that the most elementary form of religious life in many Western societies today, and by implication in many other societies around the world, is situational, mundane and concerned with helping people to cope with their day-to-day lives.

Religious diversity is an ever present, and increasingly visible, reality in cities across the world. It is an issue of immediate concern to city leaders and members of religious communities but do we really know what ordinary members of the public, the people who live in the city, really think about it? Major news items, inter-religious violence and notorious public events often lead to negative views being expressed, especially among those who would not consider themselves to have a religious identity of their own. Martin Stringer explores the highly complex series of discourses around religion and religious diversity that are held by ordinary members of the city; discourses that are often contradictory in themselves and discourses that show that attitudes to religion vary considerably depending on context and wider local or national narratives. Drawing on examples from UK (particularly Birmingham, one of the UK's most diverse cities), Europe and the United States, Stringer offers some practical suggestions for ways in which discourses of religious diversity can be managed in the future. Students in the fields of religious studies, sociology, anthropology and urban studies; practitioners involved in inter-religious debates; and church and other faith leaders and politicians should all find this book an invaluable addition to ongoing debates.

Religious diversity is an ever present, and increasingly visible, reality in cities across the world. It is an issue of immediate concern to city leaders and members of religious communities but do we really know what ordinary members of the public, the people who live in the city, really think about it? Major news items, inter-religious violence and notorious public events often lead to negative views being expressed, especially among those who would not consider themselves to have a religious identity of their own. Martin Stringer explores the highly complex series of discourses around religion and religious diversity that are held by ordinary members of the city; discourses that are often contradictory in themselves and discourses that show that attitudes to religion vary considerably depending on context and wider local or national narratives. Drawing on examples from UK (particularly Birmingham, one of the UK's most diverse cities), Europe and the United States, Stringer offers some practical suggestions for ways in which discourses of religious diversity can be managed in the future. Students in the fields of religious studies, sociology, anthropology and urban studies; practitioners involved in inter-religious debates; and church and other faith leaders and politicians should all find this book an invaluable addition to ongoing debates.