Paul A. Marshall – författare

Religious Freedom in the World profiles 101 countries and territories, which between them contain more than 95 percent of the world's population, and uses a clearly comprehensible numeric scale to rank the level of religious freedom found in each. It also provides separately derived measures of government regulation of religion, government favoritism of religion, and social regulation of religion. The countries have been selected so that the survey represents each continent, major religion, and geographic area; covers countries with large populations; describes particularly egregious violators of religious freedom; and adequately illustrates variations within regions. The survey is not a catalog of the rights of "religious people." The persecution of all people of any or no religion should be equally as offensive in our eyes as that of believers in any particular religion. Furthermore, since most people in the world profess to be believers of one kind or another, then such a survey would necessarily include most of the world's human rights violations of whatever kind. Rather, the focus is on the denial to anyone of rights of a particular kind, those connected with practicing one's religion, and the denial of rights for a particular reason, because of the religious beliefs of those who are persecuted and/or those who persecute. Finally, in line with most human rights treaties, this survey covers freedom of "religion or belief." There are beliefs that, functionally, take the place of explicitly religious beliefs, and these, too, should be protected. Atheists and agnostics may also suffer loss of freedom of "religion or belief" and, in turn, may deny such freedom to others.

The essays in this book illustrate the "inner reformation of the sciences" approach for Christian faith and social science. The book opens with a philosophic introduction which gives an overview of the approach. This is followed by a series of papers on "social theory" which attempt to deal with paradigmatic and methodological questions. The text then offers an examination of particular fields of social inquiry: sociology, economics, and politics and technology. In each of these cases the subsection begins with a theoretical overview of the field, which reveals that eld's underlying assumptions and concepts and which sets the stage for essays on more focused topicsósecularization, the sociology of knowledge, the capital debate, welfare economics, and systems. The collection closes with a meditation by George Grant on the place of faith in the modern university. Co-published by arrangement with the Institute for Christian Studies.

Vocation, or calling – the idea that everyday work is the locus of Christian obedience – is, at first glance, peculiarly a theological notion. But doctrines of vocation formed the core of much of the economic and social theory of Protestantism at a time when such theory was culturally and politically influential. Hence it has also attracted attention from, and caused controversy among, sociologist, economic historians, and political theorists. Max Weber made vocation one of the foci of his celebrated studies of the ‘Protestant ethic’ and the ‘spirit of capitalism.’ In this book, Paul Marshall offers the first systematic study of the development of the idea of vocation in England from 1500 to 1700. Vocational theory illuminates four themes that are examined in this work: the relationship between Renaissance and Reformation social thought; the nature of the competing political forces in mid-seventeenth century England, particularly as they related to Puritan social views; the interpretation of seventeenth-century political theory, notably the thinking of John Locke; and contemporary theological discussions of the relationship of vocation to the existing social order, which parallel debates between the Levellers and their opponents during the civil war.The doctrine of calling was a key element in various English social theories. It emphasized personal responsibility yet still treated the social order as divinely sanctioned, and is produced a distinct ‘Protestant ethic,’ if not the one that Weber had in mind.