In this book, Richard Fenn looks at the way in which we experience time in secular societies. In Fenn's view, secularization is virtually synonymous with individualism. Although it is often the Church that decries modern individualism, he says, it is in fact the Church that created it, by its demystification of the universe, its insistence on individual self-discipline, and its intensification of individual responsibility for the use of time. The result was a profound change in the way in which time is experienced by the individual. Fenn offers a probing exploration of our modern experience of time, as expressed in such phrases as 'wasting time' and 'making up for lost time'. He is particularly interested in the idea and experience of waiting, which he believes to be a defining characteristic of modern life.

This 1992 work is intended to be a 'taster' to sociological method for students of the New Testament. Richard Fenn demonstrates how fruitful the relationship between the social sciences and biblical studies can be when sociological method is imaginatively applied to the New Testament. Fenn's point of departure is the particular historical event of the death of Herod the Great. He focuses on Josephus' account of the trials of Herod's sons, the death of Herod himself, and the crisis of succession which followed his death. Josephus' account is shown to provide a rich sociological resource, in that he observes how speech was used to conceal rather than to convey individuals' true interests and commitments. His account also reveals the failure of the trial as a critically important institution for restoring confidence in public discourse. The result, the author argues, is the intensification of conflict within, and between, generations, at every level of Palestinian society.

In this book, Richard Fenn looks at the way in which we experience time in secular societies. In Fenn's view, secularization is virtually synonymous with individualism. Although it is often the Church that decries modern individualism, he says, it is in fact the Church that created it, by its demystification of the universe, its insistence on individual self-discipline, and its intensification of individual responsibility for the use of time. The result was a profound change in the way in which time is experienced by the individual. Fenn offers a probing exploration of our modern experience of time, as expressed in such phrases as 'wasting time' and 'making up for lost time'. He is particularly interested in the idea and experience of waiting, which he believes to be a defining characteristic of modern life.

This 1992 work is intended to be a 'taster' to sociological method for students of the New Testament. Richard Fenn demonstrates how fruitful the relationship between the social sciences and biblical studies can be when sociological method is imaginatively applied to the New Testament. Fenn's point of departure is the particular historical event of the death of Herod the Great. He focuses on Josephus' account of the trials of Herod's sons, the death of Herod himself, and the crisis of succession which followed his death. Josephus' account is shown to provide a rich sociological resource, in that he observes how speech was used to conceal rather than to convey individuals' true interests and commitments. His account also reveals the failure of the trial as a critically important institution for restoring confidence in public discourse. The result, the author argues, is the intensification of conflict within, and between, generations, at every level of Palestinian society.