Richard K. Fenn – författare

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 book attempts to articulate the nature of a secular society, describe its benefits, and suggests the conditions under which such a society could emerge. To become secular, argues Fenn, is to open oneself and one's society to a wide range of possibilities, some interesting and exciting, some burdensome and dreadful. While some sociologists have argued that a "Civil Religion" is necessary to hold together our newly "religionless" society, Fenn urges that there is nothing to fear--and everything to gain--from living in a society that is not bound together by sacred memories and beliefs, or by sacred institutions and practices.

Richard K. Fenn focuses on the significance of time in modern society, and why we take it so seriously. He traces contemporary western attitudes toward time back to the doctrine and myth of Purgatory. Fenn makes a provocative case that especially for Americans the sense of the scarcity of time is a sign of social character, shaped by a 'purgatorial complex'. He demonstrates the impact of Purgatory on Protestant preachers such as Baxter and Channing, but also argues that Locke's views of religion, education and the nature of the state can only be understood in this context. Seriousness about time has become evidence of the good faith of the citizen. Novelists like Robbins, Mailer, Vonnegut and Brautigan portray a society that oppresses the individual through time constraints. For Dickens, America seemed a purgatorial wasteland: a place where time is always of the essence.

Richard K. Fenn focuses on the significance of time in modern society, and why we take it so seriously. He traces contemporary western attitudes toward time back to the doctrine and myth of Purgatory. Fenn makes a provocative case that especially for Americans the sense of the scarcity of time is a sign of social character, shaped by a 'purgatorial complex'. He demonstrates the impact of Purgatory on Protestant preachers such as Baxter and Channing, but also argues that Locke's views of religion, education and the nature of the state can only be understood in this context. Seriousness about time has become evidence of the good faith of the citizen. Novelists like Robbins, Mailer, Vonnegut and Brautigan portray a society that oppresses the individual through time constraints. For Dickens, America seemed a purgatorial wasteland: a place where time is always of the essence.

The Blackwell Companion to Sociology of Religion is presented in three comprehensive parts. Written by a range of outstanding academics, the volume explores the current status of the sociology of religion, and how it might look in future. Explores the current status of the sociology of religion, and how it might look at the beginning of the next millennium.Traces the boundaries between sociology and other closely related disciplines, such as theology and social anthropology.Edited by one of the best known and most widely respected sociologists of religionAccessibly presented in three comprehensive parts.

The Blackwell Companion to Sociology of Religion is presented in three comprehensive parts. Written by a range of outstanding academics, the volume explores the current status of the sociology of religion, and how it might look in future. Explores the current status of the sociology of religion, and how it might look at the beginning of the next millennium.Traces the boundaries between sociology and other closely related disciplines, such as theology and social anthropology.Edited by one of the best known and most widely respected sociologists of religionAccessibly presented in three comprehensive parts.

Islam, Judaism, and Christianity are engaged not in a 'clash of civilizations' but in a sectarian conflict among branches of a single civilization traditionally steeped in apocalyptic imagery and beliefs. Apocalypticism is a religious luxury that modern civilizations can no longer afford. Many would agree that the propagandists of the Christian Right have raised apocalyptic tensions to a dangerous level since 9/11, but in this book Richard Fenn takes on the mainline church leaders for their role in promoting an apocalyptic view of history. Those who keep apocalyptic beliefs in a respectable place in religious faith and practice must bear their share of responsibility for global terror. It is not only tragic but ironic that the churches have given apocalyptic literature such a respectable place in their sacred texts, because the apocalyptic imagination itself has its sources in non-Biblical literature: the Hellenistic prophesies that gave comfort and courage to the victims of war in the near and middle east from the time of Alexander the Great and Darius. Fenn goes on to hold apocalyptic enthusiasts in the mainline churches, as well as on the Right, responsible for keeping old grievances alive in their demands for a day of final reckoning, and he demonstrates that totalitarian and imperial regimes have made effective use of apocalyptic literature to justify their own violence and to terrify their subjects and enemies.

"Key Thinkers in the Sociology of Religion" takes a focused look at the foremost figures in the development of the field. From the groundbreaking work of Max Weber, right up to that of contemporary writers such as Peter Berger and Niklas Luhmann, this volume is an essential companion for the student of sociology of religion.Charting the development of theory in this area, each chapter looks at the life and work of an individual theorist, building to a picture of the field as it is today. Richard Fenn's book provides a route to a rounded understanding of the field, through the thought that defined it.

"Key Thinkers in the Sociology of Religion" takes a focused look at the foremost figures in the development of the field. From the groundbreaking work of Max Weber, right up to that of contemporary writers such as Peter Berger and Niklas Luhmann, this volume is an essential companion for the student of sociology of religion.Charting the development of theory in this area, each chapter looks at the life and work of an individual theorist, building to a picture of the field as it is today. Richard Fenn's book provides a route to a rounded understanding of the field, through the thought that defined it.

Islam, Judaism, and Christianity are engaged not in a 'clash of civilizations' but in a sectarian conflict among branches of a single civilization traditionally steeped in apocalyptic imagery and beliefs. Apocalypticism is a religious luxury that modern civilizations can no longer afford. Many would agree that the propagandists of the Christian Right have raised apocalyptic tensions to a dangerous level since 9/11, but in this book Richard Fenn takes on the mainline church leaders for their role in promoting an apocalyptic view of history. Those who keep apocalyptic beliefs in a respectable place in religious faith and practice must bear their share of responsibility for global terror. It is not only tragic but ironic that the churches have given apocalyptic literature such a respectable place in their sacred texts, because the apocalyptic imagination itself has its sources in non-Biblical literature: the Hellenistic prophesies that gave comfort and courage to the victims of war in the near and middle east from the time of Alexander the Great and Darius. Fenn goes on to hold apocalyptic enthusiasts in the mainline churches, as well as on the Right, responsible for keeping old grievances alive in their demands for a day of final reckoning, and he demonstrates that totalitarian and imperial regimes have made effective use of apocalyptic literature to justify their own violence and to terrify their subjects and enemies.

This title was first published in 2001. This work presents a sociological theory of religion. Richard K. Fenn demonstrates that the shape of the sacred depends on what aspects of the psyche and of the environment seem to be beyond the pale of the human and the social, that is, the primitive. Whatever is anti-social or subhuman, and whatever subverts the reign of convention, or whatever defies notions of reason, represents the primitive. Indeed, the primitive represents the range of possibilities that excluded us from any society or social system. That is why hell is so often populated by those who are partly bestial, or crooked and corrupting. If there is to be a renewal of Christian thinking and aspiration in our time, it has to come from a rediscovery of the dream: not only in the metaphorical sense of a vision, perhaps of racial equality, but in the quite literal sense of the individual's own reservoir of suppressed and unconscious memories and yearnings, magical thinking and wounded or grandiose self-imagery.

This title was first published in 2001. This work presents a sociological theory of religion. Richard K. Fenn demonstrates that the shape of the sacred depends on what aspects of the psyche and of the environment seem to be beyond the pale of the human and the social, that is, the primitive. Whatever is anti-social or subhuman, and whatever subverts the reign of convention, or whatever defies notions of reason, represents the primitive. Indeed, the primitive represents the range of possibilities that excluded us from any society or social system. That is why hell is so often populated by those who are partly bestial, or crooked and corrupting. If there is to be a renewal of Christian thinking and aspiration in our time, it has to come from a rediscovery of the dream: not only in the metaphorical sense of a vision, perhaps of racial equality, but in the quite literal sense of the individual's own reservoir of suppressed and unconscious memories and yearnings, magical thinking and wounded or grandiose self-imagery.