Based on the notion of lived religion, the volume seeks to elucidate the role of religion in contemporary society in an international and interdisciplinary perspective. It draws its inspiration from the works of Wilhelm Grab, who in his contribution to scholarship has emphasized and shaped the notion of lived religion as a basis for empirical and theoretical approaches to the study of religion. A lot of research has been conducted on the contribution of religious communities to development. Moreover, the literature has scrutinized religious communities' normative notions on development, i.e., what in different theological perspectives can be seen as desirable 'development' outcomes - for instance notions of a good life or of human flourishing. In both cases, most of the work in the field has focused on institutionalized religion and religious tenets and theologies. Perspectives of religion as it is lived by people on the ground have thus far received less attention. This book provides an innovative angle to the religion and development research and literature. Transposing the notion of lived religion to the concept of development, one might be able to also speak of 'lived development'. Moving beyond the dominant paradigms of global development, this volume raises the question how development is conceptualized, enacted and practiced on the ground. This concerns not least the question what is seen as desirable lives for individuals, communities, societies and the world as a whole. It is precisely at this point where lived religion and lived development intersect.

The authors presented in this volume deal with important cases of Protestantization of religion or of debates on religion. One chapter deals with Protestant formatting of contemporary Islam, another discusses how Pentecostal Protestantism has an important role in formatting religion outside Europe today. Two of the authors analyse contemporary debates on circumcision and investigate how Protestant preconceptions influence these debates. Finally, several authors deal with the complex question of how Protestant religion is related to modern Secularity: either as a point of departure for non-religion, or as a point of departure for a Protestant understanding of secularity.

Christian theologies today struggle to make themselves relevant and respected in public discussions. One reason is a tendency among theologians to restrict themselves to discussions among their own. In this way they seldom contribute to discussions and make claims that are heard as important for people not belonging to the world of faith and piety. This volume has a different goal. The intention is to bring updated and critical contributions to how theology can give substantial reflections relevant to a broader public. The volume takes its starting point from ongoing international discussions on the universal. From post-colonial and post-liberal positions one claim that universal claims are oppressive. There is a long history of how universal pretentions covered for white, male and European supremacy. For this reason one argues that only positionalities from particular position are able to give hope and future to oppressed people and environmental collapses. The contributions to this volume agree that there are toxic universalities that need to be strongly criticized. There are, however, also universalities that can defend the human and the nature. Scandinavian Creation Theology builds these universalities from life as given and pre-theoretical experiences. Here, there are potentialities for future non-toxic universalities.

Based on the notion of lived religion, the volume seeks to elucidate the role of religion in contemporary society in an international and interdisciplinary perspective. It draws its inspiration from the works of Wilhelm Grab, who in his contribution to scholarship has emphasized and shaped the notion of lived religion as a basis for empirical and theoretical approaches to the study of religion. A lot of research has been conducted on the contribution of religious communities to development. Moreover, the literature has scrutinized religious communities' normative notions on development, i.e., what in different theological perspectives can be seen as desirable 'development' outcomes - for instance notions of a good life or of human flourishing. In both cases, most of the work in the field has focused on institutionalized religion and religious tenets and theologies. Perspectives of religion as it is lived by people on the ground have thus far received less attention. This book provides an innovative angle to the religion and development research and literature. Transposing the notion of lived religion to the concept of development, one might be able to also speak of 'lived development'. Moving beyond the dominant paradigms of global development, this volume raises the question how development is conceptualized, enacted and practiced on the ground. This concerns not least the question what is seen as desirable lives for individuals, communities, societies and the world as a whole. It is precisely at this point where lived religion and lived development intersect.

The authors presented in this volume deal with important cases of Protestantization of religion or of debates on religion. One chapter deals with Protestant formatting of contemporary Islam, another discusses how Pentecostal Protestantism has an important role in formatting religion outside Europe today. Two of the authors analyse contemporary debates on circumcision and investigate how Protestant preconceptions influence these debates. Finally, several authors deal with the complex question of how Protestant religion is related to modern Secularity: either as a point of departure for non-religion, or as a point of departure for a Protestant understanding of secularity.

Christian theologies today struggle to make themselves relevant and respected in public discussions. One reason is a tendency among theologians to restrict themselves to discussions among their own. In this way they seldom contribute to discussions and make claims that are heard as important for people not belonging to the world of faith and piety. This volume has a different goal. The intention is to bring updated and critical contributions to how theology can give substantial reflections relevant to a broader public. The volume takes its starting point from ongoing international discussions on the universal. From post-colonial and post-liberal positions one claim that universal claims are oppressive. There is a long history of how universal pretentions covered for white, male and European supremacy. For this reason one argues that only positionalities from particular position are able to give hope and future to oppressed people and environmental collapses. The contributions to this volume agree that there are toxic universalities that need to be strongly criticized. There are, however, also universalities that can defend the human and the nature. Scandinavian Creation Theology builds these universalities from life as given and pre-theoretical experiences. Here, there are potentialities for future non-toxic universalities.