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| {{Short description|Religion influenced by postmodernism}} | |||
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| '''Postmodern religion'''<ref>{{Cite book|last=Powell|first=Jim|url=https://books.google.com/books?id=sARFAwAAQBAJ|title=Postmodernism For Beginners|publisher=For Beginners LLC|year=1998|isbn=9781939994196|location=Danbury, CT|language=en-US|oclc=993610879|access-date=June 21, 2021}}</ref><ref>{{Cite web|last1=Ray|first1=Abruzzi|last2=McGandy|first2=Michael J.|date=2003|title=Postmodernism|url=http://www.enotes.com/science-religion-encyclopedia/postmodernism|url-status=dead|archive-url=https://archive.today/acgi|archive-date=July 31, 2012|access-date=December 27, 2010|website=eNotes|publisher=Encyclopedia of Science and Religion}}</ref> is any type of ] that is influenced by ] and ].<ref>{{cite journal |last=French |first=Rebecca Redwood |date=Spring 1999 |volume=41 |journal=Arizona Law Review |url=https://litigation-essentials.lexisnexis.com/webcd/app?action=DocumentDisplay&crawlid=1&doctype=cite&docid=41+Ariz.+L.+Rev.+49&srctype=smi&srcid=3B15&key=fbc9545ac51daae48431cbfbf8d24251 |title=From Yoder to Yoda: Models of Traditional, Modern, and Postmodern Religion in U.S. Constitutional Law |issue=49 |quote=Based on an analysis of the actual language used by the Supreme Court to characterize religion, this Article argues that the Court takes a common-sensical approach to each religion brought before it |at=(abstract)}}</ref><ref>{{Cite book |last=Patton |first=K |url=https://archive.org/details/magicstilldwells0000unse |title=A magic still dwells: comparative religion in the postmodern age |last2=Ray |first2=B. |publisher=University of California Press |year=2008 |isbn=9780520219717 |location=Berkeley, California |pages=199 |lccn=99031468}}</ref> Examples of religions that may be interpreted using postmodern philosophy include ],<ref>{{Cite journal |last=Stuvland |first=Aaron |date=12 August 2010 |title=The Emerging Church and Global Civil Society: Postmodern Christianity as a Source for Global Values |url=https://academic.oup.com/jcs/article-abstract/52/2/203/781885 |journal=Journal of Church & State |volume=52 |issue=2 |pages=203–231 |issn=0021-969X |eissn=2040-4867 |via=Oxford University Press}}</ref> Postmodern Neopaganism,<ref>{{Cite journal|last=Saunders|first=Robert A.|date=2013|title=Pagan places: Towards a religiogeography of neopaganism|url=http://journals.sagepub.com/doi/10.1177/0309132512473868|journal=Progress in Human Geography|language=en|volume=37|issue=6|pages=786–810|doi=10.1177/0309132512473868|s2cid=144552852|issn=0309-1325}}</ref> and Postmodern Buddhism.<ref>On Deconstructing Life-Worlds: Buddhism, Christianity, Culture (Atlanta: Scholars Press of American Academy of Religion, 1997; Oxford: Oxford University Press, 2000; {{ISBN|0-7885-0295-6}}, cloth, {{ISBN|0-7885-0296-4}}, pbk</ref> Postmodern religion is not an attempt to banish religion from the public sphere; rather, it is a philosophical approach to religion that critically considers orthodox assumptions (that may reflect power differences in society rather than universal truths).<ref name="Clarke">Clarke, Peter (2009). ''The Oxford Handbook of the sociology of religion''. Oxford University Press. Page 306. {{ISBN|9780199588961}}</ref> Postmodern religious systems of thought view realities as ], ], and dependent on the individual's ]. Postmodern interpretations of religion acknowledge and value a multiplicity of diverse interpretations of truth, being, and ways of seeing. There is a rejection of sharp distinctions and global or dominant ] in postmodern religion, and this reflects one of the core principles<ref>Lévi-Strauss, Claude. ''Structural Anthropology''. Trans. Claire Jacobson and Brooke Grundfest Schoepf (First published New York: Basic Books, 1963; New York: Anchor Books Ed., 1967), 324.</ref> of postmodern philosophy. A postmodern interpretation of religion emphasises the key point that religious truth is highly individualistic, subjective, and resides within the individual.<ref>{{Cite web |last=Skeptic |date=2010-08-25 |title=10-08-25 |url=https://www.skeptic.com/eskeptic/10-08-25/ |access-date=2024-10-05 |website=Skeptic |language=en-US}}</ref> | |||
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| A '''postmodern religion'''<ref>Powell, Jim (1998). "Postmodernism For Beginners" (ISBN 978-1-934389-09-6)</ref> can be defined as any type of ] that is influenced or shaped by ] and postmodern philosophies.<ref>Patton, K and Ray,B (2008) A Magic Still Dwells: Comparative Religion in the Postmodern Age, University of California Press, Berkeley</ref> Examples of religions that may be interpreted using postmodern philosophy include ],<ref>Oxford University Press - Journals - Aaron Stuvland http://jcs.oxfordjournals.org/content/early/2010/08/12/jcs.csq055.extract</ref> Postmodern Neopaganism and ].<ref>On Deconstructing Life-Worlds: Buddhism, Christianity, Culture (Atlanta: Scholars Press of American Academy of Religion, 1997; Oxford: Oxford University Press, 2000; ISBN 0-7885-0295-6, cloth, ISBN 0-7885-0296-4, pbk</ref> Postmodern religious systems of thought view realities as plural and ] and dependent on the individual's ]. They acknowledge and value a multiplicity of diverse interpretations of truth, being and ways of seeing.<ref>Linda Woodhead, Religions in the Modern World (Routledge, 2002), pp. 186</ref> There is a rejection of sharp distinctions and global or dominant ] by followers of postmodern religion and this reflects one of the core principles<ref>Lévi-Strauss, Claude. Structural Anthropology. Trans. Claire Jacobson and Brooke Grundfest Schoepf (First published New York: Basic Books, 1963; New York: Anchor Books Ed., 1967), 324.</ref> of postmodern philosophy. A postmodern interpretation of religion emphasises the key point that religious truth is highly individualistic, subjective and resides within the individual.<ref>Eve, Raymond Wiccans vs. Creationists: An Empirical Study of How Two Systems of Belief Differ, The University of Texas http://www.skeptic.com/eskeptic/10-08-25/</ref> | |||
| ==Eclecticism and non-dogmatic theology== | ==Eclecticism and non-dogmatic theology== | ||
| According to ], society is in a state of constant change. There is no absolute version of reality, no absolute truths. Postmodern religion strengthens the perspective of the individual and weakens the strength of institutions and religions that deal with objective realities. Postmodern religion considers that there are no universal religious truths or laws. Rather, reality is shaped by social, historical, and cultural contexts according to the individual, place, and/or time. Individuals may seek to draw ] on diverse religious beliefs, practices, and rituals in order to incorporate these into their own religious worldview. | |||
| In Japan, ] and ] ideas are woven together and |
In Japan, ] and ] ideas are woven together and coexist. Some people who practice ] may be ] in their approach. Syncretism occurs among the ].<ref>{{Cite web |title=BBC - Religions - Atheism: Postmodernism |url=https://www.bbc.co.uk/religion/religions/atheism/types/postmodernism.shtml |access-date=2024-09-16 |website=www.bbc.co.uk |language=en-GB}}</ref> Similarly, versions of ]<ref>Hatcher, B. (1999). ''Eclecticism and Modern Hindu Discourse''. Oxford University Press USA. {{ISBN|9780195125382}}</ref> and ]<ref name="Lewis, James 1996 page 46">Lewis, James (1996). ''Magic religion and Modern Witchcraft''. New York University Press. Page 46: "While pre-modern themes form the foundation for this movement it is the manner that such themes are reworked to be appropriate in the contemporary context that form the greatest relevance to the significance of Witchcraft as a postmodern form of spirituality".</ref> may also be interpreted from a postmodern perspective. A postmodern religion can be non-dogmatic, syncretic, and eclectic: in drawing from various faiths and traditions, postmodern religion challenges the notion of absolute truth. | ||
| A postmodern interpretation of religion emphasizes the importance of questioning and considering historical bias when studying religion from a historical perspective. For example, doctoral studies in religion at ] emphasise studying religion using wider contexts of history and ]. It is these "wider contexts" that make religion a valid subject of postmodern contemplation.<ref>{{Cite book |last=Patton |first=Kimberley C |url=https://archive.org/details/magicstilldwells0000unse |title=A magic still dwells: comparative religion in the postmodern age |date=2000 |publisher=University of California Press |others=Internet Archive |isbn=978-0-520-21971-7 |location=Berkeley, California |lccn=99031468}}</ref> Studies of religion are often approached from a historical perspective. A postmodern interpretation of a religion acknowledges that history can be represented in an inherently biased way, reinforcing the mainstream ] of those in power. | |||
| ==Historical bias and versions of truth== | |||
| ⚫ | |||
| ==Versions of truth== | |||
| ⚫ | ==Appeal to marginalized groups |
||
| ⚫ | Postmodern religion acknowledges and accepts different versions of truth. For example, ]s, beliefs and practices can be invented, transformed, created and reworked based on constantly shifting and changing realities, individual preferences, ]s, ]s, ]s, rituals and cultural values and beliefs. Individuals who interpret religion using postmodern philosophy may draw from the histories of various cultures to inform their religious beliefs - they may question, reclaim, challenge and critique representations of religion in history based on the theories of postmodernism, which acknowledge that realities are diverse, subjective and depend on the individual's interests and interpretations.<ref>{{Cite book |last=Heelas |first=Paul |url=https://books.google.com/books?id=DvNStjceR-YC |title=Religion, Modernity and Postmodernity |date=1998-07-07 |publisher=Wiley |isbn=978-0-631-19848-2 |language=en}}</ref> | ||
| ⚫ | Members of groups in society who face ] or who are ], such as |
||
| ⚫ | ==Appeal to marginalized groups== | ||
| ==Postmodernist religious interpretations== | |||
| ⚫ | Members of groups in society who face ] or who are ], such as ], the ], or ] groups, may be drawn to postmodern religious thinking. For example, the interpretation of Christianity from a postmodern perspective offers the potential for groups in society, such as the gay community or women, the ability to connect with a version of reality or truth that does not exclude or marginalize them. A postmodern interpretation of religion may focus on considering a religion without orthodox assumptions (that may reflect power differences in society rather than universal truths).<ref name=Clarke/> In ], a postmodern approach to Neopaganism involves challenging or reclaiming mainstream versions of reality and truth that may be more inclusive of women.<ref name="Raphael">{{cite journal |surname=Raphael |given=Melissa |date=April 1998 |title=Goddess Religion, Postmodern Jewish Feminism, and the Complexity of Alternative Religious Identities |journal=] |volume=1 |issue=2 |pages=198–215 |doi=10.1525/nr.1998.1.2.198 |url=https://online.ucpress.edu/nr/article-abstract/1/2/198/70030/Goddess-Religion-Postmodern-Jewish-Feminism-and?redirectedFrom=PDF |url-access=registration}}<br>"This paper argues that Jewish Goddess feminism illustrates the complexity of alternative religious identities and their fluid, ambiguous, and sometimes intimate historical, cultural, and religious connections to mainstream religious identities. While Jewish Goddess feminists find contemporary Judaism theologically and politically problematic, thealogy (feminist discourse on the Goddess and the divinity of femaleness) can offer them precisely the sacralization of female generativity that mainstream Judaism cannot."</ref> Minority groups and the socially or economically disadvantaged may be drawn to follow a postmodern approach to religion because of the way that postmodern philosophy empowers the individual and provides an "emancipatory framework"<ref>Patricia M. Mcdonough, Peter Mclaren (1996). , ''Harvard Educational Review'', Summer 1996 Issue</ref> with which to challenge mainstream ideologies or dominant power structures. | ||
| ===Postmodern interpretations of Neopaganism=== | |||
| ]<ref name="Lewis, James 1996 page 46"/> is often approached and interpreted from a postmodern perspective. A Postmodern Religion is non-dogmatic,], ], draws from various ] and ] and challenges the notion of absolute truths. | |||
| Postmodern interpretations of Wicca<ref>Patridge, Christopher. "Alternative Spiritualities, New Religions, and the Reenchantment of the West", in James Lewis (ed.), The Oxford Handbook of New Religious Movements (2004)"Neopagan in this text refers to Wicca and Witchcraft</ref><ref>Lewis, James (1996) ''Magic religion and Modern Witchcraft'' New York University Press - page 46 ...While premodern themes form the foundation for this movement it is the manner that such themes are reworked to be appropriate in the contemporary context that form the greatest relevance to the significance of Witchcraft as a postmodern form of spirituality</ref><ref>Carpenter, Dennis. "Emergent Nature Spirituality: An Examination of the Major Spiritual Contours of the Contemporary Pagan Worldview", in James Lewis (ed.), Magical Religion and Modern Witchcraft (1996) ''in this text, Neopagan specifically means Witch and Wiccan''</ref>is an interpretation of Wicca using postmodern philosophies. It is a postmodern religion that is defined by a ] and ] approach. Postmodern interpretations of ] often lead to the practitioner adopting a more ] approach, because the very nature of postmodern theory involves the acceptance of many versions of truth and reality. ] is the most widely adapted form of Wicca in America today<ref>Smith, Diane Wicca and Witchcraft for Dummies</ref> and the core philosophies of postmodern thinking are often<ref>Patridge, Christopher. "Alternative Spiritualities, New Religions, and the Reenchantment of the West", in James Lewis (ed.), The Oxford Handbook of New Religious Movements (2004)</ref><ref>Anderson, Walter Truett. "Four Ways to Be Absolutely Right", in Anderson (ed.), The Truth About the Truth: De-confusing and Re-constructing the Postmodern World (1995)</ref><ref>Fisher, Amber Journal of Western Mystery Tradition, Vol. 1 http://www.jwmt.org/v1n6/editorial.html</ref> used in order to form an interpretation of Wicca that is highly individual and characterized by the subjective questioning of reality and truth. ] draws from, adapts, challenges and adopts a wider range of religious beliefs and perspectives, such as ], ], ] and ]. In contrast, a postmodern interpretation of Wicca may draw more specifically from ] and ] Movements such as ], ] and ].<ref>Raphael, Melissa (April 1998) Goddess Religion, Postmodern Jewish Feminism, and the Complexity of Alternative Religious Identities Nova Religio, Vol. 1, No. 2, Pages 198–215 (abstract can be found at: Caliber: University of California Press)</ref>Postmodern theory is increasing and shaping many aspects of society, including politics, religion, philosophy and law{{citation needed|date=December 2010}}. Postmodern interpretations of Wicca differ from Modernist interpretations because postmodern interpretations of Wicca tend to be context driven, egalitarian, immanent and experiential whereas modernist interpretations may be defined as hierarchical, cognitive, transcendent or more evidence based.<ref>Werner, Michael "Ecofeminism, Neopaganism, and the Gaia Movement in the Postmodern Age", in Humanism Today, vol. 7 (1992)</ref> Both perspectives are valid and important interpretations of Wicca as a religious movement. Wicca is the most widely practiced and adapted form of Neopaganism.{{citation needed|date=December 2010}} According to postmodern theory, this positions Wicca as the dominant, mainstream ideology of the religious movement, ]. For example, In her Introduction to ''Pagan Studies'', Barbara Davies comments that ],{{citation needed|date=December 2010}} the largest publisher of Wiccan and Neopagan titles, prefers its books to use "Wicca" as opposed to "Paganism". Because Wicca is the primary and most widely adopted tradition of Neopaganism,{{citation needed|date=December 2010}} the ideological values and beliefs of this tradition have a strong impact{{citation needed|date=December 2010}} on the entire Neopagan movement. Critical analysis of academic texts from a postmodern perspective reveal that Wicca is often represented in literature and research as being underpinned by discourses of ].<ref>Eilberg-Schwartz, Howard. “Witches of the West: Neopaganism and Goddess Worship as Enlightenment Religions”, Journal of Feminist Studies in Religion, vol. 5, no. 1 (1989)</ref> A Postmodern interpretation of Wicca(as the dominant ideology) may challenge, reinvent, adopt and adapt the dominant modernist discourses in order to create an alternative, postmodern version of truth and reality (and of the religion). | |||
| ==Postmodern interpretations of religion== | |||
| Some people who practice ] may be syncretic in their approach and this is suggestive of a postmodern interpretation of Buddhism, ] occurs among the ], for example, Buddhism is practiced by adherents alongside many other religious traditions- including ], ], ], ], ], and ]- in regions such as East and Southeast Asia.<ref>{{cite web|url=http://academic.brooklyn.cuny.edu/core9/phalsall/texts/lopez.html |title=Chinese Cultural Studies: The Spirits of Chinese Religion |publisher=Academic.brooklyn.cuny.edu |date= |accessdate=2010-08-25}}</ref><ref>{{Dead link|date=August 2010}}</ref><ref>{{cite web|url=http://www.travelchinaguide.com/intro/religion |title=Religions and Beliefs in China |publisher=Travelchinaguide.com |date= |accessdate=2010-08-25}}</ref><ref>{{cite web|url=http://www.sacu.org/religion.html |title=SACU Religion in China |publisher=Sacu.org |date= |accessdate=2010-08-25}}</ref><ref>{{cite web|url=http://www.index-china.com/index-english/people-religions-s.html |title=Index-China Chinese Philosophies and religions |publisher=Index-china.com |date= |accessdate=2010-08-25}}</ref><ref>{{cite web|url=http://www.askasia.org/teachers/essays/essay.php?no=16 |title=Buddhism in China |publisher=AskAsia |date= |accessdate=2010-08-25}}</ref><ref>{{cite web|url=http://www.globaled.org/curriculum/china/bessay1.htm |title=Buddhism And Its Spread Along The Silk Road |publisher=Globaled.org |date= |accessdate=2010-08-25}}</ref> | |||
| ===Christianity=== | |||
| {{main|Postmodern Christianity}} | |||
| Interpreting ] using theories of postmodernism usually involves finding the balance between acknowledging pluralism, a plurality of views and historical influence on doctrine, and avoiding the extremes of postmodernism. Christian philosopher John Riggs proposes that postmodernism and Christianity have much to offer each other. He asserts that Christians who have adopted elements of postmodern thinking still need to acknowledge that some notions of reality need to be fixed and real in order to have "meaningful claims about vital topics such as ethics and God".<ref>Riggs, J. (2003). ''Postmodern Christianity: Doing Theology in the Contemporary World'', pp. ix-x. Trinity Press International. {{ISBN|978-1-56338-364-9}}</ref> An example of a specific religious movement that uses postmodern thinking is the ]. | |||
| ===Neopaganism=== | |||
| ] can be interpreted from a postmodern perspective.<ref name="Lewis, James 1996 page 46"/> Postmodern religion can be non-dogmatic, syncretic, eclectic, and draw from various faiths and traditions and challenges the notion of absolute truths. Wicca, the largest tradition of Neopaganism, can be interpreted using postmodern philosophies.<ref>Lewis, James (1996). ''Magic religion and Modern Witchcraft''. New York University Press. Page 46, "... While premodern themes form the foundation for this movement it is the manner that such themes are reworked to be appropriate in the contemporary context that form the greatest relevance to the significance of Witchcraft as a postmodern form of spirituality". {{ISBN|9780791428900}}</ref> Postmodern interpretations of Wicca often lead to the practitioner adopting a more eclectic approach, because the very nature of postmodern theory involves the acceptance of many versions of truth and reality.<ref>{{Cite journal|last=Sorea|first=Daniela|date=2013|title=Two Particular Expressions of Neo-Paganism|journal=Bulletin of the Transilvania University of Brasov. Series VII: Social Sciences. Law|volume=6|pages=29–40|via=EBSCOhost}}</ref> | |||
| ] is the most widely adapted form of ] in America today<ref>{{Cite book |last=Smith |first=Diane |title=Wicca and Witchcraft For Dummies |date=July 29, 2005 |publisher=Wiley |isbn=9780764578342}}</ref> and the core philosophies of postmodern thinking are often<ref>Patridge, Christopher. "Alternative Spiritualities, New Religions, and the Reenchantment of the West", in James Lewis (ed.), ''The Oxford Handbook of New Religious Movements'' (2004)</ref><ref>Anderson, Walter Truett. "Four Ways to Be Absolutely Right", in Anderson (ed.), ''The Truth About the Truth: De-confusing and Re-constructing the Postmodern World'' (1995)</ref><ref></ref> used in order to form an interpretation of Wicca that is highly individual and characterized by the subjective questioning of reality and truth. This version of Wicca may draw eclectically from, adapt, challenge, and adopt a wider range of religious beliefs and perspectives, such as ], ], ], ], and ] movements such as ], ], and ].<ref name="Raphael" /> | |||
| Postmodern interpretations of Wicca tend to be context driven, egalitarian, immanent and experiential.<ref>Werner, Michael. "Ecofeminism, Neopaganism, and the Gaia Movement in the Postmodern Age", ''Humanism Today'', vol. 7 (1992)</ref> Academic texts often represent Wicca in literature and research as a specific tradition that is underpinned by discourses of modernism.<ref>Eilberg-Schwartz, Howard. “Witches of the West: Neopaganism and Goddess Worship as Enlightenment Religions”, ''Journal of Feminist Studies in Religion'', vol. 5, no. 1 (1989)</ref> | |||
| ==Postmodern spirituality== | |||
| Postmodern spirituality refers to new forms of spirituality in the contexts of postmodern societies in a globalised world. Former universalistic worldviews of modernity become contested, old explanations and certainties questioned.<ref>{{Cite journal|last=Motak|first=Dominika|date=2009-01-01|title=Postmodern spirituality and the culture of individualism|url=https://journal.fi/scripta/article/view/67348|journal=Scripta Instituti Donneriani Aboensis|volume=21|pages=149–161|doi=10.30674/scripta.67348|issn=2343-4937|doi-access=free}}</ref><ref>{{Cite journal|last=Jankowski|first=Peter J.|date=2002|title=Postmodern Spirituality: Implications for Promoting Change|url=https://onlinelibrary.wiley.com/doi/10.1002/j.2161-007X.2002.tb00224.x|journal=Counseling and Values|language=en|volume=47|issue=1|pages=69–79|doi=10.1002/j.2161-007X.2002.tb00224.x}}</ref> | |||
| == See also == | |||
| * ] | |||
| == References == | == References == | ||
| {{Lacking ISBN|date=December 2010}} | |||
| <!--- See http://en.wikipedia.org/Wikipedia:Footnotes on how to create references using <ref></ref> tags which will then appear here automatically --> | |||
| {{Reflist|2}} | {{Reflist|2}} | ||
| ==Further reading== | |||
| <!--- Categories ---> | |||
| * Ahlbäck, Tore (ed.) (2009): ''Postmodern spirituality''. (based on papers read at the Symposium on Postmodern Spirituality, held at Åbo, Finland, on 11–13 June 2008) | |||
| * Benedikter, Roland (2006): ''Postmodern spirituality. A dialogue in five parts - Part V: Can Only A God Save Us? Postmodern Proto-Spirituality And The Current Global Turn To Religion''. () | |||
| * Dunn, Patrick (2005): ''Postmodern Magic: The Art of Magic in the Information Age''. St. Paul | |||
| * ] (1988): ''Spirituality and society: postmodern visions.'' Albany. | |||
| * ] (1989): ''God and religion in the postmodern world: essays in postmodern theology.'' New York | |||
| * Hart, Kevin (ed.) (2005): ''The experience of God. A postmodern response''. New York. | |||
| * King, Ursula (1998): "Spirituality in a postmodern age: faith and praxis in new contexts". In: King, Ursula (ed.) (1998): ''Faith and Praxis in a Postmodern Age.'' London. | |||
| * Muldoon, Tim (2005): ''Postmodern spirituality and the Ignatian Fundamentum.'' ()() | |||
| {{DEFAULTSORT:Postmodern Religion}} | {{DEFAULTSORT:Postmodern Religion}} | ||
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Latest revision as of 22:05, 15 January 2025
Religion influenced by postmodernismPostmodern religion is any type of religion that is influenced by postmodernism and postmodern philosophies. Examples of religions that may be interpreted using postmodern philosophy include Postmodern Christianity, Postmodern Neopaganism, and Postmodern Buddhism. Postmodern religion is not an attempt to banish religion from the public sphere; rather, it is a philosophical approach to religion that critically considers orthodox assumptions (that may reflect power differences in society rather than universal truths). Postmodern religious systems of thought view realities as plural, subjective, and dependent on the individual's worldview. Postmodern interpretations of religion acknowledge and value a multiplicity of diverse interpretations of truth, being, and ways of seeing. There is a rejection of sharp distinctions and global or dominant metanarratives in postmodern religion, and this reflects one of the core principles of postmodern philosophy. A postmodern interpretation of religion emphasises the key point that religious truth is highly individualistic, subjective, and resides within the individual.
Eclecticism and non-dogmatic theology
According to postmodern philosophy, society is in a state of constant change. There is no absolute version of reality, no absolute truths. Postmodern religion strengthens the perspective of the individual and weakens the strength of institutions and religions that deal with objective realities. Postmodern religion considers that there are no universal religious truths or laws. Rather, reality is shaped by social, historical, and cultural contexts according to the individual, place, and/or time. Individuals may seek to draw eclectically on diverse religious beliefs, practices, and rituals in order to incorporate these into their own religious worldview.
In Japan, Shinto and Buddhist ideas are woven together and coexist. Some people who practice Buddhism may be syncretic in their approach. Syncretism occurs among the Eastern religions. Similarly, versions of Hinduism and Neopaganism may also be interpreted from a postmodern perspective. A postmodern religion can be non-dogmatic, syncretic, and eclectic: in drawing from various faiths and traditions, postmodern religion challenges the notion of absolute truth.
A postmodern interpretation of religion emphasizes the importance of questioning and considering historical bias when studying religion from a historical perspective. For example, doctoral studies in religion at Harvard emphasise studying religion using wider contexts of history and comparative studies. It is these "wider contexts" that make religion a valid subject of postmodern contemplation. Studies of religion are often approached from a historical perspective. A postmodern interpretation of a religion acknowledges that history can be represented in an inherently biased way, reinforcing the mainstream ideologies of those in power.
Versions of truth
Postmodern religion acknowledges and accepts different versions of truth. For example, rituals, beliefs and practices can be invented, transformed, created and reworked based on constantly shifting and changing realities, individual preferences, myths, legends, archetypes, rituals and cultural values and beliefs. Individuals who interpret religion using postmodern philosophy may draw from the histories of various cultures to inform their religious beliefs - they may question, reclaim, challenge and critique representations of religion in history based on the theories of postmodernism, which acknowledge that realities are diverse, subjective and depend on the individual's interests and interpretations.
Appeal to marginalized groups
Members of groups in society who face discrimination or who are marginalized, such as women, the gay community, or ethnic minority groups, may be drawn to postmodern religious thinking. For example, the interpretation of Christianity from a postmodern perspective offers the potential for groups in society, such as the gay community or women, the ability to connect with a version of reality or truth that does not exclude or marginalize them. A postmodern interpretation of religion may focus on considering a religion without orthodox assumptions (that may reflect power differences in society rather than universal truths). In Semitic Neopaganism, a postmodern approach to Neopaganism involves challenging or reclaiming mainstream versions of reality and truth that may be more inclusive of women. Minority groups and the socially or economically disadvantaged may be drawn to follow a postmodern approach to religion because of the way that postmodern philosophy empowers the individual and provides an "emancipatory framework" with which to challenge mainstream ideologies or dominant power structures.
Postmodern interpretations of religion
Christianity
Main article: Postmodern ChristianityInterpreting Christianity using theories of postmodernism usually involves finding the balance between acknowledging pluralism, a plurality of views and historical influence on doctrine, and avoiding the extremes of postmodernism. Christian philosopher John Riggs proposes that postmodernism and Christianity have much to offer each other. He asserts that Christians who have adopted elements of postmodern thinking still need to acknowledge that some notions of reality need to be fixed and real in order to have "meaningful claims about vital topics such as ethics and God". An example of a specific religious movement that uses postmodern thinking is the Emerging Church.
Neopaganism
Neopaganism can be interpreted from a postmodern perspective. Postmodern religion can be non-dogmatic, syncretic, eclectic, and draw from various faiths and traditions and challenges the notion of absolute truths. Wicca, the largest tradition of Neopaganism, can be interpreted using postmodern philosophies. Postmodern interpretations of Wicca often lead to the practitioner adopting a more eclectic approach, because the very nature of postmodern theory involves the acceptance of many versions of truth and reality.
Eclectic Wicca is the most widely adapted form of Wicca in America today and the core philosophies of postmodern thinking are often used in order to form an interpretation of Wicca that is highly individual and characterized by the subjective questioning of reality and truth. This version of Wicca may draw eclectically from, adapt, challenge, and adopt a wider range of religious beliefs and perspectives, such as Buddhism, Shintoism, Druidism, Hinduism, and Goddess movements such as Dianic Wicca, Celtic Wicca, and Semitic Neopaganism.
Postmodern interpretations of Wicca tend to be context driven, egalitarian, immanent and experiential. Academic texts often represent Wicca in literature and research as a specific tradition that is underpinned by discourses of modernism.
Postmodern spirituality
Postmodern spirituality refers to new forms of spirituality in the contexts of postmodern societies in a globalised world. Former universalistic worldviews of modernity become contested, old explanations and certainties questioned.
See also
References
 | This article lacks ISBNs for the books listed. Please help add the ISBNs or run the citation bot. (December 2010) |
- Powell, Jim (1998). Postmodernism For Beginners. Danbury, CT: For Beginners LLC. ISBN 9781939994196. OCLC 993610879. Retrieved June 21, 2021.
- Ray, Abruzzi; McGandy, Michael J. (2003). "Postmodernism". eNotes. Encyclopedia of Science and Religion. Archived from the original on July 31, 2012. Retrieved December 27, 2010.
- French, Rebecca Redwood (Spring 1999). "From Yoder to Yoda: Models of Traditional, Modern, and Postmodern Religion in U.S. Constitutional Law". Arizona Law Review. 41 (49). (abstract).
Based on an analysis of the actual language used by the Supreme Court to characterize religion, this Article argues that the Court takes a common-sensical approach to each religion brought before it
- Patton, K; Ray, B. (2008). A magic still dwells: comparative religion in the postmodern age. Berkeley, California: University of California Press. p. 199. ISBN 9780520219717. LCCN 99031468.
- Stuvland, Aaron (12 August 2010). "The Emerging Church and Global Civil Society: Postmodern Christianity as a Source for Global Values". Journal of Church & State. 52 (2): 203–231. eISSN 2040-4867. ISSN 0021-969X – via Oxford University Press.
- Saunders, Robert A. (2013). "Pagan places: Towards a religiogeography of neopaganism". Progress in Human Geography. 37 (6): 786–810. doi:10.1177/0309132512473868. ISSN 0309-1325. S2CID 144552852.
- On Deconstructing Life-Worlds: Buddhism, Christianity, Culture (Atlanta: Scholars Press of American Academy of Religion, 1997; Oxford: Oxford University Press, 2000; ISBN 0-7885-0295-6, cloth, ISBN 0-7885-0296-4, pbk
- ^ Clarke, Peter (2009). The Oxford Handbook of the sociology of religion. Oxford University Press. Page 306. ISBN 9780199588961
- Lévi-Strauss, Claude. Structural Anthropology. Trans. Claire Jacobson and Brooke Grundfest Schoepf (First published New York: Basic Books, 1963; New York: Anchor Books Ed., 1967), 324.
- Skeptic (2010-08-25). "10-08-25". Skeptic. Retrieved 2024-10-05.
- "BBC - Religions - Atheism: Postmodernism". www.bbc.co.uk. Retrieved 2024-09-16.
- Hatcher, B. (1999). Eclecticism and Modern Hindu Discourse. Oxford University Press USA. ISBN 9780195125382
- ^ Lewis, James (1996). Magic religion and Modern Witchcraft. New York University Press. Page 46: "While pre-modern themes form the foundation for this movement it is the manner that such themes are reworked to be appropriate in the contemporary context that form the greatest relevance to the significance of Witchcraft as a postmodern form of spirituality".
- Patton, Kimberley C (2000). A magic still dwells: comparative religion in the postmodern age. Internet Archive. Berkeley, California: University of California Press. ISBN 978-0-520-21971-7. LCCN 99031468.
- Heelas, Paul (1998-07-07). Religion, Modernity and Postmodernity. Wiley. ISBN 978-0-631-19848-2.
- ^ Raphael, Melissa (April 1998). "Goddess Religion, Postmodern Jewish Feminism, and the Complexity of Alternative Religious Identities". Nova Religio. 1 (2): 198–215. doi:10.1525/nr.1998.1.2.198.
"This paper argues that Jewish Goddess feminism illustrates the complexity of alternative religious identities and their fluid, ambiguous, and sometimes intimate historical, cultural, and religious connections to mainstream religious identities. While Jewish Goddess feminists find contemporary Judaism theologically and politically problematic, thealogy (feminist discourse on the Goddess and the divinity of femaleness) can offer them precisely the sacralization of female generativity that mainstream Judaism cannot." - Patricia M. Mcdonough, Peter Mclaren (1996). "Postmodern Studies of Gay and Lesbian Lives in Academia", Harvard Educational Review, Summer 1996 Issue
- Riggs, J. (2003). Postmodern Christianity: Doing Theology in the Contemporary World, pp. ix-x. Trinity Press International. ISBN 978-1-56338-364-9
- Lewis, James (1996). Magic religion and Modern Witchcraft. New York University Press. Page 46, "... While premodern themes form the foundation for this movement it is the manner that such themes are reworked to be appropriate in the contemporary context that form the greatest relevance to the significance of Witchcraft as a postmodern form of spirituality". ISBN 9780791428900
- Sorea, Daniela (2013). "Two Particular Expressions of Neo-Paganism". Bulletin of the Transilvania University of Brasov. Series VII: Social Sciences. Law. 6: 29–40 – via EBSCOhost.
- Smith, Diane (July 29, 2005). Wicca and Witchcraft For Dummies. Wiley. ISBN 9780764578342.
- Patridge, Christopher. "Alternative Spiritualities, New Religions, and the Reenchantment of the West", in James Lewis (ed.), The Oxford Handbook of New Religious Movements (2004)
- Anderson, Walter Truett. "Four Ways to Be Absolutely Right", in Anderson (ed.), The Truth About the Truth: De-confusing and Re-constructing the Postmodern World (1995)
- Fisher, Amber. Journal of Western Mystery Tradition, Vol. 1
- Werner, Michael. "Ecofeminism, Neopaganism, and the Gaia Movement in the Postmodern Age", Humanism Today, vol. 7 (1992)
- Eilberg-Schwartz, Howard. “Witches of the West: Neopaganism and Goddess Worship as Enlightenment Religions”, Journal of Feminist Studies in Religion, vol. 5, no. 1 (1989)
- Motak, Dominika (2009-01-01). "Postmodern spirituality and the culture of individualism". Scripta Instituti Donneriani Aboensis. 21: 149–161. doi:10.30674/scripta.67348. ISSN 2343-4937.
- Jankowski, Peter J. (2002). "Postmodern Spirituality: Implications for Promoting Change". Counseling and Values. 47 (1): 69–79. doi:10.1002/j.2161-007X.2002.tb00224.x.
Further reading
- Ahlbäck, Tore (ed.) (2009): Postmodern spirituality. (based on papers read at the Symposium on Postmodern Spirituality, held at Åbo, Finland, on 11–13 June 2008)
- Benedikter, Roland (2006): Postmodern spirituality. A dialogue in five parts - Part V: Can Only A God Save Us? Postmodern Proto-Spirituality And The Current Global Turn To Religion. (online)
- Dunn, Patrick (2005): Postmodern Magic: The Art of Magic in the Information Age. St. Paul
- Griffin, David Ray (1988): Spirituality and society: postmodern visions. Albany.
- Griffin, David Ray (1989): God and religion in the postmodern world: essays in postmodern theology. New York
- Hart, Kevin (ed.) (2005): The experience of God. A postmodern response. New York.
- King, Ursula (1998): "Spirituality in a postmodern age: faith and praxis in new contexts". In: King, Ursula (ed.) (1998): Faith and Praxis in a Postmodern Age. London.
- Muldoon, Tim (2005): Postmodern spirituality and the Ignatian Fundamentum. (short review)(full text)