By J.A. van der Ven
Drawing on old inisights, systematic reflections and empirical facts, this ebook bargains a noticeable realizing of the complicated dating among faith and human rights and of the empirical influence of Christianity and Islam at the attitudes t
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Yet religious density is extremely high. 79 Does all this mean that the economic paradigm is totally worthless? No, that would not be true. One can cite countries where it does have limited validity, as in Africa and Latin America where the independent churches are experiencing turbulent growth. Even though the two continents differ greatly – in Africa they are reacting against pagan society, while in Latin America they spring from Christian soil – there are parallels, most notably that their members are living in situations of economic poverty, political oppression, social uprootedness, and cultural alienation.
2, P. Lang, New York 1987. 60 R. Stark & R. Finke, Acts of Faith: Explaining the Human Side of Religion, University of California Press, Berkeley 2000, 84. 61 Stark & Finke, Acts, op. , 88–96. 62 Stark & Finke, Acts, op. , 106–113. varieties of religious weakness and strength 35 dated by the state lack efficiency and efficacy, hence fail to attract religious clientele. This insight tallies, it is said, with the empirical fact that there is considerable religious faith in Europe but little church involvement.
From the other systems’ point of view, secularisation means their emancipation from the religious system. From the religious point of view, it means that religion has less influence over these systems. 40 In this age-long process of functional differentiation, the focus of the various systems was no longer on religious or moral issues but on rationality. This rationality was not what Weber called Wertrationalitat, but Zweckrationalität, characterised by an emphasis on cause-effect and means-ends relations and on efficiency and efficacy.