Sociology of Religion: An Historical Introduction

by Roberto Cipriani (Editor)

The scientific approach to the study of religion predates sociology by two centuries. It arises from the need (perceived by figures as intellectually diverse as Galileo, Descartes, and Spinosa) to free religious studies from fideist and ideological claims. The classical authors mapped out the field; the project has continued successively down to contemporary schools of thought. This book aims at bridging the divide between European and North American scholars through a careful retrieval of their common theoretical and research interests and the adoption of an international perspective that goes beyond the framework of western theology. Cipriani provides a critical analysis of both classical thought and the contemporary currents in the field, together with a well-documented presentation of the most significant European and North American authors. While this historical introduction to sociology of religion offers a scientific perspective in depth, it is also a very readable text aimed both at experts and students. Rather than detach theories from the various authors who devised them, it offers brief intellectual biographies as a vehicle for articulating their achievements and failings. As a result, the interplay of reciprocal suggestions and influences becomes more visible. Moreover, the volume provides an exhaustive synoptic outline, with eight tables interspersed chronologically, and an ample bibliography that will help with further research.

Genres: Religion, Sociology

278 pages, Hardcover

First published December 31, 2000

Reviews

[Erika RS]

This book was accidentally listed on the book list for a course I took as an undergrad, so I bought it and never read it. However, I am a book enthusiast, so I kept it with the intention of someday reading it. The book is, in fact, a full out sociology book. It summarizes views of important sociologists of religion over the last however many years.

For the most part, the content was beyond my understanding. However, there were some parts that I both understood and found interesting. One of the first issues discussed in the book was the distinction between substantive and functional definitions of religion. Substantive definitions tend to focus on religious practices, the role of the supernatural, etc. Functional definitions tend to focus on religion as an institution in society.

Also interesting was the distinction between religiosity and religion. I find it hard to define exactly what the sociologists mean by religiousity; the best way I can think to put it is that religiosity is the personal, fluid aspect of the blob called religious belief while religion is the shared, systematic part. The distinction is interesting because it helps me understand part of the communication problems that arise when I try to talk about religious beliefs to people who were raised religious. They, in some approximate sense, started with religion and acquired religiosity while I see religion as something that should be put off without my own religiosity.

Finally, a minor point that bugged me about the book. In general, sociologists were introduced as first-name last-name and then consistently referred to as last-name. However, female sociologists were sometimes referred to as first-name last-name after their introduction. A minor point, certainly, but one that has always bugged me since I first noticed that people (including myself before then) tended to refer to male authors by their last names but female authors by their full names, even when there was no ambiguity.