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An investigation into the phenomena and practices of spiritual ...

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church concretised <strong>the</strong> ideas <strong>of</strong> religious conflict <strong>and</strong> competition in contemporary society,<strong>and</strong> provided <strong>the</strong> vocabulary with which many white liberals in <strong>the</strong> UK saw BlackPentecostal churches as “sects” who had somehow to be enticed <strong>into</strong> mainstream churchlife.Weber (1968) suggests that, even if religious experience is inexplicable for <strong>the</strong> “religiouslyunmusical‟, none<strong>the</strong>less an objective underst<strong>and</strong>ing <strong>of</strong> religion as an independent force insociety is possible. He goes fur<strong>the</strong>r to suggest that <strong>the</strong> rise <strong>of</strong> Protestantism can helpexplain, ra<strong>the</strong>r than as Marx argues, just reflect <strong>the</strong> development <strong>of</strong> capitalism. Durkheim,too, discusses religion as an independent social force underpinning law, morality <strong>and</strong> socialjustice. Jones (2002) tries to make <strong>the</strong>se writers relevant to <strong>the</strong>ology <strong>and</strong> show that suchsociological work can inform preaching, examining issues such as types <strong>of</strong> prophecy, ideas<strong>of</strong> charisma or <strong>spiritual</strong> power. They are equally fundamental to underst<strong>and</strong>ing <strong>of</strong> howreligious institutions shape fundamental ideas about well-being,or health. Durkheimproposes that religion is <strong>the</strong> moral thread that holds society toge<strong>the</strong>r although morality forone group may differ from ano<strong>the</strong>r group‟s underst<strong>and</strong>ing (cf Collinson 2006, Hill, 1973).Durkheim underst<strong>and</strong>ings <strong>of</strong> <strong>the</strong> functions <strong>of</strong> religious ceremonies <strong>and</strong> rituals inestablishing <strong>the</strong> collective consciousness, or sense <strong>of</strong> community provides a different way<strong>of</strong> thinking about religion to that <strong>of</strong> ei<strong>the</strong>r Weber or Marx. Where <strong>the</strong> latter both seereligion as something that might be ei<strong>the</strong>r present or absent in society, Durkheim sees„religion‟ as <strong>the</strong> name <strong>of</strong> that set <strong>of</strong> beliefs, norms <strong>and</strong> rituals which is required for anysociety to hold toge<strong>the</strong>r. Parsons‟ underst<strong>and</strong>ing <strong>of</strong> what holds society toge<strong>the</strong>r is asyn<strong>the</strong>sis <strong>of</strong> <strong>the</strong> thought <strong>of</strong> Weber <strong>and</strong> Durkheim. His identification <strong>of</strong> medicine as a keyelement in <strong>the</strong> modernisation <strong>and</strong> rationalisation <strong>of</strong> society is grounded in <strong>the</strong> ideas <strong>of</strong> <strong>the</strong>classical sociologists about religion, which are also <strong>the</strong> starting point for contemporary36

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