Religious life and public life are both passionately performed, but often understood to exclude one another. This book's array of voices investigates the publics hailed by religious performances and the challenges they offer to theories of the democratic public sphere.

Religious life and public life are both passionately performed, but often understood to exclude one another. This book's array of voices investigates the publics hailed by religious performances and the challenges they offer to theories of the democratic public sphere.

The performing arts are uniquely capable of translating a vision of an ideal or sacred reality into lived practice, allowing an audience to confront deeply held values and beliefs as they observe a performance. However, there is often a reluctance to approach distinctly religious topics from a performance studies perspective. This book addresses this issue by exploring how religious values are acted out and reflected on in classic Western theatre, with a particular emphasis on the plays put on during the Globe Theatre‘s yearlong season of 'Shakespeare and the Bible'. Looking at plays such as Much Ado About Nothing, Dr. Faustus and Macbeth, each chapter includes ethnographic overviews of the performance of these plays as well as historical and theological perspectives on the issues they address. The author also utilizes scholarship from other academics, such as Paul Tillich and Martin Buber, in examining the relationship between art and culture. This helps readers of this book to look at religion in culture, and raise questions and explore ideas about how people appraise their religious values through an encounter with a performance. The Performance of Religion: Seeing the sacred in the theatre treads new ground in bringing performance and religious studies scholarship into direct conversation with one another. As such, it is essential reading for any academic with an interest in theology, religion and ethics and their expression in culture through the performing arts.

Namdev is a central figure in the cultural history of India, especially within the field of bhakti, a devotional practice that has created publics of memory for over eight centuries. Born in the Marathi-speaking region of the Deccan in the late thirteenth century, Namdev is remembered as a simple, low-caste Hindu tailor whose innovative performances of devotional songs spread his fame widely. He is central to many religious traditions within Hinduism, as well as to Sikhism, and he is a key early literary figure in Maharashtra, northern India, and Punjab. In the modern period, Namdev appears throughout the public spheres of Marathi and Hindi and in India at large, where his identity fluctuates between regional associations and a quiet, pan-Indian, nationalist-secularist profile that champions the poor, oppressed, marginalized, and low caste. Christian Lee Novetzke considers the way social memory coheres around the figure of Namdev from the sixteenth century to the present, examining the practices that situate Namdev's memory in multiple historical publics. Focusing primarily on Maharashtra and drawing on ethnographies of devotional performance, archival materials, scholarly historiography, and popular media, especially film, Novetzke vividly illustrates how religious communities in India preserve their pasts and, in turn, create their own historical narratives.

The essays in Religion and Public Reasons seek to argue for, and illustrate, a central element of John Finnis's theory of natural law: that the main tenets of personal and political morality, and of a good legal order, are taught both by reason (arguments accessible to everyone) and by authentic divine revelation (teachings accessible to all who have a reasonable faith in its witnesses). The author's main books each include arguments for rejecting atheism and agnosticism; several papers here take up these arguments and indicate ways in which they open onto the reasonable grounds for accepting that more about God's nature, and about the meaning of Creation (including ongoing natural evolution), is disclosed by the revelation carried far forward among the Jewish people, and given definitive form by the Jews and Greeks who assembled in the universal Church, as witnesses of Christ, to carry forward that revelation into our present. Several papers argue that "public reason" properly includes such a religion, and that Humeian, Nietzschean, Deweyian, Rawlsian or other atheistical or deistic understandings of a reasonable secularism are badly mistaken. Many substantial papers record the author's position in controversies within Catholicism since the 1960s: on social justice, contraception and abortion; nuclear deterrence; Newman on conscience before pope; Maritain's hopes for a new Christendom and von Balthasar's for a hell empty of human persons; and on "proportionalism" and Lonerganian "historical consciousness" as moral-theological methods. Previously unpublished papers include several University and college sermons, and a substantial introduction.

Exploring the manifold relationships between religion and public administration, this topical book conceptualises and theorises the diverse influence of religions on the functioning of public administrative systems across the globe.

This timely volume discusses the much debated and controversial subject of the presence of religion in the public sphere. The book is divided in three sections. In the first the public/private distinction is studied mainly from a theoretical point of view, through the contributions of lawyers, philosophers and sociologists. In the following sections their proposals are tested through the analysis of two case studies, religious dress codes and places of worship. These sections include discussions on some of the most controversial recent cases from around Europe with contributions from some of the leading experts in the area of law and religion. Covering a range of very different European countries including Turkey, the UK, Italy and Bulgaria, the book uses comparative case studies to illustrate how practice varies significantly even within Europe. It reveals how familiarization with religious and philosophical diversity in Europe should lead to the modification of legal frameworks historically designed to accommodate majority religions. This in turn should give rise to recognition of new groups and communities and eventually, a more adequate response to the plurality of religions and beliefs in European society.