By Nancy J. Davis
Gold Medal winner, faith type, 2013 self sustaining writer publication Awards
Claiming Society for God makes a speciality of universal thoughts hired through religiously orthodox, fundamentalist routine world wide. instead of making use of terrorism, as a lot of post-9/11 considering indicates, those hobbies use a sufferer, under-the-radar technique of infiltrating and subtly reworking civil society. Nancy J. Davis and Robert V. Robinson inform the tale of the Muslim Brotherhood in Egypt, Shas in Israel, Comunione e Liberazione in Italy, and the Salvation military within the usa. They convey how those activities construct tremendous grassroots networks of religiously dependent social provider enterprises, hospitals, faculties, and companies to deliver their very own model of religion to well known and political fronts.
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Eventually, businesses serving the community were added. One institution at a time, the Brotherhood established a dense network of alternative institutions that extended to all corners of the nation. That this “state within a state” was spread across the country allowed the Brotherhood to survive two dissolutions by the government. Decentralization also allowed members to address elements of the Brotherhood’s absolutist beliefs to the needs and sensibilities of local communities.
And some religiously o rthodox people, such as televangelist Pat Robertson in the United States, hold laissez faire individualistic beliefs on economic matters. Nonetheless, quantitative analyses of nationally representative surveys by ourselves and other scholars on the effect of moral cosmologies (orthodoxy to modernism) on cultural attitudes (abortion, homosexuality, birth control, divorce, appropriate roles for women and men) and economic attitudes (poverty, inequality, joblessness) have found in twenty countries that the religiously orthodox are more communitarian than modernists on both economic and cultural issues.
We’re not attracting young people. We’re not attracting women who think for themselves and the reason they say is that we are very judgmental. Our platform doesn’t say you may, it says you can’t. . 28 Sociologist Marshall Ganz also identifies the disadvantages of ideological rigidity and the advantages of ambiguity and pragmatism in the “strategic capacity” of social movements. Ganz argues that successful social movements have leaders who, in addition to other talents, “are tolerant of ambiguity” and “rely on multiple sources of resources and authority” in making decisions29—both of which contrast sharply with the moral absolutism of the orthodox and their exclusive reliance on what they see as divine authority revealed in sacred texts and clerical rulings.
Claiming Society for God: Religious Movements and Social Welfare by Nancy J. Davis