Syncretism is the combining of different beliefs, while blending practices of various schools of thought. Syncretism involves the merging or assimilation of several originally discrete traditions, especially in the theology and mythology of religion, thus asserting an underlying unity and allowing for an inclusive approach to other faiths. Syncretism also occurs commonly in expressions of arts and culture (known as eclecticism) as well as politics (syncretic politics). Overt syncretism in folk belief may show cultural acceptance of an alien or previous tradition, but the "other" cult may survive or infiltrate without authorized syncresis nevertheless. For example, some Conversos developed a sort of cult for martyr-victims of the Spanish Inquisition, thus incorporating elements of Catholicism while resisting it. Some religious movements have embraced overt syncretism, such as the case of melding Shinto beliefs into Buddhism or the amalgamation of Germanic and Celtic pagan views into Christianity during its spread into Gaul, the British Isles, Germany, and Scandinavia. Indian influences are seen in the practice of Shi'i Islam in Trinidad. Others have strongly rejected it as devaluing and compromising precious and genuine distinctions; examples of this include post-Exile Second Temple Judaism, Islam, and most of Protestant Christianity. Syncretism tends to facilitate coexistence and unity between otherwise different cultures and worldviews (intercultural competence), a factor that has recommended it to rulers of multi-ethnic realms. Conversely, the rejection of syncretism, usually in the name of "piety" and "orthodoxy," may help to generate, bolster or authenticate a sense of uncompromised cultural unity in a well-defined minority or majority. This book is designed to be a state of the art, superb academic reference work and provide an overview of the topic and give the reader a structured knowledge to familiarize yourself with the topic at the most affordable price possible. The accuracy and knowledge is of an international viewpoint as the edited articles represent the inputs of many knowledgeable individuals and some of the most current knowledge on the topic, based on the date of publication.

The book by Magdalena Lubanska examines the role of religious syncretism in the social and religious life of Muslim-Christian communities in the Western Rhodopes. The author is interested mainly in the origins and motivations of various beliefs and behaviors which at first sight may appear to be syncretic. She looks at syncretism in the context of anti-syncretic tendencies, particularly pronounced among the Muslim neophytes and young members of the Muslim religious elite, who are not interested in the local forms of post-ottoman Islam (“Adat Islam”), preferring instead a “pure” form of religion, a class of fundamentalist religious movements rooted in orthodox Islam and seeking to remain faithful to mainstream Islamic thought and tradition (“Salafi Islam”). Lubanska findings offer an insight into the fact that although certain actions may appear syncretic in nature, their underlying intentions are often not in fact motivated by syncretic tendencies. This is the first study to look at syncretism in Bulgaria from this perspective.

"Culture's influence upon Christianity is easier to discern in retrospect than in prospect. If history is our guide, one thing is sure: This age will be as syncretistic as any other?How is the gospel being contextualized in the contemporary world? To what degree are these new contextualizations syncretistic? This book attempts to answer these questions by defining and analyzing contextualization and syncretism."-Gailyn Van Rheenen

Indonesia is a remarkable case study for religious politics. While not being a theocratic country, it is not secular either, with the Indonesian state officially defining what constitutes religion, and every citizen needing to be affiliated to one of them. This book focuses on Java and Bali, and the interesting comparison of two neighbouring societies shaped by two different religions - Islam and Hinduism. The book examines the appropriation by the peoples of Java and Bali of the idea of religion, through a dialogic process of indigenization of universalist religions and universalization of indigenous religions. It looks at the tension that exists between proponents of local world-views and indigenous belief systems, and those who deny those local traditions as qualifying as a religion. This tension plays a leading part in the construction of an Indonesian religious identity recognized by the state. The book is of interest to students and scholars of Southeast Asia, religious studies and the anthropology and sociology of religion.

Long a fascinating but problematic category of religious studies, "syncretism" is an elastic term that describes a wide range of practices characterized by the mixing or overlap of traditions. Syncretism in Religion offers the student a broad selection of essays, both classical contributions to the study of syncretism and new essays commissioned especially for this volume. Some important selections appear here in English for the first time. Also included is a list of references for further reading.

How does a culture become Christian, especially one that is heir to such ancient traditions and spectacular monuments as Egypt? This book offers a new model for envisioning the process of Christianization by looking at the construction of Christianity in the various social and creative worlds active in Egyptian culture during late antiquity. As David Frankfurter shows, members of these different social and creative worlds came to create different forms of Christianity according to their specific interests, their traditional idioms, and their sense of what the religion could offer. Reintroducing the term “syncretism” for the inevitable and continuous process by which a religion is acculturated, the book addresses the various formations of Egyptian Christianity that developed in the domestic sphere, the worlds of holy men and saints’ shrines, the work of craftsmen and artisans, the culture of monastic scribes, and the reimagination of the landscape itself, through processions, architecture, and the potent remains of the past. Drawing on sermons and magical texts, saints’ lives and figurines, letters and amulets, and comparisons with Christianization elsewhere in the Roman empire and beyond, Christianizing Egypt reconceives religious change—from the “conversion” of hearts and minds to the selective incorporation and application of strategies for protection, authority, and efficacy, and for imagining the environment.