'Lived religion' signifies a shift of focus in order to attend to the religiosity of individuals and groups as embedded in the contexts of life-worlds. It suggests fresh attention to the body, to perception, to experience, to everyday life, and to biography. The essays in this collection gravitate around the concept of ‘lived religion’, honoring the contributions of Hans-Günter Heimbrock, in which he suggests this conceptual framework for understanding practical theology and religious education and for designing empirical research in theology. The contributions embrace a broad spectrum and include empirical studies, exegetical and historical investigations, contributions on practical theology as well as on the theory and practice of religious education, inviting further reflection and discussion about ‘lived religion.’

This volume presents empirical studies, exegetical and historical investigations, contributions on practical theology and religious education gravitating around the concept of 'lived religion,' which suggests fresh attention to the body, perception, experience, everyday life, and biography.

This book, based on extensive original research, examines the nature of Catholicism in the contemporary Philippines. It shows how Catholicism is apparently flourishing, with good attendance at Sunday Masses, impressive religious processions and flourishing charismatic groups, and with interventions by the Catholic hierarchy in national and local politics. However, focusing in particular on the beliefs and practices of young people, the book shows that young people are often adopting a different, more individualised approach to Catholicism, which is frequently out of step with the official position. It considers the features of this: a more personal and experiential relationship with God; a new approach to morality, in which right living is seen as more important than right believing; and a critical view of what is seen as the Catholic hierarchy's misguidedness. The book argues that this reinterpreting of religion by young people has the potential to alter fundamentally the nature of Catholicism in the Philippines, but that, nevertheless, young people's new approach involves a solid, enduring commitment and a strong view of their own Catholic, religious identity.

"Digital Spiritualities answers many of the questions of the Christian faithful and scholars of religion about the sustainability of Christian fellowship in an era of COVID-19. Its deft analysis of the creativity of Christians on issues of online lived Pentecostalism, viz, online evangelization, online liturgy and online network formation make this book an invaluable text for scholars of African Pentecostalism. The book is a critical contribution to, and in the vanguard of, an emerging scholarship on online Christian fellowship among the African diaspora." Olufunke Adeboye PhD, Professor of Social History & Dean of Arts, University of Lagos

This book explores the kinds of Christian service or diaconia that develop in non-institutionalized practices for supporting survivors of indigenous ritual servitude or Trokosi in Africa. Drawing on empirical research from Ghana, it examines the possibilities of freedom, equality, and dignity for liberated Trokosi and the manner in which these women’s experiences constitute a repudiation of dominant patriarchal family systems. With close attention to the work of indigenous parachurches – which function outside of institutionalized churches – in challenging the contemporary practice of ritual slavery and offering its survivors a lived space in which they need not remain “hidden” as they seek restoration and integration into wider society, Ritual Servitudes and Christian Social Practices in Ghana will appeal to scholars of sociology, theology, and religion with interests in gender, contemporary ministries and African religion.

This book examines what people mean when they say they are “spiritual”. It looks at the semantics of “spirituality”, the visibility of reasons for “spiritual” preference in biographies, in psychological dispositions, in cultural differences between Germany and the US, and in gender differences. It also examines the kind of biographical consequences that are associated with “spirituality”. The book reports the results of an online-questionnaire filled out by 773 respondents in Germany and 1113 in the US, personal interviews with a selected group of more than 100 persons, and an experiment. Based on the data collected, it reports results that are relevant for a number of scientific and practical disciplines. It makes a contribution to the semantics of everyday religious language and to the cross-cultural study of religion and to many related fields as well, because “spirituality” is evaluated in relation to personality, mysticism, well-being, religious styles, generativity, attachment, biography and atheism. The book draws attention to the – new and ever changing – ways in which people give names to their ultimate concern and symbolize their experiences of transcendence.