The fragmentation of the religious tradition of the creation, after-life and morality: Modernity not post-modernity
Religion asks three central questions: What becomes of us after death?', How should we lead a moral life?', and How and why were the universe, life and human beings created?' In the past, these questions were answered together as part of a single unified narrative. From the mid-nin...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Carfax Publ.
[1999]
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| In: |
Journal of contemporary religion
Year: 1999, Volume: 14, Issue: 3, Pages: 339-360 |
| Online Access: |
Volltext (Resolving-System) |
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| 520 | |a Religion asks three central questions: What becomes of us after death?', How should we lead a moral life?', and How and why were the universe, life and human beings created?' In the past, these questions were answered together as part of a single unified narrative. From the mid-nineteenth century onwards, the growth of modern science and of spiritualism led to a fragmentation of this religious tradition so that the questions are now often asked separately and the answers combined in unexpected ways. This phenomenon is an outgrowth of modernity, not post-modernity. Post-modernists have suggested that there has been a recent, new and definitive ending of modernity with a collapse of all dominant grand narratives. Religion is one of the grand narratives supposed to have suddenly unravelled and fragmented in this recent sea-change, although post-modernists in general have not bothered to provide the empirical evidence to demonstrate this. The detailed account of the long, slow process of religious fragmentation and the particular role of nineteenth-century spiritualism given here shows that the post-modernist thesis does not work for Europe's most important grand narrative—the Christian religion. We can see rather a process of slow unravelling of the origins which go back at the very least to the latter half of the nineteenth century, a time of classic modernity and confidence in progress. This tendency towards fragmentation has continued at least in Europe, but religion persists; it has not experienced the mushroom rise and sudden implosion that has characterised the (until recently) fashionable, grand narratives of the secular intellectuals. We are living in modern, not post-modern, times. | ||
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