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This article examines Max Weber’s theory of value spheres as a basis for a polytheistic religious sociology of institutional life. Weber’s approach implies institutional theory as a form of comparative religion. Two problems present themselves. If the values of the spheres are to be considered as “gods,” they do not align easily with Weber’s sociology of religion. Given that love was central both as a driver and a constituent in Weber’s understanding of salvation religions, it also implies that love be incorporated into our theorizing of institutional life, something entirely absent in the way we think about enduring forms of social organization. Taking the second seriously may enable us to fabricate a solution to the first.

This article reviews research published in secular management journals that examines what the world’s largest religions (Buddhism, Christianity, Confucianism, Hinduism, and Islam) say about management. In terms of how religion informs management, the literature identifies two basic means: (1) written scriptures (e.g., Analects, Bible, Quran) and (2) experiential spiritual practices (e.g., prayer, mindfulness). In terms of what religion says about management, the emphasis tends to be either on (1) enhancing, or (2) liberating mainstream management. Studies based on scriptures typically either enhance or liberate management, whereas empirical research based on spiritual disciplines consistently point to liberation. Implications are discussed.

The National Council for the Social Studies (2014, 2017) has called for increased attention to religion in social studies curriculum. A small but growing body of research has examined the preparation of social studies teacher candidates to teach about world religions, but critical questions remain. The purpose of this paper is to explore the question: what is the experience of the secondary social studies teacher candidate as he/she teaches about religion in a high school, world history course?

This study employed a phenomenological approach to examine the experiences of six teacher candidates as they endeavored to teach about world religions through a two-semester, intensive internship.

Findings, drawn from individual interviews with the candidates, suggest that their efforts to teach about religion were marked by fears, worries and concerns. Additionally, candidates understood their personal religious identities and experiences as significant influences on their experience teaching about religion. Finally, candidates experienced several features of their internship as key supports in their efforts to teach about religion.

This paper concludes with a series of recommendations for strengthening the preparation of social studies teacher candidates to teach about religion in public school settings.

In this chapter on “Teaching About Religious and Spiritual Difference in a Global Society,” Robert J. Nash and Vanessa Santos Eugenio present a broad religio-spiritual overview of the world, complete with current statistics of religious affiliation across all countries, ethnicities, cultures, and races. The authors’ claim is that a well-developed religio-spiritual literacy in each person is necessary in order to be a productive, pluralistic member of an interdependent global community. In order to become increasingly pluralistic in our worldviews, we must look at how educators at all levels of schooling facilitate conversations about religion. We must learn how to become “cosmopolites” – citizens of the world who are not only genuine sociocultural pluralists, but who are also literate, and understanding, regarding the core religio-spiritual differences that often divide, rather than unite, people. In their concluding section, the authors summarize their personal educational beliefs through two letters written to teachers. These letters provide a number of practical tips and tools for teaching about religion and spirituality in classrooms at all levels of education.

This chapter engages with both religion and paradox in leadership and organization research by focusing on three sources of paradoxical tensions and how they are shaped by religion: worldly limits, diverse interpretations, and emerging relationships. First, regarding worldly limits, religion is predicated on an additional “very macro” level of reality, transcendence. This belief offers a distinct way of engaging with paradoxes as it extends the worldly realm’s boundaries. Second, contradictory interpretations of religions may rise, even among members of the same faith, leading to new cognitive paradoxes. Dynamizing boundaries between contradictory elements may allow organizations to maintain unity in a diversity of interpretations. Third, concerning emerging relationships, religions are global phenomena that are experienced side by side in multiple societal terrains. They cut across diverse social systems and give rise to novel relationships. This creates new tensions and paradoxical encounters, as religions traverse borders and boundaries and encounter existing social beliefs, structures, and practices. The expansion, dynamization, and shifting of boundaries then shapes persistent contradictions among interdependent elements. Our field should appreciate and embrace conflicting mysteries and paradoxes across boundaries. We may only need some faith.

To reexamine the Weber Thesis pertaining to the relationship between ascetic Protestantism – especially Calvinism – and modern capitalism, as between an economic “spirit” and an economic “structure,” in which the first is assumed to be the explanatory factor and the second the dependent variable.

The chapter provides an attempt to combine theoretical-empirical and comparative-historical approaches to integrate theory with evidence supplied by societal comparisons and historically specific cases.

The chapter identifies the general sociological core of the Weber Thesis as a classic endeavor in economic sociology (and thus substantive sociological theory) and separates it from its particular historical dimension in the form of an empirical generalization from history. I argue that such a distinction helps to better understand the puzzling double “fate” of the Weber Thesis in social science, its status of a model in economic sociology and substantive sociological theory, on the one hand, and its frequent rejection in history and historical economics, on the other. The sociological core of the Thesis, postulating that religion, ideology, and culture generally deeply impact economy, has proved to be more valid, enduring, and even paradigmatic, as in economic sociology, than its historical component establishing a special causal linkage between Calvinism and other types of ascetic Protestantism and the “spirit” and “structure” of modern capitalism in Western society at a specific point in history.

In addition to the two cases deviating from the Weber Thesis considered here, it is necessary to investigate and identify the validity of the Thesis with regard to concrete historical and empirical instances.

The chapter provides the first effort to systematically analyze and distinguish between the sociological core and the historical components of the Weber Thesis as distinct yet intertwined components.

Beginning with a historical outline and the definition of tourism as a privileged opportunity for physical and spiritual renewal, the author deals with the question of how young people put themselves in touch with religion and spirituality. After 2012, Catholic pastoral has changed: not only devotional attention to the pilgrimages but also an overview of the resources constituted by sacred places as a tool for socioeconomic and cultural development of destinations. Religious tourism means an appropriate moment to let the body relax and to nourish the spirit: from this approach, the author shows examples of ‘religious light tourism’ in Europe founded on an ecumenical approach and on sustainability. The effects are positive: for the offer, new jobs (guides, resorts, enogastronomic and folkloristic services); for the demand, a new way to preserve the beauty of creation for future generations, by offering emotional and not massive travels: Caminos, trekking and slow paths, in order to know local traditions and nature. Therefore, ‘religious light tourism’ is a champion of sustainability and responsible tourism because religious tourism is, usually, less affected by season's trends, social and economic crisis (but not in the present COVID-19!).

This paper aims to offer a systematic view of religious consumption and its iterative influences on consumers, as well as their differences in attitudes, values and behaviors.

Using a mixed-method approach – both qualitative and quantitative – the study develops religious self-transformation and self-categorization scales to empirically evaluate the hypotheses.

The convergence of consumption, self-identification and religious attitudes and behaviors proffer an essentially subjective concept useful in understanding the existential reflection and supernatural orientation that individuals may seek through consumption. Cluster analysis (based on product, services, media and practices) reveals four quadrants. The non-religious (religious) group has low (high) consumption in all four consumption categories Self-categorization (self-transformation) group has high (low) level of product consumption, but low (high) in all three other categories. This research presented four invisible identities that are visibly different in terms of life satisfaction, religious brand preference, dollars spending on religious products and monetary donation.

This research only considers one medium-size city as opposed to all types of cities. All religious affiliated and nonaffiliated respondents are included in the total sample.

The study offers new insights into the triadic relationship between religious self-identification, religious consumption, and the marketplace that can be used in branding, segmentation, targeting, positioning, and persuasive advertising, public relation and social media, and services marketing.

Religion addresses the nature of existence. In this religion–consumer–brand nexus, consumption is a way for consumers to experience and immense themselves in the sacred to solidify, communicate, transform, improve and transport who they are capitalizing on religious self-identification can affectively promote positive social change.

This work proposes four invisible identities that are different in consumption of religious products and services in terms of patterns and purposes. These groups of consumers shape the marketplace through the derived utility of their religious consumption based on their self-identification, which in turn influences their religious brand preference.