2021/07/26

Rodney Stark - Wikipedia On the growth of Christianity

Rodney Stark - Wikipedia

Rodney Stark

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Rodney Stark
Born
Rodney William Stark

July 8, 1934 (age 87)
Academic background
Alma mater
ThesisPolice Riots (1971)
Academic work
Discipline
Sub-discipline
Institutions
Notable works
Notable ideasStark–Bainbridge theory of religion
InfluencedDana Evan Kaplan
Websitewww.rodneystark.com Edit this at Wikidata

Rodney William Stark (born July 8, 1934) is an American sociologist of religion who was a longtime professor of sociology and of comparative religion at the University of Washington. He is presently the Distinguished Professor of the Social Sciences at Baylor University, co-director of the university's Institute for Studies of Religion, and founding editor of the Interdisciplinary Journal of Research on Religion.[1]

Stark has written over 30 books, including The Rise of Christianity (1996), and more than 140 scholarly articles on subjects as diverse as prejudice, crime, suicide, and city life in ancient Rome.[2] He has twice won the Distinguished Book Award from the Society for the Scientific Study of Religion, for The Future of Religion: Secularization, Revival, and Cult Formation (1985, with William Sims Bainbridge), and for The Churching of America 1776–1990 (1992, with Roger Finke).[3]

Early life and education[edit source]

Stark was born on July 8, 1934,[3][4] and grew up in JamestownNorth Dakota, in a Lutheran family. He spent time in the United States Army, before graduating in journalism from the University of Denver in 1959. He worked as a journalist for the Oakland Tribune from 1959 until 1961, then pursued graduate work, obtaining his MA in sociology from the University of California, Berkeley, in 1965 and his PhD, also from Berkeley, in 1971.[1]

Career and research[edit source]

Positions held[edit source]

After completing his PhD, Stark held appointments as a research sociologist at the Survey Research Center and at the Center for the Study of Law and Society. After teaching as Professor of Sociology and of Comparative Religion at the University of Washington for 32 years, Stark moved to Baylor University in 2004, where he is co-director of the Institute for Studies of Religion.[2] He is an advocate of the application of the rational choice theory in the sociology of religion, which he calls the theory of religious economy.[3]

Stark–Bainbridge theory of religion[edit source]

During the late 1970s and 1980s, Stark worked with William Sims Bainbridge on the Stark–Bainbridge theory of religion,[3] and co-wrote the books The Future of Religion (1985) and A Theory of Religion (1987) with Bainbridge. Nowadays their theory, which aims to explain religious involvement in terms of rewards and compensators, is seen as a precursor of the more explicit recourse to economic principles in the study of religion as later developed by Laurence Iannaccone and others.[5][6]

Criticism of secularization theories[edit source]

Stark has been one of the most vocal critics of theories of secularization. In 1999, he published an article entitled “Secularization, R.I.P.”[7] that became both famous and controversial.[8] He expanded his theory in subsequent works, claiming that statistical data does not support the theory of a decline of religion in modern societies. Although it is true that the forms and practices of religion change, the idea of a decline called “secularization,” Stark argued, derives from faulty quantitative analysis and ideological preconceptions.[9]

On the growth of Christianity[edit source]

Stark has proposed in The Rise of Christianity that Christianity grew through gradual individual conversions via social networks of family, friends and colleagues. His main contribution, by comparing documented evidence of Christianity's spread in the Roman Empire with the history of the LDS church in the 19th and 20th centuries, was to illustrate that a sustained and continuous growth could lead to huge growth within 200 years. This use of exponential growth as a driver to explain the growth of the church without the need for mass conversions (deemed necessary by historians until then) is now widely accepted.

Stark has suggested that Christianity grew because it treated women better than pagan religions. He also suggested that making Christianity the state religion of the Roman Empire weakened the faithfulness of the Christian community by bringing in people who did not really believe or had a weaker belief. This is consistent with Stark's published observations of contemporary religious movements, where once-successful faith movements gradually decline in fervor due to the free rider problem.

Criticism of anti-Catholicism[edit source]

While not a Roman Catholic himself, Stark believes that anti-Catholicism is still a dominant force in the American media and the academia. Particularly in his book Bearing False Witness (2016), he has argued that an anti-Catholic prejudice has poisoned the historical debate on the Crusades, the Inquisition and the relations of Pope Pius XII with Nazism, creating an "anti-Catholic history" that is at odds with contemporary academic research, yet is still taught in schools and promoted by mainline media.[10]

On the theory of evolution[edit source]

In 2004 The American Enterprise, an online publication of the American Enterprise Institute, published an article by Stark, "Facts, Fable and Darwin", critical of the stifling of debate on evolution. Stark criticized the "Darwinian Crusade" and their "tactic of claiming that the only choice is between Darwin and Bible literalism." Though not a creationist himself, he believes that though "the theory of evolution is regarded as the invincible challenge to all religious claims, it is taken for granted among the leading biological scientists that the origin of species has yet to be explained." He suggests that governments "lift the requirement that high school texts enshrine Darwin's failed attempt as an eternal truth."[11]

Personal religious faith[edit source]

In their 1987 book A Theory of Religion, Stark and Bainbridge describe themselves as "personally incapable of religious faith".[12] While reluctant to discuss his own religious views, he stated in a 2004 interview that he was not a man of faith, but also not an atheist.[13] In a 2007 interview, after accepting an appointment at Baylor University, Stark indicated that his self-understanding had changed and that he could now be described as an "independent Christian." In this interview Stark recollects that he has "always been a 'cultural' Christian" understood by him as having "been strongly committed to Western Civilization." Of his previous positions he wrote: "I was never an atheist, but I probably could have been best described as an agnostic."[14]

Selected works[edit source]

Books[edit source]

Articles[edit source]

See also[edit source]

Notes[edit source]

  1. Jump up to:a b Curriculum vitae, Baylor University.
  2. Jump up to:a b "Rodney Stark"Baylor University. 15 March 2013.
  3. Jump up to:a b c d André Nauta, "Stark, Rodney"Encyclopedia of Religion and Society, 1998.
  4. ^ "Stark, Rodney"Encyclopedia.
  5. ^ Alan E. Aldridge (2000). Religion in the contemporary world: A sociological introduction. Wiley-Blackwell. pp. 95–97. ISBN 9780745620831.
  6. ^ David Lehmann, "Rational Choice and the Sociology of Religion", in Bryan S. Turner (ed.), The New Blackwell Companion to the Sociology of Religion, Wiley-Blackwell, 2010, pp. 181–200.
  7. ^ Stark, Rodney, “Secularization, R.I.P.”, Sociology of Religion, vol. 60, 1999, pp. 249–273.
  8. ^ Gonçalves, Arnaldo M., “Why Is Stark Wrong on His Criticism of the Secularization Theory?”, SSRN, January 29, 2016.
  9. ^ Zielińska, Katarzyna, “Concepts of religion in debates on secularisation”Approaching Religion,vol. 3, no. 1, 2013, pp. 25–35.
  10. ^ CORKERY, Ann, “A Baptist Scholar Debunks Anti-Catholic Historical Hogwash”, ‘’National Review, July 25, 2016.
  11. ^ Rodney Stark, "Fact, Fable, and Darwin"The American Enterprise, September 2004.
  12. ^ Lehmann, p. 183.
  13. ^ Stark Archived 2013-10-29 at the Wayback Machine, JKNIRP, The National Institute for the Renewal of the Priesthood, 2004.
  14. ^ "A Christmas conversation with Rodney Stark". Center for Studies on New Religions. 25 December 2007.
  15. ^ James T. Richardson (1998). "New Religious Movements"Encyclopedia of Religion and Society.

Further reading[edit source]


The Patient Ferment of the Early Church: The Improbable Rise of Christianity in the Roman Empire: Kreider, Alan: 9780801048494: Amazon.com: Books

The Patient Ferment of the Early Church: The Improbable Rise of Christianity in the Roman Empire: Kreider, Alan: 9780801048494: Amazon.com: Books


The Patient Ferment of the Early Church: The Improbable Rise of Christianity in the Roman Empire Paperback – March 29, 2016
by Alan Kreider  (Author)
4.6 out of 5 stars    118 ratings

How and why did the early church grow in the first four hundred years despite disincentives, harassment, and occasional persecution? In this unique historical study, veteran scholar Alan Kreider delivers the fruit of a lifetime of study as he tells the amazing story of the spread of Christianity in the Roman Empire. Challenging traditional understandings, Kreider contends the church grew because the virtue of patience was of central importance in the life and witness of the early Christians. They wrote about patience, not evangelism, and reflected on prayer, catechesis, and worship, yet the church grew--not by specific strategies but by patient ferment.


Editorial Reviews
From the Back Cover
"A timely history for the church in our secular age"

"Alan Kreider has done it again. Here he utilizes his immense grasp of early Christian sources, texts, and scholarship to illuminate for us the virtue of Christian patience and its formative nature in articulating an approach to worship and life. Highly recommended."
--Maxwell Johnson, University of Notre Dame; author of Praying and Believing in Early Christianity

"In this lively and insightful study, Kreider draws on deep learning to offer a picture of the early Christian communities at a time when their future was anything but certain. Ancient men and women come to light as people whose improbable success in winning converts was the direct result of their own struggle to live with--and live up to--the powerful ideals of patience and humility. Kreider has the rare ability to read ancient sources from a fresh perspective. A marvelous and inspiring book."
--Kate Cooper, University of Manchester; author of Band of Angels: The Forgotten World of Early Christian Women

"At a time when many scholars interpret the rise of Christianity in terms of power, Kreider provides a refreshing and warranted scenario of early Christian growth from the 'inside.' The reader is invited to discover the slower and more subtle processes that have been neglected in arguments for the rapid rise of Christianity. Herein one will find a means to better balance the scholarly dialogues prevalent today."
--D. H. Williams, Baylor University

"In this remarkable book, Kreider refocuses our attention on patience, the cardinal virtue of the early church's witness, with rich attention to how this was cultivated in worship and catechesis. I can't imagine a more timely history for the church in our secular age."
--James K. A. Smith, Calvin College; author of Desiring the Kingdom and You Are What You Love: The Spiritual Power of Habit

"'Time is greater than space.' Pope Francis has been urging this principle on both the church and movements for peaceful social change. As he wrote in The Joy of the Gospel, 'This principle enables us to work slowly but surely, without being obsessed with immediate results' or 'trying to possess all the spaces of power and of self-assertion.' Kreider's thoroughly researched yet marvelously readable book demonstrates that Francis is actually calling Christians back to the nonviolent patience and winsome witness of the church's first centuries."
--Gerald W. Schlabach, University of St. Thomas
About the Author
Alan Kreider (1941-2017; PhD, Harvard University) was professor emeritus of church history and mission at Anabaptist Mennonite Biblical Seminary. For many years he lived in England, where he was director of the London Mennonite Centre and later director of the Centre for Christianity and Culture at Regent's Park College, Oxford University. Kreider authored several books, including The Change of Conversion and the Origin of Christendom and Worship and Mission after Christendom.

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Top reviews from the United States
D. Hesselbarth
5.0 out of 5 stars Profoundly challenging; I'm going back to this over and over
Reviewed in the United States on May 7, 2017
Verified Purchase
The remarkable growth of the early church has puzzled and challenged scholars. How did a tiny sect that attracted mainly the poor and unimportant and faced waves of persecution grow? How did they sustain their vigor and their distinctiveness such that well into the third century they were still well known for their non violence and care of the poor and downtrodden? Why did the church make baptism and membership so difficult? I've never found satisfactory answers. Kreider's exhaustively researched book did more than answer those questions. It stirred and challenged my thinking about how to "do church."

He argues, with compelling evidence, that a central conviction by the early Christians had much to do with their sustained vitality. They centered on the teachings of Jesus, in particular the sermon on the mount. They actually believed they were to live in obedience to the upside down Way of Jesus. It was this distinctive and intriguing lifestyle - Kreider uses the term "habitus" or their habitual behavior - that the church insisted upon and that attracted others. They patiently lived in community, expecting that over time, the impact of the light of their lives would "bubble up" or ferment in the lives of their neighbors.

So, rather than emphasize evangelism, the early Christians emphasized catechesis - careful formation and teaching. Only after a lengthy period of time - up to three years! - during which the prospective member was mentored and drilled in the life of Christ, was the person allowed to be baptized and take the Lord's Supper. They had to demonstrate, prove, that they were indeed genuinely living the life of Christ. Caring for the poor, sharing their resources, returning good for evil, turning the other cheek - those things had to be demonstrably evident.

Kreider ends by contrasting this patient habitus with the changing focus after Constantine. His examination of Augustine's redefinition of faithful Christian living that provided a way for Christians to both claim allegiance to Jesus' teachings yet use force and violence was both incisive and deeply saddening.

These days, most followers of Jesus do a better job of rationalizing why they can't take the Sermon on the Mount as more than platitudes. This book further challenges me, and I hope, the church at large, to actually live like Jesus! What a novel idea.

There are just a handful of books that have deeply influenced me, books that I find myself returning to again and again. The Patient Ferment is one of those books now. I hope this book becomes widely read, and even more, widely influential. May it disturb our comfort...
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18 people found this helpful
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Jonathan Enrique
5.0 out of 5 stars Patience and Christianity
Reviewed in the United States on November 17, 2020
Verified Purchase
Short review: buy it

Long review:

It is incredible the simplicity of the Christians praxis in its origins, and how Saint Augustine and then Luther totally misunderstood these origins.

I can’t give you all the thoughts about this book, but here a glimpse of some ideas:

- The forgiveness between Christians is still powerful mean to live in peace and in a productive way
- The peace kiss is now forgotten, but it was a very powerful practice that maintain unity in the communities
- Women in the church were extremely important, they helped with maintain the union and share information
- The first Christian didn’t think that mission was most important than behavior, and for good reasons: talk is cheap, actions are more important.
- The testimony was noting about believe, it was about behave as a Christian, you can only access the great teachings of the New Testament once you showed with your actions that you are worthy of that.

Incredible simple, I think that is difficult to destroy religion only with reason, because religions have nothing to do with theology, is about behavior and cooperation.
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4 people found this helpful

Rob Y
5.0 out of 5 stars The power of patient presence
Reviewed in the United States on July 7, 2020
Verified Purchase
We are all shaped by the culture we live in and it's hard to imagine a way of being other than what we see around us. Kreider takes us back 2000 years to examine what animated the Church in the first four centuries CE and he invites us to watch how it changes as we move into and through the 4th century. There are HUGE lessons for us to learn as we navigate our current reality by looking back to see what happened when patience became more elastic, love became more pragmatic, and a sense of anxious urgency began to shape the Church's way of being in the world.
4 people found this helpful

Amazon Customer
4.0 out of 5 stars A pacifist's look at early Christianity .
Reviewed in the United States on June 26, 2018
Verified Purchase
If I came away with one thought , it was that the early church began to decay immediately after the death of the Apostles. How the church can go from the Ethiopian eunuch being baptized immediately upon belief to the church requiring two years of catechism before a person can be baptized within 50 years of Jesus's death is beyond me. Also , it was interesting how women were an intricate part of the early church , but as the church formalized , it became increasingly male-dominated . I especially appreciate the authors humble call for the church to return to a patient habitus without dictating how that is to be accomplished. Also, a step-by-step guide would be easier to follow . It just wouldn't be practical.
6 people found this helpful

BrokenArrow
5.0 out of 5 stars Meticulous scholarship combines with a very readable manuscript to create one of the most compelling stories of the early church
Reviewed in the United States on July 21, 2018
Verified Purchase
Meticulous scholarship combines with a very readable manuscript to create one of the most interesting and important featuresof the faith of the early church. Moving from critical thinking about the patristic age to theological reflection about our own time, the esteemed author demonstrates a very strong case for a parochial theology that is both attractive and faithful in its public witness to the life of Christ. I not only commend THE PATIENT FERMENT OF THE EARLY CHURCH to others, but as a professor have already incorporated it into several of my courses. This is an important book for church leaders navigating the “Secular Age” (Charles Taylor).
3 people found this helpful
 
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Russell Sawatsky
5.0 out of 5 stars Lessons from the Early Church for the Church Today
Reviewed in Canada on April 9, 2017
Verified Purchase
A fascinating introduction to the early church. In my opinion, this study of the pre-Constantinian/pre-Christendom church offers a great deal of insight for us in these post-Christendom times.

Amazon Customer
5.0 out of 5 stars Excellent book. makes the early church it's worship and ...
Reviewed in the United Kingdom on February 2, 2017
Verified Purchase
Excellent book. makes the early church it's worship and spirituality come alive. We need to rediscover the mind set of the early Christians before the unfortunate Constantine 'take over 'of the Chuch in the fourth century.
One person found this helpful
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Ron Sider - Wikipedia Canadian-born American theologian and social activist

Ron Sider - Wikipedia

Ron Sider

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Ron Sider
Ronsider.jpg
Sider speaking at Christ at the Checkpoint conference in Bethlehem, the Palestinian Territories, in March 2012
Born17 September 1939 (age 81)
EducationUniversity of Waterloo
Yale University
OccupationTheologian, activist

Ronald James Sider (born 17 September 1939) is a Canadian-born American theologian and social activist. He is the founder of Evangelicals for Social Action, a think-tank which seeks to develop biblical solutions to social and economic problems through incubating programs that operate at the intersection of faith and social justice. He is a founding board member of the National Religious Partnership for the Environment. He is also the Distinguished Professor of Theology, Holistic Ministry and Public Policy at Palmer Theological Seminary in St. Davids, Pennsylvania.

Education and career[edit source]

Sider attended the University of Waterloo, in Ontario, and received a BA in European history. While at Waterloo, he came in contact with the apologetic work of InterVarsity Christian Fellowship, and set his sights on a career in academia. Upon graduating in the late 1960s with Master of Divinity and PhD degrees in history from Yale University, he expected to teach early modern European history on secular university campuses, and continue his apologetic work for IVCF. In 1968, he accepted an invitation from Messiah College to teach at its newly opened Philadelphia Campus in the inner city of Philadelphia, PA. The racismpoverty, and evangelical indifference he observed at close hand made a deep impression that led him to write the book, Rich Christians in an Age of Hunger.

What he saw as the injustice of the inner city motivated Sider to work toward developing a biblical response to social injustice. He brought together a network of similarly concerned evangelicals, which in 1973 became the Thanksgiving Workshop on Evangelical Social Concern. It was this conference that issued The Chicago Declaration of Evangelical Social Concern. Twenty years later, a similar gathering of evangelical leaders resulted in the Chicago Declaration II: A Call for Evangelical Renewal. In 2004 he was a signatory of the "Confessing Christ in a World of Violence" document.

He signed his name to a full-page ad in the 5 December 2008 New York Times that objected to violence and intimidation against religious institutions and believers in the wake of the passage of Proposition 8. The ad stated that "violence and intimidation are always wrong, whether the victims are believers, gay people, or anyone else." A dozen other religious and human rights activists from several different faiths also signed the ad, noting that they "differ on important moral and legal questions," including Proposition 8.[1]

Publications[edit source]

Sider has published over 30 books and has written over 100 articles in both religious and secular magazines on a variety of topics including the importance of caring for creation as part of biblical discipleship.

In 1977, Sider's Rich Christians in an Age of Hunger, was published. Hailed by Christianity Today as one of the one hundred most influential books in religion in the 20th century, it went on to sell over 400,000 copies in many languages. He later authored Good News Good Works (published by Baker Book House), a call to the church to embrace what Sider sees as the whole gospel, through a combination of evangelism, social engagement and spiritual formation. Its companion book tells stories about effective ministries that bring both evangelism and social transformation together.

Completely Pro-Life, published in the mid-1980s, calls on Christians to take a consistent stand opposing abortioncapital punishmentnuclear weaponshunger, and other conditions that Sider sees as anti-life. Cup of Water, Bread of Life was published in 1994. Living Like Jesus (1999) has been called Sider's Mere ChristianityJust Generosity: A New Vision for Overcoming Poverty in America (1999, 2007) offers a holistic, comprehensive vision for dramatically reducing America's poverty. Churches That Make a Difference (2002) with Phil Olson and Heidi Rolland Unruh provides concrete help to local congregations seeking to combine evangelism and social ministry. Recent publications include: Fixing the Moral Deficit: A Balanced Way to Balance the Budget (2012); Just Politics: A Guide for Christian Engagement (2012); The Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment (2012); The Spiritual Danger of Donald Trump: 30 Evangelical Christians on Justice, Truth, and Moral Integrity (2020).

Ecumenical relations[edit source]

In August 2009, he signed a public statement encouraging all Christians to read, wrestle with, and respond to Caritas in Veritate, the social encyclical by Pope Benedict XVI. Later that year, he also gave his approval to the Manhattan Declaration, calling on evangelicals, Catholics and Orthodox not to comply with rules and laws permitting abortion, same-sex marriage and other matters that go against their religious consciences.[2][3]

Criticism[edit source]

Sider's opponents typically criticize his ideas as consisting of bad theology and bad economics. The most thorough critiques come from the American Christian right, specifically from Christian ReconstructionistsDavid Chilton's book, Productive Christians in an Age of Guilt Manipulators (1986), with a foreword by Gary North, argues that Sider's book takes a position contrary to the biblical teachings on economics, poverty, and giving, and that the economic model it provides is untenable.[4] Sider significantly revised the book for the twentieth anniversary edition, and, in an interview with Christianity Today magazine said, "I admit, though, that I didn't know a great deal of economics when I wrote the first edition of Rich Christians. In the meantime, I've learned considerably more, and I've changed some things as a result of that. For example, in the new, twentieth-anniversary edition, I say more explicitly that when the choice is democratic capitalism or communism, I favor the democratic political order and market economies."[5]

Family[edit source]

Sider is the child of a Canadian Brethren in Christ pastor. He attends Oxford Circle Mennonite Church, is the father of three and lives in Lansdale, Pennsylvania, with his wife Arbutus, a retired family counselor. They celebrated their 50th wedding anniversary in 2011, and they have six granddaughters. Sider's son Theodore (Ted) is a tenured professor of philosophy at Rutgers who has published over 50 scholarly articles and three books with Oxford University Press.

References[edit source]

External links[edit source]