Does the public benefit from the social-scientific study of religion? Should it? How do we demonstrate benefit, measure it, communicate it? What are the practical and theoretical issues surrounding the idea of how the study of religion can operate in the, or perhaps as a, public good? For that matter, what do we mean by ‘public’ or ‘benefit’?

Is there something particular about religion which makes it a more potent ‘violence enabling mechanism’ than other factors? Are some religions more likely to inspire violence than others? And why should scholars even care? In this interview, Chris discusses these issues and more with Professor Brian Victoria, who, in addition to his scholarly credentials, is a fully ordained Zen Buddhist priest.

Rudolf Otto was a highly influential figure in the history of Religious Studies, but whether that influence was for good or not is a debatable issue. His ideas about the sui generis nature of the religious experience and of an irreductible numinous or sacred foreshadow the work of scholars such as Eliade, but proved highly divisive for scholars and practitioners alike.

Religion and the Sacred, the Sacred and religion. Two words that seemingly go together like hand in glove but just how accurate is that? When we talk about religion it’s very hard not to talk about the Sacred but when we talk about the Sacred does this mean we have to talk about religion? What does the Sacred even mean? This introduction began with “Sacred” but it may well be more appropriate to write “sacred”.

Contemporary Druidry often presents itself as the native spirituality of the British Isles. However, there is not one form of Druidry and there are also significant numbers of Christian and atheist Druids as well as those that combine Druidry with Wiccan or other perspectives and practices. From international organisations to local ‘groves’, there are diverse types of Druid groups, ...

In this interview, Professor Wouter Hanegraaff tells us about what he dubs “the biggest blank spaces of neglected territories in the study of religion”, namely Western esotericism. He tells how he first came over the German Folklorist Will-Erich Peuckert’s book Pansophie (1936) and discovered a group of renaissance thinkers he had never heard of, ...

Why is it that millennialism - the belief in an immanent return of Christ to Earth – has had such a particular fascination for the American people? Millennial prophecy is often analysed with relation to violence and minority “cults”, but it is also infused into everyday discourse, in the rhetoric of politicians and the “rolling prophecy” of talk radio hosts. In this wide-ranging interview, ...

It is fast becoming a tradition in ‘nonreligion’ research to acknowledge that Colin Campbell’s seminal call in Toward a Sociology of Irreligion (1971) for a widespread sociological analysis’ of ‘nonreligion’ had until very recently been ignored (Bullivant and Lee 2012). Although there has been a steady stream of output on secularisation, and more recently on atheism, ...

The digital realm is a dark continent in which the standard practices of methodology and theory find themselves tested by a whole new landscape. To introduce us to the vast array of topics Tim Hutchings provides us with an introductory discussion into the world of digital religion. We discuss the ways in which religion is finding itself in the digital realm and how this new format of expression differs from its real world iterations.

Over the past decade or so, the academic study of religion has become infused with a (re-)appreciation of the importance and impact of space, place and location upon its field of study. Of course, scholars have for a long time been aware of the need to situate ‘religion’ in context, however, the spatial analysis goes far beyond mere description of physical or cultural spaces, ...