Migrantkirker. Fra grænseflade til kerne i den danske religionsmodel
Christian migrant churches have been a part of the borderland of the Danish model of religion for a long time, but the state and the Danish folk church are opening up for migrant churches to become a part of the Danish folk church through valgmenighedsloven (law on free congregations). Some migrant...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | Danish |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Univ.
[2015]
|
| In: |
Religionsvidenskabeligt tidsskrift
Year: 2015, Volume: 62, Pages: 61-76 |
| Standardized Subjects / Keyword chains: | B
Danske folkekirke
/ Denmark
/ Religion
/ Minority
/ Denomination (Religion)
/ Admission
|
| Further subjects: | B
Jesus Is Lord
B Integration B Church of Love B migrant churches B Post-Westphalian religion B the Danish folk church |
| Online Access: |
Presumably Free Access Volltext (Verlag) Volltext (doi) |
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| 520 | |a Christian migrant churches have been a part of the borderland of the Danish model of religion for a long time, but the state and the Danish folk church are opening up for migrant churches to become a part of the Danish folk church through valgmenighedsloven (law on free congregations). Some migrant churches thereby move from the borderland to the core of the Danish model of religion. This movement, however, is not without conflict as several migrant churches challenge the conventional and Westphalian way of conceptualising religion. I use Peter Beyer's theory of Post-Westphalian religion to shed light on the possible borders between the migrant churches and the Danish folk church. | ||
| 520 | |a Kristne migrantkirker har længe været en del af den danske religionsmodels grænseflade, men staten og folkekirken er ved at åbne op for, at de nyere migrantkirker kan blive en del af folkekirken via valgmenighedsloven. Dermed bevæger nogle migrantkirker sig fra religionsmodellens grænseflade til at blive en del af modellens kerne. Denne bevægelse er dog ikke uden konflikter, da flere migrantkirker udfordrer den gængse og westfalske måde at tænke religion på. Artiklen gør brug af Peter Beyers teori om postwestfalsk religion til at belyse de mulige grænser mellem migrantkirkerne og folkekirken | ||
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