MOTIF RESEARCH: Peter Bergerand the Baha' i faith (1)Peter SmithAt the beginning of his academic career the Americansociologist Peter Berger undertook the first sociologicalstudy of the Baha'i Faith, seeking to describe twofundamental transformations it had undergone in its shortbut eventful history - the transformation from a millenarianmovement within Shi'a Islam into an independent religion witha world-wide following, and the routinization of charismaticleadership into largely rational-legal forms. To aid in hisdescription of these transformations Berger identified twounderlying 'motifs': messianic and gnostic themes whosedevelopment in the course of Baha'i history he outlined.In the present paper I shall argue that Berger'sapproach provides a useful aid to the study of religiousor other historical movements, but that at a theoreticallevel the motif concept needs to be defined more rigorously.As a detailed illustration of motif research I will comment onBerger's work on Baha'i and advance my own characterizationsof the motifs relevant to an understanding of its history. Iam not concerned with offering a comprehensive discussion ofBerger's work qua history, nor with commenting on the broadertheoretical concerns raised by Berger's work (2).MOTIF RESEARCHThe concept of 'motif' is derived from the 'Lund School' ofSwedish theology, especially the work of Anders Nygren (1953)and Gustav Aulen (1948), and 'refers to a specific pattern or210Peter Berger and the Baha'i Faith211gestalt of religious experience that can be traced in ahistorical development' (Berger: 1954b: 478) (3).

The motifis an abstraction from reality, based on religious content,rather than theological analysis; theology itself being seenas the attempt to articulate the motif intellectually. Asused by Berger the concept is no longer confined to theChristian tradition but is seen as useful in the analysis ofany historical process. Historical study of a religion enablesthe researcher to identify the dominant motif or motifs, andonce this fundamental pattern is understood, he is able tounderstand the totality of the religious experience understudy and to distinguish between its central and ephemeralaspects. Furthermore, changes in motifs over time can beused in the attempt to relate changes in religious contentwith changes in the social structure of a religious movement(Berger: 1954a: 156-9; 1954b:477-9; 1957: 93; 1958: 44).At a theoretical level, Berger inadequately distinguisheshis own position from that of Nygren and the Lundensians, forwhilst not stated by Berger, there are two important differencesbetween the type of motif identified by Nygren and those Bergerhimself identifies. Nygren's 'fundamental' motifs areessentially the answers to fundamental, that is ultimate,questions (1953: 41-3), and, as the most fundamental questionof all is seen as the relationship between man and God, thefundamental motifs of the various historical religions aredefined in terms of that relationship.

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The three principalrelationships are thus: agape, in which 'unmotivated' divinelove is regarded as leading to man's receipt of undeservedgrace; eros, the (Hellenistic) human longing to reach thelevel of the divine; and nomos, the Judaic concern with law(1972: 374-7). In contrast to Nygren's obviously theologicalconcerns, Berger's motifs whilst theologically derived, are ofgreater sociological import and in his 'typology' of motifs asapplied to the American religious scene are directly relatedto various attitudes towards the world (4). Berger's concernis with the 'fundamental' pattern of religious experience ina particular historical development, not with the answers tofundamental questions.The second difference lies in the degree to which themotif is held to describe what is essential in a religion.Each religion has an 'organic distinctiveness', a particular'basic idea' or 'driving power' which gives its character tothe religion as a whole.

(Ferre 1967: 69; Nygren 1953: 35).When Nygren describes Agape as being the fundamental motif ofChristianity, he seems to be describing what he regards as the'essence' of Christianity, in contrast to the unwelcomedintrusions of Eros and Nomos. Berger's position in comparison212 Peter Smithis somewhat ambivalent.

Peter Berger Zaproszenie Do Socjologii Pdf:.Title: Book Invitation To Sociology A Humanistic Perspective Peter L Berger (ePub, Ebook, PDF, kindle) Author: University of California Press SubjectBerger invitation to sociology pdf. Peter Berger Zaproszenie Do Socjologii Pdf:.Title: Book Invitation To Sociology A Humanistic Perspective Peter L Berger (ePub, Ebook, PDF, kindle) Author: University of California Press SubjectBerger invitation to sociology pdf.

MOTIF RESEARCH: Peter Bergerand the Baha' i faith (1)Peter SmithAt the beginning of his academic career the Americansociologist Peter Berger undertook the first sociologicalstudy of the Baha'i Faith, seeking to describe twofundamental transformations it had undergone in its shortbut eventful history - the transformation from a millenarianmovement within Shi'a Islam into an independent religion witha world-wide following, and the routinization of charismaticleadership into largely rational-legal forms. To aid in hisdescription of these transformations Berger identified twounderlying 'motifs': messianic and gnostic themes whosedevelopment in the course of Baha'i history he outlined.In the present paper I shall argue that Berger'sapproach provides a useful aid to the study of religiousor other historical movements, but that at a theoreticallevel the motif concept needs to be defined more rigorously.As a detailed illustration of motif research I will comment onBerger's work on Baha'i and advance my own characterizationsof the motifs relevant to an understanding of its history. Iam not concerned with offering a comprehensive discussion ofBerger's work qua history, nor with commenting on the broadertheoretical concerns raised by Berger's work (2).MOTIF RESEARCHThe concept of 'motif' is derived from the 'Lund School' ofSwedish theology, especially the work of Anders Nygren (1953)and Gustav Aulen (1948), and 'refers to a specific pattern or210Peter Berger and the Baha'i Faith211gestalt of religious experience that can be traced in ahistorical development' (Berger: 1954b: 478) (3). The motifis an abstraction from reality, based on religious content,rather than theological analysis; theology itself being seenas the attempt to articulate the motif intellectually. Asused by Berger the concept is no longer confined to theChristian tradition but is seen as useful in the analysis ofany historical process. Historical study of a religion enablesthe researcher to identify the dominant motif or motifs, andonce this fundamental pattern is understood, he is able tounderstand the totality of the religious experience understudy and to distinguish between its central and ephemeralaspects. Furthermore, changes in motifs over time can beused in the attempt to relate changes in religious contentwith changes in the social structure of a religious movement(Berger: 1954a: 156-9; 1954b:477-9; 1957: 93; 1958: 44).At a theoretical level, Berger inadequately distinguisheshis own position from that of Nygren and the Lundensians, forwhilst not stated by Berger, there are two important differencesbetween the type of motif identified by Nygren and those Bergerhimself identifies.