2026

This introduction outlines the central questions and structure of the special issue and highlights key comparative insights from the collected studies. Against the backdrop of current changes in religious authority structures, the contributions of this special issue focus on the role of religious minority constellations as well as media change and digitalisation shaping the dynamics of religious authority. The research underpinning this volume is informed by a sociological and cultural-studies concept of authority that integrates theoretical questions with empirical perspectives. In addition to an outline of these conceptual considerations and a brief presentation of the individual contributions, this introduction offers some comparative considerations on intersecting conceptual themes and follow-up thoughts on religious authority.

The article explores classical theoretical debates on the routinization of authority. It departs from Max Weber’s sociology of power and his considerations on the routinization of charisma and discusses it in relation to Robert Michels’ concept of oligarchization and notions of institutionalization as a process of reciprocal typification in the Sociology of Knowledge. Based on a comparative discussion of the commonalities and differences of these approaches, I propose a working understanding for the empirical analysis of the routinization of religious authority. In line with the overarching focus of the special issue, I will put particular emphasis on religious minority-majority constellations and mediatization as conditions of routinization.

This contribution focuses on how authority structures are adapted in African Pentecostalism in the process of transnational migration. Based on qualitative research conducted in an independent, non-denominational Pentecostal congregation established in western Germany by a small group of African migrants in 2015, it shows to whom (and what) authority is ascribed and on the basis of which legitimation, as well as which relationships of and attitudes towards authority can be distinguished in the congregation. Drawing from sociological literature on the concept of authority, the research results show that the church’s leadership exerts authority, but not in a way one would expect in a Pentecostal setting. Instead of centralized authority structures and a dominating, “charismatic” pastor, authority is selectively pluralized; various people and groups are granted degrees of autonomy in shaping congregational life. This particularly includes the congregation’s youth group, largely comprising African youth socialized in Germany and culturally fluent in both German secular and African Christian settings. To ensure a stable future for the congregation, its leadership is delegating authority to this group of young, bicultural, committed Christians—who, however, are reluctant to claim authority for themselves.

The authority structures of the Orthodox Church are based on the administrative structures of the Roman Empire from the fourth century. They relate to the apostolic succession, on the one hand, and to the territorial principle on the other, which proclaims that every bishop has the sole responsibility for all inhabitants of a specific territory. In the modern world, where territorial delimitations are becoming less important because of technological advances and increased mobility, this structural principle becomes less enforceable. Since the 19^th century, moreover, its disintegration has been helped along by the nationalisation of the ecclesiastical units and the steady stream of westward Orthodox migrants, toward the Latin Christian environment of Western Europe. This contribution looks at the development of authority structures of the Orthodox Church in Western Europe. It treats questions of diaspora and migration of modern means of communication and the various authority relations in and around the church as such.

Der vorliegende Artikel untersucht die Rolle symbolischer Gewalt im Zusammenhang von Autorität anhand eines jüngeren Fallbeispiels aus der charismatischen Erneuerungsbewegung innerhalb der koptisch-orthodoxen Kirche in Ägypten. Mithilfe von Pierre Bourdieus Theorie der symbolischen Gewalt wird in diesem Beitrag eingehender analysiert, wie Abuna Samaan (1941-2023), der seinen priesterlichen Dienst vor allem den Zabbaleen (dt. „Müllsammler“) in Manshiyat Nasser, einem Stadtteil von Kairo, widmete, durch Exorzismen, Heilungsrituale und karitative Handlungen eine besondere Autorität erlangte, die auch über die koptische Kirche hinausging und ihre Hierarchien in Frage stellte. Dies wird sowohl aus eigenen Beobachtungen und Stehgreiferzählungen als auch aus vorangegangenen ethnographischen Studien genauer beschrieben und analysiert. Der Artikel zeigt, dass charismatische Führungsfiguren wie Abuna Samaan nicht nur als spirituelle Erneuerer agieren, sondern vielmehr in der Lage sind, bestehende Machtstrukturen durch den Machttypus eines „diakonischen Führers“ zu transformieren. Zudem wird in diesem Beitrag die Dynamik innerkirchlicher Konflikte beleuchtet, die sowohl aus der Spannung zwischen charismatischen Bewegungen und der koptisch-orthodoxen Hierarchie resultieren als auch auf die Dynamik zwischen (De-)Territorialisierung, Digitalisierung und Internationalisierung zurückzuführen sind. Auf diese Weise bietet der Beitrag neue Einsichten in die gegenwärtige Aushandlung religiöser Autorität und die transformative Kraft symbolischer Gewalt am Beispiel der koptischen Kirche.

This paper explores the self-representation of Sufi shaikhs on Facebook in establishing their authority over communities during the COVID-19 pandemic. The study investigates the created self-image of shaikhs as online authorities through their social media activities and content, using the example of the Halveti Order in Albania, Kosovo, and North Macedonia. As the Halvetis in Southeast Europe are not organised under an umbrella organisation, individual accounts of shaikhs and collective accounts of the local communities are analysed as means of self-representation. The produced content highlights various aspects of the shaikhs’ self-understanding and mission, referring among other things to the orders’ history, as well as to (religious-)political issues. The analysis of this content also reveals different roles these leaders assume in the digital space, which are categorised analytically. This paper aims to decipher what the shaikhs’ social media activities and content reveal about their self-image as online authorities, thereby contributing to an understanding of the impact of digital media on religious dynamics and communities. Methodologically, the study relies on online observations of Halveti shaikhs’ accounts on Facebook. Facebook is chosen as the focal point, for it is the most widely used digital platform in the examined region.

Fatwas, Islamic legal guidance, and muftis (Islamic scholars) hold profound significance in the everyday lives of Muslims, providing essential guidance on religious norms and principles and orienting individuals toward living in accordance with Islamic precepts. This study concentrates on the pertinence of fatwas and muftis for Muslims residing in Germany, with particular attention to the evolving landscape shaped by contemporary digital media. It investigates how the notions of fatwa and mufti are construed and operationalized by individuals: specifically, what meanings German Muslims attribute to these concepts and which factors influence their adherence to fatwas. Moreover, the study interrogates the primary sources German Muslims consult for religious guidance, underscoring the increasing primacy of the internet as a key mediator of Islamic knowledge. To frame this inquiry and contextualize the discourse, the analysis engages with foundational debates within both Islamic studies and the social sciences, employing Max Weber’s sociology of domination as a theoretical lens to interpret empirical findings.

Als modische Vorbilder muslimischer Kleidungspraxis erstellen viele Hijabi-Creatorinnen auch Content zur religiösen Lebensführung und werden von ihren Followerinnen als Freundinnen, und nicht selten Ratgeberinnen angesehen. Der Austausch auf Accounts von Hijabi Creatorinnen ist meistens in kapitalistische Logiken eingebettet, zeichnet sich aber auch dadurch aus, dass er für die Subjektposition „muslimische Frau in Deutschland“ verschiedene Modellpraktiken ausarbeitet, die ihre umkämpfte Verortung in der deutschen Öffentlichkeit visuell und diskursiv umsetzt. Der Artikel diskutiert mithilfe des Forschungsprogramms der Wissensgenealogischen Diskursanalyse (WDA) zwei empirische Fälle, die unterschiedliche Subjektpositionen im Diskurs um die (modische) Verortung muslimischer Frauen in Deutschland illustrieren, und untersucht, wie darin religiöse Autorität ausgehandelt wird. Die Analyse legt eine spezifisch weiblich gegenderte Form religiöser Autorität nahe, die als wechselseitige Inspiration und Lebenshilfe eher eine schwesterliche Regulierung im Sinne eines eye-level-advice etabliert. Die empirischen Fallbeispiele zeigen aber, dass auch innerhalb dieses Feldes große Unterschiede in der Ausgestaltung und Subjektivierung religiöser Normativität bestehen.

Previous research indicates that traditional religious authority structures have not necessarily been replaced by the widespread growth of digital media but have been partially transformed and/or expanded to include a new group of religious content creators. These actors do not necessarily have religious expertise or a traditional Islamic education, but they offer their own religious interpretations to their followers as part of their digital practice. Our contribution to this special issue offers an analysis of social media content by German-speaking Muslim content creators, focusing on the question of how religious authority is claimed or manifested in this context. To this end, we first develop a systematisation of potential sources of religious authority based on various existing approaches. Our analysis identifies four models of attributing authority depending on whether a) religious roles and positions are claimed, b) religious and other knowledge is presented, c) certain personal characteristics are demonstrated, and/or d) a relationship or collective identity is established between the content creator and their followers. We examine in detail selected audiovisual material from Muslim content creators on Instagram and discuss their internal differences and where they fall within the categories presented above. This analysis reveals an affinity between, on the one hand, explicit claims to religious authority and an emphasis on clear dichotomies and, on the other hand, creators who present themselves as average Muslims and their offers of a rather non-committal identity.

Im deutschsprachigen Internet präsentieren sich diverse Gruppen und Personen, die sich dem Zen-Buddhismus zurechnen, ihre Meditationspraxis reflektieren oder gar per Livestream gemeinsam meditieren. Das Potenzial digitaler Medien wird von den Akteuren unterschiedlich bewertet, was sie auch zu unterschiedlichen Arten des Umgangs bewegt. Am Beispiel der Internetauftritte des Daishin-Zen und des Neo-Zen sollen Formen religiösen Handelns vorgestellt und einer Untersuchung unterzogen werden. Die Veränderungen der religiösen Praxis und der Autoritätserzeugung, die sich durch die Nutzung digitaler Medien ergeben, stehen im Zentrum des Erkenntnisinteresses. Mittels der Videographie werden Videos ausgewertet und kontextualisiert. Die Beobachtungen auf realtypischer Ebene münden in die Konstruktion erster Idealtypen. Durch die neuen Angebote ist es möglich, die religiöse Praxis allein mithilfe digitaler Werkzeuge zu gestalten, ohne dabei den Kontakt zu einer Religionsgemeinschaft vollkommen zu verlieren, was ein Novum darstellt. In der Anglosphäre werden die Möglichkeiten, die sich dadurch den buddhistischen Akteuren auftun, seit geraumer Zeit thematisiert. Ich konnte hingegen zum Thema Zen-Buddhismus im deutschsprachigen Internet keine Sekundärliteratur finden: Der Text stellt insofern einen ersten Annäherungsversuch dar.