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This is a review of two books: Phillip Maciak, The Disappearing Christ: Secularism in the Silent Era (Columbia University Press, 2019), and Terry Lindvall, Souls for Sale: Rupert Hughes and the Novel Hollywood Religion (Cascade Books, 2021)

Introduction La prescription sociale est « un moyen par lequel des professionnels de confiance en milieu clinique ou communautaire déterminent qu’une personne a des besoins sociaux liés à la santé qui ne sont pas d’ordre médical, et par lequel ils adressent cette personne à des services et à un soutien non cliniques au sein de la communauté, par l’élaboration conjointe d’une « prescription sociale », c’est-à-dire une prescription non médicale pour améliorer la santé et le bien-être de la personne et renforcer ses liens avec la communauté » [traduction]1,p.9. En 2021, ces groupes étudiants se sont réunis et ont mis sur pied un cadre pour un mouvement étudiant international de la prescription sociale, soit le Social Prescribing International Student Movement Framework, qui a servi d’appel à l’action et de guide pour les champions étudiants du monde6. En tant que communauté en ligne, nous communiquons avec nos membres et nos partenaires par courriel, au moyen d’un bulletin d’information, avec Slack et en tenant des réunions sur Zoom et nous sommes en lien avec la communauté de la prescription sociale en général grâce à notre page web, à nos comptes de médias sociaux, à des webinaires, à des présentations et à des conférences. En Colombie-Britannique, on a créé la Basics for Health Society en 2012 pour permettre aux organismes communautaires et de soins de santé de répondre aux besoins sociaux des patients, en faisant appel à des étudiants bénévoles ayant reçu une formation pour orientent les patients vers les ressources communautaires dont ces derniers avaient besoin18.

A cet instant je comprends que c'est le début d'un parcours-découverte qui aura une suite. * · · Cette visite impromptue à Beurnevésin a aiguisé nos sens; la journée s'annonce bien et comme nous avons encore du temps, j'envisage gaillardement cette suite qu'un rapide coup de téléphone me permet de confirmer: nous sommes attendus pour une autre découverte, pas très loin d'ici. Nous sommes dans l'ancienne église des Jésuites, elle-même intégrée à ce qui est aujourd'hui le Lycée cantonal et l'Ecole supérieure de commerce du Jura. Nous sommes ici chez Bach, nous sommes ici chez Silbermann... sommes-nous à Glauchau? Je préviens Thierry, alors avide de commentaires, qu'il ne peut entendre, ici, la même musique qu'à Beurnevésin; je conviens qu'il est bien tôt pour entrer dans les détails, et je me contente d'expliquer que la taille de l'instrument n'est pas seule en cause, mais aussi les tuyaux, la façon de les traiter, le choix des jeux... «la composition»: Nous venons d'entrer de plain-pied (je m'amuse discrètement au passage de cette hardiesse lexicale que je garde pour moi) dans cet univers fascinant propre à l'orgue: le monde sonore, vaste, mystérieux, spatial, clair-obscur, tantôt confidentiel, récitatif, méditatif, recueilli, tantôt expressif, envahissant, se prêtant à toutes les fantaisies et à tous les jeux (pour rester dans l'esprit littéraire ci-dessus).

The Modern Spirit of Asiachallenges the notion that modernity in China and India are derivative imitations of the West, arguing that these societies have transformed their ancient traditions in unique and distinctive ways. Peter van der Veer begins with nineteenth-century imperial history, exploring how Western concepts of spirituality, secularity, religion, and magic were used to translate the traditions of India and China. He traces how modern Western notions of religion and magic were incorporated into the respective nation-building projects of Chinese and Indian nationalist intellectuals, yet how modernity in China and India is by no means uniform. While religion is a centerpiece of Indian nationalism, it is viewed in China as an obstacle to progress that must be marginalized and controlled. The Modern Spirit of Asiamoves deftly from Kandinsky's understanding of spirituality in art to Indian yoga and Chinese qi gong, from modern theories of secularism to histories of Christian conversion, from Orientalist constructions of religion to Chinese campaigns against magic and superstition, and from Muslim Kashmir to Muslim Xinjiang. Van der Veer, an outspoken proponent of the importance of comparative studies of religion and society, eloquently makes his case in this groundbreaking examination of the spiritual and the secular in China and India.

Sonja Luehrmann explores the Soviet atheist effort to build a society without gods or spirits and its afterlife in post-Soviet religious revival. Combining archival research on atheist propaganda of the 1960s and 1970s with ethnographic fieldwork in the autonomous republic of Marij El in Russia's Volga region, Luehrmann examines how secularist culture-building reshaped religious practice and interreligious relations. One of the most palpable legacies of atheist propaganda is a widespread didactic orientation among the population and a faith in standardized programs of personal transformation as solutions to wider social problems. This didactic trend has parallels in globalized forms of Protestantism and Islam but differs from older uses of religious knowledge in rural Russia. At a time when the secularist modernization projects of the 20th century are widely perceived to have failed, Secularism Soviet Style emphasizes the affinities and shared histories of religious and atheist mobilizations.

Secularism is a practice which entails building a 'wall of separation' between State and Religion. The general understanding is that this wall helps in prohibiting intervention from either side. However, since the State acts as a guardian of the public interest it may interfere in religious affairs, essentially, to dilute and de-circumscribe the limits of religious orthodoxy. It is, however, pertinent to note that some interventions in religious affairs are made even though there is no valid reason. One such example is the atheistic policy of the Russian state. The objective of this book is to compare the different models of secularism practiced in Russia and India respectively, and lay down some guiding principles which a secular State can adopt to rehabilitate a religion which was subjected to unwarranted State interventions.

Throughout the eighteenth century, an ever-sharper distinction emerged between Jews of the old order and those who were self-consciously of a new world. As aspirations for liberation clashed with adherence to tradition, as national, ethnic, cultural, and other alternatives emerged and a long, circuitous search for identity began, it was no longer evident that the definition of Jewishness would be based on the beliefs and practices surrounding the study of the Torah. InThe Origins of Jewish Secularization in Eighteenth-Century EuropeShmuel Feiner reconstructs this evolution by listening to the voices of those who participated in the process and by deciphering its cultural codes and meanings. On the one hand, a great majority of observant Jews still accepted the authority of the Talmud and the leadership of the rabbis; on the other, there was a gradually more conspicuous minority of \"Epicureans\" and \"freethinkers.\" As the ground shifted, each individual was marked according to his or her place on the path between faith and heresy, between devoutness and permissiveness or indifference. Building on his award-winningJewish Enlightenment, Feiner unfolds the story of critics of religion, mostly Ashkenazic Jews, who did not take active part in the secular intellectual revival known as the Haskalah. In open or concealed rebellion, Feiner's subjects lived primarily in the cities of western and central Europe-Altona-Hamburg, Amsterdam, London, Berlin, Breslau, and Prague. They participated as \"fashionable\" Jews adopting the habits and clothing of the surrounding Gentile society. Several also adopted the deist worldview of Enlightenment Europe, rejecting faith in revelation, the authority of Scripture, and the obligation to observe the commandments. Peering into the synagogue, observing individuals in the coffeehouse or strolling the boulevards, and peeking into the bedroom, Feiner recovers forgotten critics of religion from both the margins and the center of Jewish discourse. His is a pioneering work on the origins of one of the most significant transformations of modern Jewish history.