A SCHOLARLY BOOK REPOSITORY
So begins Galateo, a treatise on polite behavior written by Giovanni Della Casa (1503–56) for the benefit of his nephew, a young Florentine destined for greatness.
Bruce Lincoln is one of the most prominent advocates within religious studies for an uncompromisingly critical approach to the phenomenon of religion—historians of religions, he believes, should resist the preferred narratives and self-understanding of religions themselves, especially when their stories are endowed with sacred origins and authority. In Gods and Demons, Priests and Scholars, Lincoln assembles a collection of essays that both illustrates and reveals the benefits of his methodology, making a case for a critical religious studies that starts with skepticism but is neither cynical nor crude.
In the series The Social Logic of Politics, edited by Scott McClurg
Resisting the tendency to separate the study of religion and politics, editor Jacob Neusner pulls together a collection of ten essays in which various authors explain and explore the relationship between the world's major religions and political power. As William Scott Green writes in the introduction, "Because religion is so comprehensive, it is fundamentally about power; it therefore cannot avoid politics."
Beginning with the classical sources and texts of Judaism, Christianity, Buddhism, Islam, Confucianism and Hinduism, God's Rule begins to explore the complex nature of how each religion shapes political power, and how religion shapes itself in relation to that power. The corresponding attention to differing theories of politics and views towards non-believers are important not only to studies in comparative religion, but to foreign policy, history and governance as well. From early Christianity's relationship to the Roman Empire to Hinduism's relationship to Gandhi and the caste system, God's Rule provides a basis of understanding from which undergraduates, seminarians and others can begin asking questions of relationships "both unavoidable and systematically uneasy."
Gods of the Blood details the trends that have converged to fuel militant paganism in the United States: anti-government sentiments inflamed by such events as Ruby Ridge and Waco, the rise of the white power music industry (including whitenoise, dark ambient, and hatecore), the extraordinary reach of modern communications technologies, and feelings of economic and cultural marginalization in the face of globalization and increasing racial and ethnic diversity of the American population. Gardell elucidates how racist pagan beliefs are formed out of various combinations of conspiracy theories, anti-Semitism, warrior ideology, populism, beliefs in racial separatism, Klandom, skinhead culture, and tenets of national socialism. He shows how these convictions are further animated by an array of thought selectively derived from thinkers including Nietzche, historian Oswald Spengler, Carl Jung, and racist mystics. Scrupulously attentive to the complexities of racist paganism as it is lived and practiced, Gods of the Blood is a fascinating, disturbing, and important portrait of the virulent undercurrents of certain kinds of violence in America today.
—from the authors
With exoplanets being discovered daily, Earth is still the only planet we know of that is home to creatures who seek a coherent explanation for the structure, origins, and fate of the universe, and of humanity’s place within it. Today, science and religion are the two major cultural entities on our planet that share this goal of coherent understanding, though their interpretation of evidence differs dramatically. Many scientists look at the known universe and conclude we are here by chance. The renowned astronomer and historian of science Owen Gingerich looks at the same evidence—along with the fact that the universe is comprehensible to our minds—and sees it as proof for the planning and intentions of a Creator-God. He believes that the idea of a universe without God is an oxymoron, a self-contradiction. God’s Planet exposes the fallacy in thinking that science and religion can be kept apart.
Gingerich frames his argument around three questions: Was Copernicus right, in dethroning Earth from its place at the center of the universe? Was Darwin right, in placing humans securely in an evolving animal kingdom? And was Hoyle right, in identifying physical constants in nature that seem singularly tuned to allow the existence of intelligent life on planet Earth? Using these episodes from the history of science, Gingerich demonstrates that cultural attitudes, including religious or antireligious beliefs, play a significant role in what passes as scientific understanding. The more rigorous science becomes over time, the more clearly God’s handiwork can be comprehended.
We live in a universe with a very long history, a vast cosmos where things are being worked out over unimaginably long ages. Stars and galaxies have formed, and elements come forth from great stellar cauldrons. The necessary elements are present, the environment is fit for life, and slowly life forms have populated the earth. Are the creative forces purposeful, and in fact divine?
Owen Gingerich believes in a universe of intention and purpose. We can at least conjecture that we are part of that purpose and have just enough freedom that conscience and responsibility may be part of the mix. They may even be the reason that pain and suffering are present in the world. The universe might actually be comprehensible.
Taking Johannes Kepler as his guide, Gingerich argues that an individual can be both a creative scientist and a believer in divine design—that indeed the very motivation for scientific research can derive from a desire to trace God’s handiwork. The scientist with theistic metaphysics will approach laboratory problems much the same as does his atheistic colleague across the hall. Both are likely to view the astonishing adaptations in nature with a sense of surprise, wonder, and mystery.
In God’s Universe Gingerich carves out “a theistic space” from which it is possible to contemplate a universe where God plays an interactive role, unnoticed yet not excluded by science.
Gathering thinkers from ten countries and various scientific and spiritual backgrounds, Global Perspectives on Science and Spirituality leads readers on a fascinating tour of distinctly non-Western approaches to topics in these two fields. These voices add fresh and invigorating input to a dialogue that has thus far been predominantly guided by scholars from the United States or Western Europe.
The award-winning researchers in this volume were selected from a pool of over one hundred and fifty applications. They offer the very best scholarship from underrepresented regions around the globe. The essays cover a broad spectrum of scientific fields, spanning mathematical physics, robotics, biosemiotics and other new schools of theoretical biology, embryonic stem cells, cognitive science, and the concept of opening the human mind to broader ideas of reality. Hailing from some of the top research institutions in India, Japan, Russia, Korea, China, and a variety of Eastern European nations, contributors offer unique insights into their cultures' spiritual and philosophical traditions. At the same time, they deftly engage concepts from the ongoing Western dialogue in its terms, delving deeply, at times, into schools of thought like phenomenology or process thought.
Scholars, students, researchers, and anyone seeking new ways of understanding the interplay of spirituality and science will discover a multitude of windows into previously underexplored research areas in these truly interdisciplinary essays. Indeed, any of these pieces could serve as the basis for entirely new long-term study programs.
Scientists, theologians, and the spiritually inclined, as well as all those concerned with humanity's increasingly widespread environmental impact, are beginning to recognize that our ongoing abuse of the earth diminishes our moral as well as our material condition. Many people are coming to believe that strengthening the bonds among spirituality, science, and the natural world offers an important key to addressing the pervasive environmental problems we face.
The Good in Nature and Humanity brings together 20 leading thinkers and writers -- including Ursula Goodenough, Lynn Margulis, Dorion Sagan, Carl Safina, David Petersen, Wendell Berry, Terry Tempest Williams, and Barry Lopez -- to examine the divide between faith and reason, and to seek a means for developing an environmental ethic that will help us confront two of our most imperiling crises: global environmental destruction and an impoverished spirituality. The book explores the ways in which science, spirit, and religion can guide the experience and understanding of our ongoing relationship with the natural world and examines how the integration of science and spirituality can equip us to make wiser choices in using and managing the natural environment. The book also provides compelling stories that offer a narrative understanding of the relations among science, spirit, and nature.
Grounded in the premise that neither science nor religion can by itself resolve the prevailing malaise of environmental and moral decline, contributors seek viable approaches to averting environmental catastrophe and, more positively, to achieving a more harmonious relationship with the natural world. By bridging the gap between the rational and the religious through the concern of each for understanding the human relation to creation, The Good in Nature and Humanity offers an important means for pursuing the quest for a more secure and meaningful world.
In their search for truth, contemporary religious believers and modern scientific investigators hold many values in common. But in their approaches, they express two fundamentally different conceptions of how to understand and represent the world. Michael E. Hobart looks for the origin of this difference in the work of Renaissance thinkers who invented a revolutionary mathematical system—relational numeracy. By creating meaning through numbers and abstract symbols rather than words, relational numeracy allowed inquisitive minds to vault beyond the constraints of language and explore the natural world with a fresh interpretive vision.
The Great Rift is the first book to examine the religion-science divide through the history of information technology. Hobart follows numeracy as it emerged from the practical counting systems of merchants, the abstract notations of musicians, the linear perspective of artists, and the calendars and clocks of astronomers. As the technology of the alphabet and of mere counting gave way to abstract symbols, the earlier “thing-mathematics” metamorphosed into the relational mathematics of modern scientific investigation. Using these new information symbols, Galileo and his contemporaries mathematized motion and matter, separating the demonstrations of science from the linguistic logic of religious narration.
Hobart locates the great rift between science and religion not in ideological disagreement but in advances in mathematics and symbolic representation that opened new windows onto nature. In so doing, he connects the cognitive breakthroughs of the past with intellectual debates ongoing in the twenty-first century.
A comprehensive collection provides guidance and deep insight from a variety of experts in this emerging field
The rapidly developing field of interreligious studies fosters scholarship engaging two or more religious traditions at a time. Inherently multidisciplinary, the field brings the academic consideration of religions into conversation with the humanities and social sciences, employing relational, intersectional, experiential, and dialogical methodologies as it examines the interrelationship of individuals and groups with differing alignments toward religion.
Edited by Lucinda Mosher, The Georgetown Companion to Interreligious Studies features an international roster of practitioners of or experts on Judaism, Christianity, Islam, Hinduism, Jainism, Sikhism, Buddhism, Ruism, Humanism, and African, North American, and South American Indigenous lifeways. Each author offers a unique perspective on the nature of this emerging discipline.
This companion provides fifty thought-provoking chapters on the history, priorities, challenges, distinguishing pedagogies, and practical applications of interreligious studies. Anyone who seeks a deeper appreciation of this relatively new academic field will find it useful as a textbook or research resource.
The traditional markers of growing up are getting married and becoming financially independent. But young adults are delaying these milestones, sometimes for a full decade longer than their parents and grandparents. This new phase of “emerging adulthood” is diminishing the involvement of young people in religious institutions, sapping the strength and vitality of faith communities, and creating a more barren religious landscape for the young adults who do eventually decide to return to it. Yet, clearly there are some churches, synagogues, and mosques that are making strides in bringing young people back to religion.
Got Religion? offers in-depth, on-the-ground reporting about the most successful of these institutions and shows how many of the structural solutions for one religious group can be adapted to work for another.
The faith communities young people attach themselves to are not necessarily the biggest or the most flashy. They are not the wealthiest or the ones employing the latest technology. Rather, they are the ones that create stability for young people, that give them real responsibility in a community and that help them form the habits of believers that will last a lifetime.
This book explores and analyzes the diverse religious communities of post-1965 diasporas: Christians, Hews, Muslims, Hindus, Rastafarians, and practitioners of Vodou, from countries such as China, Guatemala, Haiti, India, Iran, Jamaica, Korea, and Mexico. The contributors explore how, to a greater or lesser extent, immigrants and their offspring adapt their religious institutions to American conditions, often interacting with religious communities already established. The religious institutions they build, adapt, remodel, and adopt become worlds unto themselves, congregations, where new relations are forged within the community -- between men and women, parents and children, recent arrival and those longer settled.
In this book Walter Burkert, the most eminent living historian of ancient Greek religion, has produced the standard work for our time on that subject. First published in German in 1977, it has now been translated into English with the assistance of the author himself. A clearly structured and readable survey for students and scholars, it will be welcomed as the best modern account of any polytheistic religious system.
Burkert draws on archaeological discoveries, insights from other disciplines, and inscriptions in Linear B to reconstruct the practices and beliefs of the Minoan–Mycenaean age. The major part of his book is devoted to the archaic and classical epochs. He describes the various rituals of sacrifice and libation and explains Greek beliefs about purification. He investigates the inspiration behind the great temples at Olympia, Delphi, Delos, and the Acropolis—discussing the priesthood, sanctuary, and oracles. Considerable attention is given to the individual gods, the position of the heroes, and beliefs about the afterlife. The different festivals are used to illuminate the place of religion in the society of the city-state. The mystery cults, at Eleusis and among the followers of Bacchus and Orpheus, are also set in that context. The book concludes with an assessment of the great classical philosophers’ attitudes to religion.
Insofar as possible, Burkert lets the evidence—from literature and legend, vase paintings and archaeology—speak for itself; he elucidates the controversies surrounding its interpretation without glossing over the enigmas that remain. Throughout, the notes (updated for the English-language edition) afford a wealth of further references as the text builds up its coherent picture of what is known of the religion of ancient Greece.
"In a world that remains governed by powerful myths, we must deepen our understanding of ourselves and others by considering more carefully the ways in which the mythological systems to which we cling and social institutions and movements to which we are committed nourish each other. Yves Bonnefoy's Mythologies not only summarizes the progress that has already been made toward this end, but also lays the foundation for the difficult work that lies ahead."—Mark C. Taylor, New York Times Book Review
"The almost 100 contributors combine, with characteristic precision and élan, the arts of science and poetry, of analysis and translation. The result is a treasury of information, brilliant guesswork, witty asides, and revealing digressions. This is a work of genuine and enduring excitement."—Thomas D'Evelyn, Christian cience Monitor
This careful and fluid translation finally makes Simon’s landmark edition accessible to English-language readers. With an abundance of beautiful illustrations, the book examines portrayals of the thirteen major gods in art over the course of two millennia. Scholars who study the lives and practices of those living in ancient Greece will value this newest contribution.
In this book devoted exclusively to temples and perceptions of the divine presences that inhabit them, Michael B. Hundley focuses on the official religions of the ancient Near East and explores the interface between the human and the divine within temple environs.
Hundley identifies common ancient Near Eastern temple systems and examines issues that include what temple structures communicate, how temples were understood to function, temple ideology, the installation of divine presence in a temple, the connection between presence and physical representation, and human service to the deity.
Drawing on architectural and spatial theory, ritual theory, theories of language, art history, archaeology, sociocultural anthropology, and comparative studies, Hundley offers a single interpretive lens through which to view temple worship.
Features:
- A close examination of temples in Egypt, Mesopotamia, Hittite Anatolia, and Syria-Palestine
- An interdisciplinary treatment of architecture, language, ritual, and art
- A dual focus on how a deity's divine presence connects to space and art and how human service to the deity maintains the deity's active presence
The oldest extant Marathi work, a medieval chronicle of Chakradhar’s divine life on earth, in a new English translation.
God at Play, or Līḷācaritra, is a remarkable biography of the medieval religious figure Chakradhar Svami. His followers, called Mahanubhavs, understand him to be a divine incarnation of Parameshvar. Mhaimbhat, a Brahmin goldsmith who became one of Chakradhar’s most important followers, compiled this astonishingly down-to-earth religious text around 1278. It records not only Chakradhar’s ethical and theological teachings, but also his everyday activities, including the foods he ate and the people he met. This rich, detailed account provides insights into economic conditions, political history, and society in medieval India. Manuscripts of the work were carefully preserved within the Mahanubhav community and were not known to outsiders until the early twentieth century.
The first volume of God at Play describes Chakradhar’s early life, his wanderings as a lone ascetic, and the gathering of the disciples who later accompany him on his travels.
This new English translation of Līḷācaritra is accompanied by an emended Marathi text, based on Hari Narayan Nene’s edition, in the Devanagari script.
Gibbal portrays the river as the dominant, cohesive force among people in the face of social and environmental strife. He focuses on the Ghimbala healing cult, which centers on the river, and how the cult structures social relations in the region. Gibbal vividly recreations the Ghimbala rites, nocturnal ceremonies of spirit possession and seance which animate the water spirits, or genii, that inhabit the river. The genii, he finds, provide the strength of social identity in a world where famine and competing versions of Islam threaten to overpower traditional culture.
In its original French publication, The Genii of the River Niger was honored with an Alexandra David-Neel literary prize in 1989. Its powerful lyricism, combined with fascinating ethnographic depth, will delight general readers and specialists alike and will stir debates among specialists in African studies, the anthropology of religion, and literature.
French and German tourists join Mexican migrant workers to venerate the image of the Virgin Mary at a strip mall in Florida; Latino gang members, deported from the United States to home countries they barely know, find Jesus in transnational churches; U.S. evangelicals use electronic media to preach a “neo liberal” gospel of wealth and health to landless peasants in remote indigenous villages in Guatemala. These are just some examples of how religion in the Americas today intersects in complex ways with the economic, political, and cultural dimensions of globalization.
Drawing on case studies in the United States and Latin America, Manuel A. Vásquez and Marie Friedmann Marquardt explore the evolving roles of religion in the Americas in the face of globalization, transnational migration, the rapid growth of culture industries, the rise of computer mediated technologies, and the crisis of modernity. Combining ethnographic research in local congregations, studies of material culture and sacred space, textual analyses, and approaches to mass and electronic media, the authors challenge dominant paradigms in sociology of religion, such as the secularization and rational choice models. Further, the book offers alternative theoretical and methodological tools to understand the increasing complexity of religious life in the Americas.
By illustratingthe challenges that scholars and students must confront in order to understand the complexity of today’s religious landscape, Globalizing the Sacred makes both important theoretical and methodological contributions to the study of religion’s role in social change.
Americans have long considered their country to be good—a nation "under God" with a profound role to play in the world. Yet nothing tests that proposition like war. Raymond Haberski argues that since 1945 the common moral assumptions expressed in an American civil religion have become increasingly defined by the nation's experience with war.
God and War traces how three great postwar “trials”—the Cold War, the Vietnam War, and the War on Terror—have revealed the promise and perils of an American civil religion. Throughout the Cold War, Americans combined faith in God and faith in the nation to struggle against not only communism but their own internal demons. The Vietnam War tested whether America remained a nation "under God," inspiring, somewhat ironically, an awakening among a group of religious, intellectual and political leaders to save the nation's soul. With the tenth anniversary of 9/11 behind us and the subsequent wars in Iraq and Afghanistan winding down, Americans might now explore whether civil religion can exist apart from the power of war to affirm the value of the nation to its people and the world.
A master historian traces the flourishing of organized religion in Manhattan between the 1880s and the 1960s, revealing how faith adapted and thrived in the supposed capital of American secularism.
In Gilded Age Manhattan, Catholic, Jewish, and Protestant leaders agonized over the fate of traditional religious practice amid chaotic and multiplying pluralism. Massive immigration, the anonymity of urban life, and modernity’s rationalism, bureaucratization, and professionalization seemingly eviscerated the sense of religious community.
Yet fears of religion’s demise were dramatically overblown. Jon Butler finds a spiritual hothouse in the supposed capital of American secularism. By the 1950s Manhattan was full of the sacred. Catholics, Jews, and Protestants peppered the borough with sanctuaries great and small. Manhattan became a center of religious publishing and broadcasting and was home to august spiritual reformers from Reinhold Niebuhr to Abraham Heschel, Dorothy Day, and Norman Vincent Peale. A host of white nontraditional groups met in midtown hotels, while black worshippers gathered in Harlem’s storefront churches. Though denied the ministry almost everywhere, women shaped the lived religion of congregations, founded missionary societies, and, in organizations such as the Zionist Hadassah, fused spirituality and political activism. And after 1945, when Manhattan’s young families rushed to New Jersey and Long Island’s booming suburbs, they recreated the religious institutions that had shaped their youth.
God in Gotham portrays a city where people of faith engaged modernity rather than foundered in it. Far from the world of “disenchantment” that sociologist Max Weber bemoaned, modern Manhattan actually birthed an urban spiritual landscape of unparalleled breadth, suggesting that modernity enabled rather than crippled religion in America well into the 1960s.
Through a lifetime of passionate scholarship, Gershom Scholem (1897–1982) uncovered the “domains of tradition hidden under the debris of centuries” and made the history of Jewish mysticism and messianism comprehensible and relevant to current Jewish thought.
In this paperback edition of his definitive book on Scholem’s work, David Biale has shortened and rearranged his study for the benefit of the general reader and the student. A new introduction and new passages in the main text highlight the pluralistic character of Jewish theology as seen by Scholem, the place of the Kabbalah in debates over Zionism versus assimilation, and the interpretation of Kafka as a Jewish writer.
As Engel shows, in his search for the truth of Jewish mysticism Scholem molded the vast literature of Jewish mystical lore into a rich assortment of stories that unveiled new truths about the modern condition. Positioning Scholem’s work and life within early twentieth-century Germany, Palestine, and later the state of Israel, Engel intertwines Scholem’s biography with his historiographical work, which stretches back to the Spanish expulsion of Jews in 1492, through the lives of Rabbi Isaac Luria and Sabbatai Zevi, and up to Hasidism and the dawn of the Zionist movement. Through parallel narratives, Engel touches on a wide array of important topics including immigration, exile, Zionism, World War One, and the creation of the state of Israel, ultimately telling the story of the realizations—and failures—of a dream for a modern Jewish existence.
A record of the 2015 Building Bridges Seminar for leading Christian and Muslim scholars, this collection of essays explores the nature of divine and human agency through themes of creation’s goal, humankind’s dignity and task, and notions of sovereignty. Part I sets the context for the book with “Human Action within Divine Creation: A Muslim Perspective” by Mohsen Kadivar of Duke University and “On the Possibility of Holy Living: A Christian Perspective” by Lucy Gardner of Oxford University. The rest of the book includes paired essays—one from a Muslim perspective, one from a Christian perspective—that introduce scriptural material with commentary to aid readers in conducting dialogical study. In her conclusion, coeditor Lucinda Mosher digests the illuminating small-group conversations that lie at the heart of the Building Bridges initiative, conversations that convey a vivid sense of the lively, penetrating but respectful dialogue for which the project is known. This unique volume will be a valuable resource to scholars, students, and professors of Christianity and Islam.
In God, the Flesh, and the Other, the philosopher Emmanuel Falque joins the ongoing debate about the role of theology in phenomenology. An important voice in the second generation of French philosophy’s “theological turn,” Falque examines philosophically the fathers of the Church and the medieval theologians on the nature of theology and the objects comprising it. Falque works phenomenology itself into the corpus of theology. Theological concepts thus translate into philosophical terms that phenomenology should legitimately question: concepts from contemporary phenomenology such as onto-theology, appearance, reduction, body/flesh, inter-corporeity, the genesis of community, intersubjectivity, and the singularity of the other find penetrating analogues in patristic and medieval thought forged through millennia of Christological and Trinitarian debate, mystical discourses, and speculative reflection. Through Falque’s wide-ranging interpretive path, phenomenology finds itself interrogated—and renewed.
Through this compelling work we learn that the considerable turmoil surrounding homosexuality in churches has less to do with homosexuality than with the fear of weakening the church's spiritual, communal solidarity. We learn too how the church mirrors the secular world—the fear of division and politics leads members to avoid conflict in the congregations Moon examines. And so, the Protestants who are the subject of her study avoid debating the key issue of whether homosexuality is sinful because of its potentially polarizing effects. The religious culture Moon uncovers is ultimately critical of politics and of the intense moral and social discord that members believe it entails.
God, Sex, and Politics will be of enormous value to sociologists of religion and anyone interested in religious controversies over sexuality.
A timely exposé of the efforts of the religious right to influence global policy
With little fanfare and profound effect, “family values” have gone global, and the influence of the Christian Right is increasingly felt internationally. This is the first comprehensive study of the Christian Right’s global reach and its impact on international law and politics.
Doris Buss and Didi Herman explore tensions, contradictions, victories, and defeats for the Christian Right’s global project, particularly in the United Nations. The authors consult Christian Right materials, from pamphlets to novels; conduct interviews with people in the movement; and provide a firsthand account of the World Congress of Families II in 1999, a key event in formulating Christian Right global policy and strategy. The result is a detailed look at a new global player—its campaigns against women’s rights, population policy, and gay and lesbian rights; its efforts to build an alliance of orthodox faiths with non-Christians; and the tensions and strains as it seeks to negotiate a role for conservative Christianity in a changing global order.
political theory or other, nor on the legitimacy of political action or the distinctiveness of particular regimes, but on the nature of political order as such, and how this order implicates the
fundamental questions of existence, those concerning man, being, and God.
Aristotle, and Aquinas after him, identified metaphysics and politics as “architectonic” sciences, since each concerns in some respect the whole of reality, of which the particular
sciences study a part. Chapter one of this book argues that, just as metaphysics, in studying being as a whole, cannot but address the question of God in some respect, so too does politics, the ordering of human life as a whole, necessarily implicate the existence of God. In this regard, the modern liberal project has deluded itself in attempting to render religion a private, rather than a genuinely political, matter. We cannot organize human existence without making some claim, whether implicitly or explicitly, about the nature of God and God’s relation to the world.
The second chapter approaches this theme from the anthropological dimension. As Plato affirmed, the “city is the soul writ large”: if man is religious by nature, he cannot be properly
understood, and the human good cannot be properly secured and fostered, if the “God question” is “bracketed out” of the properly political order. Moreover, if we fail to recognize the
essentially political dimension of relation to God, we will be unable properly to grasp the presence of God in the (ecclesial and sacramental) Body of Christ: God cannot be real in the
Church as Church unless he is also real in the city as city (and vice versa).
In his De regno, Aquinas famously affirms that “the king is to be in the kingdom what the soul is in the body and what God is in the world.” Chapter three offers a careful study of the
body-soul relationship in order to illuminate, on the one hand, the nature of political authority, and, on the other, the precise way that God is present in human community.
A practical theological response to the stark realities of poverty and injustice prevalent in turn-of-the-century America, the social gospel movement sought to apply the teachings of Jesus and the message of Christian salvation to society by striving to improve the lives of the impoverished and the disenfranchised. The contributors to this volume set out to broaden our understanding of this radical movement by examining the lives of some of its passionate and vibrant female participants and the ways in which their involvement expanded and enriched the scope of its activity.
In addition to examining the lives of individual women, the essays in Gender and the Social Gospel contain broader analyses of the gender and racial issues that have caused the histories of movements such as the social gospel to be viewed almost exclusively in terms of their male, European-American, intellectual participants at the expense of the women, African Americans, and Canadians whose contributions were just as worthy of attention.
Religion has been on the rise in America for decades—which strikes many as a shocking new development. To the contrary, Jason Stevens asserts, the rumors of the death of God were premature. Americans have always conducted their cultural life through religious symbols, never more so than during the Cold War. In God-Fearing and Free, Stevens discloses how the nation, on top of the world and torn between grandiose self-congratulation and doubt about the future, opened the way for a new master narrative. The book shows how the American public, powered by a national religious revival, was purposefully disillusioned regarding the country’s mythical innocence and fortified for an epochal struggle with totalitarianism.
Stevens reveals how the Augustinian doctrine of original sin was refurbished and then mobilized in a variety of cultural discourses that aimed to shore up democratic society against threats preying on the nation’s internal weaknesses. Suddenly, innocence no longer meant a clear conscience. Instead it became synonymous with totalitarian ideologies of the fascist right or the communist left, whose notions of perfectability were dangerously close to millenarian ideals at the heart of American Protestant tradition. As America became riddled with self-doubt, ruminations on the meaning of power and the future of the globe during the “American Century” renewed the impetus to religion.
Covering a wide selection of narrative and cultural forms, Stevens shows how writers, artists, and intellectuals, the devout as well as the nonreligious, disseminated the terms of this cultural dialogue, disputing, refining, and challenging it—effectively making the conservative case against modernity as liberals floundered.
God's Country, Uncle Sam's Land analyzes Mormon history from the Utah Expedition and Mountain Meadows Massacre of 1857 through subsequent decades of federal legislative and judicial actions aimed at ending polygamy and limiting church power. It also focuses on the Lakota Ghost Dancers and the Wounded Knee Massacre in South Dakota (1890), and the Branch Davidians in Waco, Texas (1993). In sharp contrast to the mythic image of the West as the "Land of the Free," these three tragic episodes reveal the West as a cultural battleground--in the words of one reporter, "a collision of guns, God, and government." Asking important questions about what happens when groups with a deep trust in their differing inner truths meet, Kerstetter exposes the religious motivations behind government policies that worked to alter Mormonism and extinguish Native American beliefs.
But as Michael Leo Owens demonstrates in God and Government in the Ghetto, this alliance also serves as a means for black clergy to reaffirm their political leadership and reposition moral authority in black civil society. Drawing on both survey data and fieldwork in New York City, Owens reveals that African American churches can use these newly forged connections with public agencies to influence policy and government responsiveness in a way that reaches beyond traditional electoral or protest politics. The churches and neighborhoods, Owens argues, can see a real benefit from that influence—but it may come at the expense of less involvement at the grassroots.
Anyone with a stake in the changing strategies employed by churches as they fight for social justice will find God and Government in the Ghetto compelling reading.
This is the first book-length study on Christians in the ancient Egyptian city of Oxyrhynchus, the site where some of the most important and oldest fragments of early Christian books were unearthed.
Bringing the people in dry papyrus letters and documents back to life, the book reveals how Christians lived in this city in different contexts and situations. In the first part, the image of the city's marketplace functions to address questions of Christian identity in the public sphere. The second part features a man called Sotas, bishop of Oxyrhynchus in the third century, as he is busy networking with other Christian communities, involved in teaching, book production, and fund-raising. The third part, focusing on evidence of the persecution of Christians, reveals the far-reaching power and pervasiveness of Roman bureaucracy. We learn that Christians negotiated their identity through small acts of resistance against the imperial decrees.
The papyrus letters and documents discussed in this book offer sometimes surprising insights into the everyday lives of Christians in the third and early fourth century and nuance our understanding of Christianity in this period. It is the mundane aspects of everyday life that make these papyrus documents so fascinating.
Winner of a Christianity Today Book Award
An incisive look at how evangelical Christians shaped—and were shaped by—the American criminal justice system.
America incarcerates on a massive scale. Despite recent reforms, the United States locks up large numbers of people—disproportionately poor and nonwhite—for long periods and offers little opportunity for restoration. Aaron Griffith reveals a key component in the origins of American mass incarceration: evangelical Christianity.
Evangelicals in the postwar era made crime concern a major religious issue and found new platforms for shaping public life through punitive politics. Religious leaders like Billy Graham and David Wilkerson mobilized fears of lawbreaking and concern for offenders to sharpen appeals for Christian conversion, setting the stage for evangelicals who began advocating tough-on-crime politics in the 1960s. Building on religious campaigns for public safety earlier in the twentieth century, some preachers and politicians pushed for “law and order,” urging support for harsh sentences and expanded policing. Other evangelicals saw crime as a missionary opportunity, launching innovative ministries that reshaped the practice of religion in prisons. From the 1980s on, evangelicals were instrumental in popularizing criminal justice reform, making it a central cause in the compassionate conservative movement. At every stage in their work, evangelicals framed their efforts as colorblind, which only masked racial inequality in incarceration and delayed real change.
Today evangelicals play an ambiguous role in reform, pressing for reduced imprisonment while backing law-and-order politicians. God’s Law and Order shows that we cannot understand the criminal justice system without accounting for evangelicalism’s impact on its historical development.
A collection of essays from the International Cooperation Initiative of the Society of Biblical Literature
This first volume in the International Voices in Biblical Studies series stimulates and facilitates a global hermeneutic in which centers and margins fade. The collection explores the global context within which biblical studies and interpretation take place, includes three case studies from different regions, and reflections on the consequences of global hermeneutics on biblical interpretation and on translation.Features
First published in 1951, Genesis and Geology describes the background of social and theological ideas and the progress of scientific researches that, between them, produced the religious difficulties that afflicted the development of science in early industrial England. The book makes clear that the furor over On the Origin of Species was nothing new: earlier discoveries in science, particularly geology, had presented major challenges, not only to the literal interpretation of the Book of Genesis, but even more seriously to the traditional idea that Providence controls the order of nature with an eye to fulfilling divine purpose.
A new Foreword by Nicolaas Rupke places this book in the context of the last forty-five years of scholarship in the social history of evolutionary thought. Everyone interested in the history of modern science, in ideas, and in nineteenth-century England will want to read this book.
A fruitful reading strategy that reveals expansive meaning in Proverbs
Interpreters often characterize Proverbs 10:1–22:16 as a dead-end of cold, disengaged dogma closed off from the realities of the world. In Genre and Openness in Proverbs 10:1–22:16, Suzanna R. Millar takes a different view, arguing that the didactic proverbs in these chapters are not dull and dry but are filled with poetic complexities open to many possible interpretations and uses. By incorporating paremiology, the technical study of the proverb genre, Millar sheds light on important debates such as character development, kingship, the connection between act and consequence, and the acquisition of wisdom.
Features
- A clarification of the genre of the sayings in light of modern genre theory
- A linguistic analysis of how openness is generated in biblical proverbs
- An examination of the didactic use of proverbs to train the hearer’s mind
An international collection of ecumenical, gender-sensitive interpretations
In this volume of the Bible and Women Series, contributors examine how biblical studies intersects with feminist interpretive methods with regard to the Gospels. Authors examine the lives of women in Roman Palestine, named and unnamed women in the Gospels, and the role of gender in the reception of the Hebrew scriptures in the New Testament.
Features:
- Essays by scholars from scholars from around the world
- An introduction and twenty essays focused on women and gender relations
- Coverage of power relations and ideologies within the texts and in current interpretations
The most discussed and most significant issue on the religious scene today is whether it is possible, or even desirable, to believe in God. Mr. Kaufman's valuable study does not offer a doctrine of God, but instead explores why God is a problem for many moderns, the dimensions of that problem, and the inner logic of the notion of God as it has developed in Western culture.
His object is to determine the function or significance of talk about God: how the concept of God is generated in human experience; the special problems in turn generated by this concept (for example, the intelligibility of the idea of transcendence, the problem of theodicy) and how they are met; and under what circumstances the idea of God is credible or important or even indispensable. He does not try to prove God's existence or nonexistence, but elucidates what the concept of God means and the important human needs it fulfills.
Four of the eleven essays have been previously published, at least in part; seven are completely new.
Jean-Luc Marion is one of the world’s foremost philosophers of religion as well as one of the leading Catholic thinkers of modern times. In God Without Being, Marion challenges a fundamental premise of traditional philosophy, theology, and metaphysics: that God, before all else, must be. Taking a characteristically postmodern stance and engaging in passionate dialogue with Heidegger, he locates a “God without Being” in the realm of agape, or Christian charity and love. If God is love, Marion contends, then God loves before he actually is.
Drawing on a lifetime of reading in philosophy and religious thought, Hart unfolds a vision of God perpetually in process: an unfinished God being self-created from nothingness. Breaking away from the traditional focus on divine persons, Hart reimagines the Trinity in terms of theogony, cosmogony, and anthropogony in order to reveal an ever-emerging Godhead who encompasses all of temporal creation and, within it, human existence. The book’s ultimate implication is that Being and Nonbeing mutually participate in an ongoing process of divine coming-to-birth and dying that implicates all things, existent and nonexistent, temporal and eternal. God’s continual generation from nothing manifests the full actualization of freedom: the freedom to create ex nihilo.
Schrag draws with grace, ease, and precision upon the history of Western metaphysics, from Plato and Aristotle through Nietzsche and Heidegger. Most important to his central question of God as "otherwise than Being," however, are such influential post-Heideggerian thinkers as Jean-Luc Marion, Jacques Derrida, and Emmanuel Levinas. Schrag's inquiry engages these thinkers at a serious level and also expands recent discussions by relating them to the work of figures hitherto overlooked or underplayed, most notably Paul Tillich.
Glossolalia and the Problem of Language investigates speaking in tongues in South Korea, where it is practiced widely across denominations and congregations. Nicholas Harkness shows how the popularity of glossolalia in Korea lies at the intersection of numerous, often competing social forces, interwoven religious legacies, and spiritual desires that have been amplified by Christianity’s massive institutionalization. As evangelicalism continues to spread worldwide, Glossolalia and the Problem of Language analyzes one of its most enigmatic practices while marking a major advancement in our understanding of the power of language and its limits.
In this uplifting new book, author Stephen G. Post explores the mysteries and the wonder of Godly love. This all-important love is personal, unconditional, unlimited, generative, and omnipresent. The title alludes to Isaiah 35, how Godly love is said to plant a rose in our hearts precisely when we feel like a desert with no more love to give.
Post draws on his life experiences and works at the Institute for Research on Unlimited Love as he intersperses personal anecdotes with spiritual truths and research on human happiness. In the process, he defines the concept of Godly love and illustrates how important it can be in our lives—not only emotionally and spiritually but physically as well. "Godly love," he writes, "is the only foundation in the universe that we can really lean on."
We all have deserts in life, so we all need Godly love. Without it, the downward slide to cynicism, hostility, and cool indifference can be too easy. These meditations on the subject will nurture our confidence in the power of a love greater than our own when we need it most.
Essential reading for biblical studies students and scholars interested in cutting-edge critical theory
The current global ecological crisis has prompted a turn to the nonhuman in critical theory. This book breaks new ground in biblical studies as the first to bring nonhuman theory to bear on the gospels and Acts. Nonhuman theory, a confluence of several of the main theoretical streams that have issued forth since the heyday of high poststructuralism, includes affect theory, posthuman animality studies, critical plant studies, object-oriented new materialisms, and assemblage theory. Nonhuman theory dismantles and reassembles the Western concept of “the human” that coalesced during the Enlightenment and testifies to other conceptions of the human and of the nonhuman, not least those found in the canonical gospels and Acts. Stephen D. Moore’s exegetical explorations and defamiliarizations of these overly familiar texts and excavations of their incessantly erased strangeness are the central feature of this provocative book.
Features
- New paths in biblical ecotheology and ecocriticism
- A significant contribution to the analysis of emotions in biblical texts
- Class resource for courses in methods for biblical studies, the gospels, and the Bible and ecology
God, Sex, Science, Gender: An Interdisciplinary Approach to Christian Ethics is a timely, wide-ranging attempt to rescue dialogues on human sexuality, sexual diversity, and gender from insular exchanges based primarily on biblical scholarship and denominational ideology. Too often, dialogues on sexuality and gender devolve into the repetition of party lines and defensive postures, without considering the interdisciplinary body of scholarly research on this complex subject. This volume expands beyond the usual parameters, opening the discussion to scholars in the humanities, social sciences, and natural sciences to foster the development of Christian sexual ethics for contemporary times.
Essays by prominent and emerging scholars in the fields of anthropology, sociology, psychology, philosophy, literary studies, theology, and ethics reveal how faith and reason can illuminate our understanding of human sexual and gender diversity. Focusing on the intersection of theology and science and incorporating feminist theory, God, Science, Sex, Gender is a much-needed call for Christian ethicists to map the origins and full range of human sexual experience and gender identity. Essays delve into why human sexuality and gender can be so controversial in Christian contexts, investigate the complexity of sexuality in humans and other species, and reveal the implications of diversity for Christian moral theology.
Contributors are Joel Brown, James Calcagno, Francis J. Catania, Pamela L. Caughie, Robin Colburn, Robert Di Vito, Terry Grande, Frank Fennell, Anne E. Figert, Patricia Beattie Jung, Fred Kniss, John McCarthy, Jon Nilson, Stephen J. Pope, Susan A. Ross, Joan Roughgarden, and Aana Marie Vigen.
Who were the Gnostics? And how did the Gnostic movement influence the development of Christianity in antiquity? Is it true that the Church rejected Gnosticism? This book offers an illuminating discussion of recent scholarly debates over the concept of “Gnosticism” and the nature of early Christian diversity. Acknowledging that the category “Gnosticism” is flawed and must be reformed, David Brakke argues for a more careful approach to gathering evidence for the ancient Christian movement known as the Gnostic school of thought. He shows how Gnostic myth and ritual addressed basic human concerns about alienation and meaning, offered a message of salvation in Jesus, and provided a way for people to regain knowledge of God, the ultimate source of their being.
Rather than depicting the Gnostics as heretics or as the losers in the fight to define Christianity, Brakke argues that the Gnostics participated in an ongoing reinvention of Christianity, in which other Christians not only rejected their ideas but also adapted and transformed them. This book will challenge scholars to think in news ways, but it also provides an accessible introduction to the Gnostics and their fellow early Christians.
The rituals of religion these days as practiced in the United States on television, have become big theatre, a big show. Televangelism is big business, amounting to billions of dollars each year. Televangelists discussed are Billy Graham, Jimmy Swaggert, Jerry Falwell, Jim and Tammy Bakker, Terry Cole-Whittaker, Marilyn Hickey, Danuto Rylko Soderman, and Beverly LaHaye.
Missionary groups thus faced more immediately the destabilizing challenges that colonial experience posed to their own ways of organizing relations between women and men. Examining the changing prospects for professional women in the missions, the contributors to Gendered Missions ask how these shaped, and were shaped by, crucial practical, political, and religious developments at home and abroad. While the focus is on the tumultuous period that historian Eric Hobsbawm calls "The Age of Empire" (1875-1914), attention also is paid to how gender has been debated in later colonial and post-colonial missions.
Scholars from any field concerned with colonial and postcolonial societies or with gender and women's history should find this book of special interest. In addition, Gendered Missions should appeal to readers in church history, mission studies, and the sociology of religion.
Mary Taylor Huber is Senior Scholar, The Carnegie Foundation for the Advancement of Teaching. Nancy C. Lutkehaus is Associate Professor of Anthropology, University of Southern California.
In this feminist investigation into the art of preaching—one of the oldest and least studied rhetorical traditions—Roxanne Mountford explores the relationship between bodies, space, race, and gender in rhetorical performance and American Protestant culture. Refiguring delivery and physicality as significant components of the rhetorical situation, The Gendered Pulpit: Preaching in American Protestant Spaces examines the strategies of three contemporary women preachers who have transgressed traditions, rearranged rhetorical space, and conquered gender bias to establish greater intimacy with their congregations.
Mountford’s examinations of the rhetoric inherent in preaching manuals from 1850 to the present provide insight into how “manliness” has remained a central concept in American preaching since the mid-nineteenth century. The manuals illustrate that the character, style, method of delivery, and theological purpose of preachers focused on white men and their cultural standing, leaving contemporary women preachers searching for ways to accommodate themselves to the physicality of preaching.
Three case studies of women preachers who have succeeded or failed in rearranging rhetorical space provide the foundation for the volume. These contemporary examples have important implications for feminist theology and also reveal the importance of gender, space, and bodies to studies of rhetoric in general. Mountford explores the geographies of St. John’s Lutheran Church and the preaching of Rev. Patricia O’Connor who reformed rhetorical space through the delivery of her sermons. At Eastside United Church of Christ, Mountford shows, Rev. Barbara Hill employed narrative style and prophetic utterance in the tradition of black preaching to address gender bias and institute change in her congregation. The final case study details the experiences of Pastor Janet Moore and her struggles at Victory Hills United Methodist Church, where the fractured congregation could not be united even with Pastor Moore’s focus on theological purpose and invention strategies.
Home and family are key, yet relatively unexplored, dimensions of religion in the contemporary United States. American cultural lore is replete with images of saintly nineteenth-century American mothers and their children. During the twentieth century, however, the form and function of the American family have changed radically, and religious beliefs have evolved under the challenges of modernity. As these transformations took place, how did religion manage to “fit” into modern family life?
In this book, Margaret Lamberts Bendroth examines the lives and beliefs of white, middle-class mainline Protestants (principally northern Presbyterians, Baptists, Methodists, and Congregationalists) who are theologically moderate or liberal. Mainliners have pursued family issues for most of the twentieth century, churning out hundreds of works on Christian childrearing. Bendroth’s book explores the role of family within a religious tradition that sees itself as America’s cultural center. In this balanced analysis, the author traces the evolution of mainliners’ roles in middle-class American culture and sharpens our awareness of the ways in which the mainline Protestant experience has actually shaped and reflected the American sense of self.
Just as Aristotelian metaphysics provided a new basis for the natural theology of Aquinas’s time, so too, positive psychology provides a basis for a natural moral theology in our own time. this book marshals the empirically verifiable findings of positive psychology that show the wisdom of the Christian tradition. Christian warnings about the dangers of greed, coveting a neighbor’s goods (social comparison), and pride find an empirical verification. Likewise, positive psychology vindicates the wisdom of Christian teaching on the importance of forgiveness, of gratitude, of humility, and of serving one’s neighbor. moreover, positive psychology also can be a service to Christian believers by helping them in their struggles with willpower, by providing new motivations for prayer, and by helping them identify their signature strengths. Finally, this book argues, in a variety of ways, that it is folly to think that even the best of psychology can serve as a replacement for Christianity.
Beginning with an overview of the formation process, A Guide to Formation Advising for Seminarians/Seminary Faculty explains the role of the formation advisor and the skills required for that ministry. It describes the various ways the formation advisor accompanies a person through the formation process. McCormack also provides concrete suggestions for how to promote in seminarians’ active participation in the process. Formators will also find explanation of the evaluation process with a style sheet and examples of written evaluations. The handbook contains an annotated bibliography on all the major topics a formation advisor comes across.
This appraisal of two of the most fundamental terms in the moral language of Thomas Aquinas draws on the contemporary moral distinction between the goodness of a person and the rightness of a person's living. Keenan thus finds that Aquinas's earlier writings do not permit the possibility of such a distinction. But in his mature works, specifically the Summa Theologiae, Thomas describes the human act of moral intentionality, and even the virtues in a way analogous to our use of the term moral rightness. To Thomas, only the virtue of charity expresses moral goodness. And, although Thomas describes vices and sin as wrong conduct, he never really develops a description for moral badness.Keenan compels us to carefully examine Thomas's central moral concepts and to measure them against contemporary standards for meaning and correctness. As a result, any student of Thomas will find here a forceful argument that his notion of the good is considerably different from ours. Similarly, ethicists and moral theologians will find in the Thomas presented here a consistent-virtue ethicist concerned with descriptions for right living. Any student of theology will also find here a Thomas whose critical and concrete thinking enabled him to develop and even abandon earlier positions as his comprehension of the Good evolved.
This analysis prompts a re-examination of our own concepts. Measuring Thomas's standards against our own, Keenan obliges us to ask whether we sufficiently understand rightness and moral intentionality. He also asks whether we correctly describe what it means to will or to desire something. He further questions whether we have surrendered our understanding of the virtues to the voluntarism and subjectivism which Thomas relentlessly critiqued. This historically sophisticated reading of the Summa Thologiae both allows Thomas to speak again as he once did, and affords us the chance to evaluate the way we describe ourselves and one another as being good and living rightly.
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