A comprehensive biography of the Treatise of the Three Impostors, a controversial nonexistent medieval book.
 

Election and grace are two key concepts that not only have shaped the relations between Judaism and Christianity, but also have formed a cornerstone of the Western philosophical discourse on the evolution and progress of humanity. Though Augustine and Spinoza can be shown to share a methodological approach to these concepts, their conclusions remain radically different. For the Church Father Augustine, grace defines human nature by the potential availability of divine intervention, thus setting the stage for the institutional and political legitimacy of the Church, the Christian state, and its justice. For Spinoza, on the other hand, election represents a unique but local form of divine intervention, marked by geography and historical context.

Milad Doueihi maps out the consequences of such an encounter between these two thinkers in terms of their philosophical heritage and its continued relevance for contemporary discussions of religious diversity and autonomy.

Augustine asserts a theological foundation for the political, whereas Spinoza radically separates philosophy, and thus authority, from theology in order to solicit a political democracy. In this sharply argued and deeply learned book, Milad Doueihi shows us how interconnections between the two thinkers have come to shape Western philosophy.

This volume offers a comprehensive portrait--or rather, self-portrait, since its words are mostly Augustine's own--drawn from the breadth of his writings and from the long course of his career

A new edition featuring Saint Augustine’s dialogue on immortality from a tenth-century Latin manuscript, accompanied by an Old English vernacular adaptation translated into modern English for the first time in a hundred years.

Around the turn of the tenth century, an anonymous scholar crafted an Old English version of Saint Augustine of Hippo’s Soliloquia, a dialogue exploring the nature of truth and the immortality of the soul. The Old English Soliloquies was, perhaps, inspired by King Alfred the Great’s mandate to translate important Latin works. It retains Augustine’s focus on the soul, but it also explores loyalty—to friends, to one’s temporal lord, and to the Lord God—and it presses toward a deeper understanding of the afterlife. Will we endure a state of impersonal and static forgetfulness, or will we retain our memories, our accrued wisdom, and our sense of individuated consciousness?

This volume presents the first English translation of the complete Old English Soliloquies to appear in more than a century. It is accompanied by a unique edition of Augustine’s Latin Soliloquia, based on a tenth-century English manuscript similar to the one used by the translator, that provides insight into the adaptation process. Both the Latin and Old English texts are newly edited.

Through careful analysis of Augustine's writings, Burnell concludes that Augustine conceives of human nature as a unity at every level--socially, morally, and in basic constitution--despite very common objections that he fails to achieve such a conception

A master of the jeweled style.

Ausonius (Decimus Magnus), ca. AD 310–ca. 395, a doctor’s son, was born at Burdigala (Bordeaux). After a good education in grammar and rhetoric and a short period during which he was an advocate, he took to teaching rhetoric in a school that he began in the University of Bordeaux in 334. Among his students was Paulinus, who was afterwards Bishop of Nola; and he seems to have become some sort of Christian himself. Thirty years later Ausonius was called by Emperor Valentinian to be tutor to Gratian, who subsequently as emperor conferred on him honors including a consulship in 379. In 383, after Gratian’s murder, Ausonius retired to Bordeaux.

Ausonius’ surviving works, some with deep feeling, some composed it seems for fun, some didactic, include much poetry: poems about himself and family, notably “The Daily Round”; epitaphs on heroes in the Trojan War, memorials on Roman emperors, and epigrams on various subjects; poems about famous cities and about friends and colleagues. “The Moselle,” a description of that river, is among the most admired of his poems. There is also an address of thanks to Gratian for the consulship.

The Loeb Classical Library edition of Ausonius is in two volumes; the second includes Eucharisticus (“Thanksgiving”) by Paulinus Pellaeus.

A master of the jeweled style.

Ausonius (Decimus Magnus), ca. AD 310–ca. 395, a doctor’s son, was born at Burdigala (Bordeaux). After a good education in grammar and rhetoric and a short period during which he was an advocate, he took to teaching rhetoric in a school that he began in the University of Bordeaux in 334. Among his students was Paulinus, who was afterwards Bishop of Nola; and he seems to have become some sort of Christian himself. Thirty years later Ausonius was called by Emperor Valentinian to be tutor to Gratian, who subsequently as emperor conferred on him honors including a consulship in 379. In 383, after Gratian’s murder, Ausonius retired to Bordeaux.

Ausonius’ surviving works, some with deep feeling, some composed it seems for fun, some didactic, include much poetry: poems about himself and family, notably “The Daily Round”; epitaphs on heroes in the Trojan War, memorials on Roman emperors, and epigrams on various subjects; poems about famous cities and about friends and colleagues. “The Moselle,” a description of that river, is among the most admired of his poems. There is also an address of thanks to Gratian for the consulship.

The Loeb Classical Library edition of Ausonius is in two volumes; the second includes Eucharisticus (“Thanksgiving”) by Paulinus Pellaeus.

Most scholars dismiss research into the paranormal as pseudoscience, a frivolous pursuit for the paranoid or gullible. Even historians of religion, whose work naturally attends to events beyond the realm of empirical science, have shown scant interest in the subject. But the history of psychical phenomena, Jeffrey J. Kripal contends, is an untapped source of insight into the sacred and by tracing that history through the last two centuries of Western thought we can see its potential centrality to the critical study of religion.

Kripal grounds his study in the work of four major figures in the history of paranormal research: psychical researcher Frederic Myers; writer and humorist Charles Fort; astronomer, computer scientist, and ufologist Jacques Vallee; and philosopher and sociologist Bertrand Méheust. Through incisive analyses of these thinkers, Kripal ushers the reader into a beguiling world somewhere between fact, fiction, and fraud. The cultural history of telepathy, teleportation, and UFOs; a ghostly love story; the occult dimensions of science fiction; cold war psychic espionage; galactic colonialism; and the intimate relationship between consciousness and culture all come together in Authors of the Impossible, a dazzling and profound look at how the paranormal bridges the sacred and the scientific.

Pagans’ advocate.

A professing pagan in an aggressively Christian empire, a friend of the emperor Julian and acquaintance of St. Basil, a potent spokesman for private and political causes—Libanius can tell us much about the tumultuous world of the fourth century.

Born in Antioch to a wealthy family steeped in the culture and religious traditions of Hellenism, Libanius rose to fame as a teacher of the classics in a period of rapid social change. In his lifetime Libanius was an acknowledged master of the art of letter writing. Today his letters—about 1550 of which survive—offer an enthralling self-portrait of this combative pagan publicist and a vivid picture of the culture and political intrigues of the eastern empire. A. F. Norman selects one eighth of the extant letters, which come from two periods in Libanius’ life, AD 355–365 and 388–393, letters written to Julian, churchmen, civil officials, scholars, and his many influential friends. The Letters are complemented, in this two-volume edition, by Libanius’ Autobiography (Oration 1), a revealing narrative that begins as a scholar’s account and ends as an old man’s private journal.

Also available in the Loeb Classical Library is a two-volume edition of Libanius’ Orations.

Pagans’ advocate.

A professing pagan in an aggressively Christian empire, a friend of the emperor Julian and acquaintance of St. Basil, a potent spokesman for private and political causes—Libanius can tell us much about the tumultuous world of the fourth century.

Born in Antioch to a wealthy family steeped in the culture and religious traditions of Hellenism, Libanius rose to fame as a teacher of the classics in a period of rapid social change. In his lifetime Libanius was an acknowledged master of the art of letter writing. Today his letters—about 1550 of which survive—offer an enthralling self-portrait of this combative pagan publicist and a vivid picture of the culture and political intrigues of the eastern empire. A. F. Norman selects one eighth of the extant letters, which come from two periods in Libanius’ life, AD 355–365 and 388–393, letters written to Julian, churchmen, civil officials, scholars, and his many influential friends. The Letters are complemented, in this two-volume edition, by Libanius’ Autobiography (Oration 1), a revealing narrative that begins as a scholar’s account and ends as an old man’s private journal.

Also available in the Loeb Classical Library is a two-volume edition of Libanius’ Orations.

What distinguishes humans from nonhumans? Two common answers—free will and religion—are in some ways fundamentally opposed. Whereas free will enjoys a central place in our ideas of spontaneity, authorship, and deliberation, religious practices seem to involve a suspension of or relief from the exercise of our will. What, then, is agency, and why has it occupied such a central place in theories of the human?

Automatic Religion explores an unlikely series of episodes from the end of the nineteenth century, when crucial ideas related to automatism and, in a different realm, the study of religion were both being born. Paul Christopher Johnson draws on years of archival and ethnographic research in Brazil and France to explore the crucial boundaries being drawn at the time between humans, “nearhumans,” and automata. As agency came to take on a more central place in the philosophical, moral, and legal traditions of the West, certain classes of people were excluded as less-than-human. Tracking the circulation of ideas across the Atlantic, Johnson tests those boundaries, revealing how they were constructed on largely gendered and racial foundations. In the process, he reanimates one of the most mysterious and yet foundational questions in trans-Atlantic thought: what is agency?

The Avignon papacy (1309–1377) represented the zenith of papal power in Europe. The Roman curia’s move to southern France enlarged its bureaucracy, centralized its authority, and initiated closer contact with secular institutions. The pope’s presence also attracted leading minds to Avignon, transforming a modest city into a cosmopolitan center of learning. But a crisis of legitimacy was brewing among leading thinkers of the day. The Avignon Papacy Contested considers the work of six fourteenth-century writers who waged literary war against the Catholic Church’s increasing claims of supremacy over secular rulers—a conflict that engaged contemporary critics from every corner of Europe.

Unn Falkeid uncovers the dispute’s origins in Dante’s Paradiso and Monarchia, where she identifies a sophisticated argument for the separation of church and state. In Petrarch’s writings she traces growing concern about papal authority, precipitated by the curia’s exile from Rome. Marsilius of Padua’s theory of citizen agency indicates a resistance to the pope’s encroaching power, which finds richer expression in William of Ockham’s philosophy of individual liberty. Both men were branded as heretics. The mystical writings of Birgitta of Sweden and Catherine of Siena, in Falkeid’s reading, contain cloaked confrontations over papal ethics and church governance even though these women were later canonized.

While each of the six writers responded creatively to the implications of the Avignon papacy, they shared a concern for the breakdown of secular order implied by the expansion of papal power and a willingness to speak their minds.

Amidst the roil of war and instability across the Middle East, the West is still searching for ways to understand the Islamic world. Stéphane Lacroix has now given us a penetrating look at the political dynamics of Saudi Arabia, one of the most opaque of Muslim countries and the place that gave birth to Osama bin Laden.

The result is a history that has never been told before. Lacroix shows how thousands of Islamist militants from Egypt, Syria, and other Middle Eastern countries, starting in the 1950s, escaped persecution and found refuge in Saudi Arabia, where they were integrated into the core of key state institutions and society. The transformative result was the Sahwa, or “Islamic Awakening,” an indigenous social movement that blended political activism with local religious ideas. Awakening Islam offers a pioneering analysis of how the movement became an essential element of Saudi society, and why, in the late 1980s, it turned against the very state that had nurtured it. Though the “Sahwa Insurrection” failed, it has bequeathed the world two very different, and very determined, heirs: the Islamo-liberals, who seek an Islamic constitutional monarchy through peaceful activism, and the neo-jihadis, supporters of bin Laden's violent campaign.

Awakening Islam is built upon seldom-seen documents in Arabic, numerous travels through the country, and interviews with an unprecedented number of Saudi Islamists across the ranks of today’s movement. The result affords unique insight into a closed culture and its potent brand of Islam, which has been exported across the world and which remains dangerously misunderstood.

Challenging the formidable tradition that places early New England Puritanism at the center of the American religious experience, Yale historian Jon Butler offers a new interpretation of three hundred years of religious and cultural development. Butler stresses the instability of religion in Europe where state churches battled dissenters, magic, and astonishingly low church participation. He charts the transfer of these difficulties to America, including the failure of Puritan religious models, and describes the surprising advance of religious commitment there between 1700 and 1865. Through the assertion of authority and coercion, a remarkable sacralization of the prerevolutionary countryside, advancing religious pluralism, the folklorization of magic, and an eclectic, syncretistic emphasis on supernatural interventionism, including miracles, America emerged after 1800 as an extraordinary spiritual hothouse that far eclipsed the Puritan achievement—even as secularism triumphed in Europe.

Awash in a Sea of Faith ranges from popular piety to magic, from anxious revolutionary war chaplains to the cool rationalism of James Madison, from divining rods and seer stones to Anglican and Unitarian elites, and from Virginia Anglican occultists and Presbyterians raised from the dead to Jonathan Edwards, Joseph Smith, and Abraham Lincoln. Butler deftly comes to terms with conventional themes such as Puritanism, witchcraft, religion and revolution, revivalism, millenarianism, and Mormonism. His elucidation of Christianity’s powerful role in shaping slavery and of a subsequent African spiritual “holocaust,” with its ironic result in African Christianization, is an especially fresh and incisive account.

Awash in a Sea of Faith reveals the proliferation of American religious expression—not its decline—and stresses the creative tensions between pulpit and pew across three hundred years of social maturation. Striking in its breadth and deeply rooted in primary sources, this seminal book recasts the landscape of American religious and cultural history.

A fresh account of early American religious history that argues for a new understanding of ritual.

In the years between the American Revolution and the Civil War, there was an awkward persistence of sovereign rituals, vestiges of a monarchical past that were not easy to shed. In Awkward Rituals, Dana Logan focuses our attention on these performances, revealing the ways in which governance in the early republic was characterized by white Protestants reenacting the hierarchical authority of a seemingly rejected king. With her unique focus on embodied action, rather than the more common focus on discourse or law, Logan makes an original contribution to debates about the relative completeness of America’s Revolution.
 
Awkward Rituals theorizes an under-examined form of action: rituals that do not feel natural even if they sometimes feel good. This account challenges common notions of ritual as a force that binds society and synthesizes the self. Ranging from Freemason initiations to evangelical societies to missionaries posing as sailors, Logan shows how white Protestants promoted a class-based society while simultaneously trumpeting egalitarianism. She thus redescribes ritual as a box to check, a chore to complete, an embarrassing display of theatrical verve. In Awkward Rituals, Logan emphasizes how ritual distinctively captures what does not change through revolution.
 

The first classics in human history—the early works of literature, philosophy, and theology to which we have returned throughout the ages—appeared in the middle centuries of the first millennium bce. The canonical texts of the Hebrew scriptures, the philosophical writings of Plato and Aristotle, the Analects of Confucius and the Daodejing, the Bhagavad Gita and the teachings of the Buddha—all of these works came down to us from the compressed period of history that Karl Jaspers memorably named the Axial Age.

In The Axial Age and Its Consequences, Robert Bellah and Hans Joas make the bold claim that intellectual sophistication itself was born worldwide during this critical time. Across Eurasia, a new self-reflective attitude toward human existence emerged, and with it an awakening to the concept of transcendence. From Axial Age thinkers we inherited a sense of the world as a place not just to experience but to investigate, envision, and alter through human thought and action.

Bellah and Joas have assembled diverse scholars to guide us through this astonishing efflorescence of religious and philosophical creativity. As they explore the varieties of theorizing that arose during the period, they consider how these in turn led to utopian visions that brought with them the possibility of both societal reform and repression. The roots of our continuing discourse on religion, secularization, inequality, education, and the environment all lie in Axial Age developments. Understanding this transitional era, the authors contend, is not just an academic project but a humanistic endeavor.

There are many publications dealing with the political career of Ruhollah Khomeini (1902–1989), who transformed the political landscape of Iran and the Middle East after the Islamic Revolution of 1979. Most of the research conducted in the West is on Khomeini’s political strategies, while the influential role of mysticism in all facets of his life is ignored. This book is the first study examining Khomeini’s poetry, mysticism and the reception of his poetry both in Iran and the West. It investigates how Khomeini integrated various doctrines and ideas of Islamic mysticism and Shiiism such as the Perfect Man into his poetry.

In Aztec Antichrist, Ben Leeming presents a transcription, translation, and study of two sixteenth-century Nahuatl religious plays that are likely the earliest surviving presentations of the Antichrist legend in the Americas, and possibly the earliest surviving play scripts in the whole of the New World in any language.
 
Discovered in the archives of the Hispanic Society of America in New York inside a notebook of miscellaneous Nahuatl-Christian texts written almost entirely by an Indigenous writer named Fabían de Aquino, the plays are filled with references to human sacrifice, bloodletting, ritual divination, and other religious practices declared “idolatrous” at a time when ecclesiastical authorities actively sought to suppress writing about Indigenous religion. These are Indigenous plays for an Indigenous audience that reveal how Nahuas made sense of Christianity and helped form its colonial image—the title figure is a powerful Indigenous being, an “Aztec Antichrist,” who violently opposes the evangelizing efforts of the church and seeks to draw converted Nahuas back to the religious practices of their ancestors. These practices include devotion to Nahua deities such as Tlaloc, Quetzalcoatl, and Tezcatlipoca who, in one of the most striking moves made by Aquino, are cast as characters in the plays.
 
Along with the translations, Leeming provides context and analysis highlighting these rare and fascinating examples of early Indigenous American literature that offer a window into the complexity of Nahua interactions with Christianity in the early colonial period. The work is extremely valuable to all students and scholars of Latin American religion, colonialism, Indigenous history, and early modern history and theater.