A SCHOLARLY BOOK REPOSITORY70 start with P start with P
Pain is immediate and searing but remains a deep mystery for sufferers, their physicians, and researchers. As neuroscientific research shows, even the immediate sensation of pain is shaped by psychological state and interpretation. At the same time, many individuals and cultures find meaning, particularly religious meaning, even in chronic and inexplicable pain.
This ambitious interdisciplinary book includes not only essays but also discussions among a wide range of specialists. Neuroscientists, psychiatrists, anthropologists, musicologists, and scholars of religion examine the ways that meditation, music, prayer, and ritual can mediate pain, offer a narrative that transcends the sufferer, and give public dignity to private agony. They discuss topics as disparate as the molecular basis of pain, the controversial status of gate control theory, the possible links between the relaxation response and meditative practices in Christianity and Buddhism, and the mediation of pain and intense emotion in music, dance, and ritual. The authors conclude by pondering the place of pain in understanding--or the human failure to understand--good and evil in history.
Contributors. Ahmed Afzal, Asad Alvi, Anjali Arondekar, Vanja Hamzić, Omar Kasmani, Pasha M. Khan, Gwendolyn S. Kirk, Syeda Momina Masood, Nida Mehboob, Claire Pamment, Geeta Patel, Nael Quraishi, Abdullah Qureshi, Shayan Rajani, Jeffrey A. Redding, Gayatri Reddy, Syma Tariq
From one of the leading historians of the Jewish past comes a stunning look into a previously unexamined dimension of Jewish life and culture: the calendar. In the late sixteenth century, Pope Gregory XIII instituted a momentous reform of Western timekeeping, and with it a period of great instability. Jews, like all minority cultures in Europe, had to realign their time-keeping to accord with the new Christian calendar.
Elisheva Carlebach shows that the calendar is a complex and living system, constantly modified as new preoccupations emerge and old priorities fade. Calendars serve to structure time and activities and thus become mirrors of experience. Through this seemingly mundane and all-but-overlooked document, we can reimagine the quotidian world of early modern Jewry, of market days and sacred days, of times to avoid Christian gatherings and times to secure communal treasures. In calendars, we see one of the central paradoxes of Jewish existence: the need to encompass the culture of the other while retaining one’s own unique culture. Carlebach reveals that Jews have always lived in multiple time scales, and demonstrates how their accounting for time, as much as any cultural monument, has shaped Jewish life.
After exploring Judaica collections around the world, Carlebach brings to light these textually rich and beautifully designed repositories of Jewish life. With color illustrations throughout, this is an evocative illumination of how early modern Jewish men and women marked the rhythms and realities of time and filled it with anxieties and achievements.
The question of truth has never been more urgent than today, when the distortion of facts and the imposition of pseudo-realities in the service of the powerful have become the order of the day. In The Paradox of Being Poul Andersen addresses the concept of truth in Chinese Daoist philosophy and ritual. His approach is unapologetically universalist, and the book may be read as a call for a new way of studying Chinese culture, one that does not shy away from approaching “the other” in terms of an engagement with “our own” philosophical heritage.
The basic Chinese word for truth is zhen, which means both true and real, and it bypasses the separation of the two ideas insisted on in much of the Western philosophical tradition. Through wide-ranging research into Daoist ritual, both in history and as it survives in the present day, Andersen shows that the concept of true reality that informs this tradition posits being as a paradox anchored in the inexistent Way (Dao). The preferred way of life suggested by this insight consists in seeking to be an exception to ordinary norms and rules of behavior which nonetheless engages what is common to us all.
"Parish Boundaries can take its place in the front ranks of the literature of urban race relations."—Jonathan Dorfman, Washington Post Book Review
"A prodigiously researched, gracefully written book distinguished especially by its seamless treatment of social and intellectual history."—Robert Orsi, American Historical Review
"Parish Boundaries will fascinate historians and anyone interested in the historic connection between parish and race."—Ed Marciniak, Chicago Tribune
"The history that remains to be written will rest on the firm foundation of Mr. McGreevy's remarkable book."—Richard Wightman Fox, New York Times Book Review
A Particular Place tells the story of the dramatic changes that take place in the religious lives of a community faced with urban restructuring—in this case, Dacula, Georgia, a once-quiet small town on the outskirts of Atlanta. The demographics of Dacula were changed dramatically by the population inflow, service sector development, and housing expansion brought on by the growing metropolis.
Nancy L. Eiesland provides a qualitative study of how the local religious congregations altered themselves, their relations with one another, and—over time—their community in light of this disruption to their social order. Eiesland accounts for these changes by examining the lives of area newcomers and long-time residents, discussing the responses of locals to the emergence of a megachurch in their community, investigating the wrenching processes of congregational birth and deaths, and studying responses to community conflicts.Applying population ecology approaches to the study of religious organizations within their local contexts, A Particular Place addresses together two types of restructuring that are often mutually implicated—urban and religious restructuring. This book demonstrates all that can be learned from studious attention to a particular place.
Contributors. Donald Cosentino, Maarit Forde, Yanique Hume, Paul Christopher Johnson, Aisha Khan, Keith E. McNeal, George Mentore, Richard Price, Karen Richman, Ineke (Wilhelmina) van Wetering, Bonno (H.U.E.) Thoden van Velzen
Gendun Chopel here condemns the hypocrisy of both society and church, portraying sexual pleasure as a force of nature and a human right for all. On page after page, we find the exuberance of someone discovering the joys of sex, made all the more intense because they had been forbidden to him for so long: he had taken the monastic vow of celibacy in his youth and had only recently renounced it. He describes in ecstatic and graphic detail the wonders he discovered. In these poems, written in beautiful Tibetan verse, we hear a voice with tints of irony, self-deprecating wit, and a love of women not merely as sources of male pleasure but as full partners in the play of passion.
Paternal Tyranny, the first of these works, is a fiery but carefully argued manifesto against the oppression of women by the Venetian patriarchy. Denouncing key misogynist texts of the era, Tarabotti shows how despicable it was for Venice, a republic that prided itself on its political liberties, to deprive its women of rights accorded even to foreigners. She accuses parents of treating convents as dumping grounds for disabled, illegitimate, or otherwise unwanted daughters. Finally, through compelling feminist readings of the Bible and other religious works, Tarabotti demonstrates that women are clearly men's equals in God's eyes.
An avenging angel who dared to speak out for the rights of women nearly four centuries ago, Arcangela Tarabotti can now finally be heard.
Tantra, one of the most important religious currents in South Asia, is often misrepresented as little more than ritualized sex. Through a mixture of ethnography and history, Hugh B. Urban reveals a dynamic living tradition behind the sensationalist stories. Urban shows that Tantric desire goes beyond the erotic, encompassing such quotidian experiences as childbearing and healing. He traces these holistic desires through a series of unique practices: institutional Tantra centered on gurus and esoteric rituals; public Tantra marked by performance and festival; folk Tantra focused on magic and personal well-being; and popular Tantra imagined in fiction, film, and digital media. The result is a provocative new description of Hindu Tantra that challenges us to approach religion as something always entwined with politics and culture, thoroughly entangled with ordinary needs and desires.
Using semiotic theory, Baron draws on three bodies of evidence: ethnographies and manuscripts from Postclassic, Colonial, and modern Maya communities that connect patron saints to pre-Columbian patron gods; hieroglyphic texts from the Classic period that discuss patron deity veneration; and excavations from four patron deity temples at the site of La Corona, Guatemala. She shows how the Classic Maya used patron deity effigies, temples, and acts of devotion to negotiate group membership, social entitlements, and obligations between individuals and communities. She also explores the wider role of these processes in politics, arguing that rituals and discourses related to patron deities ultimately formulated Maya rulership as a locally oriented institution, which limited the ability of powerful kingdoms to create wider religious communities.
Applying a new theoretical approach for the archaeological study of ideology and power dynamics, Patron Gods and Patron Lords reveals an overlooked aspect of the belief system of Maya communities.
Sunday observance in the Christian West was an important religious issue from late Antiquity until at least the early twentieth century. In England the subject was debated in Parliament for six centuries. During the reign of Charles I disagreements about Sunday observance were a factor in the Puritan flight from England. In America the Sunday question loomed large in the nation’s newspapers. In the nineteenth century, it was the lengthiest of our national debates—outlasting those of temperance and slavery. In a more secular age, many writers have been haunted by the afterlife of Sunday. Wallace Stevens speaks of the “peculiar life of Sundays.” For Kris Kristofferson “there’s something in a Sunday, / Makes a body feel alone.”
From Augustine to Caesarius, through the Reformation and the Puritan flight from England, down through the ages to contemporary debates about Sunday worship, Stephen Miller explores the fascinating history of the Sabbath. He pays particular attention to the Sunday lives of a number of prominent British and American writers—and what they have had to say about Sunday. Miller examines such observant Christians as George Herbert, Samuel Johnson, Edmund Burke, Hannah More, and Jonathan Edwards. He also looks at the Sunday lives of non-practicing Christians, including Oliver Goldsmith, Joshua Reynolds, John Ruskin, and Robert Lowell, as well as a group of lapsed Christians, among them Edmund Gosse, Ralph Waldo Emerson, Henry Thoreau, and Wallace Stevens. Finally, he examines Walt Whitman’s complex relationship to Christianity. The result is a compelling study of the changing role of religion in Western culture.
Looking back to the nineteenth century, how committed were Latter-day Saints of their day to women’s rights? LDS President Joseph F. Smith was particularly critical of women who “glory in their enthralled condition and who caress and fondle the very chains and manacles which fetter and enslave them!” The masthead of the church’s female Relief Society periodical,
Woman’s Exponent, proudly proclaimed “The Rights of the Women of Zion and the Rights of Women of All Nations!” In leading the LDS sisterhood, Wells said she gleaned inspiration from The Revolution,published by Elizabeth Cady Stanton.
Fast-forward a century to 1972 and passage of the Equal Rights Amendment (ERA) by the United States Congress. Within a few years, the LDS Church, allied with Phyllis Schlafly, joined a coalition of the Religious Right and embarked on a campaign against ratification. This was a mostly grassroots campaign waged by thousands of men and women who believed they were engaged in a moral war and that the enemy was feminism itself.
Conjuring up images of unisex bathrooms, homosexuality, the dangers of women in the military, and the divine calling of stay-at-home motherhood—none of which were directly related to equal rights—the LDS campaign began in Utah at church headquarters but importantly was fought across the country in states that had not yet ratified the proposed amendment. In contrast to the enthusiastic partnership of Mormon women and suffragists of an earlier era, fourteen thousand women, the majority of them obedient, determined LDS foot soldiers responding to a call from their Relief Society leaders, attended the 1977 Utah International Women’s Year Conference in Salt Lake City. Their intent was to commandeer the proceedings if necessary to defeat the pro-ERA agenda of the National Commission on the International Women’s Year. Ironically, the conference organizers were mostly LDS women, who were nevertheless branded by their sisters as feminists.
In practice, the church risked much by standing up political action committees around the country and waging a seemingly all-or-nothing campaign. Its strategists, beginning with the dean of the church’s law school at BYU, feared the worst—some going so far as to suggest that the ERA might seriously compromise the church’s legal status and sovereignty of its all-male priesthood. In the wake of such horrors, a take-no-prisoners war of rhetoric and leafleteering raged across the country. In the end, the church exerted a significant, perhaps decisive, impact on the ERA’’s unexpected defeat.
How did the Reformation, which initially promoted decidedly illiberal positions, end up laying the groundwork for Western liberalism?
The English Reformation began as an evangelical movement driven by an unyielding belief in predestination, intolerance, stringent literalism, political quietism, and destructive iconoclasm. Yet by 1688, this illiberal early modern upheaval would deliver the foundations of liberalism: free will, liberty of conscience, religious toleration, readerly freedom, constitutionalism, and aesthetic liberty. How did a movement with such illiberal beginnings lay the groundwork for the Enlightenment? James Simpson provocatively rewrites the history of liberalism and uncovers its unexpected debt to evangelical religion.
Sixteenth-century Protestantism ushered in a culture of permanent revolution, ceaselessly repudiating its own prior forms. Its rejection of tradition was divisive, violent, and unsustainable. The proto-liberalism of the later seventeenth century emerged as a cultural package designed to stabilize the social chaos brought about by this evangelical revolution. A brilliant assault on many of our deepest assumptions, Permanent Revolution argues that far from being driven by a new strain of secular philosophy, the British Enlightenment is a story of transformation and reversal of the Protestant tradition from within. The gains of liberalism were the unintended results of the violent early Reformation.
Today those gains are increasingly under threat, in part because liberals do not understand their own history. They fail to grasp that liberalism is less the secular opponent of religious fundamentalism than its dissident younger sibling, uncertain how to confront its older evangelical competitor.
light on their seemingly odd marriage in contemporary American politics. Author Kevin Musgrave highlights the ways that theories of corporate and human personhood have long been and remain bound together by examining four case studies: the U.S. Supreme Court’s 1886 Santa Clara decision, the role of early twentieth-century advertisers in endowing corporations with souls, Justice Lewis Powell Jr.’s eponymous memo of 1971, and the arc of the conservative movement from Ronald Reagan to Donald Trump. Tracing this rhetorical history of the extension and attribution of personhood to the corporate form illustrates how the corporation has for many increasingly become a normative model or ideal to which human persons should aspire. In closing, the book offers preliminary ideas about how we might fashion a more democratic and humane understanding of what it means to be a person.
In Philology of the Flesh, John T. Hamilton explores writing and reading practices that engage this notion in a range of poetic enterprises and theoretical reflections. By pressing the notion of philology as “love” (philia) for the “word” (logos), Hamilton’s readings investigate the breadth, depth, and limits of verbal styles that are irreducible to mere information. While a philologist of the body might understand words as corporeal vessels of core meaning, the philologist of the flesh, by focusing on the carnal qualities of language, resists taking words as mere containers.
By examining a series of intellectual episodes—from the fifteenth-century Humanism of Lorenzo Valla to the poetry of Emily Dickinson, from Immanuel Kant and Johann Georg Hamann to Friedrich Nietzsche, Franz Kafka, and Paul Celan—Philology of the Flesh considers the far-reaching ramifications of the incarnational metaphor, insisting on the inseparability of form and content, an insistence that allows us to rethink our relation to the concrete languages in which we think and live.
For the last half century, the philosophical debates over punishment have been deadlocked at two schools of thought: Utilitarianism and Retributivism. In his introduction, Koritansky provides an overview of the stymied debate by analyzing H. L. A. Hart’s argument for a philosophy unifying the theories of Utilitarianism and Retributivism. While Koritansky allows that both theories have contributed substantially to the contemporary understanding of punishment, he points out that Hart’s lack of success in combining these theories proves that both are less than ideal. From this starting point, Koritansky urges transcendence from these two theories in order to respond to new developments and circumstances surrounding the enactment of punishment today.
Conveniently divided into three sections, the book explores pagan and Christian premodern thought; early modern thought, culminating in chapters on Kant and classic Utilitarianism; and postmodern thought as exemplified in the theories of Nietzsche and Foucault. In all, the essays probe the work of Plato, Saint Augustine, Saint Thomas Aquinas, Thomas Hobbes, Immanuel Kant, Cesere Beccaria, Jeremy Bentham, John Stuart Mill, Friedrich Nietzsche, and Michel Foucault.
These essays devoted to the philosophy of punishment from the perspective of political thought delve deep into key contributions from thinkers of all eras to help further debates on punishment, provide the history of political thought in order to trace changes and effects on future theories, as well as expose the roots of the two prevailing schools of thought. This collection will engage all social scientists interested in the issue of punishment and energize the ongoing debate surrounding this complex issue.
Drawing on years of archival research, interviews with artists and publishers, and the ethnographic study of their rural consumers, Christopher Pinney traces the intimate connections between the production and consumption of these images and the struggle against colonial rule. The detailed output of individual presses and artists is set against the intensification of the nationalist struggle, the constraints imposed by colonial state censorship, and fifty years of Indian independence. The reader is introduced to artists who trained within colonial art schools, others whose skills reflect their membership of traditional painting castes, and yet others who are self-taught former sign painters.
Photos of the Gods is the first comprehensive history of India’s popular visual culture. Combining anthropology, political and cultural history, and the study of aesthetic systems, and using many intriguing and unfamiliar images, the book shows that the current predicament of India cannot be understood without taking into account this complex, fascinating, and until now virtually unseen, visual history.
Eschewing structures of absolute complicity or abject alterity, Pink Revolutions pays attention to the logics of triangulation in various contexts: gay tourism, university campus politics, diasporic cultural productions, and AIDS activism. The book articulates a framework through which queer politics can challenge rather than participate in neoliberal imperatives, an approach that will interest scholars engaged with queer studies and postcolonial scholarship, as well as activists and academics wrestling with global capitalism and right-wing regimes around the world.
"This is a magnificent book—painstakingly researched and gracefully written. . . . Professor Dimock's book is one of the most rewarding and stimulating studies to appear in recent years."—G. Richard Weldon, Journal of Asian Studies
During the seventeenth century, England was beset by three epidemics of the bubonic plague, each outbreak claiming between a quarter and a third of the population of London and other urban centers. Surveying a wide range of responses to these epidemics—sermons, medical tracts, pious exhortations, satirical pamphlets, and political commentary—Plague Writing in Early Modern England brings to life the many and complex ways Londoners made sense of such unspeakable devastation.
Ernest B. Gilman argues that the plague writing of the period attempted unsuccessfully to rationalize the catastrophic and that its failure to account for the plague as an instrument of divine justice fundamentally threatened the core of Christian belief. Gilman also trains his critical eye on the works of Jonson, Donne, Pepys, and Defoe, which, he posits, can be more fully understood when put into the context of this century-long project to “write out” the plague. Ultimately, Plague Writing in Early Modern England is more than a compendium of artifacts of a bygone era; it holds up a distant mirror to reflect our own condition in the age of AIDS, super viruses, multidrug resistant tuberculosis, and the hovering threat of a global flu pandemic.
The spectacle of modern sport displays all the latest commercial and technological innovations, yet age-old religious concerns still thrive at the stadium. Coaches lead pre-game and post-game prayers, athletes give God the credit for home runs and touchdowns, and fans wave signs with biblical quotations and allusions. Like no other nation on earth, Americans eagerly blend their religion and sports. Playing with God traces this dynamic relationship from the Puritan condemnation of games as sinful in the seventeenth century to the near deification of athletic contests in our own day.
Early religious opposition to competitive sport focused on the immoderate enthusiasm of players and spectators, the betting on scores, and the preference for playing field over church on Sunday. Disapproval gradually gave way to acceptance when "wholesome recreation" for young men in crowded cities and soldiers in faraway fields became a national priority. Protestants led in the readjustment of attitudes toward sport; Catholics, Jews, Mormons, and Muslims followed. The Irish at Notre Dame, outstanding Jews in baseball, Black Muslims in the boxing ring, and born-again athletes at Liberty University represent the numerous negotiations and compromises producing the unique American mixture of religion and sport.
Apocalypse. To most, the word signifies destruction, death, the end of the world, but the literal definition is "revelation" or "unveiling," the basis from which renowned theologian René Girard builds his own view of Biblical apocalypse. Properly understood, Girard explains, Biblical apocalypse has nothing to do with a wrathful or vengeful God punishing his unworthy children, and everything to do with a foretelling of what future humans are making for themselves now that they have devised the instruments of global self-destruction. In this volume, some of the major thinkers about the interpretation of politics and religion— including Eric Voegelin, Leo Strauss, and Carl Schmitt— are scrutinized by some of today's most qualified scholars, all of whom are thoroughly versed in Girard’s groundbreaking work.
Including an important new essay by Girard, this volume enters into a philosophical debate that challenges the bona fides of philosophy itself by examining three supremely important philosopher of the twentieth century. It asks how we might think about politics now that the attacks of 9/11 have shifted our intellectual foundations and what the outbreak of rabid religion might signify for international politics.
Gregory examines a broad range of Augustine’s texts and their reception in different disciplines and identifies two classical themes which have analogues in secular political theory: love—and related notions of care, solidarity, and sympathy—and sin—as well as related notions of cruelty, evil, and narrow self-interest. From an Augustinian point of view, Gregory argues, love and sin constrain each other in ways that yield a distinctive vision of the limits and possibilities of politics.
In providing a constructive argument for Christian participation in liberal democratic societies, Gregory advances efforts to revive a political theology in which love’s relation to justice is prominent. Politics and the Order of Love will provoke new conversations for those interested in Christian ethics, moral psychology, and the role of religion in a liberal society.
The practice of polygamy occupies a unique place in North American history and has had a profound effect on its legal and social development. The Polygamy Question explores the ways in which indigenous and immigrant polygamy have shaped the lives of individuals, communities, and the broader societies that have engaged with it. The book also considers how polygamy challenges our traditional notions of gender and marriage and how it might be effectively regulated to comport with contemporary notions of justice.
The contributors to this volume—scholars of law, anthropology, sociology, political science, economics, and religious studies—disentangle diverse forms of polygamy and polyamory practiced among a range of religious and national backgrounds including Mormon and Muslim. They chart the harms and benefits these models have on practicing women, children, and men, whether they are independent families or members of coherent religious groups. Contributors also address the complexities of evaluating this form of marriage and the ethical and legal issues surrounding regulation of the practice, including the pros and cons of legalization.
Plural marriage is the next frontier of North American marriage law and possibly the next civil rights battlefield. Students and scholars interested in polygamy, marriage, and family will find much of interest in The Polygamy Question.
Contributors include Kerry Abrams, Martha Bailey, Lori Beaman, Janet Bennion, Jonathan Cowden, Shoshana Grossbard, Melanie Heath, Debra Majeed, Rose McDermott, Sarah Song, and Maura Irene Strassberg.
A call to reform Catholic health care ethics, inspired by the teachings of Pope Francis
Since its first edition in 1948, the US Conference of Catholic Bishops’ Ethical and Religious Directives for Catholic Health Care Services (ERD) has guided Catholic institutions in the provision of health care that reflects both the healing ministry of Jesus and the Church’s understanding of human dignity. However, while the papacy of Pope Francis and the clerical sex-abuse scandal both profoundly impacted the Catholic Church, the latest edition of the ERD does not address or reflect these transformations.
Now for the first time, Todd A. Salzman and Michael G. Lawler present an extended critical commentary on the 2018 ERD. They argue that it is problematic in a number of ways. First, the revised ERD continues to prioritize a rule-based over a personalist-based ethical method, with an emphasis on absolute norms that proscribe specific medical acts. Further, it does not take into account Pope Francis’s transforming ecclesiological, methodological, and anthropological visions, neither internally in Catholic health care institutions nor externally in collaborations between Catholic and non-Catholic health care institutions. Finally, the revised ERD provides no evidence that the bishops grasp how the clerical sex-abuse scandal and its cover-up have fundamentally undermined episcopal authority and credibility.
Salzman and Lawler propose new ways forward for US Catholic health care ethics that prioritize human dignity as their guiding principle. As there is pluralism in Catholic definitions of human dignity, there must be pluralism in the norms and directives that facilitate realizing human dignity. Pope Francis’s emphasis on the virtues of mercy and care should move the ERD forward from a focus on absolute norms in medical ethics to a focus on virtues and principles to guide both patients and health care professionals in their discerned conscientious health care decisions.
Masterfully translated from the Italian, this engaging history of the pope's body provides a new perspective for readers to understand the papacy, both historically and in our own time.
These letters among two women and their husband offer a rare look into the personal dynamics of an LDS polygamous relationship. Abraham “Owen” Woodruff was a young Mormon apostle, the son of President Wilford Woodruff, remembered for the Woodruff Manifesto, which called for the divinely inspired termination of plural marriage. It eased a systematic federal judicial assault on Mormons and made Utah statehood possible. It did not end polygamy in the church. Some leaders continued to encourage and perform such marriages. Owen Woodruff himself contracted a secretive, second marriage to Avery Clark. Pressure on the LDS church revived with hearings regarding Reed Smoot’s seat in the U. S. Senate. After church president Joseph F. Smith issued the so-called Second Manifesto in 1904, polygamy and its more prominent advocates were mostly expunged from mainstream Mormonism. Owen Woodruff was not excommunicated, as a couple of his apostolic colleagues were. He and his first wife, Helen May Winters, had died suddenly that same year after contracting smallpox in Mexico. Owen Woodruff had often been “on the underground,” moving frequently, traveling under secret identities, and using code names in his letters to his wives, while still carrying out his administrative duties, which, in particular, involved supervision of the nascent Mormon colonies in the Big Horn Basin of Wyoming.
All the while the structure of higher and lower priesthoods fluctuated in response to pragmatic needs. Priests were needed to perform ordinances, teachers to lead congregations, bishops to manage church assets, and elders to proselytize–responsibilities which would be redistributed repeatedly throughout Smith’s fourteen-year ministry.
Gregory Prince charts these developments with impressive interpretative skill. Besides the obvious historical significance, he underscores the implications for current Mormon governance. For instance, where innovations have characterized the past, one need not be bound by custom or surprised when church leaders instigate change.
In The Power of Mammon, Curtis D. Johnson describes how the market economy and market-related forces, such as the media, politics, individualism, and consumerism, radically changed the nature of Baptist congregational life in New York State during three centuries. Collectively, these forces emphasized the importance of material wealth over everything else, and these values penetrated the thinking of Baptist ministers and laypeople alike. Beginning in the 1820s, the pastorate turned into a profession, the laity’s influence diminished, closeknit religious fellowships evolved into voluntary associations, and evangelism became far less effective. Men, being the most engaged in the market, secularized the more quickly and became less involved in church affairs. By the 1870s, male disengagement opened the door to increased female participation in church governance. While scientific advances and religious pluralism also played a role, the market and its related distractions were the primary forces behind the secularization of Baptist life.
The Power of Mammon is history from the ground up. Unlike many denominational histories, this book emphasizes congregational life and the importance of the laity. This focus allows the reader to hear the voices of ordinary Baptists who argued over a host of issues. Johnson deftly connects large social trends with exhaustive attention to archival material, including numerous well-chosen records preserved by forty-two New York churches. These records include details related to membership, discipline, finance, and institutional history. Utilizing statistical analysis to achieve even greater clarity, Johnson effectively bridges the gap between the particularity of church records and the broader history of New York’s Baptist churches.
Johnson’s narrative of Baptist history in New York will serve as a model for other regional studies and adds to our understanding of secularization and its impact on American religion.
Throughout Chinese history mountains have been integral components of the religious landscape. They have been considered divine or numinous sites, the abodes of deities, the preferred locations for temples and monasteries, and destinations for pilgrims. Early in Chinese history a set of five mountains were co-opted into the imperial cult and declared sacred peaks, yue, demarcating and protecting the boundaries of the Chinese imperium.
The Southern Sacred Peak, or Nanyue, is of interest to scholars not the least because the title has been awarded to several different mountains over the years. The dynamic nature of Nanyue raises a significant theoretical issue of the mobility of sacred space and the nature of the struggles involved in such moves. Another facet of Nanyue is the multiple meanings assigned to this place: political, religious, and cultural. Of particular interest is the negotiation of this space by Daoists and Buddhists. The history of their interaction leads to questions about the nature of the divisions between these two religious traditions. James Robson’s analysis of these topics demonstrates the value of local studies and the emerging field of Buddho–Daoist studies in research on Chinese religion.
In this second edition of Powerhouse for God, Titon revisits The Fellowship Independent Baptist Church nearly four decades later. Brother John Sherfey, the charismatic preacher steeped in Appalachian tradition has passed away and left his congregation to his son, Donnie, to lead. While Appalachian Virginia has changed markedly over the decades, the town of Stanley and the Fellowship Church have not. Titon relates this rarity in his new Afterword: a church founded on Biblical literalism and untouched by modern progressivism in an area of Appalachia that has seen an evolution in population, industry, and immigration.
Titon’s unforgettable study of folklife, musicology, and Appalachian religion is available for a new generation of scholars to build upon.
The unique amalgam of prayer and play at the Sensōji temple in Edo is often cited as proof of the “degenerate Buddhism” of the Tokugawa period. This investigation of the economy and cultural politics of Sensōji, however, shows that its culture of prayer and play reflected changes taking place in Tokugawa Japan, particularly in the city of Edo. Play was an integral part of the business of religion at Sensōji, and the temple supplied both in equal measure to often rootless Edoites.
Nam-lin Hur’s reappraisal of prayer and play and their inherent connectedness provides a cultural critique of conventional scholarship on Tokugawa religion and shows how Edo commoners incorporated cultural politics into their daily lives through the pursuit of prayer and play.
Inspired by ministers and guided by grieving mothers who hold birthday parties for their deceased sons, Prayers for the People traces the emergence of a powerful new African American religious ideal at the intersection of urban life, death, and social and spiritual change. Carter frames this sensitive ethnography within the complex history of structural violence in America—from the legacies of slavery to free but unequal citizenship, from mass incarceration and overpolicing to social abandonment and the unequal distribution of goods and services. And yet Carter offers a vision of restorative kinship by which communities of faith work against the denial of Black personhood as well as the violent severing of social and familial bonds. A timely directive for human relations during a contentious time in America’s history, Prayers for the People is also a hopeful vision of what an inclusive, nonviolent, and just urban society could be.
In the wake of the Clinton-Lewinsky scandal, the Christian Right expected major victories in the 1998 elections. Instead, many of its allies lost close contests, and the movement was seen as a liability in some high-profile campaigns. In the only in-depth study of the Christian Right's role in these races, leading scholars analyze the role of the movement in fourteen key states, from Maine to California, and address speculations that the movement is fading from the American political scene.
The book focuses on elections on the state and local levels, where the Christian Right is most influential, and it describes the movement's niche in some detail. Although each campaign described in the book had its unique characteristics, the editors have drawn some broad conclusions about the 1998 elections. While the movement was weak in the areas of candidate recruitment and fundraising, they say, the outcome may have also been related to external factors including a broader turnout of typically Democratic constituencies and the country's boredom with the scandal that conservatives had made the centerpiece of their campaign. Despite the setbacks of 1998, the contributors argue, the Christian Right continues to have an enormous influence on the political dialogue of the country.
Written from an unbiased, nonpartisan perspective, this volume sheds light on a topic that is too frequently mired in controversy.
The essays in this volume make an important contribution to religious studies by proposing that it is misleading to conceive of religious experience in terms of an irreconcilable dichotomy between universality and cultural construction. An esteemed group of contributors, representing the study of Asian and Western religious traditions from a range of disciplinary perspectives, suggests that attention to various forms of divine radiance shows that there is indeed a range of principles that, if not universal, are nevertheless very widely occurring and amenable to fruitful comparative inquiry. What results is a work of enormous scope, demonstrating compelling cross-connections that will be of value to scholars of comparative religions, mysticism, and the relationship between art and the sacred.
Contributors:
* Catherine B. Asher
* Raoul Birnbaum
* Sarah Iles Johnston
* Matthew T. Kapstein
* Andrew Louth
* Paul E. Muller-Ortega
* Elliot R. Wolfson
* Mimi Hall Yiengpruksawan
* Hossein Ziai
¡Presente! develops a lived theology of nonviolence through an extended case study of the movement to close the School of the Americas (also known as the SOA or WHINSEC). Specifically,it analyzes how the presence of the dead—a presence proclaimed at the annual vigil of the School of the Americas Watch—shapes a distinctive, transnational, nonviolent movement. Kyle B.T. Lambelet argues that such a messianic affirmation need not devolve into violence or sectarianism and, in fact, generates practical reasoning.
By developing a messianic political theology in dialogue with the SOA Watch movement, Lambelet's work contributes to Christian ethics as he explores the political implications of the resurrection of the dead. This book contributes to studies of strategic nonviolence and civil resistance by demonstrating how religious and moral dynamics remain an essential part of such struggles.
No stranger to controversy himself, Greeley here challenges those analysts and the media who parrot them in placing the blame for recent Church scandals on the mandate of celibacy or a clerical culture that supports homosexuality. Drawing upon reliable national survey samples of priests, Greeley demolishes current stereotypes about the percentage of homosexual priests, the level of personal and professional happiness among priests, the role of celibacy in their lives, and many other issues. His findings are more than surprising: they reveal, among other things, that priests report higher levels of personal and professional satisfaction than doctors, lawyers, or faculty members; that they would overwhelmingly choose to become priests again; and that younger priests are far more conservative than their older brethren.
While the picture Greeley paints should radically reorient the public perception of priests, he does not hesitate to criticize the Church's significant shortcomings. Most priests, for example, do not think the sexual abuse problems are serious, and they do not think that poor preaching or liturgy is a problem, though the laity give them very low marks on their ministerial skills. Priests do not listen to the laity, bishops do not listen to priests, and the Vatican does not listen to any of them. With Greeley's statistical evidence and provocative recommendations for change—including a national "Priest Corps" that would offer young men a limited term of service in the Church—Priests offers a new vision for American Catholics, one based on real problems and solutions rather than on images of a depraved, immature, and frustrated priesthood.
This book presents three of the works of Abduʾl-Bahā, son of the founder of the Bahāʾi Faith, which deal with social and political issues.
In The Secret of Divine Civilization (1875) Abduʾl-Bahā supports the administrative and broader social reforms of Mirzā Hosayn Khān, but looks mainly for organic reform through the efforts of Iranian intellectuals to awaken and educate the masses. In this work, Abduʾl-Bahā gives virtuous and progressive Islamic clerics a leading role among these intellectuals—indeed most of his appeals are directed specifically to them. A Traveller’s Narrative (1889/90) is an authoritative statement of the overarching concepts of Bahā’i social and political thinking. The Art of Governance (1892/93) was written as Iran entered a prerevolutionary phase, and ideas that we recognize today as the precursors of political Islam were spreading. It sets out the principles underlying the ideal relationship between religion and politics and between the government and the people.
In addition to presenting the first parallel text translations of these works, the Persian texts incorporate notes on variants in the early published sources. An introduction outlines the intellectual and political landscape from which Abduʾl-Bahā wrote, and in which his readers lived.
Based on decades of research, A Privilege of Intellect is D. A. Drennen’s portrait of the English cardinal John Henry Newman (1801–90), whose conversion to the Roman Catholic Church in 1845 significantly boosted the presence of the Catholic Church in England and caused many Anglicans to follow his example. Newman—who will be beatified this fall—devoted his life both to the Church and to the university, demonstrating that religious faith and intellectual pursuits could exist in harmony. Drennen’s biography combines theology with psychology and philosophy and will appeal to anyone interested in the history of the Church of England and the Roman Catholic Church.
A social history of alcohol, identity, secularism, and modernization from the late Ottoman and early Turkish republican eras to the present day.
Prohibition in Turkey investigates the history of alcohol, its consumption, and its proscription as a means to better understand events and agendas of the late Ottoman and early Turkish republican eras. Through a comprehensive examination of archival, literary, popular culture, media, and other sources, it unveils a traditionally overlooked—and even excluded—aspect of human history in a region that many do not associate with intoxicants, inebriation, addiction, and vigorous wet-dry debates.
Historian Emine Ö. Evered’s account uniquely chronicles how the Turko-Islamic Ottoman Empire developed strategies for managing its heterogeneous communities and their varied rights to produce, market, and consume alcohol, or to simply abstain. The first author to reveal this experience’s connections with American Prohibition, she demonstrates how—amid modernization, sectarianism, and imperial decline—drinking practices reflected, shifted, and even prompted many of the changes that were underway and that hastened the empire’s collapse. Ultimately, Evered’s book reveals how Turkey’s alcohol question never went away but repeatedly returns in the present, in matters of popular memory, public space, and political contestation.
Saint Mary of Egypt has fascinated theologians, poets, and artists since the seventh century. Her story is richly evocative, encompassing sin and sanctity, concupiscence and asceticism, youth and old age. In Promiscuous Grace, Sonia Velázquez thinks with Saint Mary of Egypt about the relationship between beauty and holiness. Drawing on an archive spanning Spanish medieval poetry, Baroque paintings, seventeenth-century hagiography, and Balzac’s Le chef-d’œuvre inconnu, Velázquez argues for the importance of the senses on the surface of religious texts on her way to revealing why the legend of Saint Mary of Egypt still matters today.
Michael Hubbard MacKay traces the Church of Jesus Christ of Latter-day Saints' claim to religious authority and sets it within the context of its times. Delving into the evolution of the concept of prophetic authority, MacKay shows how the Church emerged as a hierarchical democracy with power diffused among leaders Smith chose. At the same time, Smith's settled place atop the hierarchy granted him an authority that spared early Mormonism the internal conflict that doomed other religious movements. Though Smith faced challenges from other leaders, the nascent Church repeatedly turned to him to decide civic plans and define the order of both the cosmos and the priesthood.
The Prophet’s Whistle is a study of the ancient, nonliterary features of the Quran, many of which are often overlooked by historians and the public. George Archer corrects this striking absence by using observations from the anthropologies of living oral cultures, the cognitive sciences of literacy, and the study of other dead oral cultures. The Prophet’s Whistle shows that the thought systems of the Quran are oral, through and through, but by the end of the life of its Prophet, the Quran likewise hints at a personal and cultural embrace of writing and the mindsets of literate people.
In The Protestant Ethic Revisited, pioneering sociologist Philip Gorski revisits the question raised by Max Weber in The Protestant Ethic and the Spirit of Capitalism about how the Christian West was reshaped by world-changing energies of the Calvinist movement. Gorski not only considers the perennial debate about religion and capitalism, but he also devotes particular attention to the influence of Calvinism on the political development of the West.
The Protestant Ethic Revisited is a masterful new collection of Gorski's essays on religion and comparative historical sociology. Reflecting the aim of much of Gorski's work, this anthology shows how nationalism, secularism, politics, and religion in public life are either older—or less stable—than previously thought.
Understanding and expressing unconditional love—also called agape love—can be a lifelong quest. First, however, we must ask ourselves and others what it is. Is it an action, a universal energy, or a creative principle? And if we understand it, can its expression ever be realized, or is it simply a divine attribute?
These and other questions are addressed in an inspirational and practical style in this philosophical essay from Sir John Templeton. He seeks to define pure, unlimited love as the "transcendent power of divine love that expresses itself through our hearts and minds when we are open and receptive to it." Its greatest attributes are love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.
Another important concept is that God's love is given to us because we seek and accept it, not because we deserve it. It is the humble and sincere person who is most receptive to God's perfect love. This love can be awakened in other people through the action of love itself. We learn what it is from those who have it, and we can begin to recognize it through loving service to others.
Basic reality seems to be that the more you try to be like God by radiating unlimited love, the more you become flooded by waves of love from others and from God. Sir John summarizes with the statement, "How wonderful it would be if we could begin to say whenever we meet or depart, 'God loves you and I do too.'" This, in fact, is the essence of pure, unlimited love—a concept we can understand and can begin to practice in our daily lives. This thoughtful book can serve as an inspiration as well as a step-by-step guide on how to put this into practice.
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