In Rage and Carnage in the Name of God, Abiodun Alao examines the emergence of a culture of religious violence in postindependence Nigeria, where Christianity, Islam, and traditional religions have all been associated with violence. He investigates the root causes and historical evolution of Nigeria’s religious violence, locating it in the forced coming together of disparate ethnic groups under colonial rule, which planted the seeds of discord that religion, elites, and domestic politics exploit. Alao discusses the histories of Christianity, Islam, and traditional religions in the territory that became Nigeria, the effects of colonization on the role of religion, the development of Islamic radicalization and its relation to Christian violence, the activities of Boko Haram, and how religious violence intermixes with politics and governance. In so doing, he uses religious violence as a way to more fully understand intergroup relations in contemporary Nigeria.

A Choice Outstanding Academic Title of the Year
A Tablet Book of the Year

Marking a departure in our understanding of Christian views of the afterlife from 250 to 650 CE, The Ransom of the Soul explores a revolutionary shift in thinking about the fate of the soul that occurred around the time of Rome’s fall. Peter Brown describes how this shift transformed the Church’s institutional relationship to money and set the stage for its domination of medieval society in the West.

“[An] extraordinary new book…Prodigiously original—an astonishing performance for a historian who has already been so prolific and influential…Peter Brown’s subtle and incisive tracking of the role of money in Christian attitudes toward the afterlife not only breaks down traditional geographical and chronological boundaries across more than four centuries. It provides wholly new perspectives on Christianity itself, its evolution, and, above all, its discontinuities. It demonstrates why the Middle Ages, when they finally arrived, were so very different from late antiquity.”
—G. W. Bowersock, New York Review of Books

“Peter Brown’s explorations of the mindsets of late antiquity have been educating us for nearly half a century…Brown shows brilliantly in this book how the future life of Christians beyond the grave was influenced in particular by money.
—A. N. Wilson, The Spectator

A solid and suggestive foundation for the future of ethnic-racial minority biblical criticism

This volume, edited by Tat-siong Benny Liew and Fernando F. Segovia, expands the work begun in They Were All Together in One Place? Toward Minority Biblical Criticism (2009) by focusing on specific texts for scholarly engagement and exchange. Essays by scholars of racial/ethnic minoritized criticism of the Bible highlight the various factors and dynamics at play in the formation of power relations within and through four biblical texts: two from the Hebrew Bible (Genesis 21 and 1 Kings 12) and two from the New Testament (John 4 and Revelation 18). Contributors include Ahida Calderón Pilarski, Ronald Charles, Stephanie Buckhanon Crowder, Lynne St. Clair Darden, Steed Vernyl Davidson, Mary F. Foskett, Jione Havea, Tat-siong Benny Liew, Roberto Mata, Henry W. Morisada Rietz, Raj Nadella, Miranda N. Pillay, David Arthur Sánchez, Timothy J. Sandoval, Fernando F. Segovia, Mitzi J. Smith, Angeline M. G. Song, Linzie M. Treadway, Nasili Vaka’uta, Demetrius K. Williams, and Gale A. Yee. Each essay expands our understandings of minoritization from a global perspective.

During the Heian period (794–1185), the sacred mountain Kinpusen, literally the “Peak of Gold,” came to cultural prominence as a pilgrimage destination for the most powerful men in Japan—the Fujiwara regents and the retired emperors. Real and Imagined depicts their one-hundred-kilometer trek from the capital to the rocky summit as well as the imaginative landscape they navigated. Kinpusen was believed to be a realm of immortals, the domain of an unconventional bodhisattva, and the home of an indigenous pantheon of kami. These nominally private journeys to Kinpusen had political implications for both the pilgrims and the mountain. While members of the aristocracy and royalty used pilgrimage to legitimate themselves and compete with one another, their patronage fed rivalry among religious institutions. Thus, after flourishing under the Fujiwara regents, Kinpusen’s cult and community were rent by violent altercations with the great Nara temple Kōfukuji. The resulting institutional reconfigurations laid the groundwork for Shugendō, a new movement focused on religious mountain practice that emerged around 1300. Using archival sources, archaeological materials, noblemen’s journals, sutras, official histories, and vernacular narratives, this original study sheds new light on Kinpusen, positioning it within the broader religious and political history of the Heian period.

As early as the sixteenth century the liberal democratic state has been forced to confront the question of religion in politics. The result has been a tense and uncomfortable balancing act. Today, in the public square of liberal democracy, a number of religious confessions and beliefs compete for attention. In the American experience, some sense of religious pluralism and relative social harmony has been maintained. However, for this relationship to prevail, a tension must continue to exist—one that balances the political and social pursuits of self-interest with meeting the objectives of the common good.

In Reaping the Whirlwind, John R. Pottenger shows how this process began in the modern world, and how societies attempt to manage this ongoing conflict. The first part of the book lays the groundwork of his analysis by using examples from history to demonstrate the genesis of political and religious "whirlwinds." It goes on to explore contemporary case studies, such as conflicts between Mormons and Evangelicals in the United States, liberation theology in Latin America, Islam and the state in Uzbekistan, and radical Christian reconstructionism.

Pottenger believes that the formal institutions of liberal democracy should maintain this turbulence, even as religious activism threatens to upset the balance. He concludes by advocating religious liberty and recognizing the individual and social need for expression. At the same time, he maintains that the survival of liberal democracy requires that these religious traditions not dominate the public sphere.

The Rebirth of the Clinic begins with a bold assertion: the doctor-patient relationship is sick. Fortunately, as this engrossing book demonstrates, the damage is not irreparable. Today, patients voice their desires to be seen not just as bodies, but as whole people. Though not willing to give up scientific progress and all it has to offer, they sense the need for more. Patients want a form of medicine that can heal them in body and soul. This movement is reflected in medical school curricula, in which courses in spirituality and health care are taught alongside anatomy and physiology. But how can health care workers translate these concepts into practice? How can they strike an appropriate balance, integrating and affirming spirituality without abandoning centuries of science or unwittingly adopting pseudoscience?

Physician and philosopher Daniel Sulmasy is uniquely qualified to guide readers through this terrain. At the outset of this accessible, engaging volume, he explores the nature of illness and healing, focusing on health care's rich history as a spiritual practice and on the human dignity of the patient. Combining sound theological reflection with doses of healthy skepticism, he goes on to describe empirical research on the effects of spirituality on health, including scientific studies of the healing power of prayer, emphasizing that there are reasons beyond even promising research data to attend to the souls of patients. Finally, Sulmasy devotes special attention and compassion to the care of people at the end of life, incorporating the stories of several of his patients.

Throughout, the author never strays from the theme that, for physicians, attending to the spiritual needs of patients should not be a moral option, but a moral obligation. This book is an essential resource for scholars and students of medicine and medical ethics and especially medical students and health care professionals.

Drawing on the controversial case of “Ashley X,” a girl with severe developmental disabilities who received interventionist medical treatment to limit her growth and keep her body forever small—a procedure now known as the “Ashley Treatment”—Reconsidering Intellectual Disability explores important questions at the intersection of disability theory, Christian moral theology, and bioethics.

What are the biomedical boundaries of acceptable treatment for those not able to give informed consent? Who gets to decide when a patient cannot communicate their desires and needs? Should we accept the dominance of a form of medicine that identifies those with intellectual impairments as pathological objects in need of the normalizing bodily manipulations of technological medicine?

In a critical exploration of contemporary disability theory, Jason Reimer Greig contends that L'Arche, a federation of faith communities made up of people with and without intellectual disabilities, provides an alternative response to the predominant bioethical worldview that sees disability as a problem to be solved. Reconsidering Intellectual Disability shows how a focus on Christian theological tradition’s moral thinking and practice of friendship with God offers a way to free not only people with intellectual disabilities but all people from the objectifying gaze of modern medicine. L'Arche draws inspiration from Jesus's solidarity with the "least of these" and a commitment to Christian friendship that sees people with profound cognitive disabilities not as anomalous objects of pity but as fellow friends of God. This vital act of social recognition opens the way to understanding the disabled not as objects to be fixed but as teachers whose lives can transform others and open a new way of being human.

Recovering Origins is a healing program offered to adult children of divorced parents who now, with a certain distance from the practical difficulties that burden younger children, wrestle with the core problem at the heart of those difficulties. Having lost the community that brought them into the world, they have suffered a “primal loss.” Children are the literal embodiment of that community. When it is voluntarily dismantled, and worse–wished never to have been–the effect is not negligible. Children of divorce, by their own description, are now “pulled apart” as if “between two worlds.” They are “torn asunder.” Paradoxically the idea for Recovering Origins was occasioned by this straight talk about divorce. For, by going to the depths of the loss of one’s primal community one can be opened up to the Community that stands at the root of it. “Deep calls unto deep,” as the Psalmist says. In short, Recovering Origins invites participants to move through the broken image of love that they see in their parents, to the loving Origin which is more fundamental than any human reflection of it, broken or not. Recovering Origins begins with an invitation to look honestly at the actual experience of divorce, beyond all the “happy talk” about the “good divorce.” Participants are then invited to follow the path of the Lord’s Prayer, to recover what is at once challenging and precious to those whose very identities are on uncertain ground: the memory of God the Father, the goodness of their lives, and the real possibility of a good future. In this way, the program offers adult children of divorce a path to healing in the deepest sense. Recovering Origins offers an occasion to encounter the Christian Faith more deeply, especially where it bears on fundamental question faced by children of divorce in a particularly dramatic way. Recovering Origins addresses adult children of divorce, then, not only as individuals in need of pastoral care, but as potential witnesses to something they can, perhaps, see more clearly: the goodness and fidelity of the One on whom their lives ultimately depend and the possibility (and need) that that be reflected in an irrevocable and fruitful love between the creatures made in his image.

In Re-enchanting Modernity Mayfair Yang examines the resurgence of religious and ritual life after decades of enforced secularization in the coastal area of Wenzhou, China. Drawing on twenty-five years of ethnographic fieldwork, Yang shows how the local practices of popular religion, Daoism, and Buddhism are based in community-oriented grassroots organizations that create spaces for relative local autonomy and self-governance. Central to Wenzhou's religious civil society is what Yang calls a "ritual economy," in which an ethos of generosity is expressed through donations to temples, clerics, ritual events, and charities in exchange for spiritual gain. With these investments in transcendent realms, Yang adopts Georges Bataille's notion of "ritual expenditures" to challenge the idea that rural Wenzhou's economic development can be described in terms of Max Weber's notion of a "Protestant Ethic". Instead, Yang suggests that Wenzhou's ritual economy forges an alternate path to capitalist modernity.

A profound feminist Christian reframing of sexuality examines contemporary social practices and ethical sex

From the sexual abuse crisis in the Roman Catholic Church to the US Supreme Court decision outlawing state-level bans on same-sex marriage, it has become clear that Catholics and other Christians cannot afford to downplay sex or rely on outdated normative understandings of its moral contours. Feminist theological approaches offer a way forward by considering not just what we should do in sexual spheres but also what sort of sexual people we should aspire to be.

In Reenvisioning Sexual Ethics, author Karen Peterson-Iyer adopts a feminist Christian anthropological framework to connect robust theological and ethical analysis to practical sexual issues, particularly those confronting college-aged and younger adults today. The book examines four divergent yet overlapping contemporary social practices and phenomena wherein sex plays a central role: “hookup” culture; “sexting”; sex work; and sex trafficking. Through these case studies, Peterson-Iyer shows that ethical sex is best demarcated not as a matter of chastity on the one hand and purely free consent on the other, but rather as ideally expressing the fullness of human agency, communicating the joy of shared pleasure, and conferring a deep sense of possibility and wholeness upon all participants.

This feminist Christian framework will help facilitate frank and profound discussions of sex, enabling young adults to define themselves and others not by hypersexualized and gendered social norms or attitudes but by their fundamental status as dignified and beloved by God.

Protestant evangelicalism has spread rapidly in Latin America at the same time that foreign corporations have taken hold of economies there. These concurrent developments have led some observers to view this religious movement as a means of melding converts into a disciplined work force for foreign capitalists rather than as a reflection of conscious individual choices made for a variety of personal, as well as economic, reasons.

In this pioneering study, Elizabeth Brusco challenges such assumptions and explores the intra-household motivations for evangelical conversion in Colombia. She shows how the asceticism required of evangelicals (no drinking, smoking, or extramarital sexual relations are allowed) redirects male income back into the household, thereby raising the living standard of women and children. This benefit helps explain the appeal of evangelicalism for women and questions the traditional assumption that organized religion always disadvantages women.

Brusco also demonstrates how evangelicalism appeals to men by offering an alternative to the more dysfunctional aspects of machismo. Case studies add a fascinating human dimension to her findings.

With the challenges this book poses to conventional wisdom about economic, gender, and religious behavior, it will be important reading for a wide audience in anthropology, women’s studies, economics, and religion. For all students of Latin America, it offers thoughtful new perspectives on a major, grass-roots agent of social change.

Our historical understanding of the Reformation in northern Europe has tended to privilege the idea of disruption and innovation over continuity - yet even the most powerful reformation movements drew on and exchanged ideas with earlier cultural and religious practices. This volume attempts to right the balance, bringing together a roster of experts to trace the continuities between the medieval and early modern period in the Nordic realm, while enabling us to see the Reformation and its changes in a new light.

Rather than helping to overcome the growing political divide over immigration in the country and the church, Catholics on the outer edges of the issue contributed to it. By eschewing compromise in favor of confrontation, Catholic legislators from both parties too often helped prevent Congress from giving the presidents, and the public, most of what they wanted on immigration reform. By forsaking political reality in the name of religious purity, Catholic immigration advocates frequently antagonized the presidents whose goals they largely shared, and ultimately disappointed the immigrants they so badly wanted to help.

This book explores the interaction between religion and nationalism in the Chinese societies of mainland China, Taiwan, and Hong Kong. Cheng-tian Kuo analyses the dominant religions, including Chinese Buddhism, Tibetan Buddhism, Daoism, Christianity, Islam, and folk religions, but he also goes beyond that, showing how in recent decades the Chinese state has tightened its control over religion to an unprecedented degree. Indeed, it could almost be said to have constructed a wholly new religion, Chinese Patriotism. The same period, however, has seen the growth of democratic civil religions, which could challenge the state.

To understand the nature of religious belief, we must look at how our minds process the world of imagination and make-believe.

We often assume that religious beliefs are no different in kind from ordinary factual beliefs—that believing in the existence of God or of supernatural entities that hear our prayers is akin to believing that May comes before June. Neil Van Leeuwen shows that, in fact, these two forms of belief are strikingly different. Our brains do not process religious beliefs like they do beliefs concerning mundane reality; instead, empirical findings show that religious beliefs function like the imaginings that guide make-believe play.

Van Leeuwen argues that religious belief—which he terms religious “credence”—is best understood as a form of imagination that people use to define the identity of their group and express the values they hold sacred. When a person pretends, they navigate the world by consulting two maps: the first represents mundane reality, and the second superimposes the features of the imagined world atop the first. Drawing on psychological, linguistic, and anthropological evidence, Van Leeuwen posits that religious communities operate in much the same way, consulting a factual-belief map that represents ordinary objects and events and a religious-credence map that accords these objects and events imagined sacred and supernatural significance.

It is hardly controversial to suggest that religion has a social function, but Religion as Make-Believe breaks new ground by theorizing the underlying cognitive mechanisms. Once we recognize that our minds process factual and religious beliefs in fundamentally different ways, we can gain deeper understanding of the complex individual and group psychology of religious faith.

This book examines how the Netherlands managed to create and maintain one of the world’s most generous and inclusive welfare systems despite having been dominated by Christian-democratic or ŸconservativeŒ, rather than socialist dominated governments, for most of the post-war period. It emphasizes that such systems have strong consequences for the distribution of income and risk among different segments of society and argues that they could consequently only emerge in countries where middle class groups were unable to utilize their key electoral and strong labor market position to mobilize against the adverse consequences of redistribution for them. By illustrating their key role in the coming about of solidaristic welfare reform in the Netherlands, the book also offers a novel view of the roles of Christian-democracy and the labor union movement in the development of modern welfare states. By highlighting how welfare reform contributed to the employment miracle of the 1990s, the book sheds new light on how countries are able to combine high levels of welfare generosity and solidarity with successful macro-economic performance.

A New York Times Book Review Editors’ Choice
An ABC Australia Best Book on Religion and Ethics of the Year
Distinguished Book Award, Sociology of Religion Section of the American Sociological Association

Religion in Human Evolution is a work of extraordinary ambition—a wide-ranging, nuanced probing of our biological past to discover the kinds of lives that human beings have most often imagined were worth living. It offers what is frequently seen as a forbidden theory of the origin of religion that goes deep into evolution, especially but not exclusively cultural evolution.

“Of Bellah’s brilliance there can be no doubt. The sheer amount this man knows about religion is otherworldly…Bellah stands in the tradition of such stalwarts of the sociological imagination as Emile Durkheim and Max Weber. Only one word is appropriate to characterize this book’s subject as well as its substance, and that is ‘magisterial.’”
—Alan Wolfe, New York Times Book Review

“Religion in Human Evolution is a magnum opus founded on careful research and immersed in the ‘reflective judgment’ of one of our best thinkers and writers.”
—Richard L. Wood, Commonweal

Prayer in public schools, abortion, gay and lesbian rights—these bitterly divisive issues dominate American politics today, revealing deep disagreements over basic moral values. In a highly readable account that draws on legal arguments, political theory, and philosophy, Ronald F. Thiemann explores the proper role of religious convictions in American public life. He proposes that religion can and should play an active, positive part in our society even as it maintains a fundamental commitment to pluralist, democratic values.

Arguing that both increased secularism and growing religious diversity since the 1960s have fragmented commonly held values, Thiemann observes that there has been an historical ambivalence in American attitudes towards religion in public life. He proposes abandoning the idea of an absolute wall between church and state and all the conceptual framework built around that concept in interpreting the first amendment. He returns instead to James Madison's views and the Constitutional principles of liberty, equality, and toleration. Refuting both political liberalism (as too secular) and communitarianism (as failing to meet the challenge of pluralism), Thiemann offers a new definition of liberalism that gives religions a voice in the public sphere as long as they heed the Constitutional principles of liberty, equality, and toleration or mutual respect.

The American republic, Thiemann notes, is a constantly evolving experiment in constructing a pluralistic society from its many particular communities. Religion can act as a positive force in its moral renewal, by helping to shape common cultural values.

All those interested in finding solutions to today's divisive political discord, in finding ways to disagree civilly in a democracy, and in exploring the extent to which religious convictions should shape the development of public policies will find that this book offers an important new direction for religion and the nation.

The Religion of Life examines the interconnections and relationship between Catholicism and eugenics in early twentieth-century Chile. Specifically, it demonstrates that the popularity of eugenic science was not diminished by the influence of Catholicism there. In fact, both eugenics and Catholicism worked together to construct the concept of a unique Chilean race, la raza chilena. A major factor that facilitated this conceptual overlap was a generalized belief among historical actors that male and female gender roles were biologically determined and therefore essential to a functioning society. As the first English-language study of eugenics in Chile, The Religion of Life surveys a wide variety of different materials (periodicals, newspapers, medical theses, and monographs) produced by Catholic and secular intellectuals from the first half of the twentieth century. What emerges from this examination is not only a more complex rendering of the relationship between religion and science but also the development of White supremacist logics in a Latin American context.

The book first argues that religious feeling persists in the secular western mind; that it has taken refuge in the unlikeliest of camps, indeed with the supposed debunker of religious creed: the rationalist existential ego.

Working in four scholarly teams focused on different global regions—North America, the European Union, the Middle East, and China—the contributors to Religion, Secularism, and Political Belonging examine how new political worlds intersect with locally specific articulations of religion and secularism. The chapters address many topics, including the changing relationship between Islam and politics in Tunisia after the 2010 revolution, the influence of religion on the sharp turn to the political right in Western Europe, understandings of Confucianism as a form of secularism, and the alliance between evangelical Christians and neoliberal business elites in the United States since the 1970s. This volume also provides a methodological template for how humanities scholars around the world can collaboratively engage with sweeping issues of global significance.

Contributors. Markus Balkenhol, Elizabeth Bentley, Kambiz GhaneaBassiri, David N. Gibbs, Ori Goldberg, Marcia Klotz, Zeynep Kurtulus Korkman, Leerom Medovoi, Eva Midden, Mohanad Mustafa, Mu-chou Poo, Shaul Setter, John Vignaux Smith, Pooyan Tamimi Arab, Ernst van den Hemel, Albert Welter, Francis Ching-Wah Yip, Raef Zreik

Religious Bodies Politic examines the complex relationship between transnational religion and politics through the lens of one cosmopolitan community in Siberia: Buryats, who live in a semiautonomous republic within Russia with a large Buddhist population. Looking at religious transformation among Buryats across changing political economies, Anya Bernstein argues that under conditions of rapid social change—such as those that accompanied the Russian Revolution, the Cold War, and the fall of the Soviet Union—Buryats have used Buddhist “body politics” to articulate their relationship not only with the Russian state, but also with the larger Buddhist world.

In seventeenth- and eighteenth-century England and America, established society branded as "enthusiasts" those unconventional but religiously devout extremists who stepped across orthodox lines and claimed an intimate, emotional relationship with God. John of Leyden, Anne Hutchinson, William Penn, and George Whitefield all shared the label "enthusiast." This book is a study of the enthusiasts who migrated to the American colonies as well as those who emergedthere--from Pilgrim Fathers to pietistic Moravians, from the martyr-bound Quakers to heaven-bent revivalists of the 1740s.

This study of the role of religious enthusiasm in early America tells us much about English attitudes toward religion in the New World and about the vital part it played in the lives of the colonists. Both friends and enemies of enthusiasm revealed in their arguments and actions their own conceptions of the America they inhabited. Was religion in America to be an extension of Old World institutions or truly a product of the New World? Would enthusiasm undermine civilized institutions, not only established churches, but government, social structure, morality, and the economy as well? Calling enthusiasts first heretics, then subversives and conspirators, conventional society sought ways to suppress or banish them. By 1776 enthusiasm had spilled over into politics and added a radical dimension to the revolutionary struggle.

This timely exploration of the effect of radical religion on the course of early American history provides essential historical perspective to the current interest in popular religion.

Laws mandating cooperation with the state’s new sexual orthodoxy are among the leading contemporary threats to the religious freedom of Catholic institutions in the United States. These demand that Catholic schools, health-care providers, or social services cooperate with contraception, cohabitation, abortion, same-sex marriage, or transgender identity and surgeries. But Catholic institutions’ responses seem thin and uninspiring to many. They are criticized as legalistic, authoritarian, bureaucratic, retrograde and hurtful to women and to persons who identify as LGBTQ. They are even called “un-Christian.” They invite disrespect both for Catholic sexual responsibility norms and for religious freedom generally, not only among lawmakers and judges, but also in the court of public opinion, which includes skeptical Catholics. The U.S. Constitution protects Catholic institutions’ “autonomy” – their authority over faith and doctrine, internal operations, and the personnel involved in personifying and transmitting the faith. Other constitutional and statutory provisions also safeguard religious freedom, if not always perfectly. Catholic institutions could take far better advantage of all of these existing protections if they communicated, first, how they differ from secular institutions: how their missions emerge from their faith in Jesus Christ, and their efforts both to make his presence felt in the world today, and to display the inbreaking of the Kingdom of God. Second, they need to draw out the link between their teachings on sexual responsibility and love of God and neighbor. Drawing upon Scripture, tradition, history, theology and empirical evidence, Helen Alvaré frames a more complete, inspiring and appealing response to current laws’ attempts to impose a new sexual orthodoxy upon Catholic institutions. It clarifies the “ecclesial” nature of Catholic schools, hospitals and social services. It summarizes the empirical evidence supporting the link between personnel decisions and mission, and between Catholic sexual responsibility norms and human flourishing. It grounds Catholic sexual responsibility teachings in the same love of God and neighbor that animate the existence, operations, and services of Catholic institutions.

Tensions between religious freedom and equality law are newly strained in America. As lawmakers work to protect LGBT citizens and women seeking reproductive freedom, religious traditionalists assert their right to dissent from what they see as a new liberal orthodoxy. Some religious advocates are going further and expressing skepticism that egalitarianism can be defended with reasons at all. Legal experts have not offered a satisfying response—until now.

Nelson Tebbe argues that these disputes, which are admittedly complex, nevertheless can be resolved without irrationality or arbitrariness. In Religious Freedom in an Egalitarian Age, he advances a method called social coherence, based on the way that people reason through moral problems in everyday life. Social coherence provides a way to reach justified conclusions in constitutional law, even in situations that pit multiple values against each other. Tebbe contends that reasons must play a role in the resolution of these conflicts, alongside interests and ideologies. Otherwise, the health of democratic constitutionalism could suffer.

Applying this method to a range of real-world cases, Tebbe offers a set of powerful principles for mediating between religion and equality law, and he shows how they can lead to workable solutions in areas ranging from employment discrimination and public accommodations to government officials and public funding. While social coherence does not guarantee outcomes that will please the liberal Left, it does point the way toward reasoned, nonarbitrary solutions to the current impasse.

As the news shows us every day, contemporary American culture and politics are rife with people who demonize their enemies by projecting their own failings and flaws onto them. But this is no recent development. Rather, as John Corrigan argues here, it’s an expression of a trauma endemic to America’s history, particularly involving our long domestic record of religious conflict and violence.

Religious Intolerance, America, and the World spans from Christian colonists’ intolerance of Native Americans and the role of religion in the new republic’s foreign-policy crises to Cold War witch hunts and the persecution complexes that entangle Christians and Muslims today. Corrigan reveals how US churches and institutions have continuously campaigned against intolerance overseas even as they’ve abetted or performed it at home. This selective condemnation of intolerance, he shows, created a legacy of foreign policy interventions promoting religious freedom and human rights that was not reflected within America’s own borders. This timely, captivating book forces America to confront its claims of exceptionalism based on religious liberty—and perhaps begin to break the grotesque cycle of projection and oppression.

Although an ascetic ideal of leadership had both classical and biblical roots, it found particularly fertile soil in the monastic fervor of the fourth through sixth centuries. Church officials were increasingly recruited from monastic communities, and the monk-bishop became the dominant model of ecclesiastical leadership in the Eastern Roman Empire and Byzantium. In an interesting paradox, Andrea Sterk explains that "from the world-rejecting monasteries and desert hermitages of the east came many of the most powerful leaders in the church and civil society as a whole."

Sterk explores the social, political, intellectual, and theological grounding for this development. Focusing on four foundational figures--Basil of Caesarea, Gregory of Nyssa, Gregory of Nazianzus, and John Chrysostom--she traces the emergence of a new ideal of ecclesiastical leadership: the merging of ascetic and episcopal authority embodied in the monk-bishop. She also studies church histories, legislation, and popular ascetic and hagiographical literature to show how the ideal spread and why it eventually triumphed. The image of a monastic bishop became the convention in the Christian east.

Renouncing the World Yet Leading the Church brings new understanding of asceticism, leadership, and the church in late antiquity.

Respectfully Catholic and Scientific traces the unexpected manner in which several influential liberal-progressive Catholics tried to shape how evolution and birth control were framed and debated in the public square in the era between the World Wars-- and the unintended consequences of their efforts. A small but influential cadre of Catholic priests professionally trained in social sciences, Frs. John Montgomery Cooper, John A. Ryan, and John A. O’Brien, gained a hearing from mainline public intellectuals largely by engaging in dialogue on these topics using the lingua franca of the age, science, to the near exclusion of religious argumentation. The Catholics’ approach was more than just tactical. It also derived from the subtle influence of Catholic theological Modernism, with its strong enthusiasm for science, and from an inclination toward scientism inherited from the Progressive Era’s social science milieu. All three shared a fervent desire to translate the Catholic ethos, as they understood it, into the vocabulary of the modern age while circumventing anti-Catholic attitudes in the process. However, their method resulted in a series of unintended consequences whereby their arguments were not infrequently co-opted and used against both them and the institutional church they served. Alexander Pavuk considers the complex role of both liberal religious figures and scientific elites in evolution and birth control discourse, and how each contributed in unexpected ways to the reconstruction of those topics in public culture. The reconstruction saw the topics themselves shift from matters considered largely within moral frameworks into bodies of kno

Ecological restoration integrates the science and art of repairing ecosystems damaged by human activities. Despite relatively little attention from environmental ethicists, restoration projects continue to gain significance, drawing on citizen volunteers and large amounts of public funds, providing an important model of responding to ecological crisis. Projects range from the massive, multi-billion dollar Kissimmee River project; restoring 25,000 acres of Everglades' wetlands; to the $30 million effort to restore selected wetlands in industrial Brownfield sites in Chicago's south side Lake Calumet area; to the reintroduction of tall grass prairie ecosystems in various communities in the Midwest.

Restored to Earth provides the first comprehensive examination of the religious and ethical dimensions and significance of contemporary restoration practice, an ethical framework that advances the field of environmental ethics in a more positive, action-oriented, experience-based direction. Van Wieren brings together insights and examples from restoration ecology, environmental ethics, religious studies, and conservation and Christian thought, as well as her own personal experiences in ecological restoration, to propose a new restoration ethic grounded in the concrete, hands-on experience of humans working as partners with the land.

By the early ninth century, the responsibility for a series of social, religious and political transformations had become an integral part of running the Carolingian empire. This became especially clear when, in 813/4, Louis the Pious and his court seized the momentum generated by their predecessors and broadened the scope of these reforms ever further. These reformers knew they represented a movement greater than the sum of its parts; the interdependence between those wielding imperial authority and those bearing responsibility for ecclesiastical reforms was driven by comprehensive, yet still surprisingly diverse expectations.Taking this diversity as a starting point, this book takes a fresh look at the optimistic first decades of the ninth century. Extrapolating from a series of detailed case studies rather than presenting a new grand narrative, it offers new interpretations of contemporary theories of personal improvement and institutional correctio, and shows the self-awareness of its main instigators as they pondered what it meant to be a good Christian in a good Christian empire.

Rethinking Cooperation with Evil: A Virtue-Based Approach applies Thomistic virtue theory to today’s most challenging questions of cooperation with evil. For centuries, moralists have struggled to determine the conditions necessary to justify moral cooperation with evil. The English Jesuit Henry Davis even observed: “[T]here is no more difficult question than this in the whole range of Moral Theology.” This important book addresses this challenge by applying the virtue-based method of moral reasoning of St. Thomas Aquinas to issues of cooperation with evil. Those who pastor souls report frequently receiving questions from attentive believers about whether a particular human action inadvertently contributes to some moral evil. Examples of potentially immoral cooperation with evil include whether one may shop at a particular franchise known for its support of abortion, whether Catholics may attend civil marriages outside the Church, or whether an organization may submit to government mandates that health insurance include payment for immoral practices. Although recent moralists have tackled specific topics related to cooperation with evil, agreement on an overall common paradigm has not yet been reached. Rethinking Cooperation with Evil proposes a method for Christian believers and others to approach these questions from the foundation of the thought of St. Thomas Aquinas and the magisterial teaching of the Catholic Church. This text provides both an overall method for how to understand the issue of cooperation, as well as practical counsel for specific cases. Rethinking Cooperation with Evil advances the theological conversation on this topic from both speculative and practical vantage points. To facilitate his argument, Connors utilizes historical analyses that contrast Aquinas’s method of moral reasoning with that of the casuist treatment of cooperation. Consequently, the book includes numerous case studies that will be of interest both to moral theologians and readers new to the topic.

 In Revelation, Resistance, and Mormon Polygamy historian Merina Smith explores the introduction of polygamy in Nauvoo, a development that unfolded amid scandal and resistance. Smith considers the ideological, historical, and even psychological elements of the process and captures the emotional and cultural detail of this exciting and volatile period in Mormon history. She illuminates the mystery of early adherents' acceptance of such a radical form of marriage in light of their dedication to the accepted monogamous marriage patterns of their day.

Marriage’s central role in The Church of Jesus Christ of Latter-day Saints distinguishes the faith while simultaneously reflecting widespread American beliefs. But what does Latter-day Saint marriage mean for men? Holly Welker presents a collection of essays exploring this question. The essayists provide insight into challenges involving sexuality, physical and emotional illness, addiction, loss of faith, infidelity, sexual orientation, and other topics. Conversational and heartfelt, the writings reveal the varied experiences of Latter-day Saint marriage against the backdrop of a society transformed by everything from economic issues affecting marriage to evolving ideas about gender.

An insightful exploration of the gap between human realities and engrained ideals, Revising Eternity sheds light on how Latter-day Saint men view and experience marriage today.

The Rhetoric of Faith argues that the structure of Irenaeus’s opus magnum, the Adversus Haereses, is the argument of the Adversus Haereses. Through a close reading of the Irenaeus’s text, as well as through a comparison with Greco-Roman rhetorical texts, Scott Moringiello argues that Irenaeus structured his argument around the articles of the faith of the Church and that this structure builds on tropes found in the Greco-Roman rhetorical tradition.

The argument focuses on the Adversus Haereses, although it does begin with some discussion to put Irenaeus in the context of second century Christian literature. Moringiello concludes with a discussion of Irenaeus’s Demonstration of the Apostolic Preaching.Other scholars have provided introductions to Irenaeus’s work, and other scholars have argued for the structural unity of the Adversus Haereses. No other scholar, though, has argued that the faith of the Church is the basis of Irenaeus’s argument. This argument, then, presents an important contribution to the field of Irenaeus studies.