In this original and provocative book, Nahed Artoul Zehr explores the theological underpinnings of al-Qaeda and related Islamic movements such as ISIS. She demonstrates how this marginal narrative transformed al-Qaeda from a relatively hierarchical and regional organization to a globalized, decentralized, and diffuse system of networks. She draws connections between religious ideas and strategy in her translation and analysis of leading theoretical and tactical jihad text, The Global Islamic Resistance Call, by Mustafa abu Mus’ ab al-Suri.
Just as importantly, she questions al-Qaeda’s understanding of the Islamic tradition on the use of force, arguing that it reflects a weak understanding of this tradition. More specifically, it is al-Qaeda’s (and related groups’) break with this tradition that is key to an al-Qaeda defeat.
Simultaneously, Zehr critiques the US military and policy establishment as it attempts to offer counter-narratives to the al-Qaeda phenomenon that emphasizes “good Muslims” versus “bad Muslims” in order to embrace a “moderate” form of Islam. According to Zehr, this approach is misguided: it is beyond the US government’s purview and expertise to make such theological claims about Islam. Better, she argues, to note the counter-narratives that are coming from within the Muslim community and other nongovernment institutions interested in moving this work forward.
By refocusing our attention on al-Qaeda’s narrative and the various ways thatit is being contested, the book provides an alternate lens from which to viewal-Qaeda and the al-Qaeda phenomenon for Islamic and US foreign policy scholars and students.
This volume examines the limits Islam, Judaism, and Christianity have set for the use of coercive violence. It probes the agreements and disagreements of these major religious traditions on pacifism (the abjurance of all force) and quietism (the avoidance of force unless certain stringent conditions are met).
The distinguished contributors examine the foundations for nonviolence in each religion, criticize the positions each religion has taken, address the inherent challenges nonviolence poses, and evaluate the difficulty of practicing nonviolence in a secular society. The concluding essay defines the common ground, isolates the points of conflict, and suggests avenues of further inquiry.
The most important contribution this volume makes is to demonstrate that no Western religious tradition provides a basis for the glorification of violence. Rather, each accepts warfare as a regretted necessity and sets strict limits on the use of force.
This work offers new insights for those interested in the ethics of warfare, peace studies, religious traditions, and international affairs.
In the southern Maya lowlands, rainfall provided the primary and, in some areas, the only source of water for people and crops. Classic Maya kings sponsored elaborate public rituals that affirmed their close ties to the supernatural world and their ability to intercede with deities and ancestors to ensure an adequate amount of rain, which was then stored to provide water during the four-to-five-month dry season. As long as the rains came, Maya kings supplied their subjects with water and exacted tribute in labor and goods in return. But when the rains failed at the end of the Classic period (AD 850-950), the Maya rulers lost both their claim to supernatural power and their temporal authority. Maya commoners continued to supplicate gods and ancestors for rain in household rituals, but they stopped paying tribute to rulers whom the gods had forsaken.
In this paradigm-shifting book, Lisa Lucero investigates the central role of water and ritual in the rise, dominance, and fall of Classic Maya rulers. She documents commoner, elite, and royal ritual histories in the southern Maya lowlands from the Late Preclassic through the Terminal Classic periods to show how elites and rulers gained political power through the public replication and elaboration of household-level rituals. At the same time, Lucero demonstrates that political power rested equally on material conditions that the Maya rulers could only partially control. Offering a new, more nuanced understanding of these dual bases of power, Lucero makes a compelling case for spiritual and material factors intermingling in the development and demise of Maya political complexity.
In this poignant and startlingly original book, Brian Doyle examines the heart as a physical organ—how it is supposed to work, how surgeons try to fix it when it doesn’t—and as a metaphor: the seat of the soul, the power house of the body, the essence of spirituality. In a series of profoundly moving ruminations, Doyle considers the scientific, emotional, literary, philosophical, and spiritual understandings of the heart—from cardiology to courage, from love letters and pop songs to Jesus. Weaving these strands together is the torment of Doyle’s own infant son’s heart surgery and the inspiring story of the young heart doctor who saved Liam’s life.
The Wet Engine is a book that will change how you feel and think about the mysterious, fragile human heart. This new paperback edition includes a foreword by Dr. Marla Salmon, dean of the University of Washington School of Nursing.
Of the seven sacraments of the Roman Catholic Church, matrimony is the most discussed, debated, disputed, and adjudicated in all of canon law. In this book, Brendan Killeen employs the fundamental question “What brings a marriage into existence?” as the legal and scholarly means to explore the very nature of marriage within the framework of the canon law of the Catholic Church.
Killeen conducts his exploration in two phases. First he scrutinizes the canon law’s primary sources—texts dating as far back as the Roman Empire—and gives readers a fresh perspective of the law’s historical progression. He then examines the papers from the Second Vatican Council and offers both an objective evaluation of the law at present and some possible amendments for its future.
Noteworthy for its diligent research and in-depth analysis, What Brings a Marriage into Existence? will be useful to both newcomers to the canon law of marriage as well as seasoned scholars.
In When Sickness Heals, Dr. Siroj Sorajjakool draws on more than ten years of studies on health benefits in relation to spirituality, especially focusing on the function of "meaning." He expounds on his theory that healing is primarily the function of meaning, and meaning transcends sickness and even death itself. He concludes that what people ultimately seek in life is the healing of their souls.
Sorajjakool brings many Eastern and Western resources to his conversation on health, meaning, and healing. He incorporates the perspectives of theologians and philosophers like Paul Tillich, Carl Jung, Søren Kierkegaard, Raimundo Panikkar, Dietrich Bonhoeffer, and John Macquarrie; as well as references to religious texts, including yin and yang, and alchemy.
A clear, distinct understanding of spirituality in clinical contexts is presented, with an argument for the role of meaning in the healing process, based on evidence that there may be healing even in the face of death. Sorajjakool identifies the transitional processes people may go through as they seek to make sense of their experiences during a health crisis. He suggests an alternative approach to spiritual assessment and provides methods of spiritual care that speak to the soul.
Since World War II, Protestant sermons have been an influential tool for defining American citizenship in the wake of national crises.
In the aftermath of national tragedies, Americans often turn to churches for solace. Because even secular citizens attend these services, they are also significant opportunities for the Protestant religious majority to define and redefine national identity and, in the process, to invest the nation-state with divinity. The sermons delivered in the wake of crises become integral to historical and communal memory—it matters greatly who is mourned and who is overlooked.
Melissa M. Matthes conceives of these sermons as theo-political texts. In When Sorrow Comes, she explores the continuities and discontinuities they reveal in the balance of state power and divine authority following the bombing of Pearl Harbor, the assassinations of JFK and MLK, the Rodney King verdict, the Oklahoma City bombing, the September 11 attacks, the Newtown shootings, and the Black Lives Matter movement. She argues that Protestant preachers use these moments to address questions about Christianity and citizenship and about the responsibilities of the Church and the State to respond to a national crisis. She also shows how post-crisis sermons have codified whiteness in ritual narratives of American history, excluding others from the collective account. These civic liturgies therefore illustrate the evolution of modern American politics and society.
Despite perceptions of the decline of religious authority in the twentieth century, the pulpit retains power after national tragedies. Sermons preached in such intense times of mourning and reckoning serve as a form of civic education with consequences for how Americans understand who belongs to the nation and how to imagine its future.
A crystal-clear, scientifically rigorous argument for the existence of free will, challenging what many scientists and scientifically minded philosophers believe.
Philosophers have argued about the nature and the very existence of free will for centuries. Today, many scientists and scientifically minded commentators are skeptical that it exists, especially when it is understood to require the ability to choose between alternative possibilities. If the laws of physics govern everything that happens, they argue, then how can our choices be free? Believers in free will must be misled by habit, sentiment, or religious doctrine. Why Free Will Is Real defies scientific orthodoxy and presents a bold new defense of free will in the same naturalistic terms that are usually deployed against it.
Unlike those who defend free will by giving up the idea that it requires alternative possibilities to choose from, Christian List retains this idea as central, resisting the tendency to defend free will by watering it down. He concedes that free will and its prerequisites—intentional agency, alternative possibilities, and causal control over our actions—cannot be found among the fundamental physical features of the natural world. But, he argues, that’s not where we should be looking. Free will is a “higher-level” phenomenon found at the level of psychology. It is like other phenomena that emerge from physical processes but are autonomous from them and not best understood in fundamental physical terms—like an ecosystem or the economy. When we discover it in its proper context, acknowledging that free will is real is not just scientifically respectable; it is indispensable for explaining our world.
Early Iranians believed evil had to have a source outside of God, which led to the concept of an entity as powerful and utterly evil as God is potent and good. These two forces, good and evil, which have always vied for superiority, needed helpers in this struggle. According to the Zoroastrians, every entity had to take sides, from the cosmic level to the microcosmic self.
One of the results of this battle was that certain humans were thought to side with evil. Who were these allies of that great Evil Spirit? Women were inordinately singled out. Male healers were forbidden to deal with female health disorders because of the fear of the polluting power of feminine blood. Female healers, midwives, and shamans were among those who were accused of collaborating with the Evil Spirit, because they healed women. Men who worked to prepare the dead were also suspected of secret evil. Evil even showed up as animals such as frogs, snakes, and bugs of all sorts, which scuttled to the command of their wicked masters.
This first comprehensive study of the concept of evil in early Iran uncovers details of the Iranian struggle against witchcraft, sorcery, and other "evils," beginning with their earliest texts.
Appealing to dialogue is often just a safe way of referring to something negative, or at best blandly neutral: the avoidance of conflict, the denial of similarity, not stirring deep-seated disagreement, etc. When Bernard o’Connor says pope Benedict XVI facilitated dialogue, however, he means something quite positive, very much tangible and certainly transformative. In providing an account of the pope’s interactions with various groups of the international community, O’Connor attempts to convey Benedict XVI’s diplomacy as encounter, where even in the sphere of international relations exhortations to “dialogue” are invitations to see more clearly and be moved as much as move.
To dialogue is to embrace, revise perception such that our approaches to the great questions of our day are not simply shared but correct. As O’Connor writes, “Pope Benedict attempts to promote the outlook that a renewed emphasis upon objective, critical and structured philosophical reasoning positions practice, diplomatic and otherwise, to regain its lost foundation and framework. the quest for integrity, if nothing else, should motivate our fidelity to academic pursuit, to intellectual investigation, and to rigorous interdisciplinary inquiry. so influenced, practice will then reject what is arbitrary and be guided by what is time-tested and enduring.”
O’Connor illustrates true dialogue emerging from the encounter, and in turn provides scores of characteristics of this encounter as it unfolds in papal diplomacy. In providing scores of addresses and speeches to various bodies, O’Connor presents pope Benedict XVI as an example of effective diplomacy that treats the meetings on the world stage as engaging in true dialogue. encounter is the true basis of dialogue and one that allows it to open to what is truly a catalyst for change toward cooperation––witness, both personal and collective. As o’Connor shows, “where there is authentic encounter, as meeting in mutual trust, what arises is context for witness.” If authentic even the diplomatic encounter has the means to deepen and transform one’s being.
Witness Through Encounter intends to fulfill multiple needs. the diplomatic approach exemplified herein is singular and worthy of study among political scientists, sociologists, philosophers and diplomats eager to embrace a worldview that is more personal than simply humanistic. this work will also be useful in inter-religious settings. An additional advantage of O’Connor’s presentation of Benedict XVI’s diplomatic approach, his witness through encounter, is that it contains insight valuable to the scholar alongside the resources used.
Many Westerners view Islam as a religion that restricts and subordinates women in both private and public life. Yet a surprising number of women in Western Europe and America are converting to Islam. What attracts these women to a belief system that is markedly different from both Western Christianity and Western secularism? What benefits do they gain by converting, and what are the costs? How do Western women converts live their new Islamic faith, and how does their conversion affect their families and communities? How do women converts transmit Islamic values to their children? These are some of the questions that Women Embracing Islam seeks to answer.
In this vanguard study of gender and conversion to Islam, leading historians, sociologists, anthropologists, and theologians investigate why non-Muslim women in the United States, several European countries, and South Africa are converting to Islam. Drawing on extensive interviews with female converts, the authors explore the life experiences that lead Western women to adopt Islam, as well as the appeal that various forms of Islam, as well as the Nation of Islam, have for women. The authors find that while no single set of factors can explain why Western women are embracing Islamic faith traditions, some common motivations emerge. These include an attraction to Islam's high regard for family and community, its strict moral and ethical standards, and the rationality and spirituality of its theology, as well as a disillusionment with Christianity and with the unrestrained sexuality of so much of Western culture.
A sophisticated, state-of-the-art study of the remaking of Christianity by indigenous societies, Words and Worlds Turned Around reveals the manifold transformations of Christian discourses in the colonial Americas. The book surveys how Christian messages were rendered in indigenous languages; explores what was added, transformed, or glossed over; and ends with an epilogue about contemporary Nahuatl Christianities.
In eleven case studies drawn from eight Amerindian languages—Nahuatl, Northern and Valley Zapotec, Quechua, Yucatec Maya, K'iche' Maya, Q'eqchi' Maya, and Tupi—the authors address Christian texts and traditions that were repeatedly changed through translation—a process of “turning around” as conveyed in Classical Nahuatl. Through an examination of how Christian terms and practices were made, remade, and negotiated by both missionaries and native authors and audiences, the volume shows the conversion of indigenous peoples as an ongoing process influenced by what native societies sought, understood, or accepted.
The volume features a rapprochement of methodologies and assumptions employed in history, anthropology, and religion and combines the acuity of of methodologies drawn from philology and historical linguistics with the contextualizing force of the ethnohistory and social history of Spanish and Portuguese America.
Contributors: Claudia Brosseder, Louise M. Burkhart, Mark Christensen, John F. Chuchiak IV, Abelardo de la Cruz, Gregory Haimovich, Kittiya Lee, Ben Leeming, Julia Madajczak, Justyna Olko, Frauke Sachse, Garry Sparks
"The test of all happiness,” said G.K. Chesterton, “is gratitude."
Learning to experience gratitude involves being grateful as an attitude, not as a reaction when good things occur. To be grateful, one does not need to wait until things are perfect. In fact, practicing gratitude makes one receptive to life's blessings, and these blessings continue as we continue to be thankful.
In one study, described by author Robert Emmons, participants who wrote about five things for which they were grateful experienced more positive emotional states and were more likely to help others over a period of ten weeks than were participants who wrote about the hassles and stressors they experienced during the same time.
"Love wholeheartedly,” says Brother David Steindl-Rast, “be surprised, give thanks and praise—then you will discover the fullness of your life."
Gratitude provides gifts to both the giver and the receiver, and this illuminating book will inspire readers to recognize just how truly blessed we are.
Questions about land use, conservation, and preservation—already so perplexing and contentious—take on a new complexity and greater urgency when the land in question is understood as sacred. This is a view increasingly held, as adherents of mainstream religions come to recognize what indigenous peoples knew centuries ago—that the sacred inheres in nature itself. What such a trend means and how it involves the forces of culture, religion, and constitutional law (especially First Amendment clauses concerning the free exercise of religion) are considered with a remarkable breadth and depth of understanding in this important new work.
Drawing on case studies of national parks and monuments, national forests, and other public lands and resources, Lloyd Burton gives a clear and comprehensive account of how the intertwining influences of culture, religion, and law have affected the management of public lands and resources in the recent past and how they may do so in the future. In a unique and unprecedented way, his book weaves together teachings on nature and the sacred among indigenous and immigrant culture groups in the United States; the relevant constitutional history of religion and government action; and analysis of contemporary conflicts over culture, religion, and public lands management. As such, Worship and Wilderness is essential reading not only for public land managers and environmental policy makers but also for anyone interested in the growing significance of religious interests in the use of resources that constitute our national commons and our common natural heritage.
Although most discussions of diversity have focused on race and ethnicity, Levinson is particularly interested in religious diversity and its implications. Why, he asks, do arguments for racial and ethnic diversity not also counsel a concern to achieve religious diversity within a student body? He considers the propriety of judges drawing on their religious views in making legal decisions and the kinds of questions Senators should feel free to ask nominees to the federal judiciary who have proclaimed the importance of their religion in structuring their own lives. In exploring the sense in which Sandy Koufax can be said to be a “Jewish baseball player,” he engages in broad reflections on professional identity. He asks whether it is desirable, or even possible, to subordinate merely "personal" aspects of one’s identity—religion, political viewpoints, gender—to the impersonal demands of the professional role. Wrestling with Diversity is a powerful interrogation of the assumptions and contradictions underlying public life in a multicultural world.
For millennia, two biblical verses have been understood to condemn sex between men as an act so abhorrent that it is punishable by death. Traditionally Orthodox Jews, believing the scripture to be the word of God, have rejected homosexuality in accordance with this interpretation. In 1999, Rabbi Steven Greenberg challenged this tradition when he became the first Orthodox rabbi ever to openly declare his homosexuality.
Wrestling with God and Men is the product of Rabbi Greenberg’s ten-year struggle to reconcile his two warring identities. In this compelling and groundbreaking work, Greenberg challenges long held assumptions of scriptural interpretation and religious identity as he marks a path that is both responsible to human realities and deeply committed to God and Torah. Employing traditional rabbinic resources, Greenberg presents readers with surprising biblical interpretations of the creation story, the love of David and Jonathan, the destruction of Sodom, and the condemning verses of Leviticus. But Greenberg goes beyond the question of whether homosexuality is biblically acceptable to ask how such relationships can be sacred. In so doing, he draws on a wide array of nonscriptural texts to introduce readers to occasions of same-sex love in Talmudic narratives, medieval Jewish poetry and prose, and traditional Jewish case law literature. Ultimately, Greenberg argues that Orthodox communities must open up debate, dialogue, and discussion—precisely the foundation upon which Jewish law rests—to truly deal with the issue of homosexual love.
This book will appeal not only to members of the Orthodox faith but to all religious people struggling to resolve their belief in the scriptures with a desire to make their communities more open and accepting to gay and lesbian members.
2005 Finalist for the Lambda Literary Awards, for Religion/Spirituality
Aelred (1110–1167), abbot of Rievaulx Abbey in Yorkshire, has always been a controversial figure. He was beloved by his monks and widely admired, but also sharply criticized for his frankness about his own sinfulness and what some considered his favoritism and excessive leniency.
Writings on Body and Soul includes a selection of the prolific abbot’s theological, historical, and devotional works. Each contains autobiographical elements, showing Aelred at turns confident and fearful, tormented and serene. In A Pastoral Prayer, he asserts his unworthiness and pleads for divine aid in leading his monks wisely and compassionately. Spiritual Friendship adapts Cicero’s dialogue on friendship for Christian purposes. A Certain Marvelous Miracle offers a riveting account of a pregnant teenage nun, the bloody vengeance wreaked on her seducer, and the miracle of her release from her fetters. Finally, Teachings for Recluses, addressed to Aelred’s sister, is a guide for women pursuing solitary religious perfection.
Freshly revised editions of the Latin texts appear here alongside new English translations.
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