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Recent years have witnessed the emergence of a virtual cottage industry in all things “Abrahamic.” Directly proportionate to the rise of religious exclusivism, perhaps best epitomized by the attacks of 9/11 and the current problems plaguing the Middle East and Afghanistan, there has been a real desire both to find and map a set of commonalities between Judaism, Christianity, and Islam. This is often done, however, not for the sake of scholarship, but interfaith dialogue. Recently, however, the term “Abrahamic religions” has been used with exceeding frequency in the academy. We now regularly encounter academic books, conferences, and even positions (including endowed chairs) devoted to the so-called “Abrahamic religions.” Often lost in contemporary discussions of “Abrahamic religions” is a set of crucial questions: whence does the term “Abrahamic religions” derive? Who created it and for what purposes? What sort of intellectual work is it perceived to perform? In order to answer these and related questions, the book examines the creation and dissemination of this category. Part genealogical and part analytical, this study seeks to raise and answer questions about the appropriateness and usefulness of employing “Abrahamic religions” as a vehicle for understanding and classifying data. In so doing, this book can be taken as a case study that examines the construction of categories within the academic study of religion, showing how the categories we employ can become more an impediment than an expedient to understanding.

Roman Catholic sisters first traveled to the American West as providers of social services, education, and medical assistance. This book traces the ways in which sisters challenged and reconfigured contemporary ideas about women, work, religion, and the West; moreover, it demonstrates how religious life became a vehicle for increasing women's agency and power. Moving to the West introduced significant changes for these women, including public employment and thoroughly unconventional monastic lives. As nuns and sisters adjusted to new circumstances and immersed themselves in rugged environments, the author argues, the West shaped them; and through their labors and charities, the sisters in turn shaped the West. These female religious pioneers built institutions, brokered relationships between Indigenous peoples and encroaching settlers, and undertook varied occupations, often without organized funding or direct support from the church hierarchy. A comprehensive history of Roman Catholic nuns and sisters in the American West, the book reveals Catholic sisters as dynamic and creative architects of civic and religious institutions in western communities.

This book addresses a fundamental dilemma in religious studies. Exploring the tension between humanistic and social scientific approaches to thinking and writing about religion, the author develops a line of argument that begins with the aesthetics of academic writing in the field. He shows that successful writers on religion employ characteristic aesthetic strategies in communicating their visions of human truths, and examines these strategies with regard to epistemology and to the study of religion as a collective endeavor. The author looks at whether a peculiarly expressive genre of writing on religion began at a specific moment in history and, if so, what this might suggest about the cultural significance about religio-historical practice.

Over the past generation, considerable historical attention has been given to evangelical Christians who attacked modern evolutionary theories. This book, by contrast, sheds light on the under-studied story of twentieth-century Christians who remained theologically conservative, but refused to take up arms against modern science—those who sought to show the compatibility of biblical Christianity and the conclusions of mainstream science, including evolution. It focuses on the middle decades of the twentieth century, the same period in which creationism became a movement within evangelicalism, and on two groups of evangelical scientists, the American Scientific Affiliation (ASA) and the UK-based Research Scientists’ Christian Fellowship (RSCF, today Christians in Science). Drawing on published and unpublished sources, including conference papers, interviews, and private correspondence, this book shows how these organizations pursued a reconciliation of science and theology that contradicted the fundamentalist ethos of the period and denied the claims that creationism entailed antievolutionism.

In this work of qualitative sociology, Anna Strhan offers an in-depth study of the everyday lives of members of a conservative evangelical Anglican church in London. ‘St John’s’ is a vibrant church, with a congregation of young and middle-aged members, one in which the life of the mind is important, and faith is both a comfort and a struggle—a way of questioning the order of things within society and for themselves. The congregants of St John’s see themselves as increasingly countercultural, moving against the grain of wider culture in London and in British society, yet they take pride in this, and see it as a central element of being Christian. This book reveals the processes through which the congregants of St John’s learn to understand themselves as ‘aliens and strangers’ in the world, demonstrating the precariousness of their projects of staking out boundaries of moral distinctiveness. Through focusing on their interactions within and outside the church, Strhan shows how the everyday experiences of these evangelicals are simultaneously shaped by the secular norms of their workplaces and other city spaces and by the moral and temporal orientations of their faith that rub against these. Thus their self-identification as ‘aliens and strangers’ both articulates and constructs an ambition to be different from others around them in the city, rooted in a consciousness of the extent to which their hopes, concerns, and longings are simultaneously shaped by their being in the world.

By the early twenty-first century, a phenomenon that once was inconceivable had become nearly commonplace in American society: the American public spiritual teacher who does not belong to, or at least, is not authorized by a major religious tradition. From Eckhart Tolle and Andrew Cohen to figures like Gangaji and Adhyashanti, there are now countless such spiritual teachers—both male and female—that claim and teach variants of instant or immediate enlightenment. American Gurus tells the story of how this phenomenon of religious immediatism emerged, especially in American religion. This phenomenon has many precedents and a long history. From Ralph Waldo Emerson and Walt Whitman through the twentieth century, the Beat movement, the psychedelic revolution, Timothy Leary, the influence of Hindu gurus to the New Age movement, Versluis tells the enthralling saga of how contemporary American immediatism came into being. In American Transcendentalism and Asian Religions (1993), Versluis surveyed how Asian religions helped shape the entire Transcendentalist intellectual movement, and in The Esoteric Origins of the American Renaissance (2001), he showed how Western esoteric traditions contributed much to mid-nineteenth-century American literature and literary religion. In American Gurus, Versluis shows how the confluence of Asian religions and Western mysticism come together to produce the continuing and fascinating saga that culminates in the phenomenon of contemporary “spontaneously enlightened” American gurus.

In the closing decades of the nineteenth century, college-age Latter-day Saints began undertaking a remarkable intellectual pilgrimage to the nation's elite universities, including Harvard, Columbia, Michigan, Chicago, and Stanford. Thomas W. Simpson chronicles the academic migration of hundreds of LDS students from the 1860s through the late 1930s, when church authority J. Reuben Clark Jr., himself a product of the Columbia University Law School, gave a reactionary speech about young Mormons' search for intellectual cultivation. Clark's leadership helped to set conservative parameters that in large part came to characterize Mormon intellectual life. At the outset, Mormon women and men were purposefully dispatched to such universities to "gather the world's knowledge to Zion." Simpson, drawing on unpublished diaries, among other materials, shows how LDS students commonly described American universities as egalitarian spaces that fostered a personally transformative sense of freedom to explore provisional reconciliations of Mormon and American identities, and religious and scientific perspectives. On campus, Simpson argues, Mormon separatism died and a new, modern Mormonism was born: a Mormonism at home in the United States but at odds with itself. Fierce battles among Mormon scholars and church leaders ensued over scientific thought, progressivism, and the historicity of Mormonism’s sacred past. The scars and controversy, Simpson concludes, linger.

In this study, Mark McInroy argues that the ‘spiritual senses’ play a crucial yet previously unappreciated role in the theological aesthetics of Hans Urs von Balthasar. The doctrine of the spiritual senses typically claims that human beings can be made capable of perceiving non-corporeal, ‘spiritual’ realities. After a lengthy period of disuse, Balthasar recovers the doctrine in the mid-twentieth century and articulates it afresh in his theological aesthetics. At the heart of this project stands the task of perceiving the absolute beauty of the divine form through which God is revealed to human beings. Although extensive scholarly attention has focused on Balthasar’s understanding of revelation, beauty, and form, what remains curiously under-studied is his model of the perceptual faculties through which one beholds the form that God reveals. McInroy claims that Balthasar draws upon the tradition of the spiritual senses in order to develop the means through which one perceives the ‘splendour’ of divine revelation. McInroy further argues that, in playing this role, the spiritual senses function as an indispensable component of Balthasar’s unique, aesthetic resolution to the high-profile debates in modern Catholic theology between Neo-Scholastic theologians and their opponents. As a third option between Neo-Scholastic ‘extrinsicism’, which arguably insists on the authority of revelation to the point of disaffecting the human being, and ‘immanentism’, which reduces God’s revelation to human categories in the name of relevance, McInroy proposes that Balthasar’s model of spiritual perception allows one to be both delighted and astounded by the glory of God’s revelation.

This book explores the intersections between local community, women's work, and religious reform in early modern northern Spain. The book illuminates the lives of these uncloistered religious women, who took no vows and were free to leave the religious life if they chose. Their vocation afforded them considerably more autonomy and, in some ways, liberty, than nuns or wives. The book recovers the surprising ubiquity of seroras, with every Basque parish church employing at least one. Their central position in local religious life revises how we think about the social and religious limitations placed on early modern women. By situating the seroras within the social dynamics and devotional life of their communities, the book reconceives of female religious life and the opportunities it could provide. It also shows how these devout laywomen were instrumental in the process of negotiated reform during the Counter-Reformation.

Over the last two decades, scientific accounts of religion have received a great deal of scholarly and popular attention both because of their intrinsic interest and because they are widely viewed as constituting a threat to the religion they analyse. This book aims to describe and discuss these scientific accounts as well as to assess their implications. The volume begins with essays by leading scientists in the field, describing these accounts and discussing evidence in their favour. Philosophical and theological reflections on these accounts follow, offered by leading philosophers, theologians, and scientists. This diverse group of scholars address some fascinating underlying questions: Do scientific accounts of religion undermine the justification of religious belief? Do such accounts show religion to be an accidental by-product of our evolutionary development? And, whilst we seem naturally disposed toward religion, would we fare better or worse without it? Bringing together dissenting perspectives, this provocative collection will serve to freshly illuminate on-going debate on these perennial questions.

What is the character of secularism in countries that were not pervaded by Christianity, such as China, India, and the nations of the Middle East? To what extent is the secular an imposition of colonial rule? How does secularism comport with local religious cultures in Africa, and how does it work with local forms of power and governance in Latin America? Has modern secularism evolved organically, or is it even necessary, and has it always meant progress? A vital extension of Charles Taylor’s A Secular Age, in which he exhaustively chronicled the emergence of secularism in Latin Christendom, this anthology applies Taylor’s findings to secularism’s global migration. Abdullahi Ahmed An-Na'im, Rajeev Bhargava, Akeel Bilgrami, Souleymane Bachir Diagne, Sudipta Kaviraj, Claudio Lomnitz, Alfred Stepan, Charles Taylor, and Peter van der Veer each explore the transformation of Western secularism beyond Europe, and the collection closes with Taylor’s response to each essay. What began as a modern reaction to—as well as a stubborn extension of—Latin Christendom has become a complex export shaped by the world’s religious and political systems. Brilliantly alternating between intellectual and methodological approaches, this volume fosters a greater engagement with the phenomenon across disciplines.

Since the rise of critical biblical study in the nineteenth century, there has been a revolution in the way that we interpret the Bible and in the methods we employ to facilitate our reading. Professor John Barton has been a major recent influence upon such developments and this volume reflects upon his contribution. A generation of scholars has engaged with, adopted, and further developed Professor Barton's nuanced and careful explication of method, as exemplified particularly in his book Reading the Old Testament: Method in Biblical Study. The book divides into two parts. In the first, older methods in biblical studies such as source criticism and textual criticism are reviewed, both as methods and in relation to worked examples. In the second part, newer types of criticism such as sociological, feminist, and post-colonial readings are explored, again in relation to particular texts and examples. The book asks questions about the benefits and shortcomings of the methodological tools in our biblical critical tool-box and about the way texts are themselves brought to life in ever fresh interpretative and often interdisciplinary contexts.

Founded as a local college ministry in 1951, Campus Crusade for Christ has become one of the world's largest evangelical organizations, today boasting an annual budget of more than $500 million. Nondenominational organizations such as Campus Crusade account for much of modern evangelicalism's dynamism and adaptation to mainstream American culture. Despite the importance of these “parachurch” organizations, states this book, historians have largely ignored them. The book offers a history of Campus Crusade and its founder, Bill Bright, whose marketing and fund-raising acumen transformed the organization into an international evangelical empire. Drawing on archival materials and more than one hundred interviews, it challenges the dominant narrative of the secularization of higher education, demonstrating how Campus Crusade helped reestablish evangelical Christianity as a visible subculture on American campuses. Beyond the campus, Bright expanded evangelicalism's influence in the worlds of business and politics. As the book demonstrates, the story of Campus Crusade reflects the halting movement of evangelicalism into mainstream American society: its awkward marriage with conservative politics, its hesitancy over gender roles and sexuality, and its growing affluence.

This book looks at the origins, meaning, and uses of Conjure—the African American tradition of healing and harming that evolved from African, European, and American elements—from the slavery period to well into the twentieth century. Illuminating a world that is dimly understood by both scholars and the general public, the author describes Conjure and other related traditions, such as Hoodoo and Rootworking, in a detailed history which presents the voices and experiences of African Americans and shows how magic has informed their culture. Focusing on the relationship between Conjure and Christianity, she shows how these seemingly contradictory traditions have worked together in a complex and complementary fashion to provide spiritual empowerment for African Americans, both slave and free, living in white America. As she explores the role of Conjure for African Americans and looks at the transformations of Conjure over time, the author also rewrites the dichotomy between magic and religion. With its analysis of an often misunderstood tradition, the book helps to explain the myriad dimensions of human spirituality.

Elijah Muhammad's Nation of Islam came to America's attention in the 1960s and 1970s as a radical separatist African American social and political group, but the movement was also a religious one. This book offers a comprehensive examination of the rituals, ethics, theologies, and religious narratives of the Nation of Islam, showing how the movement combined elements of Afro-Eurasian Islamic traditions with African American traditions to create a new form of Islamic faith. Considering everything from bean pies to religious cartoons, clothing styles to prayer rituals, the author explains how the practice of Islam in the movement included the disciplining and purifying of the black body, the reorientation of African American historical consciousness toward the Muslim world, an engagement with both mainstream Islamic texts and the prophecies of Elijah Muhammad, and the development of a holistic approach to political, religious, and social liberation. His analysis pushes beyond essentialist ideas about what it means to be Muslim, and offers a view of the importance of local processes in identity formation and the appropriation of Islamic traditions.

Blood contains extraordinary symbolic power in both Judaism and Christianity — as the blood of sacrifice, of Jesus, of the Jewish martyrs, of menstruation, and more. Yet, though they share the same literary, cultural, and religious origins, on the question of blood the two religions have followed quite different trajectories. For instance, while Judaism rejects the eating or drinking of blood, Christianity mandates its symbolic consumption as a central sacrament. How did these two traditions, both originating in the Hebrew Bible's cult of blood sacrifices, veer off in such different directions? The book traces the continuing, changing, and often clashing roles of blood as both symbol and substance through the entire sweep of Jewish and Christian history from Biblical times to the present.

The fourth-century writer Evagrius of Pontus likens the experience of contemplation to dwelling in a kind of place. “When the mind has put off the old self and shall put on the one born of grace,” says Evagrius, “then it will see its own state in the time of prayer resembling sapphire of the color of heaven. This state is called by scripture, the place of God.” This book believes that the ancient tradition of Christian contemplative thought and practice represented by Evagrius has a genuine contribution to make to the world of ecological thought and practice. At the same time, he says, the sense of “the whole” emerging from contemporary ecological discourse has the potential to deepen and expand the classic understanding of contemplative life and practice. One of the striking features of the present historical moment is a deep and pervasive hunger for a less fragmented way of apprehending the world. Attending to these two traditions of thought and practice together, this book argues, can help us recover such an integrated vision of the world. Additionally, there is a growing recognition in the culture at large, and in faith communities in particular, of the need for a response to the ecological crisis that expresses our deepest moral and spiritual values. Drawing on the insights of the early Christian monastics as well as the ecological writings of such figures as Henry David Thoreau, Aldo Leopold, Annie Dillard, and many others, this book forges a distinctively contemplative vision of ecological spirituality that could, the book contends, serve to ground the work of ecological restoration.

Since the 1990s the Japanese pet industry has grown to a trillion-yen business and estimates place the number of pets above the number of children under the age of fifteen. There are between 6,000 to 8,000 businesses in the Japanese pet funeral industry, including more than 900 pet cemeteries. Of these about 120 are operated by Buddhist temples, and Buddhist mortuary rites for pets have become an institutionalized practice. This book investigates what religious and intellectual traditions constructed animals as subjects of religious rituals and how pets have been included or excluded in the necral landscapes of contemporary Japan. Pet mortuary rites are emblems of the ongoing changes in contemporary Japanese religions. The book sheds light on important questions such as: Who (or what) counts as a family member? What kinds of practices should the state recognize as religious and thus protect financially and legally? Is it frivolous or selfish to keep, pamper, or love an animal? Should humans and pets be buried together? How do people reconcile the deeply personal grief that follows the loss of a pet and how do they imagine the afterlife of pets? And ultimately, what is the status of animals in Japan?

Known as Asia's “evangelical superpower,” South Korea today has some of the largest and most dynamic churches in the world and is second only to the United States in the number of missionaries it dispatches abroad. Understanding its evangelicalism is crucial to grasping the course of its modernization, the rise of nationalism and anticommunism, and the relationship between Christians and other religionists within the country. This book considers the introduction, development, and character of evangelicalism in Korea. It argues that the phenomenal rise of this particular species of Christianity can be attributed to several factors. As a religion of salvation, evangelicalism appealed powerfully to multitudes of Koreans, arriving at a time when the country was engulfed in unprecedented crises that discredited established social structures and traditional attitudes. Evangelicalism attracted and empowered Koreans by offering them a more compelling worldview and a more meaningful basis for association. Another factor is evangelicalisms positive connection to Korean nationalism and South Korean anticommunism. It shared in the aspirations and hardships of Koreans during the Japanese occupation and was legitimated again during and after the Korean conflict as South Koreans experienced the trauma of the war. Equally important was evangelicals' relentless proselytization efforts throughout the twentieth century. The book explores the beliefs and practices that have become the hallmarks of Korean evangelicalism. It concludes that Korean evangelicalism is distinguishable from other forms of evangelicalism by its intensely practical and devotional bent.

“Fat People Don't Go to Heaven!” screamed a headline in the tabloid Globe in November 2000. The story recounted the success of the Weigh Down Workshop, the nation's largest Christian diet corporation and the subject of extensive press coverage from Larry King Live to the New Yorker. In the United States today, hundreds of thousands of people are making diet a religious duty by enrolling in Christian diet programs and reading Christian diet literature such as What Would Jesus Eat? and Fit for God. Far ranging in its implications, and full of stories of real people, this book launches an investigation into Christian fitness and diet culture. Looking closely at both the religious roots of this movement and its present-day incarnations, the author analyzes Christianity's intricate role in America's obsession with the body, diet, and fitness. As she traces the underpinning of modern-day beauty and slimness ideals—as well as the bigotry against people who are overweight—she links seemingly disparate groups in American history including seventeenth-century New England Puritans, Progressive Era New Thought adherents, and late-twentieth-century evangelical diet preachers.