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Religiously motivated terrorism is a religious phenomenon; thus the psychology of religiously motivated terrorism is the psychology of religion. For many decades the author of this book has been working in the discipline of the psychology of religion as both a professor of religious studies and a practicing clinical psychologist. Here he applies that work to the topic of religious terrorism, addressing it from both perspectives. Both the clinician’s concern with the dynamics of individual personalities and the scholar’s knowledge of the diversity and complexity of the religious life enter into this book. This book analyzes the psychological dynamics involved in religiously motivated violence and discusses how understanding those dynamics can contribute to understanding both the psychology of religion and contemporary, religiously motivated terrorism. In the literature on this topic there is a paucity of discussion of both of these factors—the psychodynamics of religious terrorism and the religious aspect itself. This dual perspective on a topic of obvious interest and importance is unique to this book. Besides the psychology of religiously motivated terrorism, chapters include contemporary terrorism as seen from multiple perspectives, Islamic terrorism in the context of world religions, Aum Shrinkyo, American apocalyptic Christianity, what this perspective tells us about religion, and religious responses to terrorism.

Is the Bible historically true? Or are its narratives the expression of the ideologies of partisan groups far removed in time from the events depicted? The questions are not new, but are now being posed in a different terminology and outlook, often characterized as postmodernism. The book goes back to redefine the term ‘biblical criticism’ and concentrates on some examples from the history of Israel. An attempt is made to clarify the possible meanings of ‘ideology’ and some relations between postmodernism and theology are examined. Tradition and continuity are to be prized in contrast to the feverish grasp at novelty.

This book is a passionate yet analytical critique of and polemic against Jewish, Christian, and Muslim scriptural fundamentalists. It examines the ways in which otherwise intelligent and bright Jews, Christians, and Muslims defend their belief in the divine authorship of the Bible or of the Koran, as well as other religious beliefs derived from those claims, against overwhelming evidence and argument to the contrary from science, scholarship, common sense, and rational analysis. The book also examines the motives, fears, and anxieties of scriptural fundamentalists that induce them to cling tenaciously to their unreasonable beliefs. The author begins with reflections on his own journey from commitment to Orthodox Judaism, through doubts about its theological claims, and eventually to denial of their truth. This is followed by an examination of theological and philosophical debate about the proper relationships between faith, reason, and revelation. The book then devotes one chapter of detailed analysis to Jewish, Christian, and Muslim scriptural fundamentalism, noting their differences and similarities. It then analyzes the psychological and social reasons why people acquire, maintain, and protect unreasonable religious beliefs. The book also discusses some unethical and immoral consequences of scriptural fundamentalism, such as gender inequality, homophobia, lack of intellectual honesty, self‐righteousness, intolerance, propagation of falsehood, and in some instances (especially among some Muslim fundamentalists) the advocacy of violence and terrorism. It concludes with a discussion of why, when, and where it is appropriate to critique and assertively challenge and combat scriptural fundamentalists.

This history of political thought — philosophical argument and everyday attitudes — examines what the Western and Islamic approaches to politics had in common and where they diverged. Byzantium is also compared. In all three civilizations, political and religious ideas were intertwined and issues of ‘church and state’ were crucial. This book considers how various ancient and medieval thought-patterns did or did not lead to modern developments; and how sacred monarchy, justice — revealed or natural — the legitimacy of the state, and the role of the people were looked upon in each culture. The book examines in particular the period from the rise of Islam to the end of the European Middle Ages, but account is taken of all genres of political thought up to the present. Up to the mid-11th century, Europe, Islam, and the Byzantine world had more in common than is commonly thought. What made the West different was the papal revolution of the late 11th century, Europe's 12th-century ‘renaissance’ and the gradual secularization of political thought which followed; while Islam, after an early blossoming, interpreted its revelation more and more narrowly. With a few major exceptions (Ibn Rushd, Ibn Khaldun), Islamic political philosophy declined after c.1100. European or Western political thought developed more slowly, but it developed continuously. It underwent major transformations and encompasses a wide variety of opinions. These influenced both the Islamic world (except for fundamentalists) and the post-Byzantine world of Russia.

In sixteen concise chapters on key topics, this book provides a rich, authoritative, and up-to-date introduction to Islamic political thought from the birth of Islam to today, presenting essential background and context for understanding contemporary politics in the Islamic world and beyond. Selected from the acclaimed Princeton Encyclopedia of Islamic Political Thought, and focusing on the origins, development, and contemporary importance of Islamic political ideas and related subjects, each chapter offers a sophisticated yet accessible introduction to its topic. Written by leading specialists and incorporating the latest scholarship, the alphabetically arranged chapters cover the topics of authority, the caliphate, fundamentalism, government, jihad, knowledge, minorities, modernity, Muhammad, pluralism and tolerance, the Qur'an, revival and reform, shari'a (sacred law), traditional political thought, ‘ulama’ (religious scholars), and women. Read separately or together, these chapters provide an indispensable resource for students, journalists, policymakers, and anyone else seeking an informed perspective on the complex intersection of Islam and politics.

Ian Paisley is unique in having founded his own church and party, and led both to success. The Free Presbyterian Church of Ulster (FPCU) now has 150 congregations worldwide. The Democratic Unionist Party (DUP) is now the most popular party in Northern Ireland and, as the leader of the majority unionist population, Paisley has a veto over political developments in the province. This book draws on the author's twenty years of close acquaintance with Paisley's people and on his knowledge of religion and politics in other settings to describe and explain Paisleyism. Paisley's religious identity was an important part of his political appeal to a minority core of unionist voters, but his constant criticism of liberal and ecumenical trends in the major Protestant churches alienated many unionists. However, between 2000 and 2005, those unionists became so frustrated with the British Government's concessions to the Irish Republican movement that they finally set aside their dislike of Paisley's divisive religion and made the DUP the majority unionist party.

This book discusses numerous wide-ranging, topical issues of faith, using various illustrations from contemporary life. It provides a historical, social, and rhetorical context for the ‘new atheism’, and evaluates in depth, the relationship of religion to science, including a theological and scientific critique of both creationism and intelligent design theory. Critics of religion, such as Richard Dawkins, Daniel Dennet, and Sam Harris, are heralded as the exponents of a ‘new atheism’, and the book explains each of their work in its historical perspective, drawing comparisons with earlier forms of atheism. Responding to the critics through dialogue on the credibility of religious belief, Darwinism, morality, fundamentalism, and our approach to reading sacred texts, it establishes a compelling case for the practical and theoretical validity of faith in the contemporary world. This book supports an informed and constructive exchange of ideas rather than a contest between two sides of the debate. It encourages faith communities to undertake patient engagement with their critics and acknowledge the place for development in their self-understanding, whilst resisting the reductive explanations of the ‘new atheism’.

This book sheds light on the psychology of fundamentalism, with a particular focus on those who become extremists and fanatics. What accounts for the violence that emerges among some fundamentalist groups? The contributors to this book identify several factors: a radical dualism, in which all aspects of life are bluntly categorized as either good or evil; a destructive inclination to interpret authoritative texts, laws, and teachings in the most literal of terms; an extreme and totalized conversion experience; paranoid thinking; and an apocalyptic world view. After examining each of these concepts in detail, and showing the ways in which they lead to violence among widely disparate groups, these essays explore such areas as fundamentalism in the American experience and among jihadists, and they illuminate aspects of the same psychology that contributed to such historical crises as the French Revolution, the Nazi movement, and post-Partition Hindu religious practice.