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In his captivating study of faith and class, John Hayes examines the ways folk religion in the early twentieth century allowed the South's poor--both white and black--to listen, borrow, and learn from each other about what it meant to live as Christians in a world of severe struggle. Beneath the well-documented religious forms of the New South, people caught in the region's poverty crafted a distinct folk Christianity that spoke from the margins of capitalist development, giving voice to modern phenomena like alienation and disenchantment. Through haunting songs of death, mystical tales of conversion, grassroots sacramental displays, and an ethic of neighborliness, impoverished folk Christians looked for the sacred in their midst and affirmed the value of this life in this world. From Tom Watson and W. E. B. Du Bois over a century ago to political commentators today, many have ruminated on how, despite material commonalities, the poor of the South have been perennially divided by racism. Through his excavation of a folk Christianity of the poor, which fused strands of African and European tradition into a new synthesis, John Hayes recovers a historically contingent moment of interracial exchange generated in hardship.
Although many people suggest that Christianity is declining, research indicates that it continues to be the world's most popular worldview. But even so, the Christian faith includes many controversial beliefs that non-Christians find hard to accept. This book explores 12 issues that might cause someone to dismiss orthodox Christianity—issues such as the existence of suffering, the Bible's teaching on gender and sexuality, the reality of heaven and hell, the authority of the Bible, and more. Showing how the best research from sociology, science, and psychology doesn't disagree with but actually aligns with claims found in the Bible, these chapters help skeptics understand why these issues are signposts, rather than roadblocks, to faith in Christ.
How we feel is as vital to our survival as how we think. This claim, based on the premise that emotions are largely adaptive, serves as the organizing theme of Why We Need Religion. This book is a novel pathway in a well-trodden field of religious studies and philosophy of religion. Stephen Asma argues that, like art, religion has direct access to our emotional lives in ways that science does not. Yes, science can give us emotional feelings of wonder and the sublime--we can feel the sacred depths of nature--but there are many forms of human suffering and vulnerability that are beyond the reach of help from science. Different emotional stresses require different kinds of rescue. Unlike secular authors who praise religion's ethical and civilizing function, Asma argues that its core value lies in its emotionally therapeutic power. No theorist of religion has failed to notice the importance of emotions in spiritual and ritual life, but truly systematic research has only recently delivered concrete data on the neurology, psychology, and anthropology of the emotional systems. This very recent "affective turn" has begun to map out a powerful territory of embodied cognition. Why We Need Religion incorporates new data from these affective sciences into the philosophy of religion. It goes on to describe the way in which religion manages those systems--rage, play, lust, care, grief, and so on. Finally, it argues that religion is still the best cultural apparatus for doing this adaptive work. In short, the book is a Darwinian defense of religious emotions and the cultural systems that manage them.
Meier's guiding insight here is that philosophy must prove its right and its necessity in the face of the claim to truth and demand obedience of itsmost powerful opponent, revealed religion.
A bold reevaluation of Spinoza that reveals his powerful, inclusive vision of religion for the modern age Spinoza is widely regarded as either a God-forsaking atheist or a God-intoxicated pantheist, but Clare Carlisle says that he was neither. In Spinoza’s Religion, she sets out a bold interpretation of Spinoza through a lucid new reading of his masterpiece, the Ethics. Putting the question of religion centre-stage but refusing to convert Spinozism to Christianity, Carlisle reveals that “being in God” unites Spinoza’s metaphysics and ethics. Spinoza’s Religion unfolds a powerful, inclusive philosophical vision for the modern age—one that is grounded in a profound questioning of how to live a joyful, fully human life. Like Spinoza himself, the Ethics doesn’t fit into any ready-made religious category. But Carlisle shows how it wrestles with the question of religion in strikingly original ways, responding both critically and constructively to the diverse, broadly Christian context in which Spinoza lived and worked. Philosophy itself, as Spinoza practiced it, became a spiritual endeavor that expressed his devotion to a truthful, virtuous way of life. Offering startling new insights into Spinoza’s famously enigmatic ideas about eternal life and the intellectual love of God, Carlisle uncovers a Spinozist religion that integrates self-knowledge, desire, practice, and embodied ethical life to reach toward our “highest happiness”—to rest in God. Seen through Carlisle’s eyes, the Ethics prompts us to rethink not only Spinoza but also religion itself.
What is the relationship between women and secularization? In the West, women are abandoning traditional religion. Yet they continue to make up the majority of religious adherents. Accounting for this seeming paradox is the focus of this volume. If women undergird the foundations of religion but are leaving in large numbers, why are they leaving? Where are they going? What are they doing? And what's happening to those who remain? Women and Religion in the West addresses a neglected yet crucial issue within the debate on religious belonging and departure: the role of women in and out of religion and spirituality. Beginning with an analysis of the relationship between gender and secularization, the book moves its focus to in-depth examination of women's experiences based on data from key recent qualitative work on women and religion. This volume addresses not only women's place in and out of Christianity (the normal focus of secularization theories) but also alternative spiritualities and Islam, asking how questions of secularization differ between faith systems. This book offers students and scholars of religion, sociology, and women's studies, as well as interested general readers, an accessible work on the religiosity of western women and contributes fresh analyses of the rapidly shifting terrain of contemporary religion and spirituality.
As Scandinavian societies experience increased ethno-religious diversity, their Christian-Lutheran heritage and strong traditions of welfare and solidarity are being challenged and contested. This book explores conflicts related to religion as they play out in public broadcasting, social media, local civic settings, and schools. It examines how the mediatization of these controversies influences people’s engagement with contested issues about religion, and redraws the boundaries between inclusion and exclusion. FEATURED CONTRIBUTORSLynn Schofield Clark, Professor of Media, Film, and Journalism at the University of Denver, Colorado, USAMarie Gillespie, Professor of Sociology at the Open University, UKBirgit Meyer, Professor of Religious Studies at Utrecht University, the Netherlands
How is Kenneth Starr's extraordinary term as independent counsel to be understood? Was he a partisan warrior out to get the Clintons, or a saviour of the Republic? An unstoppable menace, an unethical lawyer, or a sex-obsessed Puritan striving to enforce a right-wing social morality? This volume is designed to offer an evaluation and critique of Starr's tenure as independent counsel. Relying on lengthy, revealing interviews with Starr and many other players in Clinton-era Washington, Washington Post journalist Benjamin Wittes arrives at an understanding of Starr and the part he played in one of American history's most enthralling public sagas. Wittes offers a portrait of a decent man who fundamentally misconstrued his function under the independent counsel law. Starr took his task to be ferreting out and reporting the truth about official misconduct, a well-intentioned but nevertheless misguided distortion of the law, Wittes argues. At key moments throughout Starr's probe - from the decision to reinvestigate the death of Vincent Foster, to the repeated prosecutions of Susan McDougal and Webster Hubbell to the failure to secure Monica Lewinsky's testimony quickly - the prosecutor avoided the most sensible prosecutorial course, fearing that it would compromise the larger search for truth. This approach not only delayed investigations enormously, but it gave Starr the appearance of partisan zealotry and an almost maniacal determination to prosecute the president. Wittes provides in this account of Starr's term a reinterpretation of the man, his performance, and the controversial events that surrounded the impeachment of President Clinton.
"I can't imagine a college student—skeptic, doubter, Christian, struggler—who wouldn't benefit from this book." —Kevin DeYoung For many young adults, the college years are an exciting period of selfdiscovery full of new relationships, new independence, and new experiences. Yet college can also be a time of personal testing and intense questioning— especially for Christian students confronted with various challenges to Christianity and the Bible for the first time. Drawing on years of experience as a biblical scholar, Michael Kruger addresses common objections to the Christian faith—the exclusivity of Christianity, Christian intolerance, homosexuality, hell, the problem of evil, science, miracles, and the reliability of the Bible. If you're a student dealing with doubt or wrestling with objections to Christianity from fellow students and professors alike, this book will equip you to engage secular challenges with intellectual honesty, compassion, and confidence—and ultimately graduate college with your faith intact.
This book explores the relationship between religion and citizenship from a culturally diverse group of contributors, in the context of the developing tendency towards fundamentalist and conflicting religious beliefs in European, North African, and Middle Eastern societies. The chapters provide an alternative narrative of the role of religion, presenting diverse ‘lived shades’ of citizenship, as well as accounting for issues of gender equality, minority rights, violence, identity, education, and secularisation. As the renewed role of religious institutions is increasing in Europe and elsewhere, the contributors interrogate the experience of belonging, public policy, welfare services and religious education, highlighting how cooperation between citizenship and religion is necessary in a democratic regime. The research will be of interest to students and scholars across sociology, international relations, and religious studies.