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This book is a "journey book." Sitting down at a computer and producing the story has been a grand trek. I have learned that there is a principle in nature that some things need to mellow, calm down, and soak in. The refusal of winemakers to take a wine before its time is a notion I am coming to understand. It works with writers as well. Like a fetus signaling its mother that it is time to head for the hospital, a literary work stays in the mind until its time. In my education, I have read of the battles of great Church leaders who were eventually thrown out of their churches. In my denominational education, I was largely led to see them as heretics, rebels, eccentrics, revolutionaries, apostates, and as generally representing a lower form of spirituality. Church education often asked me to surrender my biases in favor of accepting a new set of assumptions--my denominational ones. We were to be critical of everything except our organization. I submit that there is danger in that. This book will cover incidents from the first forty years of my life as a religious addict. You may find something here that you can identify with.
Jesus’ world was far more religiously pluralistic than most of us imagine. He grew up and headquartered His ministry in “Galilee of the Gentiles.” He regularly rubbed shoulders with polytheistic and superstitious Romans, with philosophical and sophisticated Greeks, with hard-partying pagans, and with God-fearing Africans. The Bible tells us that Jesus, unlike His fellow countrymen, did not avoid the despised and syncretistic Samaritans. Nor did Jesus shun the Jews who were considered persona non grata in the local synagogues, like those who worked for the occupying government, or who rejected Hebrew ways in favor of Greek, or who lived hellion lifestyles. Moreover, Jesus interacted with individuals representing all of the major sects of Judaism--Sadducees, Pharisees, Zealots, and Essenes. And these included a huge variety of spiritual expression from the emotional to the contemplative, from the spontaneous to the staid, from Bible-thumpers to compassion-lovers, from those who push religion to the four corners of their lives while others passionately seek to push it to the four corners of the globe. Is there some way to categorize, organize and understand the varieties of spiritual expression that Jesus encountered? Is it possible that the kinds of people Jesus dealt with in His day are similar to the ones we face today? Are there prototypical and stereotypical religious patterns to which people gravitate? And why do we do so? If we lived in Jesus’ day, what spiritual “camp” would be most like ours? How would Jesus approach us? What would he do with us? What would our Spiritual Profile be?
As Jimmy Carter ascended to the presidency the heir apparent to Democratic liberalism, he touted his background as a born-again evangelical. Once in office, his faith indeed helped form policy on a number of controversial moral issues. By acknowledging certain behaviors as sinful while insisting that they were private matters beyond government interference, J. Brooks Flippen argues, Carter unintentionally alienated both social liberals and conservative Christians, thus ensuring that the debate over these moral "family issues" acquired a new prominence in public and political life. The Carter era, according to Flippen, stood at a fault line in American culture, religion, and politics. In the wake of the 1960s, some Americans worried that the traditional family faced a grave crisis. This newly politicized constituency viewed secular humanism in education, the recognition of reproductive rights established by Roe v. Wade, feminism, and the struggle for homosexual rights as evidence of cultural decay and as a challenge to religious orthodoxy. Social liberals viewed Carter's faith with skepticism and took issue with his seeming unwillingness to build on recent progressive victories. Ultimately, Flippen argues, conservative Christians emerged as the Religious Right and were adopted into the Republican fold. Examining Carter's struggle to placate competing interests against the backdrop of difficult foreign and domestic issues--a struggling economy, the stalled Strategic Arms Limitation Talks, disputes in the Middle East, handover of the Panama Canal, and the Iranian hostage crisis--Flippen shows how a political dynamic was formed that continues to this day.
Essays offering new approaches to the changing forms of medieval religious masculinity.
The legalities of particular religious practices depend on many factors, such as the type of occult or religious activity, the current laws, and the intention of the individual practitioner. Written by the director of the Institute for the Research of Organized and Ritual Violence, Investigating Religious Terrorism and Ritualistic Crimes is the fir