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Whether one thinks that religion continues to fade or has made a comeback in the contemporary world, there is a common notion that religion went away somewhere, at least in the West. But William Cavanaugh argues that religious fervor never left it has only migrated toward a new object of worship. In Migrations of the Holy he examines the disconcerting modern transfer of sacred devotion from the church to the nation-state. In these chapters Cavanaugh cautions readers to be wary of a rigid separation of religion and politics that boxes in the church and sends citizens instead to the state for hope, comfort, and salvation as they navigate the risks and pains of mortal life. When nationality becomes the primary source of identity and belonging, he warns, the state becomes the god and idol of its own religion, the language of nationalism becomes a liturgy, and devotees willingly sacrifice their lives to serve and defend their country. Cavanaugh urges Christians to resist this form of idolatry, to unthink the inevitability of the nation-state and its dreary party politics, to embrace radical forms of political pluralism that privilege local communities and to cling to an incarnational theology that weaves itself seamlessly and tangibly into all aspects of daily life and culture. William Cavanaugh continues to provide leadership and vision in the field of political theology. He addresses essential questions about the religious status of the nation-state, the political character of the church, and how the tradition of Christian political thought might be brought to bear upon contemporary politics. . . . Unfolds a theological response to present political conditions and a political response to our theological condition. Luke Bretherton King s College London Another vigorous but distinct voice in the burgeoning conversation about the role of religion generally and the church specifically in political life. . . . Worth a careful read. Robert Benne
Originally published in 1921, this volume contains chapters from the second book of The Holy State and the Prophane State (1642).
This volume approaches the UN as a laboratory of religio-political value politics. Over the last two decades religion has acquired increasing influence in international politics, and religious violence and terrorism has attracted much scholarly attention. But there is another parallel development which has gone largely unnoticed, namely the increasing political impact of peaceful religious actors. With several religious actors in one place and interacting under the same conditions, the UN is as a multi-religious society writ small. The contributors to this book analyse the most influential religious actors at the UN (including The Roman Catholic Church; The Organisation of Islamic Countries; the Russian Orthodox Church). Mapping the peaceful political engagements of religious actors; who they are and how they collaborate with each other - whether on an ad hoc basis or by forming more permanent networks - throwing light at the modus operandi of religious actors at the UN; their strategies and motivations. The chapters are closely interrelated through the shared focus on the UN and common theoretical perspectives, and pursue two intertwined aspects of religious value politics, namely the whys and hows of cross-religious cooperation on the one hand, and the interaction between religious actors and states on the other. Drawing together a broad range of experts on religious actors, this work will be of great interest to students and scholars of Religion and Politics, International Relations and the UN.
Holy Monsters, Sacred Grotesques examines the intersection of religion and monstrosity in a variety of different time periods in the hopes of addressing two gaps in scholarship within the field of monster studies. The first part of the volume—running from the medieval to the Early Modern period—focuses upon the view of the monster through non-majority voices and accounts from those who were themselves branded as monsters. Overlapping partially with the Early Modern and proceeding to the present day, the contributions of the second part of the volume attempt to problematize the dichotomy of secular/religious through a close look at the monsters this period has wrought.