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Who Owns Religion? focuses on a period—the late 1980s through the 1990s—when scholars of religion were accused of scandalizing or denigrating the very communities they had imagined themselves honoring through their work. While controversies involving scholarly claims about religion are nothing new, this period saw an increase in vitriol that remains with us today. Authors of seemingly arcane studies on subjects like the origins of the idea of Mother Earth or the sexual dynamics of mysticism have been targets of hate mail and book-banning campaigns. As a result, scholars of religion have struggled to describe their own work to their various publics, and even to themselves. Taking the reader through several compelling case studies, Patton identifies two trends of the ’80s and ’90s that fueled that rise: the growth of multicultural identity politics, which enabled a form of volatile public debate she terms “eruptive public space,” and the advent of the internet, which offered new ways for religious groups to read scholarship and respond publicly. These controversies, she shows, were also fundamentally about something new: the very rights of secular, Western scholarship to interpret religions at all. Patton’s book holds out hope that scholars can find a space for their work between the university and the communities they study. Scholars of religion, she argues, have multiple masters and must move between them while writing histories and speaking about realities that not everyone may be interested in hearing.
Create Your Own Religion is a call to arms--an open invitation to question all the values, beliefs, and worldviews that humanity has so far held as sacred in order to find the answers we need to the very practical problems facing us. Writer, philosopher, and professor of comparative religion, Daniele Bolelli, leads the reader through three thousand years of mythology, misogyny, misinformation, and the flat-out lies about "revealed truth" that continue to muddle our ability to live a peaceful life, free of guilt and shame and the ultimate fear of death. "Our worldviews are in desperate need of some housecleaning," says Bolelli. "We enter the 21st century still carrying on our backs the prejudices and ways of thinking of countless past generations. What worked for them may or may not still be of use, so it is our job to make sure to save the tools that can help us and let go of the dead weight."
The New York Times bestselling author and trusted spiritual adviser offers a follow-up to his classic Care of the Soul. Something essential is missing from modern life. Many who’ve turned away from religious institutions—and others who have lived wholly without religion—hunger for more than what contemporary secular life has to offer but are reluctant to follow organized religion’s strict and often inflexible path to spirituality. In A Religion of One’s Own, bestselling author and former monk Thomas Moore explores the myriad possibilities of creating a personal spiritual style, either inside or outside formal religion. Two decades ago, Moore’s Care of the Soul touched a chord with millions of readers yearning to integrate spirituality into their everyday lives. In A Religion of One’s Own, Moore expands on the topics he first explored shortly after leaving the monastery. He recounts the benefits of contemplative living that he learned during his twelve years as a monk but also the more original and imaginative spirituality that he later developed and embraced in his secular life. Here, he shares stories of others who are creating their own path: a former football player now on a spiritual quest with the Pueblo Indians, a friend who makes a meditative practice of floral arrangements, and a well-known classical pianist whose audiences sometimes describe having a mystical experience while listening to her performances. Moore weaves their experiences with the wisdom of philosophers, writers, and artists who have rejected materialism and infused their secular lives with transcendence. At a time when so many feel disillusioned with or detached from organized religion yet long for a way to move beyond an exclusively materialistic, rational lifestyle, A Religion of One’s Own points the way to creating an amplified inner life and a world of greater purpose, meaning, and reflection.
Yes, world domination and eternal adoration can be yours! "The way to make a million dollars is to start a religion." —Attributed to L. Ron Hubbard, founder of Scientology Wouldn't you like to control countless worshippers with a single word? To call forth bountiful offerings of gold and silver? Wouldn't you love to make your acolytes bow in awe of your greatness? Starting a new religion can be fun and profitable. You'll laugh along with Philip Athans (founder, leader, and sole member of the Church of Phil), as he shows you how to: Gather the flock and keep 'em coming back for more Organize mysterious and complex rituals Interrogate (or just ridicule) the hell out of nonbelievers Recruit celebrity spokespeople, from Tom Cruise to Uma Thurman If you've ever felt the need to sacrifice on an altar beneath a blood-red moon, or just make Friday a holy day (three-day weekend, anyone?), this is the only sacred creed you need. Live long and prosper.
Who Owns Religion? focuses on a period—the late 1980s through the 1990s—when scholars of religion were accused of scandalizing or denigrating the very communities they had imagined themselves honoring through their work. While controversies involving scholarly claims about religion are nothing new, this period saw an increase in vitriol that remains with us today. Authors of seemingly arcane studies on subjects like the origins of the idea of Mother Earth or the sexual dynamics of mysticism have been targets of hate mail and book-banning campaigns. As a result, scholars of religion have struggled to describe their own work to their various publics, and even to themselves. Taking the reader through several compelling case studies, Patton identifies two trends of the ’80s and ’90s that fueled that rise: the growth of multicultural identity politics, which enabled a form of volatile public debate she terms “eruptive public space,” and the advent of the internet, which offered new ways for religious groups to read scholarship and respond publicly. These controversies, she shows, were also fundamentally about something new: the very rights of secular, Western scholarship to interpret religions at all. Patton’s book holds out hope that scholars can find a space for their work between the university and the communities they study. Scholars of religion, she argues, have multiple masters and must move between them while writing histories and speaking about realities that not everyone may be interested in hearing.
Pilgrims in Their Own Land is Martin E. Marty's vivid chronological account of the people and events that carved the spiritual landscape of America. It is in one sense a study of migration, with each wave of immigrants bringing a set of religious beliefs to a new world. The narrative unfolds through sharply detailed biographical vignettes—stories of religious "pathfinders," including William Penn, Mary Baker Eddy, Henry David Thoreau, and many other leaders of movements, both marginal and mainstream. In addition, Marty considers the impact of religion on social issues such as racism, feminism, and utopianism. And engrossing, highly readable, and comprehensive history, Pilgrims in Their Own Land is written with respect, appreciation, and insight into the multitude of religious groups that represent expressions of spirituality in America.
With this influential book of essays, Jonathan Z. Smith has pointed the academic study of religion in a new theoretical direction, one neither theological nor willfully ideological. Making use of examples as apparently diverse and exotic as the Maori cults in nineteenth-century New Zealand and the events of Jonestown, Smith shows that religion must be construed as conventional, anthropological, historical, and as an exercise of imagination. In his analyses, religion emerges as the product of historically and geographically situated human ingenuity, cognition, and curiosity—simply put, as the result of human labor, one of the decisive but wholly ordinary ways human beings create the worlds in which they live and make sense of them. "These seven essays . . . display the critical intelligence, creativity, and sheer common sense that make Smith one of the most methodologically sophisticated and suggestive historians of religion writing today. . . . Smith scrutinizes the fundamental problems of taxonomy and comparison in religious studies, suggestively redescribes such basic categories as canon and ritual, and shows how frequently studied myths may more likely reflect situational incongruities than vaunted mimetic congruities. His final essay, on Jonestown, demonstrates the interpretive power of the historian of religion to render intelligible that in our own day which seems most bizarre."—Richard S. Sarason, Religious Studies Review
Winner of the Frank S. and Elizabeth D. Brewer Best First Book Prize of the American Society of Church History Society for U. S. Intellectual History Notable Title in American Intellectual History The story of liberal religion in the twentieth century, Matthew S. Hedstrom contends, is a story of cultural ascendency. This may come as a surprise-most scholarship in American religious history, after all, equates the numerical decline of the Protestant mainline with the failure of religious liberalism. Yet a look beyond the pews, into the wider culture, reveals a more complex and fascinating story, one Hedstrom tells in The Rise of Liberal Religion. Hedstrom attends especially to the critically important yet little-studied arena of religious book culture-particularly the religious middlebrow of mid-century-as the site where religious liberalism was most effectively popularized. By looking at book weeks, book clubs, public libraries, new publishing enterprises, key authors and bestsellers, wartime reading programs, and fan mail, among other sources, Hedstrom is able to provide a rich, on-the-ground account of the men, women, and organizations that drove religious liberalism's cultural rise in the 1920s, 1930s, and 1940s. Critically, by the post-WWII period the religious middlebrow had expanded beyond its Protestant roots, using mystical and psychological spirituality as a platform for interreligious exchange. This compelling history of religion and book culture not only shows how reading and book buying were critical twentieth-century religious practices, but also provides a model for thinking about the relationship of religion to consumer culture more broadly. In this way, The Rise of Liberal Religion offers both innovative cultural history and new ways of seeing the imprint of liberal religion in our own times.
In this definitive collection of essays spanning fifteen years, R. Stephen Warner traces the development of the "new paradigm" interpretation of American religion. Originally formulated in the 1990s in response to prevailing theories of secularization that focused on the waning plausibility of religion in modern societies, the new paradigm reoriented the study of religion to a focus on communities, subcultures, new religious institutions, and the fluidity of modern religious identities. This perspective continues to be one of the most important driving forces in the field and one of the most significant challenges to the idea that religious pluralism inevitably leads to religious decline. A leading sociologist of religion, Warner shows how the new paradigm stresses the role that religion plays as a vehicle for the bonding and expression of communities within the United States--a society founded on the principle of religious disestablishment and characterized by a diverse and mobile population. Chapters examine evangelicals and Pentecostals, gay and lesbian churches, immigrant religious institutions, Hispanic parishes, and churches for the deaf in terms of this framework. Newly written introductory and concluding essays set these groups within the broad context of the developing field. A thoughtfully organized and timely collection, the volume is a valuable classroom resource as well as essential reading for scholars of contemporary religion.
NEW YORK TIMES BESTSELLER • The author of Zealot explores humanity’s quest to make sense of the divine in this concise and fascinating history of our understanding of God. In Zealot, Reza Aslan replaced the staid, well-worn portrayal of Jesus of Nazareth with a startling new image of the man in all his contradictions. In his new book, Aslan takes on a subject even more immense: God, writ large. In layered prose and with thoughtful, accessible scholarship, Aslan narrates the history of religion as a remarkably cohesive attempt to understand the divine by giving it human traits and emotions. According to Aslan, this innate desire to humanize God is hardwired in our brains, making it a central feature of nearly every religious tradition. As Aslan writes, “Whether we are aware of it or not, and regardless of whether we’re believers or not, what the vast majority of us think about when we think about God is a divine version of ourselves.” But this projection is not without consequences. We bestow upon God not just all that is good in human nature—our compassion, our thirst for justice—but all that is bad in it: our greed, our bigotry, our penchant for violence. All these qualities inform our religions, cultures, and governments. More than just a history of our understanding of God, this book is an attempt to get to the root of this humanizing impulse in order to develop a more universal spirituality. Whether you believe in one God, many gods, or no god at all, God: A Human History will challenge the way you think about the divine and its role in our everyday lives. Praise for God “Timely, riveting, enlightening and necessary.”—HuffPost “Tantalizing . . . Driven by [Reza] Aslan’s grace and curiosity, God . . . helps us pan out from our troubled times, while asking us to consider a more expansive view of the divine in contemporary life.”—The Seattle Times “A fascinating exploration of the interaction of our humanity and God.”—Pittsburgh Post-Gazette “[Aslan’s] slim, yet ambitious book [is] the story of how humans have created God with a capital G, and it’s thoroughly mind-blowing.”—Los Angeles Review of Books “Aslan is a born storyteller, and there is much to enjoy in this intelligent survey.”—San Francisco Chronicle