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An analytical history of the Hellenistic, Roman, Byzantine, Umayyad, and Early Abbasidmosaics in the Holy Land from the second century B.C.E to eighth century C.E.
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The idea of "world religions" expresses a vague commitment to multiculturalism. Not merely a descriptive concept, "world religions" is actually a particular ethos, a pluralist ideology, a logic of classification, and a form of knowledge that has shaped the study of religion and infiltrated ordinary language. In this ambitious study, Tomoko Masuzawa examines the emergence of "world religions" in modern European thought. Devoting particular attention to the relation between the comparative study of language and the nascent science of religion, she demonstrates how new classifications of language and race caused Buddhism and Islam to gain special significance, as these religions came to be seen in opposing terms-Aryan on one hand and Semitic on the other. Masuzawa also explores the complex relation of "world religions" to Protestant theology, from the hierarchical ordering of religions typical of the Christian supremacists of the nineteenth century to the aspirations of early twentieth-century theologian Ernst Troeltsch, who embraced the pluralist logic of "world religions" and by so doing sought to reclaim the universalist destiny of European modernity.
Olivier Roy, world-renowned authority on Islam and politics, finds in the modern disconnection between faith communities and socio-cultural identities a fertile space for fundamentalism to grow. Instead of freeing the world from religion, secularization has encouraged a kind of holy ignorance to take root, an anti-intellectualism that promises immediate, emotional access to the sacred and positions itself in direct opposition to contemporary pagan culture. The secularization of society was supposed to free people from religion, yet individuals are converting en masse to fundamentalist faiths, such as Protestant evangelicalism, Islamic Salafism, and Haredi Judaism. These religions either reconnect adherents to their culture through casual referents, like halal fast food, or maintain their momentum through purification rituals, such as speaking in tongues, a practice that allows believers to utter a language that is entirely their own. Instead of a return to traditional religious worship, we are now witnessing the individualisation of faith and the disassociation of faith communities from ethnic and national identities. Roy explores the options now available to powers that hope to integrate or control these groups; and whether marginalisation or homogenisation will further divide believers from their culture.
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