Menasseh ben Israel (1604–1657) was one of the best-known rabbis in early modern Europe. In the course of his life he became an important Jewish interlocutor for Christian scholars interested in Hebrew studies and negotiated with Oliver Cromwell and Parliament the return of the Jews to England. Born to a family of former conversos, Menasseh was versed in Christian theology and astutely used this knowledge to adapt the content and tone of his publications to the interests and needs of his Christian readers. Judaism for Christians: Menasseh Ben Israel (1604–1657) is the first extensive study to systematically focus on key titles in Menasseh’s Latin works and discuss the success and failure of his strategies of translation in the larger context of early modern Christian Hebraism. Rauschenbach also examines the mistranslation of his books by Christian scholars, who were not yet ready to share Menasseh’s vision of an Abrahamic theology and of a republic of letters whose members were not divided by denomination. Ultimately, Menasseh’s plans to use Jewish knowledge as an entrée billet for Jews into Christian societies proved to be illusory, as Christian readers understood him instead as a Jewish witness for “Christian truths.” Menasseh’s Jewish coreligionists disapproved of what they perceived to be his dangerous involvement in Christian debates, providing non-Jews with delicate information. It was only a century after his death that Menasseh became a model for new generations of Jewish scholars.

This volume examines the intellectual trajectories of remarkable individuals who interacted with religious discourses, doctrines or practices in the nineteenth and early twentieth centuries. Inspired by S. Subrahmanyam and S. Gruzinski's historiographical model of "connected histories", this book introduces the approach of "connected religion" and invites the study of cross-cultural and "translocal" encounters by bringing together documents that represent diverse aspects of the story and reconstructing a narrative from diverse standpoints, with analytical potential. Testing this approach through specific cases of interactions between Asia and Europe, the volume explores the little-known stories of actors such as migrants or expatriates interacting with religious discourses, and of religious leaders producing and propagating beliefs and practices. The cases pose questions that can be applied to further contexts, such as: the significance of improved travels and communications for the diffusion of religious content across national, cultural and institutional boundaries; the impact of specific individuals, charismatic or not, well-established or subaltern in the reconfiguration of institutional forms of religion; and the role of the South Asian referent in legitimating the propagation of specific religious views. Offering both an innovative methodological framework and original cases based on new research, the book will be of interest to scholars of religion, to specialists of South Asia in late modernity and to the broader public.

Amid so much twenty-first-century talk of a "Christian-Muslim divide"--and the attendant controversy in some Western countries over policies toward minority Muslim communities--a historical fact has gone unnoticed: for more than four hundred years beginning in the mid-seventh century, some 50 percent of the world's Christians lived and worshipped under Muslim rule. Just who were the Christians in the Arabic-speaking milieu of Mohammed and the Qur'an?

"The Church in the Shadow of the Mosque" is the first book-length discussion in English of the cultural and intellectual life of such Christians indigenous to the Islamic world. Sidney Griffith offers an engaging overview of their initial reactions to the religious challenges they faced, the development of a new mode of presenting Christian doctrine as liturgical texts in their own languages gave way to Arabic, the Christian role in the philosophical life of early Baghdad, and the maturing of distinctive Oriental Christian denominations in this context.

Offering a fuller understanding of the rise of Islam in its early years from the perspective of contemporary non-Muslims, this book reminds us that there is much to learn from the works of people who seriously engaged Muslims in their own world so long ago.

This volume presents the most recent joint study of the research group Religion and Human Rights. This text is comprised of studies carried out in twelve countries and divided into three parts according to their respective tree continents. Almost 10,000 youths have participated and all chapters deal with the question of whether and to what extent religious or worldview convictions hinder or favor the support of human rights. Studies are comparative on multiple levels because of the many religious groups and countries. The studies take into account personal, religious and socio-cultural differences, showing the ambivalent role of religion in the striving to make the world safer, more democratic, just, and compassionate thru human rights. This text appeals to students and researchers.

Controversies over how to define the word "religion" have persisted for decades. It is a term of art and of academic study, but also one of governance, technologies, and of networks; it is a concept whose diversity is often its own worst enemy. "Religion" is as much a fuzzy set of conceptualizations and generalizations about a range of human activities as it is an authorizing system of persons, ideas, and practices. What is Religion?: Debating the Academic Study of Religion invites readers to eavesdrop on scholarly debates over the limits of, and uses for, a word commonly used but infrequently defined in a precise manner. This volume takes the temperature of the modern field of Religious Studies by inviting a diverse group of scholars to offer their own substantive contribution that builds on the shared opening prompt, "Religion is...". Their essays document the current state of the field and its various sub-fields, assess the progress that has been made over the past generation, and propose new directions for future work. Seventeen of the international field's leading scholars show how they work with each other's definition, or, sometimes, the lack of a definition. Of interest to students, scholars, and general readers alike, What is Religion? will provoke debate and provide insights into the state of the field.

Critically examining the notion of 'world religions', Charles D. Orzech compares five purpose-built museums of world religions and their online extensions. Inspired by the 19th and 20th century discipline of comparative religion, these museums seek to promote religious tolerance by representing religious diversity and by arguing for underlying kinship among religions. From locations in Europe (Marburg, Glasgow and St Petersburg), to North America (Quebec) to Asia (Taipei), each museum advances a particular cultural history. This book shows how the curation of the objects they contain shapes public perceptions of religion, giving material form to the discourses about religion and world religions. Raising important questions about religion and secularity, museum displays and religious piety, Museums of World Religions questions the ideology that informs these museums. Building on recent anthropological work on the agency of religious objects, the author critiques these museums and suggests new approaches to displaying the matter of religion.

This volume offers both theoretical approaches and case studies on the relationship between religion and the secular world. Bringing together contributions from seasoned authors, religious leaders, and brilliant new scholars, it frames the long-standing debate on how to structure a comparative representation of any religion on the one side, and the secular world on the other. Often, the very act of comparing religions exposes them to an assessment of their role in history and politics, and risks leading to some sort of grading and ranking, which is highly unproductive. By candidly discussing the relation between religion and the secular and providing concrete examples from four case studies (Christianity, Islam, Judaism, Baha'I'), this book provides an important reference on how this can be achieved in a neutral way, while keeping in mind the normative finality of seeking conciliation to existing fractures, both within and among religions.

This book provides a comparative analysis of cosmopolitan (esoteric) religious movements, such as Theosophy, Groupe Independent des Etudes Esoteriques, Anthroposophy, and Monism, in England, France, Germany, and India during the late nineteenth-century to the interwar years. Despite their diversity, these factions manifested a set of common features-anti-materialism, embrace of Darwinian evolution, and a belief in universal spirituality-that coalesced in a transnational field of analogous cosmopolitan spiritual affinities. Yet, in each of their geopolitical locations these groups developed vastly different interpretations and applications of their common spiritual tenets. This book explores how such religious innovation intersected with the social (labor and economic renewal), cultural (education and religious innovation) and political (Empire and anti-colonial) dynamics in these vastly different national domains. Ultimately, it illustrates how an innovative religious discourse converged with the secular world and became applied to envision a new social order-to spiritually re-engineer the world.

This volume examines an often taken for granted concept-that of the concept itself. How do we picture what concepts are, what they do, how they arise in the course of everyday life? Challenging conventional approaches that treat concepts as mere tools at our disposal for analysis, or as straightforwardly equivalent to signs to be deciphered, the anthropologists and philosophers in this volume turn instead to the ways concepts are already intrinsically embedded in our forms of life and how they constitute the very substrate of our existence as humans who lead lives in language. Attending to our ordinary lives with concepts requires not an ascent from the rough ground of reality into the skies of theory, but rather acceptance of the fact that thinking is congenital to living with and through concepts. The volume offers a critical and timely intervention into both contemporary philosophy and anthropological theory by unsettling the distinction between thought and reality that continues to be too often assumed and showing how the supposed need to grasp reality may be replaced by an acknowledgement that we are in its grip. Contributors: Jocelyn Benoist, Andrew Brandel, Michael Cordey, Veena Das, Rasmus Dyring and Thomas Schwarz Wentzer, Michael D. Jackson, Michael Lambek, Sandra Laugier, Marco Motta, Michael J. Puett, and Lotte Buch Segal

This book investigates the concept of worldview, in its numerous aspects, and how worldviews impact, shape, and influence individuals, communities, societies, and cultures. It explores various worldviews-religious, spiritual, and secular-using a comprehensive approach to highlight their breadth, depth, and scope. John Valk argues that everyone has a worldview, and that worldview is often shaped and influenced by individual circumstances and situations. While worldviews have similar structures to one another, they vary in content, including differences in metanarratives, teachings, ethics, and more. In the course of explaining how worldviews respond to life's ultimate and existential challenges, the book poses ontological questions to highlight various (world)views on the nature of being and the human, and epistemological questions pertaining to sources of knowledge and certainty. Inviting readers to reflect on their own worldviews as they explore the worldviews of others, Valk also reveals how certain universal worldview beliefs are interpreted in particular contexts.

The New Resurrection is an autobiographical account of an astonishing miracle experienced by author Ryuho Okawa in 2004. This event was adapted into the feature-length film Immortal Hero, released in Japan, the United States and Canada during the Fall of 2019. Chapter 1 recounts the incredible story of Ryuho Okawa's resurrection from physical death. At the age of 47, Okawa suffered a severe episode of chest pain and was rushed to a local hospital. Upon intake, attending physicians remarked "you should be dead ..." as the medical examination revealed that Okawa's heart had stopped. Unbelievably, during the onset of cardiac arrest, he was fully conscious and responsive, witnessing the startling diagnosis unfold by a team of respected physicians at a prestigious Tokyo hospital. Chapter 2 is a transcription of a live Q&A session from the 2019 lecture "The New Resurrection" in Tokyo, Japan, where Okawa candidly recounts how his life has changed post miracle. In chapter 3, Okawa publishes 15 select poems, out of 108, that he composed from his hospital bed amidst a modest recovery. For the first time, Okawa shares sincere thoughts and contemplations as he faced and overcame death. Today, Okawa lives each day with the readiness to die for the Truth and has dedicated his life to selflessly guide faith seekers towards spiritual development and happiness. In testament to Okawa's earnest resolve, the appendix showcases a myriad of accomplishments by Okawa, chronicled after his miraculous resurrection.

Why does Islam play a larger role in contemporary politics than other religions? Is there something about the Islamic heritage that makes Muslims more likely than adherents of other faiths to invoke it in their political life? If so, what is it? Ancient Religions, Modern Politics seeks to answer these questions by examining the roles of Islam, Hinduism, and Christianity in modern political life, placing special emphasis on the relevance--or irrelevance--of their heritages to today's social and political concerns. Michael Cook takes an in-depth, comparative look at political identity, social values, attitudes to warfare, views about the role of religion in various cultural domains, and conceptions of the polity. In all these fields he finds that the Islamic heritage offers richer resources for those engaged in current politics than either the Hindu or the Christian heritages. He uses this finding to explain the fact that, despite the existence of Hindu and Christian counterparts to some aspects of Islamism, the phenomenon as a whole is unique in the world today. The book also shows that fundamentalism--in the sense of a determination to return to the original sources of the religion--is politically more adaptive for Muslims than it is for Hindus or Christians. A sweeping comparative analysis by one of the world's leading scholars of premodern Islam, Ancient Religions, Modern Politics sheds important light on the relationship between the foundational texts of these three great religious traditions and the politics of their followers today.

The book provides a comprehensive and interdisciplinary account of the scholarship on religion, conflict, and peacebuilding. Extending the scope of inquiry beyond previous parameters, the volume engages deeply with the legacies of colonialism, missionary activism, secularism, orientalism, and liberalism as they relate to the discussion of religion, violence, and nonviolent transformation and resistance. Featuring diverse case studies from various contexts and traditions, the volume is organized thematically into five different parts. It begins with an up-to-date mapping of scholarship on religion and violence, and religion and peace. The second part explores the challenges related to developing secularist theories on peace and nationalism. In addition, this section broadens the discussion of violence to include an analysis of cultural and structural forms, thereby expanding the scope of potential scholarship pertinent to the analysis of religion. The third part engages with the controversies within religion and development, religious-violent and nonviolent-militancy, religion and the legitimate use of force, the protection of the freedom of religion as a keystone of peacebuilding, and theories about gender and peacebuilding. The fourth part highlights peacebuilding in practice by focusing on constructive resources within various traditions, the transformative role of rituals, spiritual practices involved in the formation of peace-builders in contexts of acute violence, youth and interfaith activism in American university campuses, religion and solidarity activism, scriptural reasoning as a peacebuilding practice, and an extended reflection on the history and legacy of missionary peacebuilding. The conclusion looks to the future of peacebuilding scholarship and the possibilities for new growth and progress. Bringing together a diverse array of scholars, this innovative Handbook grapples with the tension between theory and practice, cultural theory, and the legacy of the liberal peace paradigm, offering provocative, elastic, and context-specific insights for strategic peacebuilding processes.

As Hans Kung said, "No peace among the nations without peace among the religions. No peace among the religions without dialogue between the religions. No dialogue between the religions without investigation of the foundations of the religions." Accommodation and Acceptance is a crucial work in both promoting interreligious dialogue and exploring the turbulent history of Christian faith and identity in Asia down the years. From the reaction to missions, often inextricably linked with the practice of colonialism, to the rise of religious pluralism, Ambrose Mong examines the relationships between the leading faiths of Asia up to the present day. Whether practicing pluralism or exclusivism, the history of Christianity in Asia is long and fascinating. Ambrose Mong delves into the biography of intercultural pioneers like Matteo Ricci and Timothy Richard to understand better the theology - as well as the pragmatism - behind cultural accommodation, and the necessary mutability of an eternal church.

How can we, as people and communities with different religions and cultures, live together with integrity? Does tolerance require us to deny our deep differences or give up all claims to truth, to trade our received traditions for skepticism or relativism? Cultural philosopher Lenn E. Goodman argues that we can respect one another and learn from one another's ways without either sharing them or relinquishing our own. He argues that our commitments to our own ideals and norms need not mean dogmatism or intolerance. In this study, Goodman offers a trenchant critique of John Rawls's pervasive claim that religious and metaphysical voices must be silenced in the core political deliberations of a democracy. Inquiry, dialogue, and open debate remain the safeguards of public and personal sanity, and any of us, Goodman illustrates, can learn from one another's traditions and explorations without abandoning our own.

Arguing that intellectual movements, such as deconstruction, postsecular theory, and political theology, have different implications for cultures and societies that live with the debilitating effects of past imperialisms, Arvind Mandair unsettles the politics of knowledge construction in which the category of "religion" continues to be central. Through a case study of Sikhism, he launches an extended critique of religion as a cultural universal. At the same time, he presents a portrait of how certain aspects of Sikh tradition were reinvented as "religion" during the late nineteenth and early twentieth centuries. India's imperial elite subtly recast Sikh tradition as a sui generis religion, which robbed its teachings of their political force. In turn, Sikhs began to define themselves as a "nation" and a "world religion" that was separate from, but parallel to, the rise of the Indian state and global Hinduism. Rather than investigate these processes in isolation from Europe, Mandair shifts the focus closer to the political history of ideas, thereby recovering part of Europe's repressed colonial memory. Mandair rethinks the intersection of religion and the secular in discourses such as history of religions, postcolonial theory, and recent continental philosophy. Though seemingly unconnected, these discourses are shown to be linked to a philosophy of "generalized translation" that emerged as a key conceptual matrix in the colonial encounter between India and the West. In this riveting study, Mandair demonstrates how this philosophy of translation continues to influence the repetitions of religion and identity politics in the lives of South Asians, and the way the academy, state, and media have analyzed such phenomena.

Evangelicalism has rapidly become one of the most significant religious movements in the modern world. An umbrella term that encompasses many Protestant denominations that share core tenets of Christianity, evangelicalism is foremost defined by its disciples' consideration of the Bible as the ultimate moral and historical authority, the desire to evangelize or spread the faith, and the value of religious conversion known as being “born again.” As the Evangelical movement has grown rapidly, so has its influence on the political stage. Evangelicals affect elections up and down the Americas and across Africa, provoke governments throughout Asia, fill up some of the largest church buildings, and possess the largest congregations of any religion in the world. Yet evangelicals are wildly diverse- from Canadian Baptists to Nigerian Anglicans, from South Sea Methodists to Korean Presbyterians, and from house churches in Beijing to megachurches in Saõ Paulo. This Very Short Introduction tells the evangelical story from the preacher-led revivals of the eighteenth century, through the frontier camp meetings of the nineteenth, to the mass urban rallies of the twentieth, and the global megachurches of the twenty-first. More than just a sketch of where evangelicals have come from, this volume aims to clearly examine the heart of evangelical phenomenon. Is there such a (single) thing as evangelicalism? What is its basic character? Where are the evangelicals going? And what in the world do they want?

Vatican II opened new pathways to engagement with societies shaped by modernity. Its project could be read as an attempt to interpret the stance of the church in relation to the whole project of modernity. The fundamental presumption of this collection of essays is that it is timely, indeed imperative, to keep alive the question of the church's self-understanding in its journey alongside "the complex, often rebellious, always restless mind of the modern world." Cornelius J. Casey and Fainche Ryan have assembled some of the most prominent commentators on ecclesiastical and social-political engagements from the fields of theology, political philosophy, social theory, and cultural criticism. The contributors present differing perspectives on the role of the church. Some argue that pluralism is here to stay. Others point out that the liberal pluralism of contemporary society is aggressively powered by global corporate consumerism. This book, with its variety of voices, explores these issues largely from within the Catholic tradition. The role of the church in a pluralist society is a narrative that is being written by many people at many different levels of the church. Contributors: J. Bryan Hehir, Terry Eagleton, Patrick J. Deneen, Hans Joas, William T. Cavanaugh, Massimo Faggioli, Fainche Ryan, Patrick Riordan, and Cornelius J. Casey

Globalization and high-speed communication put twenty-first century people in contact with adherents to a wide variety of world religions, but usually, valuable knowledge of these other traditions is limited at best. On the one hand, religious stereotypes abound, hampering a serious exploration of unfamiliar philosophies and practices. On the other hand, the popular idea that all religions lead to the same God or the same moral life fails to account for the distinctive origins and radically different teachings found across the world's many religions. Understanding World Religions presents religion as a complex and intriguing matrix of history, philosophy, culture, beliefs, and practices. Hexham believes that a certain degree of objectivity and critique is inherent in the study of religion, and he guides readers in responsible ways of carrying this out. Of particular importance is Hexham's decision to explore African religions, which have frequently been absent from major religion texts. He surveys these in addition to varieties of Hinduism, Buddhism, Judaism, Christianity, and Islam.

Most people have heard of the Celts-the elusive, ancient tribal people who resided in present-day England, Ireland, Scotland and France. Paradoxically characterized as both barbaric and innocent, the Celts appeal to the modern world as a symbol of a bygone era, a world destroyed by the ambition of empire and the spread of Christianity throughout Western Europe. Despite the pervasive cultural and literary influence of the Celts, shockingly little is known of their way of life and beliefs, because very few records of their stories exist. In this book, for the first time, Philip Freeman brings together the best stories of Celtic mythology. Everyone today knows about the gods and heroes of the ancient Greeks, such as Zeus, Hera, and Hercules, but how many people have heard of the Gaulish god Lugus or the magical Welsh queen Rhiannon or the great Irish warrior Cu Chulainn? We still thrill to the story of the Trojan War, but the epic battles of the Irish Tain Bo Cuailgne are known only to a few. And yet those who have read the stories of Celtic myth and legend-among them writers like J. R. R. Tolkien and C. S. Lewis-have been deeply moved and influenced by these amazing tales, for there is nothing in the world quite like them. In these stories a mysterious and invisible realm of gods and spirits exists alongside and sometimes crosses over into our own human world; fierce women warriors battle with kings and heroes, and even the rules of time and space can be suspended. Captured in vivid prose these shadowy figures-gods, goddesses, and heroes-come to life for the modern reader.

Wendy Doniger's foundational study is both modern in its engagement with a diverse range of religions and refreshingly classic in its transhistorical, cross-cultural approach. By responsibly analyzing patterns and themes across context, Doniger reinvigorates the comparative reading of religion, tapping into a wealth of narrative traditions, from the instructive tales of Judaism and Christianity to the moral lessons of the "Bhagavad Gita." She extracts political meaning from a variety of texts while respecting the original ideas of each. A new preface confronts the difficulty of contextualizing the comparison of religions as well as controversies over choosing subjects and positioning arguments, and the text itself is expanded and updated throughout.

Love for the Future: Building One World of Freedom and Democracy Under God's Truth is a compilation of select international lectures given by Ryuho Okawa during his (ongoing) global missionary tours. While conflicting values of justice exists, this book espouses that freedom and democracy are vital principles for global unification that will resolutely foster peace and shared prosperity, if adopted universally. The culminating reason - these principles are based on a belief in God's Love and that we all contain divine nature within. Chapter 1 of Part 1 introduces Okawa's lecture and Q&A session in Germany, held in October 2018. Okawa conveys that the time is now to liberate all remorseful memories of 20th-century totalitarianism mired by the acts of the German Reich, and to band together to stifle the present-day totalitarian-communist superpower from mercilessly violating human rights and advancing hegemonism throughout the world. This is a crucial step to arresting global aggression from escalating into World War III. To address the global problems that we currently face, Okawa identifies what God seeks humanity to accomplish in the 21st century from a historical, political, and ultimately a religious perspective. Chapter 2 is based on Okawa's 2011 Hong Kong address and Q&A session. In this lecture, Okawa encouraged the 1.4 billion people of China to strive for freedom-based prosperity and for the citizens of Hong Kong to champion this crucial movement. Okawa's insight became the foundation on which the people of Hong Kong organized their democratization movement the Umbrella Revolution, which occurred several years later. Chapter 3 is a transcription of Okawa's 2019 lecture and Q&A session held in Taiwan. In it, Okawa identifies the three signs of a totalitarian country and articulates the importance of spreading the principles of freedom, democracy, and faith from Taiwan to mainland China. This, he says, is the righteous future in the eyes of God that will help to bring happiness to the people of mainland China. Furthermore, Okawa encourages neighboring countries to overcome past grievances and seek prosperous development based on trust and adulation. Part 2 reveals the national and global strategies of four key world leaders: Xi Jinping, Vladimir Putin, Angela Merkel, and Donald Trump. By accessing their hidden consciousnesses, through his unrivaled spiritual ability, Okawa divulges their true thoughts and intentions. What they candidly reveal underscores the importance of understanding and accepting the precepts expressed in Part 1, to safeguard peace from actions that are influenced by divisive political maneuverings. The new catalyst for humanity is to accept the universal spiritual Truths under which we all live: the inherent dignity of all people; God's Wisdom can resolve global conflict; God's Love extends to every person, beyond difference of race, nationality and religious ideology. Through these teachings, readers will sense from the depths of their souls, that the "Love of God," a universal force that watches over politics, philosophes and religions, is the coalescing power to lead humanity towards a prosperous and righteous tomorrow.

This book aims to bring Muslim theology into the present day. Rather than a purely academic pursuit, Modern Muslim Theology argues that theology is a creative process and discusses how the Islamic tradition can help contemporary practitioners negotiate their relationships with God, with one another, and with the rest of creation.

The "long twelfth century"-1050 to 1215-embraces one of the transformative moments in European history: the point, for some, at which Europe first truly became "Europe." Historians have used the terms "renaissance,""reformation,"and "revolution" to account for the dynamism of intellectual, religious, and structural renewal manifest across schools, monasteries, courts, and churches. Complicating the story, more recent historical work has highlighted manifestations of social crisis and oppression. In European Transformations: The Long Twelfth Century, nineteen accomplished medievalists examine this pivotal era under the rubric of "transformation": a time of epoch-making change both good and ill, a release of social and cultural energies that proved innovative and yet continuous with the past. Their collective reappraisal, although acknowledging insights gained from over a century of scholarship, fruitfully adjusts the questions and alters the accents. In addition to covering such standard regions as England and France, and such standard topics as feudalism and investiture, the contributors also address Scandinavia, Iberia, and Eastern Europe, women's roles in medieval society, Jewish and Muslim communities, law and politics, and the complexities of urban and rural situations. With their diverse and challenging contributions, the authors offer a new point of departure for students and scholars attempting to grasp the dynamic puzzle of twelfth-century Europe.

Over the course of a career of more than forty years, Jonathan Z. Smith was among the most important voices of critical reflection within the academic study of religion, distinguishing himself as perhaps the most influential theorist of religion of the last half century. Among his significant body of work are essays and lectures on teaching and the essential role of academic scholarship on religion in matters of education and public policy. The interviews and essay published here display something of the dynamic, thinking-on-his feet liveliness that Smith brought to questions about the study of religion, his theoretical preferences, and his methods of teaching. With refreshing candidness and clarity, Reading J.Z. Smith offers an often provocative introduction to discussions on issues that still dominate the complex and continually changing critical conversations in the academic study of religion.