This is the first comprehensive account in English of the most feared and the most mysterious of medieval heretics. A crusade was launched to uproot them in the south of France, the Inquisition was developed to suppress them, and St Dominic founded his friars to preach against them. Their history and that of the medieval Church are inextricably mingled.

This book puts the Cathars back into the context where they belong - that of medieval Catholicism. It studies the rise and fall of the heresy from the twelfth-century Rhineland to fifteenth-century Bosnia and the Church's counteraction, peaceful and violent. Within the exposition, Italian Cathars are given their rightful place, a chapter is devoted to the puzzle of the Bosnian Church, and perspective is given to Le Roy Ladurie's brilliant but wayward "Montaillou," A final survey assesses the legacy of a heresy which still exerts its strange fascination.

This book combines scholarly investigation with lucid narrative. It is, in short, historical writing at its best and likely to become the definitive account of a subject of enduring interest and importance.

"New York Times" eBook bestseller One fateful starless night, 17-year-old Ira Wagler got up at 2 AM, left a scribbled note under his pillow, packed all of his earthly belongings into in a little black duffel bag, and walked away from his home in the Amish settlement of Bloomfield, Iowa. Now, in this heartwarming memoir, Ira paints a vivid portrait of Amish life--from his childhood days on the family farm, his Rumspringa rite of passage at age 16, to his ultimate decision to leave the Amish Church for good at age 26. "Growing Up Amish" is the true story of one man's quest to discover who he is and where he belongs. Readers will laugh, cry, and be inspired by this charming yet poignant coming of age story set amidst the backdrop of one of the most enigmatic cultures in America today--the Old Order Amish.

On the surface, it appears that little has changed for Amish youth in the past decade: children learn to work hard early in life, they complete school by age fourteen or fifteen, and a year or two later they begin Rumspringa - that brief period during which they are free to date and explore the outside world before choosing whether to embrace a lifetime of Amish faith and culture. But the Internet and social media may be having a profound influence on significant numbers of the Youngie, according to Richard A. Stevick, who says that Amish teenagers are now exposed to a world that did not exist for them only a few years ago. Once hidden in physical mailboxes, announcements of weekend parties are now posted on Facebook. Today, thousands of Youngie in large Amish settlements are dedicated smartphone and Internet users, forcing them to navigate carefully between technology and religion. Updated photographs throughout this edition of Growing Up Amish include a screenshot from an Amish teenager's Facebook page. In the second edition of Growing Up Amish, Stevick draws on decades of experience working with and studying Amish adolescents across the United States to produce this well-rounded, definitive, and realistic view of contemporary Amish youth. Besides discussing the impact of smartphones and social media usage, he carefully examines work and leisure, rites of passage, the rise of supervised youth groups, courtship rituals, weddings, and the remarkable Amish retention rate. Finally, Stevick contemplates the potential of electronic media to significantly alter traditional Amish practices, culture, and staying power.

Following three years of ethnomusicological fieldwork on the sacred singing traditions of evangelical Christians in North-East Scotland and Northern Isles coastal communities, Frances Wilkins documents and analyses current singing practices in this book by placing them historically and contemporaneously within their respective faith communities. In ascertaining who the singers were and why, when, where, how and what they chose to sing, the study explores a number of related questions. How has sacred singing contributed to the establishment and reinforcement of individual and group identities both in the church and wider community? What is the process by which specific regional repertoires and styles develop? Which organisations and venues have been particularly conducive to the development of sacred singing in the community? How does the subject matter of songs relate to the immediate environment of coastal inhabitants? How and why has gospel singing in coastal communities changed? These questions are answered with comprehensive reference to interview material, fieldnotes, videography and audio field recordings. As one of the first pieces of ethnomusicological research into sacred music performance in Scotland, this ethnography draws important parallels between practices in the North East and elsewhere in the British Isles and across the globe.

The Church of Jesus Christ of Latter-day Saints adopted the vocal and theatrical traditions of American musical theater as important theological tenets. As Church membership grew, leaders saw how the genre could help define the faith and wove musical theater into many aspects of Mormon life. Jake Johnson merges the study of belonging in America with scholarship on voice and popular music to explore the surprising yet profound link between two quintessentially American institutions. Throughout the twentieth and twenty-first centuries, Mormons gravitated toward musicals as a common platform for transmitting political and theological ideas. Johnson sees Mormons using musical theater as a medium for theology of voice--a religious practice that suggests how vicariously voicing another person can bring one closer to godliness. This sounding, Johnson suggests, created new opportunities for living. Voice and the musical theater tradition provided a site for Mormons to negotiate their way into middle-class respectability. At the same time, musical theater became a unique expressive tool of Mormon culture.

The author defines Yesterday's Radicals as nineteenth-century Anglican Broad Churchmen and Unitarians, and aims in his book to demonstrate the affinities between them and the manners in which they influenced each other. The Broad Churchmen constituted the progressive wing of the Anglican Church, who were interested in science, Biblical criticism, a rational approach to religion, and who were leaders in the attempt to relate the Church's teaching to the new thoughts and conditions of the nineteenth century. But they were not alone. The Unitarians were possessed of a similar spirit, and came to regard reason and conscience as the criteria of belief and practice. This book demonstrates the growing respect between them, as they tried to grapple with the problems of their day. It lucidly takes the reader through the ramifications and complexities of Biblical criticism, and discusses the answers given to the problems of Biblical inspiration and miracles, amongst others. It demonstrates how Unitarians and Broad Churchmen affected each other, and that much of which is now taken for granted in enlightened theological circles was developed by Yesterday's Radicals. The author traverses territory not previously opened up in this way, for the affinity between these groups has hitherto not been the subject of analysis. This pioneering study was awarded the Earl Morse Wilbur Prize for Historical Research.

"Serving the Amish" is a targeted guide for professionals who care for or interact with Plain people: doctors, nurses, law enforcement officers, judges, social workers, psychotherapists, and addiction counselors, among others. For these professionals, knowing the "what" of Amish life is not enough. They must go deeper, understanding the "why"--the ideologies that both drive and bind this community in a system of beliefs that seems alien to those who embrace the technological and social turbulence of the twenty-first century.

James A. Cates draws heavily on his experiences as a clinical psychologist in private practice in northeastern Indiana, a region that is home to over 35,000 Amish people. He combines anecdotal evidence and first-person narrative to shed light on the social, emotional, and psychological foundations of Amish life to help professionals interact competently and build rapport with Amish clients. He also explains the unique challenges outsiders face in offering aid to a people whose lifestyle and rules dictate a distance from all things worldly.

This practical book balances evidence-based principles of care with an emphasis on reducing anxiety and establishing warm relationships. From the police officer dispersing a party full of Amish "Youngie" to the social worker staffing a child protective services hotline, professionals who work with the Amish will benefit from this one-of-a-kind guide.

Focusing on the interaction between teachers and scholars, this book provides an intimate account of "ragged schools" that challenges existing scholarship on evangelical child-saving movements and Victorian philanthropy. With Lord Shaftesbury as their figurehead, these institutions provided a free education to impoverished children. The primary purpose of the schools, however, was the salvation of children's souls. Using promotional literature and local school documents, this book contrasts the public portrayal of children and teachers with that found in practice. It draws upon evidence from schools in Scotland and England, giving insight into the achievements and challenges of individual institutions. An intimate account is constructed using the journals maintained by Martin Ware, the superintendent of a North London school, alongside a cache of letters that children sent him. This combination of personal and national perspectives adds nuance to the narratives often imposed upon historic philanthropic movements. Investigating how children responded to the evangelistic messages and educational opportunities ragged schools offered, this book will be of keen interest to historians of education, emigration, religion, as well as of the nineteenth century more broadly.

Religious Peacebuilding in the Democratic Republic of Congo analyzes the contributions of three churches at both the leadership and the grassroots levels to conflict transformation in Goma, Democratic Republic of Congo. While states have long been considered main actors in addressing domestic conflicts, this book demonstrates that religious actors can play a significant role in peacebuilding efforts. In addition, rather than focusing exclusively on top-down approaches to conflict resolution, Religious Peacebuilding in the Democratic Republic of Congo incorporates viewpoints from both leaders of the Catholic, 3eme Communaute Baptiste au Centre de l'Afrique and Arche de l'Alliance in Goma and grassroots members of these three churches.

A sensitive and realistic look at the spiritual life and practices of the Amish

This second book by the authors of the award-winning "Amish Grace" sheds further light on the Amish, this time on their faith, spirituality, and spiritual practices. They interpret the distinctive practices of the Amish way of life and spirituality in their cultural context and explore their applicability for the wider world. Using a holistic perspective, the book tells the story of Amish religious experience in the words of the Amish themselves. Due to their long-standing friendships and relationships with Amish people, this author team may be the only set of interpreters able to provide an outsider-insider perspective.Provides a behind-the-scenes examination of Amish spiritual life Shows how the Amish practices can be applied to the wider world Written by authors with unprecedented access to the Amish community

Written in a lively and engaging style, "The Amish Way" holds appeal for anyone who has wanted to know more about the inner workings of the Amish way of life.

Popular Evangelicalism in American Culture explores the controversies, complexities, and historical development of the evangelical movement in America and its impact on American culture. Evangelicalism is one of the most dynamic and growing religious movements in America and has been both a major force in shaping American society and likewise a group which has resisted aspects of the modern world. Organised thematically this book demonstrates the impact of American culture on popular evangelicalism by exploring the following topics: politics; economics; salvation; millennialism; the megachurch and electronic churches; and popular culture. This accessible and thought-provoking volume will interest anyone concerned with the modern-day success of the Evangelical movement in America.

The Ten Commandments need no introduction. In fact, we probably think we know all there is to know about these divine dos and don'ts. But as this imaginative and vivid account reveals, there is a lot more to this ancient biblical code than Moses and Mount Sinai. Situating the Ten Commandments within the context of modern America, prominent historian and engaging story-teller Jenna Weissman Joselit takes the reader from Indian burial mounds in 19th-century Ohio to the sand dunes of 1920s California and into the civic squares of the 1950s to reveal the centrality of the Ten Commandments to the nation's identity. Rich in incident and story and inhabited by a lively cast of characters whose ranks include forgers and filmmakers, architects and archaeologists, ordinary citizens and politicians, this book compels us to take another look at the Ten Commandments and see them afresh. Through a series of deftly-rendered vignettes, this compelling account recasts the cultural impact of the Ten Commandments in American society not as a legal code or theological imperative, but as a physical, material, and visual phenomenon. We come away with the understanding that they are not cast in stone but a fertile repository of American history.

Since 1876, Jehovah's Witnesses have believed that they are living in the last days of the present world. Charles T. Russell, their founder, advised his followers that members of Christ's church would be raptured in 1878, and by 1914 Christ would destroy the nations and establish his kingdom on earth. The first prophecy was not fulfilled, but the outbreak of the First World War lent some credibility to the second. Ever since that time, Jehovah's Witnesses have been predicting that the world would end "shortly." Their numbers have grown to many millions in over two hundred countries. They distribute a billion pieces of literature annually, and continue to anticipate the end of the world. For almost thirty years, M. James Penton's Apocalypse Delayed has been the definitive scholarly study of this religious movement. As a former member of the sect, Penton offers a comprehensive overview of the Jehovah's Witnesses. His book is divided into three parts, each presenting the Witnesses' story in a different context: historical, doctrinal, and sociological. Some of the issues he discusses are known to the general public, such as the sect's opposition to military service and blood transfusions. Others involve internal controversies, including political control of the organization and the handling of dissent within the ranks. Thoroughly revised, the third edition of Penton's classic text includes substantial new information on the sources of Russell's theology and on the church's early leaders, as well as coverage of important developments within the sect since the second edition was published fifteen years ago.

From its origins in nineteenth century Adventism until the present day, the Watch Tower Society has become one of the best known but least understood new religious movements. Resisting the tendency to define the movement in terms of the negative, this volume offers an empathetic account of the Jehovah's Witnesses, without defending or seeking to refute their beliefs. George Chryssides critically examines the historical and theological bases of the organization's teachings and practices, and discusses the changes and continuities which have defined it. The book provides a valuable resource for scholars of new religious movements and contemporary religion.

Evangelicals and Republicans have been powerful-and active-allies in American politics since the 1970s. But as public opinions have changed, are young evangelicals' political identities and attitudes on key issues changing too? And if so, why? In Rock of Ages, Jeremiah Castle answers these questions to understand their important implications for American politics and society. Castle develops his own theory of public opinion among young evangelicals to predict and explain their political attitudes and voting behavior. Relying on both survey data and his own interviews with evangelical college students, he shows that while some young evangelicals may be more liberal in their attitudes on some issues, most are just as firmly Republican, conservative, and pro-life on abortion as the previous generation. Rock of Ages considers not only what makes young evangelicals different from the previous generation, but also what that means for both the church and American politics.

Evangelicals and Republicans have been powerful-and active-allies in American politics since the 1970s. But as public opinions have changed, are young evangelicals' political identities and attitudes on key issues changing too? And if so, why? In Rock of Ages, Jeremiah Castle answers these questions to understand their important implications for American politics and society. Castle develops his own theory of public opinion among young evangelicals to predict and explain their political attitudes and voting behavior. Relying on both survey data and his own interviews with evangelical college students, he shows that while some young evangelicals may be more liberal in their attitudes on some issues, most are just as firmly Republican, conservative, and pro-life on abortion as the previous generation. Rock of Ages considers not only what makes young evangelicals different from the previous generation, but also what that means for both the church and American politics.

The influence of the Moravian Church on the missionary awakening in England and its contribution to the movement's nature and vitality. The Moravian Church became widely known and respected for its "missions to the heathen", achieving a high reputation among the pious and with government. This study looks at its connections with evangelical networks, and its indirect role in the great debate on the slave trade, as well as the operations of Moravian missionaries in the field. The Moravians' decision, in 1764, to expand and publicise their foreign missions (largely to the British colonies) coincided with the development of relations between their British leaders and evangelicals from various denominations, among whom were those who went on to found, in the last decade of the century, the major societies which were the cornerstone of the modern missionary movement. These men were profoundly influenced by the Moravian Church's apparent progress, unique among Protestants, in making "real" Christians among the heathen overseas, and this led to the adoption of Moravian missionary methods by the new societies. Dr Mason draws on a wide range of primary documents to demonstrate the influences of the Moravian Church on the missionary awakening in England and its contribution to the movement. Dr J.C.S. Mason first became aware of both the International Moravian Church (Unitas Fratrum) and his La Trobe forebears, who appear in the book, whilst working for his degree as a mature student at Birkbeck College, University of London; he later completed his thesis at King's College London.

As an electoral bloc, contemporary white evangelical Christians maintain a remarkable ideological and partisan conformity, perhaps unmatched by any other community outside of African Americans. Historically, evangelicals have supported various political parties, but their approach to civil religion, or the way that they apply the spiritual to the public realm, has, as Republican Theology argues, been consistent in its substance since the founding of the nation. Put simply, this civil religion holds that limited government and a free-market are essential to the cultivation of Christian virtue, while the livelihood of the republic depends on the virtue of its citizens. While evangelicals have long promoted conservative moral causes, from temperance and anti-obscenity in the nineteenth century to abstinence education in the twentieth, they have also aligned themselves on many other seemingly unrelated agendas: in support of the Revolution in the 1770s, on antislavery in the 1820s, against labor unionism in the 1880s, against the New Deal in the 1930s, on assertive anticommunism in the 1950s (a major theme in Billy Graham's early sermons), and in favor of deregulation and lower taxes in the 1980s.
As Benjamin T. Lynerd contends, the rise of the "New Right" movement at the end of the twentieth century had as much to do with small-government ideology as with a recovery of traditional morality. This libertarian ethos combined with restrictive public moralism is conflicted, and it creates friction both within the New Right alliance and within the church, particularly among evangelicals interested in social justice. Still, it has formed the entire subtext of evangelical participation in American politics from the 1770s into the twenty-first century. Lynerd looks at the evolution of evangelical civil religion, or "republican theology" to demonstrate how evangelicals navigate this logic.

The claim that the Bible was 'the Christian's only rule of faith and practice' has been fundamental to Protestant dissent. Dissenters first braved persecution and then justified their adversarial status in British society with the claim that they alone remained true to the biblical model of Christ's Church. They produced much of the literature that guided millions of people in their everyday reading of Scripture, while the voluntary societies that distributed millions of Bibles to the British and across the world were heavily indebted to Dissent. Yet no single book has explored either what the Bible did for dissenters or what dissenters did to establish the hegemony of the Bible in British culture. The protracted conflicts over biblical interpretation that resulted from the bewildering proliferation of dissenting denominations have made it difficult to grasp their contribution as a whole. This volume evokes the great variety in the dissenting study and use of the Bible while insisting on the factors that gave it importance and underlying unity. Its ten essays range across the period from the later seventeenth to the mid-twentieth century and make reference to all the major dissenting denominations of the United Kingdom. The essays are woven together by a thematic introduction which places the Bible at the centre of dissenting ecclesiology, eschatology, public worship and 'family religion', while charting the political and theological divisions that made the cry of 'the Bible only' so divisive for dissenters in practice.

Jeremy Kroeker is a Mennonite with a motorcycle. When his seemingly unflinching faith in a Christian worldview begins to shift, Kroeker hops on his bike to seek answers from another perspective. After shipping his ride to Europe, Kroeker discovers that the machine wobbles back and forth worse than his own opinions about spirituality. Still, he caries on, oscillating through Europe--Germany, Austria, Croatia, Albania--and into the Middle East - Turkey, Syria, Lebanon and, ultimately, Iran. It is there, in the theocratic nation of Iran, that Kroeker finds himself on a forbidden visit to a holy Muslim Shrine. Once inside, invisible hands reach into his chest and rip from his heart a sincere prayer, his first in many years. And God hears that prayer. For before Kroeker can escape Iran, God steals into his hotel room one night to threaten him with death. At least, that's one way to look at it. In the end, Kroeker comes to accept uncertainty. What does he really know anyway? He may always fear a God that he can't explain. Perhaps if he keeps riding, one of these days God will speak clearly. And that frightens him, too.

Between 1996 and 2014, Mark Driscoll's Mars Hill Church multiplied from its base in Seattle into fifteen facilities spread across five states with 13,000 attendees. When it closed, the church was beset by scandal, with former attendees testifying to spiritual abuse, emotional manipulation, and financial exploitation. In Biblical Porn Jessica Johnson examines how Mars Hill's congregants became entangled in processes of religious conviction. Johnson shows how they were affectively recruited into sexualized and militarized dynamics of power through the mobilization of what she calls "biblical porn"-the affective labor of communicating, promoting, and embodying Driscoll's teaching on biblical masculinity, femininity, and sexuality, which simultaneously worked as a marketing strategy, social imaginary, and biopolitical instrument. Johnson theorizes religious conviction as a social process through which Mars Hill's congregants circulated and amplified feelings of hope, joy, shame, and paranoia as affective value that the church capitalized on to grow at all costs.

Formed in 1972, Jesus People USA is an evangelical Christian community that fundamentally transformed the American Christian music industry and the practice of American evangelicalism, which continues to evolve under its influence. In this fascinating ethnographic study, Shawn David Young replays not only the growth and influence of the group over the past three decades but also the left-leaning politics it developed that continue to serve as a catalyst for change. Jesus People USA established a still-thriving Christian commune in downtown Chicago and a ground-breaking music festival that redefined the American Christian rock industry. Rather than join "establishment" evangelicalism and participate in what would become the megachurch movement, this community adopted a modified socialism and embraced forms of activism commonly associated with the New Left. Today the ideological tolerance of Jesus People USA aligns them closer to liberalism than to the religious right, and Young studies the embodiment of this liminality and its challenge to mainstream evangelical belief. He suggests the survival of this group is linked to a growing disenchantment with the separation of public and private, individual and community, and finds echoes of this postmodern faith deep within the evangelical subculture.

The 1893 Columbian Exposition, also known as the Chicago World's Fair, presented the Latter-day Saints with their first opportunity to exhibit the best of Mormonism for a national and an international audience after the abolishment of polygamy in 1890. The Columbian Exposition also marked the dramatic reengagement of the LDS Church with the non-Mormon world after decades of seclusion in the Great Basin.
Between May and October 1893, over seven thousand Latter-day Saints from Utah attended the international spectacle popularly described as the ''White City.'' While many traveled as tourists, oblivious to the opportunities to ''exhibit'' Mormonism, others actively participated to improve their church's public image. Hundreds of congregants helped create, manage, and staff their territory's impressive exhibit hall; most believed their besieged religion would benefit from Utah's increased national profile. Moreover, a good number of Latter-day Saint women represented the female interests and achievements of both Utah and its dominant religion. These women hoped to use the Chicago World's Fair as a platform to improve the social status of their gender and their religion. Additionally, two hundred and fifty of the Mormon Tabernacle Choir's best singers competed in a Welsh eiseddfodd, a musical competition held in conjunction with the Chicago World's Fair, and Mormon apologist Brigham H. Roberts sought to gain LDS representation at the affiliated Parliament of Religions.
In the first study ever written of Mormon participation at the Chicago World's Fair, Reid L. Neilson explores how Latter-day Saints attempted to ''exhibit'' themselves to the outside world before, during, and after the Columbian Exposition, arguing that their participation in the Exposition was a crucial moment in the Mormon migration to the American mainstream and its leadership's discovery of public relations efforts. After 1893, Mormon leaders sought to exhibit their faith rather than be exhibited by others.