A daring study that uncovers the real nature of the Priory of Zion, one of the secret societies that is still alive nowadays and that dominated medieval politics from behind. Given the numerous absurdities which have been written lately about this society, the author reveals the other secret reality of this Priory. Its alleged Templar heritage the secret archives, the gnosis ( a Church of John, superior to Peter's) and the claim for P.Plantard, of arguable blood & lineage.

Multifaith spaces reflect the diversity of the modern world and enable a connection between individuals from different religious backgrounds. These spaces also highlight the complex and sensitive areas of political and social debates regarding the emergence of densely urbanised populations. They hold the potential to encourage connection and dialogue between members of different communities, promoting empathy, community and shared activity for the betterment of society. This book explores the history, development, design and practicalities of multifaith spaces from the early shared religious buildings that had to cater for two or more faiths, to the shared multifaith spaces of modern secular locations such as universities, airports and hospitals. Terry Biddington looks at the architectural, theological, social, legal and practical complexities that arise from the development and use of such spaces. The book also draws together research to enable further development of multifaith spaces.

The surge in divisive and far-right politics and growing Islamophobia in Britain pose new challenges for Muslim advocacy organisations. British Muslim activism has taken centre stage in the public sphere as a result. Yet for over fifty years Muslim advocacy groups have worked to preserve religious identity, lobby the state and provide concerted responses to the political establishment. This is the first book to chart critically the national and global factors influencing the political mobilisation of British Muslim activists as Muslims. Khadijah Elshayyal traces the changes of thought, direction and method within Muslim identity politics after 1960, noting key organisations and turning points such as the Rushdie Affair, the 9/11 attacks, the 7/7 bombings and the current conflict in Syria. The book argues that the Rushdie Affair prompted new debate around the subject of freedom of expression, which has continued to be a point of contention ever since. Providing a history of the interaction between Muslim advocacy groups and the state, and the impact of state policy on Muslim communities, Muslims Identity Politics shows that Muslim citizens continue to experience an `equality gap' and recommends where transformation and progress can be made. Based on primary sources and in-depth interviews, this book is a vital resource for government officials, policy-makers and researchers interested in multiculturalism, Islamophobia and security issues in Britain.

The first document enacted by the Second Vatican Council was its Constitution on the Sacred Liturgy, Sacrosanctum Concilium, and the liturgical reform mandated by that document has probably had a greater impact on the average Catholic than any other action of the Council. That this liturgical reform has not in every respect been the unalloyed success hoped for by the Council Fathers, however, has only been grudgingly recognized. The liturgists and other Church officials responsible for implementing the reforms have had a vested interest in claiming success, even where there was evidence to the contrary. Nevertheless, the many and sometimes abrupt liturgical changes made were bound to affect long-established modes of worship and devotion - not to speak of the drastic move from Latin to the vernacular which came shortly after the Council, and which necessarily entailed radical change in the Church's worship. In July 2007, Pope Benedict XVI signaled that the liturgical question needed to be revisited when he issued a motu proprio that allowed, some forty-plus years after the end of the Council, a wider celebration of the unreformed pre-Vatican-II Mass in Latin as an "extraordinary" form of the Roman rite. While the pope's motu proprio was not a repudiation or cancellation of the Vatican II liturgical reforms - as some liturgists feared (and some traditionalists hoped) - it did indicate a sane and sensible papal recognition that liturgy must be developed organically, not "manufactured" by a "committee." Above all, the pope recognized that the question of the liturgy must be approached realistically in the light of how the reforms have actually worked out, not of how some have imagined that they might or should have worked out. This book by Kenneth D. Whitehead, who has written extensively both on Vatican II and on the liturgy, explains Pope Benedict's action in its proper context and describes the reactions to it, while making special reference to some of the pontiff's own extensive previous writings on the liturgy. The author then doubles back to evaluate the Vatican II liturgical reforms generally - how and why they were enacted, what has actually come about as a result of them, and how and why a "reform of the reform" is now called for.

In a time when churches are focusing on finding strategies and techniques to guarantee success, a movement toward the missional church is emerging. Missional churches are communities created by the Spirit with a unique nature and identity. Purpose and strategies of the church are derivative dimensions, the activities that flow naturally from the church that is focused on Spirit-led ministry.
"The Ministry of the Missional Church" leads pastors, ministry leaders, and laypersons through three simple arguments--the church is; the church does what it is; the church organizes what it does--in order to make sense of how missional churches work. And by focusing the work of the church as the work of the Triune God, this unique book will change the way readers think about the church and the world.

In this historical overview of American fundamentalism and evangelicalism, Marsden provides an introduction to the growing religious movements and a deeper analysis of two themes that have been especially prominent and controversial in these traditions -- views of science and views of politics.

In these essays, Donald Wiebe unveils a significant problem in the academic study of religion in colleges and universities in North America and Europe - that studies almost always exhibit a religious bias. To explore this issue, Wiebe looks at the religious and moral agendas behind the study of religion, showing that the boundaries between the objective study of religion and religious education as a tool for bettering society have become blurred. As a result, he argues, religious studies departments have fostered an environment where religion has become a learned or scholarly practice, rather than the object of academic scrutiny. This book provides a critical history of the failure of 20th- and 21st-century scholars to follow through on the 19th-century ideal of an objective scientific study of religious thought and behaviour. Although emancipated from direct ecclesiastical control and, to some extent, from sectarian theologizing, Wiebe argues that research and scholarship in the academic department of religious studies has failed to break free from religious constraints. He shows that an objective scientific study of religious thought and practice is not only possible, but the only appropriate approach to the study of religious phenomena.

This is both a memoir of childhood trauma and a searing work of social criticism. Through his own experience of clerical abuse and his struggle with the system that allowed it to happen, the author documents an important period of social change in Ireland. The aim of the study is to situate tough personal experiences in lifeworld contexts for the purpose of changing powerful beliefs and practices. The author contends that psychological disciplines seldom interface with regional histories in a convincing way. The book is critical of dominant ideologies which reinforce acquiescence and exaggerate the power to act in the face of multilevel disempowerment. The author also maintains that old ways of knowing are still replicated in the structure of dominant psychological frameworks. A constancy principle of micro-regulation engenders mindful quietude and/or robust notions of psychological invulnerability. This truncated worldview comes at too high a cost. The book will be of interest to historians, social commentators, psychologists and critical theorists, as well as those in the field of trauma, addiction and psychiatry.