The al-Qaeda Franchise asks why al-Qaeda adopted a branching-out strategy, introducing seven franchises spread over the Middle East, Africa, and South Asia. After all, transnational terrorist organizations can expand through other organizational strategies. Forming franchises was not an inevitable outgrowth of al-Qaeda's ideology or its U.S.-focused strategy. The efforts to create local franchises have also undermined one of al-Qaeda's primary achievements: the creation of a transnational entity based on religious, not national, affiliation. The book argues that al-Qaeda's branching out strategy was not a sign of strength, but instead a response to its decline in the aftermath of the 9/11 attacks. Franchising reflected an escalation of al-Qaeda's commitments in response to earlier strategic mistakes, leaders' hubris, and its diminished capabilities. Although the introduction of new branches helped al-Qaeda create a frightening image far beyond its actual capabilities, ultimately this strategy neither increased the al-Qaeda threat, nor enhanced the organization's political objectives. In fact, the rise of ISIS from an al-Qaeda branch to the dominant actor in the jihadi camp demonstrates how expansion actually incurred heavy costs for al-Qaeda. The al-Qaeda Franchise goes beyond explaining the adoption of a branching out strategy, also exploring particular expansion choices. Through nine case studies, it analyzes why al-Qaeda formed branches in some arenas but not others, and why its expansion in some locations, such as Yemen, took the form of in-house franchising (with branches run by al-Qaeda's own fighters), while other locations, such as Iraq and Somalia, involved merging with groups already operating in the target arena. It ends with an assessment of al-Qaeda's future in light of the turmoil in the Middle East, the ascendance of ISIS, and US foreign policy.

The emergence of formative Judaism has traditionally been examined in light of a theological preoccupation with the two competing religious movements, 'Christianity' and 'Judaism' in the first centuries of the Common Era. In this book Ariel Schremer attempts to shift the scholarly consensus away from this paradigm, instead privileging the rabbinic attitude toward Rome, the destroyer of the temple in 70 C.E., over their concern with the nascent Christian movement. The palpable rabbinic political enmity toward Rome, says Schremer, was determinative in the emerging construction of Jewish self-identity. He asserts that the category of heresy took on a new urgency in the wake of the trauma of the Temple's destruction, which demanded the construction of a new self-identity. Relying on the late 20th-century scholarly depiction of the slow and measured growth of Christianity in the empire up until and even after Constantine's conversion, Schremer minimizes the extent to which the rabbis paid attention to the Christian presence. He goes on, however, to pinpoint the parting of the ways between the rabbis and the Christians in the first third of the second century, when Christians were finally assigned to the category of heretics.

Joseph W. Williams examines the changing healing practices of pentecostals in the United States over the past 100 years, from the early believers, who rejected mainstream medicine and overtly spiritualized disease, to the later generations of pentecostals and their charismatic successors, who dramatically altered the healing paradigms they inherited. Williams shows that over the course of the twentieth century, pentecostal denunciations of the medical profession often gave way to ''natural'' healing methods associated with scientific medicine, natural substances, and even psychology. By 2000, figures such as the pentecostal preacher T. D. Jakes appeared on the Dr. Phil Show, other healers marketed their books at mainstream retailers such as Wal-Mart, and some developed lucrative nutritional products that sold online and in health food stores across the nation. Exploring the interconnections, resonances, and continued points of tension between adherents and some of their fiercest rivals, Spirit Cure chronicling adherents' embrace of competitors' healing practices and illuminates pentecostals' dramatic transition from a despised minority to major players in the world of American evangelicalism and mainstream American culture.

There is a striking similarity between Marian devotional songs and secular love songs of the Late Middle Ages and Renaissance. Two disparate genres-one sacred, the other secular; one Latin, the other vernacular-both praise an idealized, impossibly virtuous woman. Each does so through highly stylized derivations of traditional medieval song forms - Marian prayer derived from earlier Gregorian chant, and love songs and lyrics from medieval courtly song. Yet despite their obvious similarities, the two musical and poetic traditions have rarely been studied together. Author David Rothenberg takes on this task with remarkable success, producing a useful and broad introduction to Marian music and liturgy, and then coupling that with an incisive comparative analysis of this devotional form with the words and music of secular love songs of the period. The Flower of Paradise examines the interplay of Marian devotional and secular poetics within polyphonic music from c. 1200 to c. 1500. Through case studies of works that demonstrate a specific symbolic resonance between Marian devotional and secular song, the book illustrates the distinctive ethos of this period in European culture. Rothenberg makes use of an impressive command of liturgical and religious studies, literature and poetry, and art history to craft a study with wide application across disciplinary boundaries. With its broad scope and unique, incisive analysis, this book is suited for scholars, students, and general readers alike. Undergraduate and graduate students of musicology, Medieval and Renaissance studies, comparative literature, art history, Western reglious history, and music history-especially that of the Middle Ages, Renaissance, and sacred music-will find this book a useful and informative resource on the period. The Flower of Paradise is also of interest to those with a particular dedication to any of its diverse subject areas. For individuals involved in religious organizations or those who frequent Medieval or Renaissance cultural sites and museums, this book will deepen their knowledge and open up new ways of thinking about the history and development of secular and sacred music and the Marian tradition.

The diversity of Nietzsche's books, and the sheer range of his philosophical interests, have posed daunting challenges to his interpreters. This Oxford Handbook addresses this multiplicity by devoting each of its 32 essays to a focused topic, picked out by the book's systematic plan. The aim is to treat each topic at the best current level of philosophical scholarship on Nietzsche. The first group of papers treat selected biographical issues: his family relations, his relations to women, and his ill health and eventual insanity. In Part 2 the papers treat Nietzsche in historical context: his relations back to other philosophers-the Greeks, Kant, and Schopenhauer-and to the cultural movement of Romanticism, as well as his own later influence in an unlikely place, on analytic philosophy. The papers in Part 3 treat a variety of Nietzsche's works, from early to late and in styles ranging from the 'aphoristic' The Gay Science and Beyond Good and Evil through the poetic-mythic Thus Spoke Zarathustra to the florid autobiography Ecce Homo. This focus on individual works, their internal unity, and the way issues are handled within them, is an important complement to the final three groups of papers, which divide up Nietzsche's philosophical thought topically. The papers in Part 4 treat issues in Nietzsche's value theory, ranging from his metaethical views as to what values are, to his own values of freedom and the overman, to his insistence on 'order of rank', and his social-political views. The fifth group of papers treat Nietzsche's epistemology and metaphysics, including such well-known ideas as his perspectivism, his INSERT: Included in Starkmann 40% promotion, September-October 2014 being, and his thought of eternal recurrence. Finally, Part 6 treats another famous idea-the will to power-as well as two linked ideas that he uses will to power to explain, the drives, and life. This Handbook will be a key resource for all scholars and advanced students who work on Nietzsche.

For an understanding of the early Christian movement, two matters are essential. One is the size of the movement. The other is the distribution of the movement. In regard to the first matter, it has been widely assumed that there were 6 million Christians (or 10% of the population of the Roman Empire) around the year 300. But those kinds of calculations have no substantial ancient bases or any modern method by which such numbers can be established. As to the distribution of the movement, the consensus view is that Christianity was an urban movement until the conversion of Emperor Constantine. On close examination, these two popular views-an urban Christianity of 6 million-would nearly saturate every urban area of the entire Roman Empire with Christians, leaving no room for Jews or pagans. That scenario simply does not work. But where does the solution lie? Were there fewer Christians in the Roman world? Was the Roman world much more urbanized that we previously thought? Did large numbers of Jews convert to Christianity? Or, as Thomas Robinson argues, is the urban thesis defective, and the neglected countryside must now be considered in any reconstruction of early Christian growth? In Who Were the First Christians? Robinson deconstructs the "urban thesis, " and then goes further; he asks what was the makeup of the typical Christian congregation, and whether it was a lower-class movement or an upwardly mobile middle-class movement. In answering these questions, Robinson engages with the influential writings of Wayne Meeks, Rodney Stark, and Ramsay MacMullen, among others. He argues persuasively that more attention needs to be given to the countryside and to the considerable contingent of the marginal and the rustic even within urban populations. The result is that this book effectively dismantles the long-accepted urban thesis, and proves that a profoundly revised vision of early Christian growth and development is required.

Death is an element at the center of all religious imagination. Analysts from Freud to Agamben have pondered religion's fascination with death, and religious art is saturated with images of suffering unto death. As this volume shows, religious fascination with death extends to the notion of elective death, its circumstances, the virtue of those who perform it, and how best to commemorate it. The essays in Martyrdom, Self-Sacrifice, and Self-Immolation address the legendary foundations for those elective deaths which can be categorized as religiously sanctioned suicides. Broadly condemned as cowardice across the world's moral codes, suicide under certain circumstances-such as martyrdom, self-sacrifice, or self-immolation-carries a dynamic importance in religious legends, some tragic and others uplifting. Believers respond to such legends presumably because choosing death is seen as heroic and redemptive for the individuals who die, for their communities, or for humanity. Envisioning suicide as virtuous clashes with popular conceptions of suicide as weak, immoral, and even criminal, but that is precisely the point. This volume offers analyses from renowned scholars with the literary tools and historical insights to investigate the delicate issue of religiously sanctioned elective death.

In The Reformation of Feeling, Susan Karant-Nunn looks beyond and beneath the formal doctrinal and moral demands of the Reformation in Germany to examine the emotional tenor of the programs that the emerging creeds-revised Catholicism, Lutheranism, and Calvinism/Reformed theology-developed for their members. As revealed by the surviving sermons from this period, preaching clergy of each faith both explicitly and implicitly provided their listeners with distinct models of a mood to be cultivated. To encourage their parishioners to make an emotional investment in their faith, all three drew upon rhetorical elements that were already present in late medieval Catholicism and elevated them into confessional touchstones.
Looking at archival materials containing direct references to feeling, Karant-Nunn focuses on treatments of death and sermons on the Passion. She amplifies these sources with considerations of the decorative, liturgical, musical, and disciplinary changes that ecclesiastical leaders introduced during the period from the late fifteenth to the end of the seventeenth century. Within individual sermons, Karant-Nunn also examines topical elements-including Jews at the crucifixion, the Virgin Mary's voluminous weeping below the Cross, and struggles against competing denominations-that were intended to arouse particular kinds of sentiment. Finally, she discusses surviving testimony from the laity in order to assess at least some Christians' reception of these lessons on proper devotional feeling.
This book is exceptional in its presentation of a cultural rather than theological or behavioral study of the broader movement to remake Christianity. As Karant-Nunn conclusively demonstrates, in the eyes of the Reformation's formative personalities strict adherence to doctrine and upright demeanor did not constitute an adequate piety. The truly devout had to engage their hearts in their faith.

One of Aquinas's best known works after the Summa Theologica, Summa Contra Gentiles is a theological synthesis that explains and defends the existence and nature of God without invoking the authority of the Bible. A detailed expository account of and commentary on this famous work, Davies's book aims to help readers think about the value of the Summa Contra Gentiles (SCG) for themselves, relating the contents and teachings found in the SCG to those of other works and other thinkers both theological and philosophical. Following a scholarly account of Aquinas's life and his likely intentions in writing the SCG, the volume works systematically through all four books of the text. It is, therefore, a solid and reflective introduction both to the SCG and to Aquinas more generally. The book is aimed at students of medieval philosophy and theology, and of Aquinas in particular. It will interest teachers of medieval philosophy and theology, though it does not presuppose previous knowledge of Aquinas or of his works. Davies's book is the longest and most detailed account and discussion of the SCG available in English in one volume.

In a groundbreaking examination of the antislavery origins of liberal Protestantism, Molly Oshatz contends that the antebellum slavery debates forced antislavery Protestants to adopt an historicist understanding of truth and morality. Unlike earlier debates over slavery, the antebellum slavery debates revolved around the question of whether or not slavery was a sin in the abstract. Unable to use the letter of the Bible to answer the proslavery claim that slavery was not a sin in and of itself, antislavery Protestants, including William Ellery Channing, Francis Wayland, Moses Stuart, Leonard Bacon, and Horace Bushnell, argued that biblical principles opposed slavery and that God revealed slavery's sinfulness through the gradual unfolding of these principles. Although they believed that slavery was a sin, antislavery Protestants' sympathy for individual slaveholders and their knowledge of the Bible made them reluctant to denounce all slaveholders as sinners. In order to reconcile slavery's sinfulness with their commitments to the Bible and to the Union, antislavery Protestants defined slavery as a social rather than an individual sin. Oshatz demonstrates that the antislavery notions of progressive revelation and social sin had radical implications for Protestant theology. Oshatz carries her study through the Civil War to reveal how emancipation confirmed for northern Protestants the antislavery notion that God revealed His will through history. She describes how after the war, a new generation of liberal theologians, including Newman Smyth, Charles Briggs, and George Harris, drew on the example of antislavery and emancipation to respond to evolution and historical biblical criticism. The theological innovations rooted in the slavery debates came to fruition in liberal Protestantism's acceptance of the historical and evolutionary nature of religious truth.

In September, 1219, as the armies of the Fifth Crusade besieged the Egyptian city of Damietta, Francis of Assisi went to Egypt to preach to Sultan al-Malik al-Kamil.
Although we in fact know very little about this event, this has not prevented artists and writers from the thirteenth century to the twentieth, unencumbered by mere facts, from portraying Francis alternatively as a new apostle preaching to the infidels, a scholastic theologian proving the truth of Christianity, a champion of the crusading ideal, a naive and quixotic wanderer, a crazed religious fanatic, or a medieval Gandhi preaching peace, love, and understanding. Al-Kamil, on the other hand, is variously presented as an enlightened pagan monarch hungry for evangelical teaching, a cruel oriental despot, or a worldly libertine.
Saint Francis and the Sultan takes a detailed look at these richly varied artistic responses to this brief but highly symbolic meeting. Throwing into relief the changing fears and hopes that Muslim-Christian encounters have inspired in European artists and writers in the centuries since, it gives a uniquely broad but precise vision of the evolution of Western attitudes towards Islam and the Arab world over the last eight hundred years."

By the early ninth century, the responsibility for a series of social, religious and political transformations had become an integral part of running the Carolingian empire. This became especially clear when, in 813/4, Louis the Pious and his court seized the momentum generated by their predecessors and broadened the scope of these reforms ever further. These reformers knew they represented a movement greater than the sum of its parts; the interdependence between those wielding imperial authority and those bearing responsibility for ecclesiastical reforms was driven by comprehensive, yet still surprisingly diverse expectations. Taking this diversity as a starting point, this book takes a fresh look at the optimistic first decades of the ninth century. Extrapolating from a series of detailed case studies rather than presenting a new grand narrative, it offers new interpretations of contemporary theories of personal improvement and institutional correctio, and shows the self-awareness of its main instigators as they pondered what it meant to be a good Christian in a good Christian empire.

In the "twinkling of an eye" Jesus secretly returns to earth and gathers to him all believers. As they are taken to heaven, the world they leave behind is plunged into chaos. Cars and airplanes crash and people search in vain for loved ones. Plagues, famine, and suffering follow. The
antichrist emerges to rule the world and to destroy those who oppose him. Finally, Christ comes again in glory, defeats the antichrist and reigns over the earth. This apocalyptic scenario is anticipated by millions of Americans. These millions have made the Left Behind series--novels that depict the
rapture and apocalypse--perennial bestsellers, with over 40 million copies now in print. In Rapture Culture, Amy Johnson Frykholm explores this remarkable phenomenon, seeking to understand why American evangelicals find the idea of the rapture so compelling. What is the secret behind the remarkable
popularity of the apocalyptic genre? One answer, she argues, is that the books provide a sense of identification and communal belonging that counters the "social atomization" that characterizes modern life. This also helps explain why they appeal to female readers, despite the deeply patriarchal
worldview they promote. Tracing the evolution of the genre of rapture fiction, Frykholm notes that at one time such narratives expressed a sense of alienation from modern life and protest against the loss of tradition and the marginalization of conservative religious views. Now, however,
evangelicalism's renewed popular appeal has rendered such themes obsolete. Left Behind evinces a new embrace of technology and consumer goods as tools for God's work, while retaining a protest against modernity's transformationof traditional family life. Drawing on extensive interviews with readers
of the novels, Rapture Culture sheds light on a mindset that is little understood and far more common than many of us suppose.

Religion in China survived the most radical suppression in human history--a total ban of any religion during and after the Cultural Revolution (1966-1979). All churches, temples, and mosques were closed down, converted for secular uses, or turned to museums for the purpose of atheist education. China remains under Communist rule. But in the last three decades, religion has revived and thrived. Christianity has been the fastest growing religion for decades. Many Buddhist and Daoist temples have been restored. The state even sponsors large Buddhist gatherings and ceremonies to venerate Confucius and the legendary ancestors of the Chinese people. Traditional Chinese temples have sprung up in some areas. On the other hand, quasi-religious qigong practices, once ubiquitous in public parks throughout the country, are now rare. All the while, the authorities have carried out waves of atheist propaganda, anti-superstition campaigns, severe crackdowns on the underground Christian churches and various ''evil cults.'' How do we explain the religious situation in China today? How do we explain the religious situation in China today? How did religion survive the eradication measures in the 1960s and 1970s? How do various religious groups manage to revive despite strict regulations? Why have some religions grown fast in the reform era? Why have some forms of spirituality gone through dramatic turns? In Religion in China, Fenggang Yang provides a comprehensive overview of the religious change in China under Communism, drawing on his ''political economy'' approach to the sociology of religion.

The doctrine of "the covenant of works" arose to prominence in the late sixteenth century and quickly became a regular feature in Reformed thought. Theologians believed that when God first created man he made a covenant with him: all Adam had to do was obey God's command to not eat from the tree of knowledge and obey God's command to be fruitful, multiply, and subdue the earth. The reward for Adam's obedience was profound: eternal life for him and his offspring. The consequences of his disobedience were dire: God would visit death upon Adam and his descendants. In the covenant of works, Adam was not merely an individual but served as a public person, the federal head of the human race. The Covenant of Works explores the origins of the doctrine of God's covenant with Adam and traces it back to the inter-testamental period, through the patristic and middle ages, and to the Reformation. The doctrine has an ancient pedigree and was not solely advocated by Reformed theologians. The book traces the doctrine's development in the seventeenth century and its reception in the eighteenth, nineteenth, and twentieth centuries. Fesko explores the reasons why the doctrine came to be rejected by some, even in the Reformed tradition, arguing that interpretive methods influenced by Enlightenment thought caused theologians to question the doctrine's scriptural legitimacy.

"None of that people should be spared, not even the babe in its cradle." With these chilling words, the Mongol warlord Genghis Khan declared his intention to destroy the Ismailis, one of the most intellectually and politically significant Muslim communities of medieval Islamdom. The massacres that followed convinced observers that this powerful voice of Shi'i Islam had been forever silenced. Little was heard of these people for centuries, until their recent and dramatic emergence from obscurity. Today they exist as a dynamic and thriving community established in over twenty-five countries. Yet the interval between what appeared to have been their total annihilation, and their modern, seemingly phoenix-like renaissance, has remained shrouded in mystery. Drawing on an astonishing array of sources gathered from many countries around the globe, The Ismailis in the Middle Ages: A History of Survival, A Search for Salvation is a richly nuanced and compelling study of the murkiest portion of this era. In probing the period from the dark days when the Ismaili fortresses in Iran fell before the marauding Mongol hordes, to the emergence at Anjudan of the Ismaili Imams who provided a spiritual centre to a scattered community, this work explores the motivations, passions and presumptions of historical actors. With penetrating insight, Shafique N. Virani examines the rich esoteric thought that animated the Ismailis and enabled them to persevere. A work of remarkable erudition, this landmark book is essential reading for scholars of Islamic history and spirituality, Shi'ism and Iran. Both specialists and informed lay readers will take pleasure not only in its scholarly perception, but in its lively anecdotes, quotations of delightful poetry, and gripping narrative style. This is an extraordinary book of historical beauty and spiritual vision.

This book offers a unique overview on the career and work on Benedict XII, the third pope of Avignon. Benedict XII (ca. 1334-1342) was a key figure of the Avignon papal court, renowned for rooting out heretics and distinguishing himself as a refined theologian. During his reign, he faced the most significant religious and political challenges in the era of the Avignon papacy: theological quarrels, divisions and schisms within the Church, conflicts between European sovereigns, and the growth of Turkish power in the East. In spite of its diminished political influence, the papacy, which had recently moved to France, emerged as an institution committed to the defense and expansion of the Catholic faith in Europe and the East. Benedict made significant contributions to the definition of doctrine, the assessment of pontifical power in Western Europe, and the expansion of Catholicism in the East: in all these different contexts he distinguished himself as a true guardian of orthodoxy.

This exciting collection of papers is an international, ecumenical, and interdisciplinary study of Jesus' resurrection that emerged from the "Resurrection Summit" meeting held in New York at Easter of 1996. The contributions represent mainstream scholarship on biblical studies, fundamental theology, systematic theology, philosophy, moral theology, and homiletics. Contributors represent a wide range of viewpoints and denominations and include Richard Swinburne, Janet Martin Soskice, Peter F. Carnley, Sarah Coakley, Willian Lane Craig, William P. Alston, M. Shawn Copeland, Paul Rhodes Eddy, Francis Schussler Fiorenza, Brian V. Johnstone, Carey C. Newman, Alan G. Padgett, Pheme Perkins, Alan F. Segal, Marguerite Shuster, and John Wilkins. Combined, they offer a timely, wide ranging, and well balanced work on the central truth of Christianity."

Though clergy are clearly important religious leaders within American society, their significance extends far beyond the church doors. Clergy are also important figures within American public life. They are so, in part, because houses of worship stand at the center of American civic life. Gathering to worship is a religious activity, but it is also an important public activity in that, beyond its religious qualities, congregational life brings together relatively diverse individuals for sustained periods of time, frequently on a fairly regular basis. Based on data gathered through national surveys of clergy across four mainline Protestant (the Disciples of Christ; the Presbyterian Church, USA; the Reformed Church in America; and the United Methodist Church) and three evangelical Protestant denominations (the Assemblies of God; the Christian Reformed Church; and, the Southern Baptist Convention), Pastors and Public Life examines the changing sociological, theological, and political characteristics of American Protestant clergy. In this book, Corwin E. Smidt examines what has changed and what has stayed the same with regard to the clergy's social composition, theological beliefs, and perspectives related to the public witness of the church within American society across three different points in time over the past twenty-plus years. Smidt focuses on the relationship between clergy and politics, particularly clergy positions on issues of American public policy, norms on what is appropriate for clergy to do politically, as well as the clergy's political cue-giving, their pronouncements on public policy, and political activism. Written in a manner that makes it accessible to pastors and church laity-yet of interest and value to scholars as well-Pastors and Public Life constitutes the first and only published study that systematically examines such changes and continuity over time.

Volume XXIV of the distinguished annual Studies in Contemporary Jewry explores the question of relations between Jews and Protestants in modern times. One of the four major branches of Christianity, Protestantism is perhaps the most difficult to write about; it has innumerable sects and churches within it, from the loosely organized Religious Society of Friends to the conservative Evangelicals of the Bible Belt. Different strands of Protestantism hold vastly different views on theology, social problems, and politics. These views play out in differing attitudes and relationships between mainstream Protestant churches and Jews, Judaism, and the State of Israel. In this volume, established scholars from multiple disciplines and various countries delve into these essential questions of the "Protestant-Jewish conundrum." The discussion begins with a trenchant analysis of the historical framework in which Protestant ideas towards Jews and Judaism were formed. Contributors delve into diverse topics including the attitudes of the Evangelical movement toward Jews and Israel; Protestant reactions to Mel Gibson's blockbuster "The Passion of the Christ."; German-Protestant behavior during and after Nazi era; and mainstream Protestant attitudes towards Israel and the Israeli-Arab conflict.. Taken as a whole, this compendium presents discussions and questions central to the ongoing development of Jewish-Protestant relations. Studies in Contemporary Jewry seeks to provide its readers with up-to-date and accessible scholarship on questions of interest in the general field of modern Jewish studies. Studies in Contemporary Jewry presents new approaches to the scholarly work of the latest generation of researchers working on Jewish history, sociology, demography, political science, and culture.

This book examines the importance of the Glorious Revolution and the passing of the Toleration Act to the development of religious and intellectual freedom in England. Most historians have considered these events to be of little significance in this connection. From Persecution to Toleration focuses on the importance of the Toleration Act for contemporaries, and also explores its wider historical context and impact. Taking its point of departure from the intolerance of the sixteenth century, the book goes on to emphasize what is here seen to be the very substantial contribution of the Toleration Act for the development of religious freedom in England. It demonstrates that his freedom was initially limited to Protestant Nonconformists, immigrant as well as English, and that it quickly came in practice to include Catholics, Jews, and anti-Trinitarians. Contributors: John Bossy, Patrick Collinson, John Dunn, Graham Gibbs, Mark Goldie, Ole Peter Grell, Robin Gwynn, Jonathan I. Israel, David S. Katz, Andrew Pettegree, Richard H. Popkin, Hugh Trevor-Roper, Nicholas Tyacke, and B. R. White.

The Roman Catholic leadership still refuses to ordain women officially or even to recognize that women are capable of ordination. But is the widely held assumption that women have always been excluded from such roles historically accurate? How might the current debate change if our view of the history of women's ordination were to change?
In The Hidden History of Women's Ordination, Gary Macy offers illuminating and surprising answers to these questions. Macy argues that for the first twelve hundred years of Christianity, women were in fact ordained into various roles in the church. He uncovers references to the ordination of women in papal, episcopal and theological documents of the time, and the rites for these ordinations have survived. The insistence among scholars that women were not ordained, Macy shows, is based on a later definition of ordination, one that would have been unknown in the early Middle Ages. In the early centuries of Christianity, ordination was understood as the process and the ceremony by which one moved to any new ministry in the community. In the early Middle Ages, women served in at least four central ministries: episcopa (woman bishop), presbytera (woman priest), deaconess and abbess. The ordinations of women continued until the Gregorian reforms of the eleventh and twelfth centuries radically altered the definition of ordination. These reforms not only removed women from the ordained ministry, but also attempted to eradicate any memory of women's ordination in the past.
With profound implications for how women are viewed in Christian history, and for current debates about the role of women in the church, The Hidden History of Women's Ordinationoffers new answers to an old question and overturns a long-held erroneous belief.

Based in the idea that social phenomena are best studied through the lens of different disciplinary perspectives, Empty Churches studies the growing number of individuals who no longer affiliate with a religious tradition. Co-editors Jan Stets, a social psychologist, and James Heft, a historian of theology, bring together leading scholars in the fields of sociology, developmental psychology, gerontology, political science, history, philosophy, and pastoral theology. The scholars in this volume explore the phenomenon by drawing from each other's work to understand better the multi-faceted nature of non-affiliation today. They explore the complex impact that non-affiliation has on individuals and the wider society, and what the future looks like for religion in America. The book also features insightful perspectives from parents of young adults and interviews with pastors struggling with this issue who address how we might address this trend. Empty Churches provides a rich and thoughtful analysis on non- affiliation in American society from multiple scholarly perspectives. The increasing growth of non-affiliation threatens the vitality and long-term stability of religious institutions, and this book offers guidance on maintaining the commitment and community at the heart of these institutions.