On the surface it may appear that I am quite negative about many things in my church and that I am pessimistic about the church's future. That would, however, be a wrong conclusion. I am not about to give up on my church but I try to take the long view. I believe current clouds can blow away and eventually new winds can begin to blow. The last thing I would want to do is discourage any readers by my analysis of the crisis in Christianity in general, and in Adventism in particular. I would be devastated if my book drove people away from faith and away from their church. On the contrary, I hope with all my heart that it will help at least some readers to take a new 'leap of faith' and then (re)-connect with their church. I have written this book because I deeply care for all those who have ended up 'on the margins.' I do not have the illusion that reading it will make all doubts disappear. I do hope and pray, however, that it will help those who read it to establish priorities in their faith experience and in their ties with the church, and dare to live creatively with their uncertainties and doubts.

Anthony Wane Antolic was born on October 6th, 1973. His parents were, Jerald and Ardith Antolic. Jerald or Jerry to his friends was a Staff Sargent in the United States Army. As a result of Jerry's military cheer, Anthony was shipped off to several schools a year, which exposed Tony to a love for human cultures. Although he was born Catholic, Anthony's family went to whatever church was available at the time. It was his exposure to such a wide range of other Christian Demonstrations that helped Tony realizes that, "any honest search for truth will ultimately lead to the source of all truth {God}" (Saint Augustine). But a brief time studying at Mount Angel Catholic Seminary ha ad Tony asking even more questions about what the rule of human religion is in human culture. When realizing that Aristotle was correct in saying, "Man by nature is a political animal;" Mr. Antolic began to question, "how much of religion is political and what is its purpose in the cultural infrastructure?" In 1988, only six months after Anthony's Grandfather died, the then 15 year old boy got a chance to see firsthand how religion plays into human culture, as well as how political religion truly is. Anthony Antolic used an assumed name and enlisted in the French Foreign Legion. The Legion sent him to Iraq where he saw firsthand how destructive human arrogance coupled with the assumed righteousness of a religious cause could become. However, Mr. Antolic did not need much to convince him of the destructive nature of Zealot. "My family is deeply involved with the Irish Republican Army, I grew up hearing the hate filled remarks of my family towards those who practiced the Protestant faith, so when I decided to study for the Priesthood, I promised myself that I would work to find common ground to use and break down the walls caused by schism between Christian believers." Since then, Tony has dedicated his life to building unity in faith, between all faith traditions by showing people the roots of their own faith and the similarities between others.

The belief that a supreme power guides and embraces humanity has existed since primeval times. How that power is seen has been one of the greatest divisions between peoples and nations. Whether called God or by any other name, how that power is perceived is the theme that makes this work memorable.

Professor Roberts examines the relationship between antisemitism and the practices of citizenship in a colonial context. She focuses on the experience of Algerian Jews and their evolving identity as citizens as they competed with the other populations in the colony, including newly naturalised non-French settlers and Algerian Muslims, for control over the scarce resources of the colonial state. The author argues that this resulted in antisemitic violence and hotly contested debates over the nature of French identity and rights of citizenship. Tracing the ambiguities and tensions that Algerian Jews faced, the book shows that antisemitism was not coherent or stable but changed in response to influences within Algeria, and from metropolitan France, Europe and the Middle East. Written for a wide audience, this title contributes to several fields including Jewish history, colonial and empire studies, antisemitism within municipal politics, and citizenship, and adds to current debates on transnationalism and globalization.

Two American families in the not-so-distant future decide to flee their homeland in the wake of new laws that limited their religious freedoms. It seemed that this religious intolerance as well as the moral decay of their society had made them apprehensive about the future of their families and their country and, so, the adventure started. It led them and a number of others who joined them on a dangerous journey filled with challenges and danger to a new land far from their native shores. It is an adventure that you will not soon forget. This book is in the apocalyptic spirit of Tim LaHaye and Jerry Jenkin's "Left Behind" series with the edginess of William P. Young's "The Shack.

Religiously motivated violence caused by the fusion of state and religion occurred in medieval Tibet and Bhutan and later in imperial Japan, but interfaith conflict also followed colonial incursions in India, Sri Lanka, and Burma. Before that time, there was a general premodern harmony among the resident religions of the latter countries, and only in the late nineteenth and twentieth centuries did religiously motivated violence break out. While conflict caused by Hindu fundamentalists has been serious and widespread, a combination of medieval Tibetan Buddhists and modern Sri Lankan, Japanese, and Burmese Buddhists has caused the most violence among the Asian religions. However, the Chinese Taiping Christians have the world record for the number of religious killings by one single sect. A theoretical investigation reveals that specific aspects of the Abrahamic religions-an insistence on the purity of revelation, a deity who intervenes in history, but one who still is primarily transcendent-may be primary causes of religious conflict. Only one factor-a mystical monism not favored in Judaism, Christianity, and Islam-was the basis of a distinctively Japanese Buddhist call for individuals to identify totally with the emperor and to wage war on behalf of a divine ruler. The Origins of Religious Violence: An Asian Perspective uses a methodological heuristic of premodern, modern, and constructive postmodern forms of thought to analyze causes and offer solutions to religious violence.

This is the first study to bring space into conversation with religious competition, conflict and violence in the contemporary world. Lily Kong and Orlando Woods argue that because space is both a medium and an outcome of religious activity, it is integral to understanding processes of religious competition, conflict and violence. The book explores how religious groups make claims to both religious and secular spaces, and examines how such claims are managed, negotiated and contested by the state and by other secular and religious agencies. It also examines how globalisation has given rise to new forms of religious competition, and how religious groups strengthen themselves through the development of social resilience, as well as contribute to resilient societies. Throughout the book, case studies from around the world are used to examine how religious competition and conflict intersect with space. The case studies include topical issues such as competing claims to the Temple Mount/Haram el-Sharif in Jerusalem, opposition to the "Ground Zero mosque" in New York City, and the regulation of religious conversion in India and Sri Lanka. By helping readers develop new perspectives on how religion works in and through space, Religion and Space: Competition, Conflict and Violence in the Contemporary World is an innovative contribution to the study of religion.