Seeking Sanctuary brings together poignant life stories from fourteen lesbian, gay, bisexual and transgender (LGBT) migrants, refugees and asylum seekers living in Johannesburg, South Africa. The stories, diverse in scope, chronicle each narrator’s arduous journey to South Africa, and their corresponding movement towards self-love and self-acceptance.

The narrators reveal their personal battles to reconcile their faith with their sexuality and gender identity, often in the face of violent persecution, and how they have carved out spaces of hope and belonging in their new home country. In these intimate testimonies, the narrators’ resilience in the midst of uncertain futures reveal the myriad ways in which LGBT Africans push back against unjust and unequal systems.

Seeking Sanctuary makes a critical intervention by showing the complex interplay between homophobia and xenophobia in South Africa, and of the state of sexual orientation and gender identity (SOGI) rights in Africa. By shedding light on the fraught connections between sexuality, faith and migration, this ground-breaking project also provides a model for religious communities who are working towards justice, diversity and inclusion.

The number of non-religious men and women has increased dramatically over the past several decades. Yet scholarship on the non-religious is severely lacking. In response to this critical gap in knowledge, The Nonreligious provides a comprehensive summation and analytical discussion of existing social scientific research on the non-religious. The authors present a thorough overview of existing research, while also drawing on ongoing research and positing ways to improve upon our current understanding of this growing population. The findings in this book stand out against the corpus of secular writing, which is comprised primarily of polemical rants critiquing religion, personal life-stories/memoirs of former believers, or abstract philosophical explorations of theology and anti-theology. By offering the first research- and data-based conclusions about the non-religious, this book will be an invaluable source of information and a foundation for further scholarship. Written in clear, jargon-free language that will appeal to the increasingly interested general readers, this book provides an unbiased, thorough account of all relevant existing scholarship within the social sciences that bears on the lived experience of the non-religious.

In Union Made, Heath W. Carter advances a bold new interpretation of the origins of American Social Christianity. While historians have often attributed the rise of the Social Gospel to middle-class ministers, seminary professors, and social reformers, this book places working people at the very center of the story. The major characters-blacksmiths, glove makers, teamsters, printers, and the like-have been mostly forgotten, but as Carter convincingly argues, their collective contribution to American Social Christianity was no less significant than that of Walter Rauschenbusch or Jane Addams. Leading readers into the thick of late-19th-century Chicago's tumultuous history, Carter shows that countless working-class believers participated in the heated debates over the implications of Christianity for industrializing society, often with as much fervor as they did in other contests over wages and the length of the workday. Throughout the Gilded Age the city's trade unionists, socialists, and anarchists advanced theological critiques of laissez faire capitalism and protested "scab ministers" who cozied up to the business elite. Their criticisms compounded church leaders' anxieties about losing the poor, such that by the turn-of-the-century many leading Christians were arguing that the only way to salvage hopes of a Christian America was for the churches to soften their position on "the labor question." As denomination after denomination did just that, it became apparent that the Social Gospel was, indeed, ascendant-from below.

Does a consumer who bought a shirt made in another nation bear any moral responsibility when the women who sewed that shirt die in a factory fire or in the collapse of the building? Many have asserted, without explanation, that because markets cause harms to distant others, consumers bear moral responsibility for those harms. But traditional moral analysis of individual decisions is unable to sustain this argument. Distant Harms, Distant Markets presents a careful analysis of moral complicity in markets, employing resources from sociology, Christian history, feminism, legal theory, and Catholic moral theology today. Because of its individualistic methods, mainstream economics as a discipline is not equipped to understand the causality entailed in the long chains of social relationships that make up the market. Critical realist sociology, however, has addressed the character and functioning of social structures, an analysis that can helpfully be applied to the market. The True Wealth of Nations research project of the Institute for Advanced Catholic Studies brought together an international group of sociologists, economists, moral theologians, and others to describe these causal relationships and articulate how Catholic social thought can use these insights to more fully address issues of economic ethics in the twenty-first century. The result was this interdisciplinary volume of essays, which explores the causal and moral responsibilities that consumers bear for the harms that markets cause to distant others.

While scholars, media, and the public may be aware of a few extraordinary government raids on religious communities, such as the U.S. federal raid on the Branch Davidians in 1993, very few people are aware of the scope and frequency with which these raids occur. Following the Texas state raid on the Fundamentalist Church of Latter-day Saints in 2008, authors Stuart Wright and Susan Palmer decided to study these raids in the aggregate-rather than as individual cases-by collecting data on raids that have taken place over the last six decades. They did this both to establish for the first time an archive of raided groups, and to determine if any patterns could be identified. Even they were surprised at their findings; there were far more raids than expected, and the vast majority of them had occurred since 1990, reflecting a sharp, almost exponential increase. What could account for this sudden and dramatic increase in state control of minority religions? In Storming Zion, Wright and Palmer argue that the increased use of these high-risk and extreme types of enforcement corresponds to expanded organization and initiatives by opponents of unconventional religions. Anti-cult organizations provide strategic "frames" that define potential conflicts or problems in a given community as inherently dangerous, and construct narratives that draw on stereotypes of child and sexual abuse, brainwashing, and even mass suicide. The targeted group is made to appear more dangerous than it is, resulting in an overreaction by authorities. Wright and Palmer explore the implications of heightened state repression and control of minority religions in an increasingly multicultural, globalized world. At a time of rapidly shifting demographics within Western societies this book cautions against state control of marginalized groups and offers insight about why the responses to these groups is often so reactionary.

Religion and Community in the New Urban America examines the interrelated transformations of cities and urban congregations over the past several decades. The authors ask how the new metropolis affects local religious communities, and what the role of those local religious communities is in creating the new metropolis. Through an in-depth study of fifteen Chicago congregations-Catholic parishes, Protestant churches, Jewish synagogues, Muslim mosques, and a Hindu temple, city and suburban, neighborhood-based and commuter-this book describes the lives of their members and measures the influences of those congregations on urban environments. Paul D. Numrich and Elfriede Wedam challenge the view held by many urban studies scholars that religion plays a small role-if any-in shaping postindustrial cities and that religious communities merely adapt to urban structures in a passive fashion. Taking into account the spatial distribution of constituents, internal traits, and external actions, each congregation's urban impact is plotted on a continuum of weak, to moderate, to strong, thus providing a nuanced understanding of the significance of religion in the contemporary urban context. Providing a thoughtful analysis that includes several original maps illustrating such things as membership distribution for each congregation, the authors offer an insightful look into urban community life today, from congregations to the social-geographic places in which they are embedded.

Cultural conflicts about the family-including those surrounding women's social roles, the debate over abortion, and in more recent years, debates about stem cell research, same-sex marriage, and contraception-have intensified over the last few decades among Catholics, as well as among American citizens generally. In fact, these conflicts comprise much of the substance of the moral polarization that currently characterizes our public politics. Scholars have demonstrated the importance of the media in the endurance of these conflicts, as well as the important role played by elites, particularly religious elites. But less is known about how individuals in local settings and cultures-especially religious settings-experience and participate in them. Why are these conflicts so resonant among ordinary Americans, and Catholics in particular? By exploring how religion and family life are intertwined in local parish settings, this book strives to understand how and why Catholics are divided around these cultural conflicts about the family. It presents a close and detailed comparative ethnographic analysis of the families and local religious cultures in two Catholic parishes: religiously conservative Our Lady of the Assumption Church and theologically progressive St. Brigitta Church. Through an examination of the activities of parish life, together with the faith stories of parishioners, this book reveals how two congregational social processes-the practice of central ecclesial metaphors, and the construction of Catholic identities-matter for the ways in which parishioners work out the routines of marriage, childrearing, and work-family balance, as well as to the ways they connect these everyday challenges to the public politics of the family. The analysis further demonstrates that these institutional processes promote polarization among Catholics through practices that unintentionally fragment the Catholic tradition in local religious settings.

Since the advent of the cinema, Jesus has frequently appeared in our movie houses and on our television screens. Indeed, it may well be that more people worldwide know about Jesus and his life story from the movies than from any other medium. Indeed, Jesus' story has been adapted dozens of times throughout the history of commercial cinema, from the 1912 silent From the Manger to the Cross to Mel Gibson's 2004 The Passion of the Christ. No doubt there are more to come.
Drawing on a broad range of movies, biblical scholar Adele Reinhartz traces the way in which Jesus of Nazareth has become Jesus of Hollywood. She argues that Jesus films both reflect and influence cultural perceptions of Jesus and the other figures in his story. She focuses on the cinematic interpretation of Jesus' relationships with the key people in his life: his family, his friends, and his foes. She examines how these films address theological issues, such as Jesus' identity as both human and divine, political issues, such as the role of the individual in society and the possibility of freedom under political oppression, social issues, such as gender roles and hierarchies, and personal issues, such as the nature of friendship and human sexuality.
Reinhartz's study of Jesus' celluloid incarnations shows how Jesus movies reshape the past in the image of the present. Despite society's profound interest in Jesus as a religious and historical figure, Jesus movies are fascinating not as history but as mirrors of the concerns, anxieties, and values of our own era. As the story of Jesus continues to capture the imagination of filmmakers and moviegoers, he remains as significant a cultural figure today as he was 2000years ago.

Gurus of Modern Yoga explores the contributions that individual gurus have made to the formation of the practices and discourses of yoga in today's world. The focus is not limited to India, but also extends to the teachings of yoga gurus in the modern, transnational world, and within the Hindu diaspora. Each of the sections deals with a different aspect of the guru within modern yoga. Included are extensive considerations of the transnational tantric guru; the teachings of modern yoga's best-known guru, T. Krishnamacharya, and those of his principal disciples; the place of technology, business and politics in the work of global yoga gurus; and the role of science and medicine. Although the principal emphasis is on the current situation, some of the essays demonstrate the continuing influence of gurus from generations past. As a whole, the book represents an extensive and diverse picture of the place of the guru in contemporary yoga practice.

In the United States and Europe, an increasing emphasis on equality has pitted rights claims against each other, raising profound philosophical, moral, legal, and political questions about the meaning and reach of religious liberty. Nowhere has this conflict been more salient than in the debate between claims of religious freedom, on one hand, and equal rights claims made on the behalf of members of the lesbian, gay, bisexual, and transgender (LGBT) community, on the other. As new rights for LGBT individuals have expanded in liberal democracies across the West, longstanding rights of religious freedom - such as the rights of religious communities to adhere to their fundamental teachings, including protecting the rights of conscience; the rights of parents to impart their religious beliefs to their children; and the liberty to advance religiously-based moral arguments as a rationale for laws - have suffered a corresponding decline. Timothy Samuel Shah, Thomas F. Farr, and Jack Friedman's volume, Religious Freedom and Gay Rights brings together some of the world's leading thinkers on religion, morality, politics, and law to analyze the emerging tensions between religious freedom and gay rights in three key geographic regions: the United States, the United Kingdom, and continental Europe. What implications will expanding regimes of equality rights for LGBT individuals have on religious freedom in these regions? What are the legal and moral frameworks that govern tensions between gay rights and religious freedom? How are these tensions illustrated in particular legal, political, and policy controversies? And what is the proper way to balance new claims of equality against existing claims for freedom of religious groups and individuals? Religious Freedom and Gay Rights offers several explorations of these questions.

"Sainthood" has been, and remains, a contested category in China, given the commitment of China's modern leadership to secularization, modernization, and revolution, and the discomfort of China's elite with matters concerning religion. However, sainted religious leaders have succeeded in rebuilding old institutions and creating new ones despite the Chinese government's censure. This book offers a new perspective on the history of religion in modern and contemporary China by focusing on the profiles of these religious leaders from the early 20th century through the present. Edited by noted authorities in the field of Chinese religion, Making Saints in Modern China offers biographies of prominent Daoists and Buddhists, as well as of the charismatic leaders of redemptive societies and state managers of religious associations in the People's Republic. The focus of the volume is largely on figures in China proper, although some attention is accorded to those in Taiwan, Hong Kong, and other areas of the Chinese diaspora. Each chapter offers a biography of a religious leader and a detailed discussion of the way in which he or she became a "saint." The biographies illustrate how these leaders deployed and sometimes retooled traditional themes in hagiography and charismatic communication to attract followers and compete in the religious marketplace. Negotiation with often hostile authorities was also an important aspect of religious leadership, and many of the saints' stories reveal unexpected reserves of creativity and determination. The volume's contributors, from the United States, Canada, France, Italy, and Taiwan, provide cutting-edge scholarship-some of which is available here in English for the first time. Taken together, these essays make the case that vital religious leadership and practice has existed and continues to exist in China despite the state's commitment to wholesale secularization.

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.

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.

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.

Although their statues grace downtown Hartford, Connecticut, few tourists are aware that the founding ministers of Hartford's First Church, Thomas Hooker and Samuel Stone (after whose English birthplace the city is named), carried a distinctive version of Puritanism to the Connecticut wilderness. Shaped by Protestant interpretations of the writings of Saint Augustine, and largely developed during the ministers' years at Emmanuel College, Cambridge, and as "godly" lecturers in English parish churches, Hartford's church order diverged in significant ways from its counterpart in the churches of the Massachusetts Bay Colony. Focusing especially on Hooker, Baird Tipson explores the contributions of William Perkins, Alexander Richardson, and John Rogers to his thought and practice, the art and content of his preaching, and his determination to define and impose a distinctive notion of conversion on his hearers. Hooker's colleague Samuel Stone composed The Whole Body of Divinity, a comprehensive treatment of his thought (and the first systematic theology written in the American colonies). Stone's Whole Body, virtually unknown to scholars, not only provides the indispensable intellectual context for the religious development of early Connecticut but also offers a more comprehensive description of the Puritanism of early New England than anything previously available. Hartford Puritanism argues for a new paradigm of New England Puritanism, one where Hartford's founding ministers, Thomas Hooker and Samuel Stone, both fully embraced and even harshened Calvin's double predestination.

Evangelicals are increasingly turning their attention toward issues such as the environment, international human rights, economic development, racial reconciliation, and urban renewal. This marks an expansion of the social agenda advanced by the Religious Right over the past few decades. For outsiders to evangelical culture, this trend complicates simplistic stereotypes. For insiders, it brings contention over what "true" evangelicalism means today. The New Evangelical Social Engagement brings together an impressive interdisciplinary team of scholars to map this new religious terrain and spell out its significance. The volume's introduction describes the broad outlines of this "new evangelicalism." The editors identify its key elements, trace its historical lineage, account for the recent changes taking place within evangelicalism, and highlight the implications of these changes for politics, civic engagement, and American religion. Part One of the book discusses important groups and trends: emerging evangelicals, the New Monastics, an emphasis on social justice, Catholic influences, gender dynamics and the desire to rehabilitate the evangelical identity, and evangelical attitudes toward the new social agenda. Part Two focuses on specific issues: the environment, racial reconciliation, abortion, international human rights, and global poverty. Part Three contains reflections on the new evangelical social engagement by three leading scholars in the fields of American religious history, sociology of religion, and Christian ethics.

What should be the Christian's attitude toward society? When so much of our contemporary culture is at odds with Christian beliefs and mores, it may seem that serious Christians now have only two choices: transform society completely according to Christian values or retreat into the cloister of sectarian fellowship.
In Making the Best of It, John Stackhouse explores the history of the Christian encounter with society, the biblical record, and various theological models of cultural engagement to offer a more balanced and fruitful alternative to these extremes. He argues that, rather than trying to root up the weeds in the cultural field, or trying to shun them, Christians should practice persistence in gardening God's world and building toward the New Jerusalem. Examining the lives and works of C. S. Lewis, Reinhold Niebuhr, and Dietrich Bonhoeffer for example and direction, Stackhouse suggests that our mission is to make the most of life in the world in cooperation with God's own mission of redeeming the world he loves. This model takes seriously the pattern of God's activity in the Bible, and in subsequent history, of working through earthly means--through individuals, communities, and institutions that are deeply flawed but nonetheless capable of accomplishing God's purposes. Christians must find a way to live in this world and at the same time do work that honors God and God's plan for us.
In an era of increasing religious and cultural tensions, both internationally and domestically, the model that Stackhouse develops discourages the "all or nothing" attitudes that afflict so much of contemporary Christianity. Instead, he offers a fresh, and refreshingly nuanced, take on thequestion of what it means to be a Christian in the world today.

The Oxford Handbook of the Archaeology of Ritual and Religion provides a comprehensive overview by period and region of the relevant archaeological material in relation to theory, methodology, definition, and practice. Although, as the title indicates, the focus is upon archaeological investigations of ritual and religion, by necessity ideas and evidence from other disciplines are also included, among them anthropology, ethnography, religious studies, and history. The Handbook covers a global span - Africa, Asia, Australasia, Europe, and the Americas - and reaches from the earliest prehistory (the Lower and Middle Palaeolithic) to modern times. In addition, chapters focus upon relevant themes, ranging from landscape to death, from taboo to water, from gender to rites of passage, from ritual to fasting and feasting. Written by over sixty specialists, renowned in their respective fields, the Handbook presents the very best in current scholarship, and will serve both as a comprehensive introduction to its subject and as a stimulus to further research.

The myth of Orpheus articulates what social theorists have known since Plato: music matters. It is uniquely able to move us, to guide the imagination, to evoke memories, and to create spaces within which meaning is made. Popular music occupies a place of particular social and cultural significance. Christopher Partridge explores this significance, analyzing its complex relationships with the values and norms, texts and discourses, rituals and symbols, and codes and narratives of modern Western cultures. He shows how popular musics power to move, to agitate, to control listeners, to shape their identities, and to structure their everyday lives is central to constructions of the sacred and the profane. In particular, he argues that popular music can be important edgework, challenging dominant constructions of the sacred in modern societies. Drawing on a wide range of musicians and musical genres, as well as a number of theoretical approaches from critical musicology, cultural theory, sociology, theology, and the study of religion, The Lyre of Orpheus reveals the significance and the progressive potential of popular music.

Do miracles really happen? What is the evidence for paranormal phenomena that demonstrate divine power, and what alternative explanations can be offered for such apparently miraculous occurrences? How does the earnest inquirer assess the conflicting evidence and reach a conclusion? These and related questions are answered in this illuminating examination of miracle claims by respected historical, paranormal, and forensic investigator Joe Nickell. Not a critique of religion but rather a careful examination of the evidence relating to specific claims of the miraculous, Looking for a Miracle investigates a panoply of strange events, powers, and objects that are at the center of the controversy between so-called miraculists and confirmed skeptics. Among the phenomena studied are "Miraculous Pictures", like the Shroud of Turin, the Edessan Image, and the Image of Guadalupe; seemingly "Magical Icons", such as weeping, bleeding, and otherwise animated paintings and statues; "Mystical Relics", including "burning handprints", the liquefying blood of St. Januarius, and ostensibly "incorruptible" corpses of saints; "Pentecostal Powers", such as speaking in tongues, the gift of prophecy, taking up serpents, and other powers and immunities; "Faith Healing", including the reported miracle cures at Lourdes and the practices of evangelists, Christian Scientists, and "psychic surgeons"; "Ecstatic Visions", like the apparitions of the Virgin Mary at Fatima and Medjugorje; and such "Sanctified Powers" as luminosity, levitation, bilocation, stigmata, inedia (the going without food); and the ability to produce objects out of thin air. Looking for a Miracle is a wide-ranging investigative study of acontroversial topic that has all too often been approached either with excessive credulity or a dismissive attitude. Religious believers and rationalist thinkers alike have much to learn from this revealing examination of the evidence for the miraculous.

When we think of yoga today, we envision spandex-clad, perspiring, toned people brought together in a room filled with yoga mats and engaged in a fitness ritual set apart from day-to-day life. Their aim is to enhance something they all deem sacred: their bodies. In Selling Yoga, Andrea Jain looks at the development of modern, popular yoga and suggests that its practitioners are strategic participants in the contemporary global market for self-developmental products and services. Pre-colonial and early modern yoga systems comprise esoteric techniques that aim at transcendent states of detachment from ordinary and conventional life. In contrast, contemporary popularized yoga aims at immediate self-development through the enhancement of the mind-body complex according to dominant health and fitness paradigms. Postural yoga is prescribed not as an all-encompassing worldview or system of practice, but as one part of self-development that provides increased beauty and flexibility as well as reduced stress; it can be combined with various other worldviews and practices available in the global marketplace. However, Jain argues that yoga systems cannot be reduced to mere commodities-that yoga is, in fact, a religion of consumer culture. It functions as a social ritual that removes individuals from everyday life for the sake of self-development. Yoga brands destabilize the basic utility of yoga commodities and assign to them new meanings that represent the fulfillment of self-developmental needs deemed sacred in contemporary consumer culture.

In Spirit Song: Afro-Brazilian Religious Music and Boundaries, ethnomusicologist Marc Gidal explains how and why a multi-faith community in southern Brazil uses music to combine and segregate three Afro-Brazilian religions: Umbanda, Quimbanda, and Batuque. Spirit Song will be the first book in any language about the music of Umbanda and its close relative Quimbanda-twentieth-century fusions of European Spiritism, Afro-Brazilian religion, and Folk Catholicism-as well as the first publication in English about the music of the African-derived Batuque religion and "Afro-gaucho" identity, a local term that celebrates the contributions of African descendants to the cowboy culture of southernmost Brazil. Combining ethnomusicology and symbolic boundary studies, Gidal advances a theory of musical boundary-work: the use of music to reinforce, bridge, or blur boundaries, whether for personal, social, spiritual, or political purposes. The Afro-gaucho religious community uses music and rituals to varisuly promote innovation and egalitarianism in Umbanda and Quimbanda, whereas it reinforces musical preservation and hierarchies in Batuque. Religious and musical leaders carefully restrict the cosmologies, ceremonial sequences, and sung prayers of one religion from affecting the others so as to safeguard Batuque's African heritage. Members of disenfranchised populations have also used the religions as vehicles for empowerment, whether based on race-ethnicity, gender, or religious belief; and innovations in ritual music reflect this activism. Gidal explains these points by describing and interpreting spirit-mediumship rituals and their musical accompaniment, drawing on the perspectives of participants, with video and audio examples available on the book's companion website. The first book in English to explore music in Afro-Brazilian religions, Spirit Song is a landmark study that will be of interest to ethnomusicologists, anthropologists, and religious studies scholars.

St. Brigitta of Sweden (1303-73, canonized 1391) was one of the most charismatic and influential visionaries of the later Middle Ages. Altogether, she received some 700 revelations dealing with a variety of subjects, from meditations on the human condition, domestic affairs in Sweden, and ecclesiastical matters in Rome, to revelations in praise of the Incarnation and devotion to the Virgin. Her Revelationes, collected and ordered by her confessors, circulated widely throughout Europe both during her lifetime and long after her death. Many eminent individuals, including Cardinal Juan Torqemada and Martin Luther, read and commented on her writings, which influenced the spiritual lives of countless individuals. Birgitta was also the founder of a new contemplative order, which still exists. She is the patron saint of Sweden, and in 2000 was declared (with Catherine of Siena and Edith Stein) the first co-patroness of Europe. Interest in Birgitta's Revelationes has grown over the past decade. Historians and theologians draw on them for insights into late medieval spirituality, artistic imagery, political struggles, and social life. Scholars of literature study them to gain knowledge of rhetorical strategies employed in late medieval texts by women. Philologists analyze them to enhance understanding of the historical development of Latin and medieval Swedish. Increasingly, Birgitta is also admired and studied as a powerful female voice and prophet of reform. Collectively, the Revelationes encapsulate the workings of an extraordinary mind, alternating between a tender lyricism and a grim intensity and hallucinatory imagination, mixing stereotypical commonplaces with startling and sensational imagery, providing enlightenment on contemporary issues and practical advice about imminent and future events, and showing a constant devotion to the passion of Christ and a close identification with the Virgin. This is the second of four volumes and it contains Book IV and Book V. Book IV includes some of Birgitta's most influential visions, with topics ranging from the Avignon papacy and purgatory, to the Hundred Years War. Book V, the Liber Quaestionum (Book of Questions), takes the form of a learned dialogue between Christ and a monk standing on a ladder fixed between heaven and earth. The argument centers on the way in which God's providence is constantly misunderstood and rejected by self-centered human beings. The translation is based on the recently completed critical edition of the Latin text and promises to be the standard English translation of the Revelationes for years to come. It makes this important text available to a wider audience and provides the basis for new research on one of the foremost medieval women visionaries.