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.

Venturing into "impossible" territory once again with Christian Satanism, this book provides its reader with the option to be both as only real wisdom could allow.

On January 29, 2001, President George W. Bush signed an executive order creating the White House Office of Faith-Based and Community Initiatives. This action marked a key step toward institutionalizing an idea that emerged in the mid-1990s under the Clinton administration--the transfer of some social programs from government control to religious organizations. However, despite an increasingly vocal, ideologically charged national debate--a debate centered on such questions as: What are these organizations doing? How well are they doing it? Should they be supported with tax dollars?--solid answers have been few.

"In Saving America?" Robert Wuthnow provides a wealth of up-to-date information whose absence, until now, has hindered the pursuit of answers. Assembling and analyzing new evidence from research he and others have conducted, he reveals what social support faith-based agencies are capable of providing. Among the many questions he addresses: Are congregations effective vehicles for providing broad-based social programs, or are they best at supporting their own members? How many local congregations have formal programs to assist needy families? How much money do such programs represent? How many specialized faith-based service agencies are there, and which are most effective? Are religious organizations promoting trust, love, and compassion?

The answers that emerge demonstrate that American religion is helping needy families and that it is, more broadly, fostering civil society. Yet religion alone cannot save America from the broad problems it faces in providing social services to those who need them most.

Elegantly written, "Saving America?" represents an authoritative and evenhanded benchmark of information for the current--and the coming--debate.

In 16th and 17th century Ireland religion and nationality fused together in a people’s struggle to survive.  In that struggle the country’s links with Europe provided a life line.  Members of religious orders, with their international roots, played an important role. Among them were the Irish Jesuits, who adapted to a variety of situations – from quiet work in Irish towns to serving as an emissary for Hugh O’Neill in the south of Ireland and in the courts of Rome and Spain, and then founding seminary colleges in Spain and Portugal from which young Irishmen returned to keep faith and hope alive. In the seventeenth century persecution was more haphazard.  There were opportunities for preaching and teaching and, at time, especially during the Confederation of Kilkenny in the 1640s, for the open celebration of one’s religion. This freedom gave way to the savage persecution under Cromwell, which resulted in the killing of some Jesuits and others being forced to find shelter in caves, sepulchres, and bogs, the Jesuit superior dying alone in a shepherd’s hut on an island off Galway. There followed a time of more relaxed laws during which Irish Jesuits publicly ran schools in New Ross and, for Oliver Plunkett, in Drogheda, but persecution soon resumed and Oliver Plunkett was arrested and martyred. At the end of the century, as the forces of King James II were finally defeated, some Jesuits lived and worked through the sieges of Limerick and then nerved themselves to face the Penal Laws in the new century.