In the Gospel of Truth, a second-century text associated with the Christian Platonist Valentinus, a crucified Jesus is depicted as wrapped in a scroll and reading aloud the contents of his heart as he dies. This is just one of many strange appearances of the physical book in this text and in the surviving fragments of Valentinus. Through its representations of the written word, Anne Kreps argues, the Gospel of Truth promoted a living document perspective on the holy book, encouraging the generation of religious books as new sources of revelatory authority. The Crucified Book locates the Gospel of Truth in a broader ancient debate about books and their attendant authority. Roman and Jewish texts exhibit similar efforts to equate holy persons with holy texts, while Christian heresiologists exhibit awareness of the phenomenon even as they condemn it. Although the Gospel of Truth is often set apart from mainstream Christianity in scholarship, its ideas about the nature of authoritative writing engaged with Greco-Roman culture and cohered with Jewish and Christian ideas about books in antiquity. Valentinus' views about the relationship between the oral and the written dovetailed with thinking on the nature of the sacred book that gradually became the trademark of Rabbinic Judaism, Kreps contends. Ultimately, because the Gospel of Truth reflects a mind that was at the center of the discursive debates that formed Judaism and Christianity, her book demonstrates the usefulness of so-called heretical texts for discussions on the parting of the ways between the two traditions.

Comparing and evaluating modern theories of myth, this book offers an overview of explanations of myth from the social sciences and the humanities. This ambitious collection of essays uses the viewpoints of a variety of disciplines - psychology, anthropology, sociology, politics, philosophy, religious studies, and literature. Each discipline advocates a generalization about the origin, the function, and the subject matter of myth. The subject is always not what makes any myth distinct but what makes all myths "myth". The book is divided into five sections, covering topics such as myth and psychoanalysis, hero myths, myth and science, myth and politics, and myth and the physical world. Chapters engage with an array of theorists--among them, Freud, Jung, Campbell, Rank, Winnicott, Tylor, Frazer, Malinowski, Levy-Bruhl, Levi-Strauss, Harrison, and Burkert. The book considers whether myth still plays a role in our lives is one of the issues considered, showing that myths arise anything but spontaneously. They are the result of a specific need, which varies from theory to theory. This is a fascinating survey by a leading voice in the study of myth. As such, it will be of much interest to scholars of myth and how it interacts with Sociology, Anthropology, Politics and Economics.

This book, first published in 1991, examines the unreligious of America. Most sociologists of religion viewed religious belief and behaviour as having strong positive function for individual well-being - with the implicit assumption that unreligious individuals would lack meaning in life. This book applies statistical approaches to modelling causality as it analyses a controversial topic in American sociology.

Are Christian families more - or less - strong than other families? How important is sexual satisfaction to marital happiness? What impact does the arrival of children have on a marriage? How does income affect marital satisfaction? What pressures confront employed wives and their families and how content are these women with their marriages? To accurately assess the influence of religion on the marriages of churchgoers, this book, first published in 1990, considers the significance of other important forces as well - level of education, job satisfaction, income, sex life, patterns of decision making, coping strategies, and the demands of parenting. While most studies have been content to assess religion's impact by looking at church membership or church attendance, this book looks at several facets of religiosity in an effort to understand more clearly just how and when religion affects marriage quality and whether its impact is positive or negative. A final concern of the book is to assess how the current generation of couples is adapting to intergenerational changes such as increased occupational status, more egalitarian patterns of decision-making, and smaller families. It examines the role modifications and coping strategies that couples are employing to deal with these changes and with the demands that accompany them.

This book, first published in 1974, argues that the counter culture is not the outcome of alienation, but of opportunity, being the result of a new generational consciousness, an openness which has characterised industrial societies of the West since the 1950s. Its roots lie in economic expansion and population movement and growth, the same factors that are cited in the decline of religiousness.

This book, first published in 1984, examines the whole range of new religious movements which appeared in the 1960s and 1970s in the West. It develops a wide-ranging theory of these new religions which explains many of their major characteristics. Some of the movements are well-known, such as Scientology, Krishna Consciousness, and the Unification Church. Others such as the Process, Meher Baba, and 3-HO are much less known. While some became international, others remained local; in other ways, too, such as style, belief, organisation, they exhibit enormous diversity. The movements studied here are classified under three ideal types, world-rejecting, world-affirming and world-accommodating, and from here the author develops a theory of the origins, recruitment base, characteristics, and development patterns which they display. The book offers a critical exploration of the theories of the new religions and analyses the highly contentious issue of whether they reflect the process of secularisation, or whether they are a countervailing trend marking the resurgence of religion in the West.

The main concern of this study, first published in 1990, is the part played by Protestantism in the complex of social processes of 'secularization'. The book deals with the way in which Protestant schism and dissent paved the way for the rise of religious pluralism and toleration; and it also looks at the fragility of the two major responses to religious pluralism - the accommodation of liberal Protestantism and the sectarian rejection of the conservative alternative. It examines the part played by social, economic and political changes in undermining the plausibility of religion in western Europe, and puts forward the argument that core Reformation ideas must not be overlooked, particularly the repercussions of different beliefs about authority in competing Christian traditions.

In this book, first published in 1990, the significance of televangelism in America is examined in detail. This well-informed, measured analysis includes discussion of the place of televangelism in the history of American Protestantism; the styles of leading TV preachers and the televangelical star system; the relation of televangelism to conservatism and politics. It also answers the questions of televangelism's organisation and audience, as well as providing an analysis over the wave of scandals which swept over Pray TV in the 1980s.

How is symbolic violence related to the real acts of religious violence around the modern world? The authors of this book, first published in 1992, explore this question with reference to some of the most volatile religious and political conflicts of the day: Hezbollah in Lebanon, Sikhs in India, militant Jewish groups in Israel, and Muslim movements from the Middle East to Indonesia. In addition to providing valuable insights into these important incidents, the authors - social scientists and historians of comparative religion - are responding to the theoretical issues articulated by Rene Girard in Violence and the Sacred (1977). The present volume is the first book of essays to test Girard's theories about the social significance of religious symbols of violence against real, rather than symbolic, acts. In some cases his theories are found to be applicable; in other cases, the authors provide alternative theories of their own. In a concluding essay, co-authored by Mark Anspach, Girard provides a response.

This book, first published in 1956, is the first authoritative, comprehensive account of the worldwide activities of Jehovah's Witnesses. It traces their origins and development, and a special section covers the founding, organization and development of the movement in Great Britain.

This book, first published in 1974, shows how social class and origins in mid-nineteenth century Aberdeen were reflected in religious belief and observance, and how in turn this acted as a catalyst for change in society. Through a detailed analysis of this topic, particularly in relation to the Presbyterian denominations, the author directs fresh light on the emergence and development of the Free Church. The Disruption in the Church of Scotland is examined within the context of changes which had taken place in the form of industrial production, whereby the city as a centre of manufacturing had replaced the domestic production of the countryside. The concomitant changes in the social structure, and the divisions which resulted within the old ruling families, are probed. The social patterns of adherence to the Established and Free Churches are analysed in detail, and the subsequent development of the Free Church is examined in terms of the social support it enjoyed in 1843.

The purpose of this book, first published in 1945, is to consider the problem of religion in its relation to the family. Even in 1945 there had been much talk regarding the break-up of family life and the weakening of parental control, and this book examines the role of religion in the social changes within the family unit.

This book unpacks the history of British-Israelism in the UK. Remarkably, this subject has had very little attention: remarkable, because at its height in the post-war era, the British-Israelist movement could claim to have tens of thousands of card-carrying adherents and counted amongst its membership admirals, peers, television personalities, MPs and members of the royal family including the King of England. British-Israelism is the belief that the people of Britain are the descendants of the Lost Tribes of Israel. It originated in the writing of a Scottish historian named John Wilson, who toured the country in the mid-Nineteenth Century. Providing a guide to the history of British-Israelism as a movement, including the formation of the British-Israel World Federation, Covenant Publishing, and other institutions, the book explores the complex ways in which British-Israelist thought mirrored developments in ethnic British nationalism during the Twentieth Century. A detailed study on the subject of British-Israelism is necessary, because British-Israelists constitute an essential element of British life during the most violent and consequential century of its history. As such, this will be a vital resource for any scholar of Minority Religions, New Religious Movements, Nationalism and British Religious History.

The historian's task involves unmasking the systems of power that underlie our sources. A historian must not only analyze the content and context of ancient sources, but also the structures of power, authority, and political contingency that account for their transmission, preservation, and survival. But as a tool for interpreting antiquity, "authority" has a history of its own. As authority gained pride of place in the historiographical order of knowledge, other types of contingency have faded into the background. This book's introduction traces the genesis and growth of the category, describing the lacuna that scholars seek to fill by framing texts through its lens. The subsequent chapters comprise case studies from late ancient Christian and Jewish sources, asking what lies "beyond authority" as a primary tool of analysis. Each uncovers facets of textual and social history that have been obscured by overreliance on authority as historical explanation. While chapters focus on late ancient topics, the methodological intervention speaks to the discipline of history as a whole. Scholars of classical antiquity and the early medieval world will find immediately analogous cases and applications. Furthermore, the critique of the place of authority as used by historians will find wider resonance across the academic study of history.

Reconceiving Religious Conflict deconstructs instances of religious conflict within the formative centuries of Christianity, the first six centuries CE. It explores the theoretical foundations of religious conflict; the dynamics of religious conflict within the context of persecution and martyrdom; the social and moral intersections that undergird the phenomenon of religious conflict; and the relationship between religious conflict and religious identity. It is unique in that it does not solely focus on religious violence as it is physically manifested, but on religious conflict (and tolerance), looking too at dynamics of religious discourse and practice that often precede and accompany overt religious violence.

It's easier than you may think to make intelligent replies to skeptics - with a little training. Answering Skeptics covers all the major objections in chapters that are both compact and compelling, with helpful summaries. If you find yourself reaching out only to lapsed Christians, your horizons are about to broaden. Engage agnostics, atheists, and members of the world religions with confidence.

Jung became interested in gnosticism - and also alchemy - in an attempt to understand what had happened to him during his confrontation with the unconscious. "I had to find evidence for the historical prefiguration of my inner experiences...If I had not succeeded in finding any evidence, I would never have been able to substantiate my ideas." He saw gnosticism and alchemy as historical counterparts to depth psychology and as early confrontations with the primordial world of the unconscious. This selection brings together Jung's main writings on gnosticism and includes a special introduction that attempts to explain the importance of gnostic writings to Jung's work.

Joining insights from social science and philosophy, this book offers a nuanced view on the discourse of evil, which has been on the rise in the West in recent years. Exploring the famous 'Pear Theft' episode in St Augustine's Confessions, it looks beyond the theological implications of the event to focus instead on the secular insights that it offers when the event is placed in the context of social thought. With attention to Augustine's lengthy reflections on a seemingly marginal episode, the author contends that it is possible to discern the elements of a convincing account of intentional evil action, the Pear Theft representing a case of joint radical improvisation that lacks collective deliberation. As such, a new perspective emerges on familiar and more intuitive forms of evil in joint action that involve group identification and institutional action. Evil in Joint Action will appeal to scholars of sociology, social theory and philosophy with interests in ethics, collective action and concepts of evil.

Frist published in 1999, this book provides an overview of various non-conventional notions of what is sacred, currently held among European young people. It analyses the growing estrangement between traditional religious doctrines and current beliefs among young people in the following countries: France, Austria, Holland, England, Germany, Poland, Russia and Iceland. Using fist-hand statistical support and a well-established theoretical approach, the book examines new religious movements and sects, analysing and interpreting the reasons for their growth and spread among young people. The distinctive features of the book are its investigation of diverse religious phenomena and its verification of whether this spread of 'alternative 'religiosity is due to the reluctance of a growing section of the European population to accept traditional religious beliefs. The result of eight separate empirical surveys, the book is original in its content and innovative in its theoretical approach. Overall, it provides a detailed and documented analysis of the increasing number of young Europeans now attracted by 'alternative' religions.

First published in 1978, Don Juan, Mescalito and Modern Magic begins with an analysis of the Castaneda material from the viewpoint of its inherently magical content. The author examines the symbiotic gestures, the magical actions and the mind-altering techniques employed by the brujo Don Juan, and then goes on to draw comparisons with two other schools of thought: the psychedelic development of the 1960s and the Western Magical Tradition. The essential aim throughout is to show that there is a basically Western shamanism which uses Western symbols and is easily accessible. The shamanistic practices of the Hermetic Order of the Golden Dawn are examined in this context. Considerable emphasis is also placed on mythological aspects associated with out-of-the-body experiences and their relevance to both the Don Juan Mescalito imagery and the Qabalistic and Tarot symbols found in Western Magic. This book will be of interest to students of religion, history and literature.

Your favourite occupation? Pondering and musing. Your idea of happiness? Pondering and musing. Your most extreme aversion? Pedantry and a sense of order. Of what are you afraid? Punctuality. The above quotations are extracted from a questionnaire filled in by a young man in his late twenties. That person, Rudolf Steiner, was later to found the spiritual science of anthroposophy and the many practical disciplines that arose from it. Eventually, he would write his Autobiography, although its composition would be interrupted by his unexpected death. This little volume is an essential complement to Steiner's unfinished autobiography. It gathers a wealth of personal testimonies - including lectures, resumes, notebook entries, a questionnaire, as well as biographical notes written for Edouard Schure - much of which has not been previously published in English. The various materials, together with rare photographs, have been expertly collated and introduced by Walter Kugler.

The resurrection of the dead was, as Tertullian says, 'the chief article of the whole Christian faith' (De resurrectione 39.3) and one of those beliefs which most distinguished Christian thought from much other contemporary thinking. This book looks at the way in which post-death existence is represented in the work of the early Church Fathers - notably Athenagoras, Tertullian, and Origen - and the Letter to Rheginos, and how these representations compare with its treatment both in Scripture and in contemporary, modern theological reflection. Examining these attitudes to life after death, and putting them into conversation with more modern interpretations, the book asks four main questions. Firstly, whether resurrection happens immediately after death. Secondly, if there is continuity or discontinuity of space and time between death and a resurrection life. Thirdly, it explores whether post-death existence was thought to be embodied or not, and if so how might it be embodied. Finally, it addresses the issue of continuity, or discontinuity, of personal identity after death. This book sheds light on the formation of a key doctrine of Christian faith. As such, it will be of significant interest to scholars and academics working in the History of Religion, Theology and Patristics.

In the Western world, magic has often functioned as an umbrella term for various religious beliefs and ritual practices that seek to influence events by harnessing supernatural power. The definition of these myriad occult and esoteric traditions have, however, usually come from those that are opposed to its practice; notably authorities in religious, legal and intellectual spheres. This book seeks to provide a new perspective, directly from the practitioners of modern Western magic, by exploring how a distinctive mode of embodiment and consciousness can produce a transition from an 'ordinary' to a 'magical' worldview. Starting with an introduction to the study of magic in the Western academy, the book then presents the author's own participant observation of five ethnographic case studies of modern Western magic. The focus of these ethnographic case studies is directed towards ideas and methods the informants employ to self-legitimise and self-represent as 'magicians'. It concludes by discussing the phenomenological implications and issues around embodiment that are inherent to the contemporary practice of magic. This is a unique insight into the lived experience of practitioners of modern magic. As such, it will be of keen interest to scholars of the Occult and New Religious Movements, as well as Religious Studies academics examining issues around the embodiment and the anthropology of religion.