Religion

This book examines the Catholic participation in the “Long Sixties” in the United States, a decade that, for Catholic Americans, began in 1964 (the year the first reforms mandated by the Second Vatican Council began to be implemented) and continued into the 1970s. The book argues that the most important result of that era was the emergence of the awareness among many of the Catholic faithful that everything in history changes, including the Church. This seemingly obvious insight generated considerable turmoil within the American Catholic community, which was accustomed to thinking of their religious beliefs and practices as timeless. The battles generated by that insight largely shaped the debates within the community during the final quarter of the twentieth and the first decade of the twenty-first century. In the process of narrating those turbulent events, the book offers a new master narrative of American Catholicism during the 1960s that seeks to displace the older politicized narrative of “liberals versus conservatives.”

This book offers a comprehensive examination and analysis of American Methodist worship, tracing its evolution from John Wesley to the end of the twentieth century. Attention is paid to the officially approved liturgical texts of ten American Methodist denominations. Yet, these texts do not reveal the full complexity of Methodist worship – leaders of worship have always had the freedom to depart from the established forms, and some characteristically Methodist worship services were organized without official texts. Therefore, other sources are scrutinized to provide a broader assessment. This book draws upon personal diaries and journals, church and secular newspapers, and materials from local church archives, thus exposing the processes and influences – ecclesiastical, social, and cultural – that motivated Methodists to rethink their theology of worship and to reorganize their worship praxis. Such an approach permits consideration of the nontextual matters of liturgical space, choreography, and ritual performance. Methodist worship's interactions with the wider society and cultures are addressed, and an evaluation is made of how particular factors and developments evident in national life affected liturgy and the performance of worship in what may be identified as the “Americanization” of Methodist worship.

Francis Asbury (1745–1816) is one of the most important religious leaders in American history. He guided the creation of the American Methodist church, the largest church in nineteenth-century America and the foundation of much of the Holiness and Pentecostal movements. The United States remains a deeply religious nation and Asbury is an important reason why. Yet Asbury did not lead in ways that we expect. He did not look like the ministers of colonial America, nor does he look like many high profile religious leaders today. The son of an English gardener, he had only a few years of formal education before being apprenticed to a metalworker at age fourteen. He never wrote a book and was often a disappointing preacher. He never married or owned a home, rarely spoke at church conferences, and often felt insecure in public. Yet in this definitive biography Asbury emerges as an effective and influential leader. His life of prayer and voluntary poverty were legendary, as was his generosity to the poor. Offsetting his poor public speaking was his remarkable ability to connect with people one-on-one or in small groups as he crisscrossed the nation. Asbury rode more than 130,000 miles from 1771 to 1816, tirelessly organizing the church’s expansion into every state and territory. He traveled more extensively across the American landscape than anyone of his generation. Drawing on a wide variety of sources, John Wigger reveals how Asbury shaped Methodism to engage ordinary Americans, establishing patterns that are still evident today.

Academics across America are rethinking the place of religion on college and university campuses, and religion has become a hot topic of conversation. Some conversations focus on religious literacy, while others contrast religion with spirituality; some understand religion in light of specific traditions or communities of faith, while others focus attention on concerns such as personal meaning and civic engagement. The American University in a Postsecular Age brings together these divergent conversations. Three of the fourteen essays in the volume are written by the editors, including an introductory essay that explains the term “postsecular,” another on church‐related higher education, and a concluding essay that suggests a framework for talking about religion in the academy. The other authors represented in the book are all well known scholars in the fields of religion and higher education including, for example, Amanda Porterfield, past president of the American Society of Church History, Lee Shulman, president of the Carnegie Foundation for the Advancement of Teaching, and Robert Wuthnow, the prolific sociologist of religion from Princeton. The volume is divided into two parts: a first group of essays focuses on religion, institutions, and faculty roles; the second group deals with the place of religion in the curriculum and in student learning. The book as a whole assumes that increased attention to religion will enhance the work of the academy, but a wide variety of perspectives are included.

Karl Barth believes that not only our righteousness before God (justification) but also our goodness or holiness (sanctification) is accomplished by the work of God's grace in Jesus Christ. But if this is so, what is the nature and role of ethics? This book argues that Barth's moral theology attempts to answer this question, showing how both the development of his ethical thought and its central concepts are best understood from this perspective. The result is a comprehensive treatment of Barth's moral theology which also explores the rich, complex, and often surprising engagements of his position with traditional Christian ethics and modern moral thought.

Philosophy in the English-speaking world is dominated by analytical approaches to its problems and projects; but theology has been dominated by alternative approaches. Many would say that the current state in theology is not mere historical accident, but is, rather, how things ought to be. On the other hand, many others would say precisely the opposite: that theology as a discipline has been beguiled and taken largely deleterious. The methodological divide between systematic theologians and analytic philosophers of religion is ripe for exploration. This book attempts to bring a much-needed interdisciplinary conversation about the value of analytic philosophical approaches to theological topics. Most of the chapters are sympathetic to the enterprise of analytic theology; but with an eye towards balance.

For the past two decades, the nature of ancient Israel’s origins has been debated heatedly. Much of this debate has concentrated on part of the book of Exodus and the book of Joshua. Little attention, however, has been given to the wilderness tradition, for example, the episodes set in Sinai (Exodus 16 through Numbers 20). The current study investigates the importance of the wilderness tradition to ancient Israel’s religious and social formation. The location of Mt. Sinai, Israel’s law or covenant, and the possible Egyptian origins of Israel’s desert sanctuary, the tabernacle, are explored in the light of Egyptian archaeological materials. The book further argues that the Torah’s narratives preserve accurate memories of the wilderness period as evidenced by the accuracy of geographical place names in Egypt and Sinai, and by the use of many personal names and technical terms that are of Egyptian etymology. These factors lend credibility to the authenticity sojourn in Egypt and the exodus traditions, rather than viewing them as purely ideological or literary fictions dating to 1,000 years after the events.

The present collection makes available in fresh translations all of the ancient examples of the Jewish novels, and introduces them for the student and general reader. The texts are divided into three categories: novels, historical novels, and testaments, and each text is given its own introduction. Similarities and differences are discussed in regard to other ancient popular literature, such as Greek novels, Roman novels, Christian novels, and Apocryphal Acts, and the distinction between fiction and history is explored. Jewish identity and the competition of ethnic groups are generally the themes, but with the large number of women characters, we are also afforded insights into gender constructions in Jewish popular literature. The protagonists of Jewish novels are often figures otherwise unknown to Jewish history, but are sometimes also biblical patriarchs (Moses, Joseph, Abraham, Job), although their stories are told here in a way surprisingly different from what is found in the Hebrew Bible. There are also possible allusions to Jewish mysticism and mysteries in some of the texts.

The texts are: Greek Esther, Susanna, and Bel and the Dragon (or Bel and the Serpent) from Greek Daniel, Tobit, Judith, Third Maccabees, The Marriage and Conversion of Aseneth (or Joseph and Aseneth), The Tobiad Romance, The Royal Family of Adiabene, the Testament of Joseph, the Testament of Job, and the Testament of Abraham. Some of the novels are found in the Old Testament Apocrypha, while others derive from other sources, such as Josephus or the Testaments of the Twelve Patriarchs.

The Ten Commandments (Exodus 20) accept slavery, and Deuteronomy 22 requires a single female who has been raped to marry her rapist. Biblical laws, including these two examples, continue to influence Christian (especially Protestant) attitudes toward women, homosexuals, the poor, as well as those who are from different faiths or racial/ethnic origins. This book argues that such ancient laws and the corresponding contemporary attitudes ignore the harm caused to such groups and fail to consider that these groups may have different, yet valid, perspectives on the meaning of these texts. Specifically, this book argues that the Christian tradition has become inseparable from a privileged male perspective not reflecting the full range of persons found in its faith communities. Furthermore, it is this male norm that has historically established the accepted singular and determinative meaning of any given biblical text. Contemporary controversies about biblical interpretation, then, result from those other groups acknowledging that their realities differ from the putative norm and offering their own interpretations of problematic biblical texts. The book finds that inclusive biblical interpretation and its consideration of these normally excluded perspectives are consistent with the Christian tradition. This work advances support for inclusive interpretation from the Bible (both Old and New Testaments)—from the Protestant tradition itself, based on the writings of Martin Luther, John Calvin, and John Wesley—and from parallels with the interpretation and amendment of the U.S. Constitution.