What it means to be a Jew lies at the very heart of Confessions of a Secular Jew, a provocative memoir and a thoughtful speculation on the nature of Jewish identity and experience in an increasingly secular world. The legacy bequeathed to Eugene Goodheart was a "progressive" secular Yiddish education which identifi ed Jewish struggles against oppression with working class struggles against exploitation. In the vanguard was the Soviet Union. Goodheart's heroes were Moses, Bar Kochbah, Judah Maccabee, Karl Marx and that strange honorary Jew, Joseph Stalin, whose anti-Semitism would later become known to the world. Confessions of a Secular Jew is the story of Goodheart's disillusionment with the naive, even false, progressivism of that education. At the same time, it is an attempt to rescue and come to grips with the positive remains of that education and heritage.

The Confessions of a Jewish Priest are the reminiscences of Gabriel Weinreich, a secular Jew who was born in Poland and moved to the U.S. as a young adolescent during World War II thus narrowly escaping the Holocaust. The book follows Weinreich as he becomes an American, twice-husband, father, and an award-winning scientist, and shows how his subsequent journey toward Christianity and ordination to the Episcopal priesthood do nothing to impair his sense of "Jewishness."In addition to telling a compelling life story of a boy from an eminent Jewish family, the book takes us on a journey into Christianity as perceived by a Jew who began as a complete atheist--but realizes later in life that he never really was an atheist after all.

In Confessions Of A Secular Fundamentalist, Mani Shankar Aiyar, Crusader For A Secular Credo, Calls For An Unambiguous And Decisive Restoration Of Secularism To The Core Of Our Nationhood. In Doing So, He Revisits Every Dimension Of Our Secular Ethos And Exposes The Various Myths Perpetuated By Communal Elements Of All Hues. Putting Under The Scanner Contentious Issues Like Conversions, Uniform Civil Code And Article 370, He Nails The Falsehood Underlying Terms Like Pseudo-Secularism , Appeasement And Soft Hindutva . And He Places The Domestic Debate Over Secularism In India In The Wider External Dimension By Discussing The Experiences Of Countries Like Pakistan, Sri Lanka, Israel And Erstwhile Yugoslavia. Admitting To Wearing His Secularism On His Sleeve, Aiyar Reasons That Only A Determined And Inflexible Adherence To Secularism Can Counter Religious Bigotry And Fundamentalism. Clear In His Convictions, With History, Logic And Persuasive Argument At His Command, This Is Mani Shankar Aiyar At His Best, On A Subject That We Can Ignore Only At Our Own Peril.

A memoir and an examination of the nature of Jewish identity in a secular world are illustrated through the author's questions of faith and cultural identity and his study of the history, culture, and humor that define Yiddishkeit.

This book explores the culture, politics, and ideas of the nineteenth-century German secularist movements of Free Religion, Freethought, Ethical Culture, and Monism. In it, Todd H. Weir argues that although secularists challenged church establishment and conservative orthodoxy, they were subjected to the forces of religious competition.

Offers an argument for secular non-believers maintaining that following Jesus Christ as a teacher, example, and primary guide for living can serve to give meaning and direction to those who don't believe in the supernatural elements of Christianity.

Personal reinvention is a core part of the human condition. Yet in the mid-twentieth century, certain private religious choices became lightning rods for public outrage and debate. Public Confessions reveals the controversial religious conversions that shaped modern America. Rebecca L. Davis explains why the new faiths of notable figures including Clare Boothe Luce, Whittaker Chambers, Sammy Davis Jr., Marilyn Monroe, Muhammad Ali, Chuck Colson, and others riveted the American public. Unconventional religious choices charted new ways of declaring an "authentic" identity amid escalating Cold War fears of brainwashing and coercion. Facing pressure to celebrate a specific vision of Americanism, these converts variously attracted and repelled members of the American public. Whether the act of changing religions was viewed as selfish, reckless, or even unpatriotic, it provoked controversies that ultimately transformed American politics. Public Confessions takes intimate history to its widest relevance, and in so doing, makes you see yourself in both the private and public stories it tells.

No one was more surprised than Andrew Klavan when, at the age of fifty, he found himself about to be baptized. The Great Good Thing tells the soul-searching story of a man born into an age of disbelief who had to abandon everything he thought he knew in order to find his way to the truth. Best known for his hard-boiled, white-knuckle thrillers and for the movies made from them--among them True Crime and Don’t Say a Word--bestselling author and Edgar Award-winner Klavan was born in a suburban Jewish enclave outside New York City. He left the faith of his childhood behind to live most of his life as an agnostic until he found himself mulling over the hard questions that so many other believers have asked: How can I be certain in my faith? What's the truth, and how can I know it's the truth? How can you think, live, and make choices and judgments day by day if you don't know for sure? In The Great Good Thing, Klavan shares that his troubled childhood caused him to live inside the stories in his head and grow up to become an alienated young writer whose disconnection and rage devolved into depression and suicidal breakdown. In those years, Klavan fought to ignore the insistent call of God, a call glimpsed in a childhood Christmas at the home of a beloved babysitter, in a transcendent moment at his daughter's birth, and in a snippet of a baseball game broadcast that moved him from the brink of suicide. But more than anything, the call of God existed in stories--the stories Klavan loved to read and the stories he loved to write. Join Klavan as he discovers the meaning of belief, the importance of asking tough questions, and the power of sharing your story.

"I am not a particularly Jewish thinker," said Emmanuel Levinas, "I am just a thinker." This book argues against the idea, affirmed by Levinas himself, that Totality and Infinity and Otherwise Than Being separate philosophy from Judaism. By reading Levinas's philosophical works through the prism of Judaic texts and ideas, Michael Fagenblat argues that what Levinas called "ethics" is as much a hermeneutical product wrought from the Judaic heritage as a series of phenomenological observations. Decoding the Levinas's philosophy of Judaism within a Heideggerian and Pauline framework, Fagenblat uses biblical, rabbinic, and Maimonidean texts to provide sustained interpretations of the philosopher's work. Ultimately he calls for a reconsideration of the relation between tradition and philosophy, and of the meaning of faith after the death of epistemology.

In 1341 in Aragon, a Jewish convert to Christianity was sentenced to death, only to be pulled from the burning stake and into a formal religious interrogation. His confession was as astonishing to his inquisitors as his brush with mortality is to us: the condemned man described a Jewish conspiracy to persuade recent converts to denounce their newfound Christian faith. His claims were corroborated by witnesses and became the catalyst for a series of trials that unfolded over the course of the next twenty months. Between Christian and Jew closely analyzes these events, which Paola Tartakoff considers paradigmatic of inquisitorial proceedings against Jews in the period. The trials also serve as the backbone of her nuanced consideration of Jewish conversion to Christianity—and the unwelcoming Christian response to Jewish conversions—during a period that is usually celebrated as a time of relative interfaith harmony. The book lays bare the intensity of the mutual hostility between Christians and Jews in medieval Spain. Tartakoff's research reveals that the majority of Jewish converts of the period turned to baptism in order to escape personal difficulties, such as poverty, conflict with other Jews, or unhappy marriages. They often met with a chilly reception from their new Christian brethren, making it difficult to integrate into Christian society. Tartakoff explores Jewish antagonism toward Christians and Christianity by examining the aims and techniques of Jews who sought to re-Judaize apostates as well as the Jewish responses to inquisitorial prosecution during an actual investigation. Prosecutions such as the 1341 trial were understood by papal inquisitors to be in defense of Christianity against perceived Jewish attacks, although Tartakoff shows that Christian fears about Jewish hostility were often exaggerated. Drawing together the accounts of Jews, Jewish converts, and inquisitors, this cultural history offers a broad study of interfaith relations in medieval Iberia.