The hard work required to make God real, how it changes the people who do it, and why it helps explain the enduring power of faith How do gods and spirits come to feel vividly real to people—as if they were standing right next to them? Humans tend to see supernatural agents everywhere, as the cognitive science of religion has shown. But it isn’t easy to maintain a sense that there are invisible spirits who care about you. In How God Becomes Real, acclaimed anthropologist and scholar of religion T. M. Luhrmann argues that people must work incredibly hard to make gods real and that this effort—by changing the people who do it and giving them the benefits they seek from invisible others—helps to explain the enduring power of faith. Drawing on ethnographic studies of evangelical Christians, pagans, magicians, Zoroastrians, Black Catholics, Santeria initiates, and newly orthodox Jews, Luhrmann notes that none of these people behave as if gods and spirits are simply there. Rather, these worshippers make strenuous efforts to create a world in which invisible others matter and can become intensely present and real. The faithful accomplish this through detailed stories, absorption, the cultivation of inner senses, belief in a porous mind, strong sensory experiences, prayer, and other practices. Along the way, Luhrmann shows why faith is harder than belief, why prayer is a metacognitive activity like therapy, why becoming religious is like getting engrossed in a book, and much more. A fascinating account of why religious practices are more powerful than religious beliefs, How God Becomes Real suggests that faith is resilient not because it provides intuitions about gods and spirits—but because it changes the faithful in profound ways.

Vols. 2-6 include "Theological and Semitic literature for 1898- 1901, a bibliographical supplement to the American journal of theology and the American journal of Semitic languages and literatures. By W. Muss-Arnolt." (Separately paged)

Informative and provocative, this book introduces readers to debates in the contemporary study of religion and suggests future research possibilities.

This Sacred Life redescribes the meaning of this world and the value and purpose of human life within it.

Has the death of God paved the way for a new kind of religious project, a more responsible way to seek, sound, and love the things we call divine? This book explores this question and argues how by accepting that we know nothing about God, we can rediscover an absent holiness in our lives and reclaim an everyday divinity.

This volume explores Chinese Christianity—or Chinese Christianities—in a variety of forms and expressions, including those from outside the geopolitical boundaries of mainland China. Advancing a multi-disciplinary approach to the study of Chinese churches, the essays collected here engage many historical, sociological, cultural, and theological contingencies. The collection includes historical discussions of the early-20th-century encounters of Protestant and Catholic missionaries in China and the rise of Christianity among Malaysian Chinese and British Chinese communities. Essays examine the thinking of K. H. Ting (or Ding Guangxun), often remembered for his leadership in the Three-Self Patriotic Movement in the 1980s–90s, by revisiting his earlier theology and approach to the Bible in the 1930s–50s. These retrospectives give way to contemporary explorations into how Chinese churches negotiate their urban identities amidst the complexities of globalization in Chengdu and Shanghai, as well as in Vancouver, Canada. Taken as a whole, this collection offers close examinations into various aspects of Chinese Christianity’s complex picture, helping readers to recognize the many shades and colors of the global Chinese Church.

Religion and Literature: History and Method considers the history, methods, institutionalization, globalization, and future of the study of religion and literature, focusing on its emergence from the “field” of theology and literature, and its relations to myth criticism and biblical reception.

A collection of readings designed to accompany the editor's text, Religions in Practice; An Approach to the Anthropology of Religion . Articles from leading journals of anthropological research provide a sampler of current concerns and findings regarding religion and ritual throughout the world. The

Rollo May (1909-1994), internationally known psychologist and philosopher, came from modest roots in the small town Protestant Midwest intending to do 'religious work' but eventually became a psychotherapist and author. During the 1950s and 1960s, his books combined existentialism and other philosophical approaches, psychoanalysis, and a spiritual-philosophy to interpret the damage bureaucratic and technocratic aspects of modernity and their inability of individuals to understand their authentic selves. 'Psyche and Soul in America' deals not only with May's public contributions but also to his turbulent inner life as revealed in unprecedentedly intimate sources in order to demonstrate the relationship between the personal and public in a figure who wrote about intimacy, its loss, and ways to regain an authentic sense of self and others.--

A challenge to the doctrine of biblical inerrancy that calls into question how Christians are taught more about the way of Whiteness than the way of Jesus Angela Parker wasn’t just trained to be a biblical scholar; she was trained to be a White male biblical scholar. She is neither White nor male. Dr. Parker’s experience of being taught to forsake her embodied identity in order to contort herself into the stifling construct of Whiteness is common among American Christians, regardless of their race, ethnicity, gender, or sexual orientation. This book calls the power structure behind this experience what it is: White supremacist authoritarianism. Drawing from her perspective as a Womanist New Testament scholar, Dr. Parker describes how she learned to deconstruct one of White Christianity’s most pernicious lies: the conflation of biblical authority with the doctrines of inerrancy and infallibility. As Dr. Parker shows, these doctrines are less about the text of the Bible itself and more about the arbiters of its interpretation—historically, White males in positions of power who have used Scripture to justify control over marginalized groups. This oppressive use of the Bible has been suffocating. To learn to breathe again, Dr. Parker says, we must “let God breathe in us.” We must read the Bible as authoritative, but not authoritarian. We must become conscious of the particularity of our identities, as we also become conscious of the particular identities of the biblical authors from whom we draw inspiration. And we must trust and remember that as long as God still breathes, we can too.