The Manifesto develops further the Critical Theory of Religion intrinsic to the Critical Theory of Society of the Frankfurt School into a new paradigm of the Psychology, Sociology, Philosophy and Theology of Religion. Its central theme is the theodicy problem in the context of late capitalist society and its globalization.

Conflict has been an inescapable facet of religion from its very beginnings. This volume offers insight into the mechanisms at play in the centuries from the Jesus-movement’s first attempts to define itself over and against Judaism to the beginnings of Islam. Profiling research by scholars of the Centre for Early Christian Studies at Australian Catholic University, the essays document inter- and intra-religious conflict from a variety of angles. Topics relevant to the early centuries range from religious conflict between different parts of the Christian canon, types of conflict, the origins of conflict, strategies for winning, for conflict resolution, and the emergence of a language of conflict. For the fourth to seventh centuries case studies from Asia Minor, Syria, Constantinople, Gaul, Arabia and Egypt are presented. The volume closes with examinations of the Christian and Jewish response to Islam, and of Islam’s response to Christianity. Given the political and religious tensions in the world today, this volume is well positioned to find relevance and meaning in societies still grappling with the monotheistic religions of Judaism, Christianity, and Islam.

In The Critique of Religion and Religion’s Critique: On Dialectical Religiology, Dustin J. Byrd compiles numerous essays honouring the life and work of the Critical Theorist, Rudolf J. Siebert. His “dialectical religiology,” rooted in the critical theory of the Frankfurt School, especially Theodor Adorno, Max Horkheimer, Walter Benjamin, Herbert Marcuse, Erich Fromm, Leo Löwenthal, and Jürgen Habermas, is both a theory and method of understanding religion’s critique of modernity and modernity’s critique of religion. Born out of the Enlightenment and its most important thinkers, i.e. Kant, Hegel, Marx, Nietzsche, and Freud, religion is understood to be dialectical in nature. It contains within it both revolutionary and emancipatory elements, but also reactionary and regressive elements, which perpetuate mankind’s continual debasement, enslavement, and oppression. Thus, religion by nature is conflicted within itself and thus stands against itself. Dialectical Religiology attempts to rescue those elements of religion from the dustbin of history and reintroduce them into society via their determinate negation. As such, it attempts to resolve the social, political, theological, and philosophical antagonisms that plague the modern world, in hopes of producing a more peaceful, justice-filled, equal, and reconciled society. The contributors to this book recognize the tremendous contributions of Dr. Rudolf J. Siebert in the fields of philosophy, sociology, history, and theology, and have profited from his long career. This book attempts to honour that life and work. Contributors include: Edmund Arens, Gregory Baum, Francis Brassard, Dustin J. Byrd, Denis R. Janz, Gottfried Küenzlen, Mislav Kukoč, Michael, R. Ott, Rudolf J. Siebert, Hans K. Weitensteiner, and Brian C. Wilson.

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.

Ecclesial Recognition proffers a framework for churches to accept the legitimacy and authenticity of each other as the Church in the dialogical process towards fuller communion. Typically, ‘recognition’ and its reception investigate theologically the sufficiency of creeds as ecumenical statements of unity, the agreeability of essential sacramentality of the church, and the recognition of its ministries as the churches’ witness of the gospel. This monograph conceives ecclesial recognition as an intersubjective dynamics of inclusion and exclusion amid identity formation and consensus development, with insights from Hegelian philosophy, group social psychology, and the Frankfurt School Axel Honneth’s political theory. The viability of this interdisciplinary approach is demonstrated from the French Dominican Yves Congar’s oeuvre, with implications for intra-Communion and inter-Church relations. "Dr Lim examines philosophical recognition theory, group social psychology and political recognition theory to analyse the non-theological impasses confronting the whole ecumenical movement." - Rev Dr Trevor Hoggard, Director English-speaking Ministries, Methodist Church of New Zealand. "Lim masterfully argues for the viability of an interdisciplinary approach to ecumenical recognition within communities, among churches, and in their common pastoral mission.” - Fr. and Professor Radu Bordeianu, Duquesne University, and Orthodox theologian, Representative of the Greek Orthodox Metropolis of Pittsburgh, and Assistant Priest of Holy Trinity Greek Orthodox Church in Pittsburgh. “This book makes an important contribution to ecumenical ecclesiology.” - Rev. Dr and Professor Sandra Beardsall, St Andrew’s College, Canada and United Church of Canada Ordained Minister. “I find Dr. Lim's work a solid and necessary contribution to ecumenical work around the world.” - Rev. Dr. and Professor Dominick D. Hanckle, Regent University, and priest of the Communion of Evangelical Episcopal Churches. “With penetrating analysis and creative suggestions, this monograph takes the talk about ecumenical recognition in a new level.” - Professor Veli-Matti Kärkkäinen, University of Helsinki.

Weaving Transnational Solidarity from the Catskills to Chiapas and Beyond analyzes the grassroots, economic justice work (1998-2009) of three groups-two Mexican organizations, Jolom Mayaetik, Mayan women's weaving cooperative, and K’inal Antzetik, NGO in the highlands of Chiapas, and an informal, international solidarity network. The book provides scholar-activist, ethnographic case study data which contributes to understanding collective organization, indigenous rights, and the solidarity process within transnational social movements and critically reflects on Fair Trade, health, and education solidarity efforts as well as the class, ethnic, and gender dimensions of neoliberal globalization. Central themes include solidarity, human rights, and social justice. Indigenous women’s voices are featured in the book as powerful in transnational justice organizing-in the global south and north. Critical Global Studies, vol. 2

This collection of fresh and lively essays analyzes the Habermasian post-secular turn as it has been evolving over the last decade triggering intensive debates in social and political theory, but at the same time aims to situate the arising postsecular discourse(s) within the larger intellectual environment shaped by the complex influence of the alleged "return" of religion or the religious. The volume includes studies from as diverse fields as cultural theory, social theory, political philosophy, and theory of religion, as well as theology and bioethics. Key issues such as tolerance, the nature and challenges of modernity, pluralism, knowledge and faith, human dignity, ritual, idolatry or transcendence are brought into the discussion in an inventive way, and Habermas's work is reflected upon in comparison with figures like Levinas, Vattimo, and Agnes Heller.

The ABC of Harmony is the dawn of a shining, harmonious vision of peace and prosperity for all the nations of the planet earth! Together with it, enlightened citizens will emerge capable of building a harmonious civilization of peace and prosperity on the planet earth. - Dr. APJ Abdul Kalam (poet, President of India, 2002-2007)

The Manifesto develops further the Critical Theory of Religion intrinsic to the Critical Theory of Society of the Frankfurt School into a new paradigm of the Psychology, Sociology, Philosophy and Theology of Religion. Its central theme is the theodicy problem. The Manifesto approaches this theme in the framework of comparative religion and critical political theology in a narrative and discursive fashion. In search of a solution to the theodicy problem, the Manifesto explores, trends in civil society toward Alternative Future I (the Totally Administered Society), Alternative Future II (the Militarized Society), and Alternative Future III (the Reconciled Society) in the horizon of the longing for the Wholly Other as perfect justice and unconditional love. Toward that goal it relies on both the critical theory of society as developed by Max Horkheimer, Ernst Bloch, Walter Benjamin, Theodor W. Adorno, and others, and on the new political theology of Johannes B. Metz, Helmut Peukert, and Edmund Arens.

The argument presented in this book is that the recent ‘spiritual’ trajectory of Roy Bhaskar’s work, upon which he first embarked with the publication of his From East to West, undermines the fundamental achievements of his earlier work. The problem with Bhaskar’s new philosophical system (Transcendental Dialectical Critical Realism or simply Meta-Reality), from the critical-realist Marxist perspective endorsed here, is that it marks both a departure from and a negation of the earlier concerns of Bhaskar to develop a realist philosophy of science and under-labour for an emancipatory materialist socio-historical science. The end-result is a meta-philosophy which is irrealist, speculative, under-theorized, internally self-contradictory, and which cannot provide philosophical guidance to liberatory social practices. In opposition to theist ontological logics more generally (including the rather more rational theism presented by Margaret Archer, Andrew Collier and Doug Porpora), the argument of this book is that the earth-bound materialist dialectics of the classical Marxist tradition, and the naturalistic humanism these dialectics under-labour on the terrain of socio-historical being, offer a much more promising way forward for critical realist theory and for liberatory politics and ethics.