The present debate raging over global warming exemplifies the clash of two public theologies. On one side, environmentalists warn of certain catastrophe if we do not take steps now to reduce the release of greenhouse gases; on the other side, economists are concerned with whether the benefits of actions to prevent higher temperatures will be worth the high costs. Robert Nelson interprets such contemporary struggles as battles between the competing secularized religions of economics and environmentalism. The outcome will have momentous consequences for us all. This book probes beneath the surface of the two movements' rhetoric to uncover their fundamental theological commitments and visions. Book jacket.

Religions are reemerging in the social, political, and economic spheres previously occupied and dominated by secular institutions and ideologies. In the wake of crises exposing the limits of secular modernity, religions have again become significant players in domestic and international politics. At the same time, the Catholic Church has sought a "holy alliance" among the world's faiths to recentralize devout influence, an important, albeit little-noticed, evolution in international relations. Holy Wars and Holy Alliance explores the nation-state's current crisis in order to better understand the religious resurgence's implications for geopolitics. Manlio Graziano looks at how the Catholic Church promotes dialogue and action linking world religions, and examines how it has used its material, financial, and institutional strength to gain power and increase its profile in present-day international politics. Challenging the idea that modernity is tied to progress and secularization, Graziano documents the "return" or the "revenge" of God in all facets of life. He shows that tolerance, pluralism, democracy, and science have not triumphed as once predicted. To fully grasp the destabilizing dynamics at work today, he argues, we must appreciate the nature of religious struggles and political holy wars now unfolding across the international stage.

For much of the twentieth century, Ireland has been synonymous with conflict, the painful struggle for its national soul part of the regular fabric of life. And because the Irish have emigrated to all parts of the world--while always remaining Irish--"the troubles" have become part of a common heritage, well beyond their own borders. In most accounts of Irish history, the focus is on the political rivalry between Unionism and Republicanism. But the roots of the Irish conflict are profoundly and inescapably religious. As Marcus Tanner shows in this vivid, warm, and perceptive book, only by understanding the consequences over five centuries of the failed attempt by the English to make Ireland into a Protestant state can the pervasive tribal hatreds of today be seen in context. Tanner traces the creation of a modern Irish national identity through the popular resistance to imposed Protestantism and the common defense of Catholicism by the Gaelic Irish and the Old English of the Pale, who settled in Ireland after its twelfth-century conquest. The book is based on detailed research into the Irish past and a personal encounter with today's Ireland, from Belfast to Cork. Tanner has walked with the Apprentice Boys of Derry and explored the so-called Bandit Country of South Armagh. He has visited churches and religious organizations across the thirty-two counties of Ireland, spoken with priests, pastors, and their congregations, and crossed and re-crossed the lines that for centuries have isolated the faiths of Ireland and their history.

The Crusades and their impact on today's world.

A sweeping historical epic and a radical new interpretation of Vasco da Gama’s groundbreaking voyages, seen as a turning point in the struggle between Christianity and Islam In 1498 a young captain sailed from Portugal, circumnavigated Africa, crossed the Indian Ocean, and discovered the sea route to the Indies and, with it, access to the fabled wealth of the East. It was the longest voyage known to history. The little ships were pushed beyond their limits, and their crews were racked by storms and devastated by disease. However, their greatest enemy was neither nature nor even the sheer dread of venturing into unknown worlds that existed on maps populated by coiled, toothy sea monsters. With bloodred Crusader crosses emblazoned on their sails, the explorers arrived in the heart of the Muslim East at a time when the old hostilities between Christianity and Islam had risen to a new level of intensity. In two voyages that spanned six years, Vasco da Gama would fight a running sea battle that would ultimately change the fate of three continents. An epic tale of spies, intrigue, and treachery; of bravado, brinkmanship, and confused and often comical collisions between cultures encountering one another for the first time; Holy War also offers a surprising new interpretation of the broad sweep of history. Identifying Vasco da Gama’s arrival in the East as a turning point in the centuries-old struggle between Islam and Christianity—one that continues to shape our world—Holy War reveals the unexpected truth that both Vasco da Gama and his archrival, Christopher Columbus, set sail with the clear purpose of launching a Crusade whose objective was to reach the Indies; seize control of its markets in spices, silks, and precious gems from Muslim traders; and claim for Portugal or Spain, respectively, all the territories they discovered. Vasco da Gama triumphed in his mission and drew a dividing line between the Muslim and Christian eras of history—what we in the West call the medieval and the modern ages. Now that the world is once again tipping back East, Holy War offers a key to understanding age-old religious and cultural rivalries resurgent today.

Holy war, sanctioned or even commanded by God, is a common and recurring theme in the Hebrew Bible. Rabbinic Judaism, however, largely avoided discussion of holy war in the Talmud and related literatures for the simple reason that it became dangerous and self-destructive. Reuven Firestone's Holy War in Judaism is the first book to consider how the concept of ''holy war'' disappeared from Jewish thought for almost 2000 years, only to reemerge with renewed vigor in modern times. The revival of the holy war idea occurred with the rise of Zionism. As the necessity of organized Jewish engagement in military actions developed, Orthodox Jews faced a dilemma. There was great need for all to engage in combat for the survival of the infant state of Israel, but the Talmudic rabbis had virtually eliminated divine authorization for Jews to fight in Jewish armies. Once the notion of divinely sanctioned warring was revived, it became available to Jews who considered that the historical context justified more aggressive forms of warring. Among some Jews, divinely authorized war became associated not only with defense but also with a renewed kibbush or conquest, a term that became central to the discourse regarding war and peace and the lands conquered by the state of Israel in 1967. By the early 1980's, the rhetoric of holy war had entered the general political discourse of modern Israel. In Holy War in Judaism, Firestone identifies, analyzes, and explains the historical, conceptual, and intellectual processes that revived holy war ideas in modern Judaism.

The first of its kind, this collection offers a constructive response to the question of holy war and Christian morality from an interdisciplinary perspective. By combining biblical, ethical, philosophical and theological insights, the contributors offer a composite image of divine redemption that promises to take the discussion to another level.

Just Wars, Holy Wars, and Jihads explores the development of Christian, Muslim, and Jewish thinking on just war, holy war, and jihad over the past fourteen centuries.

Ending Holy Wars explores how religious dimensions affect the possibilities for conflict resolution in civil war. This is the first book that systematically tries to map out the religious dimensions of internal armed conflicts and explain the conditions under which religious dimensions impede peaceful settlement. It draws upon empirical work on global data, based on the Uppsala Conflict Data Program (UCDP), and complements this quantitative data with several smaller case studies (Sri Lanka, Philippines and Indonesia). The book shows how religious identities and incompatibilities influence the likelihood of agreements and the mechanisms through which parties and third-party mediators have been able to overcome religious obstacles to negotiated settlements. These findings pave the way for a discussion on how conflict theory can better incorporate religious dimensions, as well as how policy can be designed to manage religious dimensions in armed conflicts.