At the beginning of Whitebread Protestants, Daniel Sack writes "When I was young, church meant food. Decades later, it's hard to point to particular events, but there are lots of tastes, smells, and memories such as the taste of dry cookies and punch from coffee hour - or that strange orange drink from vacation Bible school." And so he begins this fascinating look at the role food has played in the daily life of the white Protestant community in the United States. He looks at coffee hours, potluck dinners, ladies' afternoon teas, soup kitchens, communion elements, and a variety of other things. A blend of popular culture, religious history and the growing field of food studies, the book will reveal both conflict and vitality in unexpected places in American religious life.

The way in which religious people eat reflects not only their understanding of food and religious practice but also their conception of society and their place within it. This anthology considers theological foodways, identity foodways, negotiated foodways, and activist foodways in the United States, Canada, and the Caribbean. Original essays explore the role of food and eating in defining theologies and belief structures, creating personal and collective identities, establishing and challenging boundaries and borders, and helping to negotiate issues of community, religion, race, and nationality. Contributors consider food practices and beliefs among Christians, Jews, Muslims, and Buddhists, as well as members of new religious movements, Afro-Caribbean religions, interfaith families, and individuals who consider food itself a religion. They traverse a range of geographic regions, from the Southern Appalachian Mountains to North America's urban centers, and span historical periods from the colonial era to the present. These essays contain a variety of methodological and theoretical perspectives, emphasizing the embeddedness of food and eating practices within specific religions and the embeddedness of religion within society and culture. The volume makes an excellent resource for scholars hoping to add greater depth to their research and for instructors seeking a thematically rich, vivid, and relevant tool for the classroom.

Bread is central to God's story, and to your story too. Our spiritual lives are deeply connected to bread--the bread we break with family and friends and the Bread that is Christ's Body, given and broken for us. It's easy to choose the cheapest, most convenient option, but the life of Jesus and the story of Scripture, as well as the substance of bread itself, shows us that there is more. In By Bread Alone, Kendall Vanderslice, a professional baker and practical theologian who spends her days elbow-deep in dough, reveals that there is no food more spiritually significant than bread--whether eating, baking, sharing, or breaking. Kendall has struggled with hunger ever since she can remember--hunger for bread, yes, but also for community and for the ability to "taste and see" the goodness of God. She knows the tension of bread as blessing and bread as burden but has learned that bread also offers a unique opportunity to heal our relationship to the body of Christ and to our own bodies. In By Bread Alone, she weaves her own faith-filled journey together with original recipes and stories about the role of bread in church history, revealing a God who draws near to us and creatively provides for our daily needs. When words fail, when we cry out in longing and loneliness, when God feels impossibly far away, By Bread Alone displays the tangible expression of God's presence and provision for us in the form of bread. It's the story of hunger and family, of friendship and unmet longing. It's the story of a God who meets us in both sacred and mundane ways. In the mixing and kneading, in the waiting and partaking, may God also meet you.

As America has become more pluralistic, Protestantism, with its long roots in American history and culture, has hardly remained static. This finely crafted portrait of a remarkably complex group of Christian denominations describes Protestantism's history, constituent subgroups and their activities, and the way in which its dialectic with American culture has shaped such facets of the wider society as healthcare, welfare, labor relations, gender roles, and political discourse. Part I provides an introduction to the religion's essential beliefs, a brief history, and a taxonomy of its primary American varieties. Part II shows the diversity of the tradition with vivid accounts of life and worship in a variety of mainline and evangelical churches. Part III explores the vexed relationship Protestantism maintains with critical social issues, including homosexuality, feminism, and social justice. The appendices include biographical sketches of notable Protestant leaders, a chronology, a glossary, and an annotated list of resources for further study.

What can philosophy contribute to the study of religion? This book argues that the study of religion needs philosophy in the form of multidisciplinary comparative inquiry. Contradicting the current tendency to regard philosophical reflection and the academic study of religion as independent endeavors best kept apart, Wesley J. Wildman brings them together, offering a broader vision than that of traditional "philosophy of religion" and surmounting many of its difficulties. His newer conception of "religious philosophy" is well suited to the modern, multicultural, secular university. Through multidisciplinary comparative inquiry, religious philosophy allows for a variety of approaches—from historical and analytical work to evocative description and theoretical evaluation of truth claims—and both secular and religious thinkers participate. The tasks and varieties of religious philosophy as they arc across the world's religions and philosophies are discussed along with religious philosophy's modern and postmodern contexts. Wildman's thoughtful and thought-provoking book will be essential reading for all those concerned with the study of religion, present and future.

The Routledge Handbook of Religious and Spiritual Tourism provides a robust and comprehensive state-of-the-art review of the literature in this growing sub-field of tourism. This handbook is split into five distinct sections. The first section covers past and present debates regarding definitions, theories, and concepts related to religious and spiritual tourism. Subsequent sections focus on the supply and demand aspects of religious and spiritual tourism markets, and examine issues related to the management side of these markets around the world. Areas under examination include religious theme parks, the UNESCO branding of religious heritage, gender and performance, popular culture, pilgrimage, environmental impacts, and fear and terrorism, among many others. The final section explores emerging and future directions in religious and spiritual tourism, and proposes an agenda for further research. Interdisciplinary in coverage and international in scope through its authorship and content, this will be essential reading for all students, researchers, and academics interested in Tourism, Religion, Cultural Studies, and Heritage Studies.

Gold Medalist, 2018 Independent Publisher Book Awards in the Religion Category Finalist for the 2017 Foreword INDIES Book of the Year Award in the Religion category Writing at the interface of religion and nature theory, US religious history, and environmental ethics, Todd LeVasseur presents the case for the emergence of a nascent "religious agrarianism" within certain subsets of Judaism and Christianity in the United States. Adherents of this movement, who share an environmental concern about the modern industrial food economy and a religiously grounded commitment to the values of locality, health, and justice, are creating new models for sustainable agrarian lifeways and practices. LeVasseur explores this greening of US religion through an extensive engagement with the scholarly literature on lived religion, network theory, and grounded theory, as well as through ethnographic case studies of two intentional communities at the vanguard of this movement: Koinonia Farm, an ecumenical Christian lay monastic community, and Hazon, a progressive Jewish environmental group.

Preparation and Processing of Religious and Cultural Foods covers the production and processing of foods from major religions, focusing on the intersection of religion, science and cultural perceptions in the production and processing of modern religious and vegetarian foods. Quality control and authentication technologies are looked at in-depth, while nutrition, antioxidants, aging, hygiene and other long-term health factors are presented from a scientific standpoint. Bringing together the top scientific researchers on this essential topic of importance to a huge percentage of the world's population, this book is ideal for food company innovation and R&D managers, producers and processers of religious foods. Religious groups have often been slow in implementing recent science and technology breakthroughs employed in the preparation, processing and packaging of various foods. This book provides a culturally sensitive coverage of these areas with an aim to encourage advancement. - Covers the production and processing of major religious foods, namely Muslim, Christian, Jewish, Hindu and Buddhist - Presents nutritional, antioxidant, aging, hygiene and other long-term health factors from a scientific standpoint - Encourages advancement in the preparation, processing and packaging of religious foods using information cultivated from top scientific researchers in the field

Mennonites are often associated with food, both by outsiders and by Mennonites themselves. Eating in abundance, eating together, preserving food, and preparing so-called traditional foods are just some of the connections mentioned in cookbooks, food advertising, memoirs, and everyday food talk. Yet since Mennonites are found around the world – from Europe to Canada to Mexico, from Paraguay to India to the Democratic Republic of the Congo – what can it mean to eat like one? In Eating Like a Mennonite Marlene Epp finds that the answer depends on the eater: on their ancestral history, current home, gender, socio-economic position, family traditions, and personal tastes. Originating in central Europe in the sixteenth century, Mennonites migrated around the world even as their religious teachings historically emphasized their separateness from others. The idea of Mennonite food became a way of maintaining community identity, even as unfamiliar environments obliged Mennonites to borrow and learn from their neighbours. Looking at Mennonites past and present, Epp shows that foodstuffs (cuisine) and foodways (practices) depend on historical and cultural context. She explores how diets have evolved as a result of migration, settlement, and mission; how food and gender identities relate to both power and fear; how cookbooks and recipes are full of social meaning; how experiences and memories of food scarcity shape identity; and how food is an expression of religious beliefs – as a symbol, in ritual, and in acts of charity. From zwieback to tamales and from sauerkraut to spring rolls, Eating Like a Mennonite reveals food as a complex ingredient in ethnic, religious, and personal identities, with the ability to create both bonds and boundaries between people.

Exploring the hospitality of God, and its implications for human thought and action, this book examines the concepts of hospitality as cognitive tools for reframing our thinking about God, divine action, and human response in discipleship. Hospitality is imagined as an interactive symbol, changing perspectives and encouraging stable environments of compassionate construction in society. Human rights are of crucial importance to the wellbeing of the people of our planet. But there is a sense in which they will always be an emergency measure, a response to evils as they are happening. The authors argue that a hospitable comparative theology reaches out to bring Christian hospitality into the dialogue of world religions and cultures. It will respect the identity of particular groups and yet will strive for a cosmopolitan sharing of common values. It will respect tradition but also openness to reform and re-imagining. It will encourage convergence and development in a fluid stream of committed hospitalities.