Together, the essays that constitute Exploring the Religious Life offer an engaging introduction to Rodney Stark's provocative insights and a fearless challenge to academic perceptions about religion's place in history, society, and private life.

This text uses two basic themes to enhance student understanding: 1) the search for an understanding of religious life as an ongoing process; and 2) the need for recognizing a variety of ultimate realities when studying religious pluralism.

A guide to help Catholic women discover a vocation to religious life.

Will help you break through the superficial generalities to plumb the depths of religious differences and embrace the commonalities.

This book, first published in 1984, examines the whole range of new religious movements which appeared in the 1960s and 1970s in the West. It develops a wide-ranging theory of these new religions which explains many of their major characteristics. Some of the movements are well-known, such as Scientology, Krishna Consciousness, and the Unification Church. Others such as the Process, Meher Baba, and 3-HO are much less known. While some became international, others remained local; in other ways, too, such as style, belief, organisation, they exhibit enormous diversity. The movements studied here are classified under three ideal types, world-rejecting, world-affirming and world-accommodating, and from here the author develops a theory of the origins, recruitment base, characteristics, and development patterns which they display. The book offers a critical exploration of the theories of the new religions and analyses the highly contentious issue of whether they reflect the process of secularisation, or whether they are a countervailing trend marking the resurgence of religion in the West.

This book is the result of two preached retreats I gave to mark the recent Year of Consecrated Life (2015). However, the origin of the material goes much further back, drawing on my teaching experience both at Manresa Centre of Spirituality and at Milltown Institute (covering a period of thirty years). In both places I had taught courses on religious life – its history, theology, and most of all its underlying spirituality. Indeed, I have always used history and theology (and other disciplines such as psychology and anthropology) in service of exploring and renewing the spirituality of religious life. Another way of saying this is that I am above all interested in values (as appreciated, appropriated, and articulated). This lies behind my decision to structure the talks (now the book) almost entirely around the vows. After an initial chapter on the origins of religious life, I devote two chapters each to poverty, chastity, and obedience. My emphasis is not on the vows as such (dealing with questions that Canon Law might raise) but on the motivating values that the vows express. Only these values can explain why people enter and flourish in religious life. All religious, without distinction, are called to be “radical and free”.

This gorgeously written memoir, A Long Retreat, tells the story of one man's search for his religious calling-a search that led him to the Dominican Republic and Central Europe, to Moscow and the South Bronx, and finally into married life with a woman whose search for God coincided with his own. In 1990 Andrew Krivak-poet, yacht rigger, ocean lifeguard, student of the classics-entered the Society of Jesus. The heart of Jesuit training is the Long Retreat, thirty days of silence and prayer in which the Jesuit novice reflects on the Gospels and tests his desire for the priesthood. For Krivak, eight years of Jesuit formation turned out to be a long retreat in its own right, as he tested all his desires-for poetry, for travel, for independence, for love-against the pledge to do all "for the greater glory of God." And in this deeply affecting book the long retreat becomes a pattern for our own spiritual lives, enabling us to embrace our desire for solitude and perspective in our own circumstances, the way Krivak has in his new life as a husband, father, and writer. The search for God is finally the search for oneself, St. Augustine wrote. Krivak's story pushes past the awful stories of scandal in the Catholic Church to reveal why a modern, forward-looking man would yearn to be a priest. Unlike those stories, it has an happy ending-one in which we can recognize ourselves.

What does it really mean to be a grown up in today’s world? We assume that once we “get it together” with the right job, marry the right person, have children, and buy a home, all is settled and well. But adulthood presents varying levels of growth, and is rarely the respite of stability we expected. Turbulent emotional shifts can take place anywhere between the age of thirty-five and seventy when we question the choices we’ve made, realize our limitations, and feel stuck—commonly known as the “midlife crisis.” Jungian psycho-analyst James Hollis believes it is only in the second half of life that we can truly come to know who we are and thus create a life that has meaning. In Finding Meaning in the Second Half of Life, Hollis explores the ways we can grow and evolve to fully become ourselves when the traditional roles of adulthood aren’t quite working for us, revealing a new way of uncovering and embracing our authentic selves. Offering wisdom to anyone facing a career that no longer seems fulfilling, a long-term relationship that has shifted, or family transitions that raise issues of aging and mortality, Finding Meaning in the Second Half of Life provides a reassuring message and a crucial bridge across this critical passage of adult development.

In this volume of essays, Howard Wettstein explores the foundations of religious commitment. His orientation is broadly naturalistic, but not in the mode of reductionism or eliminativism. This collection explores questions of broad religious interest, but does so through a focus on the author's religious tradition, Judaism. Among the issues explored are the nature and role of awe, ritual, doctrine, religious experience; the distinction between belief and faith; problems of evil and suffering with special attention to the Book of Job and to the Akedah, the biblical story of the binding of Isaac; the virtue of forgiveness. One of the book's highlights is its literary (as opposed to philosophical) approach to theology that at the same time makes room for philosophical exploration of religion. Another is Wettstein's rejection of the usual picture that sees religious life as sitting atop a distinctive metaphysical foundation, one that stands in need of epistemological justification.

An exploration into the lives of people who embrace two or more religious traditions, and what this growing community tells us about change in our society Named a best book of 2018 by Library Journal In the United States, we often assume religious and spiritual identity are pure, static, and singular. But some people regularly cross religious boundaries. These “spiritually fluid” people celebrate complex religious bonds, and in the process they blur social categories, evoke prejudice, and complicate religious communities. Their presence sparks questions: How and why do people become spiritually fluid? Are they just confused or unable to commit? How do we make sense of them? When One Religion Isn’t Enough explores the lives of spiritually fluid people, revealing that while some chose multiple religious belonging, many more inherit it. For many North Americans, the complicated legacies of colonialism are part of their family story, and they may consider themselves both Christian and Hindu, or Buddhist, or Yoruban, or one of the many other religions native to colonized lands. For some Asian Americans, singular religious identity may seem an alien concept, as many East Asian nations freely mix Buddhist, Confucian, Taoist, and other traditions. Some African American Christians are consciously seeking to reconnect with ancestral spiritualities. And still other people are born into religiously mixed families. Jewish-Christian intermarriage led the way in the US, but religious diversity here is only increasing: almost four in ten Americans (39 percent) who have married since 2010 have a spouse who is in a different religious group. Through in-depth conversations with spiritually fluid people, renowned scholar Duane Bidwell explores how people come to claim and be claimed by multiple religious traditions, how spiritually fluid people engage radically opposed truth claims, and what this growing population tells us about change within our communities.