Dave Tomilinson is author of "The Post Evangelical", a seminal book which acknowledged the disenchantment with simplistic approaches to faith experienced by many evangelicals. Many, locked into interpretations of Christianity that they can no longer accept, have given up on the Church altogether. But is re-enchantment possible in our post-modern, post-Christian age?Re-enchantment is not a return to credulity or an attempt to recapture lost innocence, but it is finding a realistic faith that reconciles heart and head, that offers a positive, engaging spirituality, that is unafraid of grappling honestly with difficult questions.

In this provocative assessment of the world's current ecological crisis, the author of the critically acclaimed In the Beginning exposes the false assumptions underlying the conflicts between science and religion, and proposes an innovative approach to saving the planet. Traditionally, science and religion have been thought of as two distinct and irreconcilable ways of looking at the world, and scientists have often chastised the world's religions for keeping their eyes on the heavens and paying scant attention to the destruction of Earth's precious resources and its natural wonders. In The Reenchantment of Nature, Alister McGrath, who holds doctorates in both molecular biology and divinity, challenges this long-held and dangerously misguided dichotomy. Arguing that Christianity and other great religions have always respected and revered the bounty and beauty of the earth, McGrath calls for a radical shift in perspective. He shows that by defining the world in the narrowest of scientific terms and viewing it as a collection of atoms and molecules governed by unchanging laws and forces, we have lost our ability to appreciate nature's enchantments. In order to address the threats to our environment, he maintains, it is essential to reawaken our sense of awe and look at the world as a glorious creation, an irreplaceable gift of God. In setting forth a new framework for the debate between science and religion on ecological theory, The Reenchantment of Nature points the way to integrating two different traditions in a sane and productive effort to rescue the natural world from its present environmental decline.

In considering the interplay between contemporary Protestant practice and native cultural traditions among Maya evangelicals, this work documents the processes whereby some Maya have converted to different forms of Christianity and the ways in which the Maya are incorporating Christianity for their own purposes.

Reenchanting Humanity is a work of systematic theology that focuses on the doctrine of humanity. Engaging the major anthropological questions of the age, like transgender, homosexuality, technology, and more, author Owen Strachan establishes a Christian anthropology rooted in Biblical truth, in stark contrast to the popular opinions of the modern age.

The Re-Enchantment of the World is an interdisciplinary volume that challenges the long-prevailing view of modernity as "disenchanted." There is of course something to the widespread idea, so memorably put into words by Max Weber, that modernity is characterized by the "progressive disenchantment of the world." Yet what is less often recognized is the fact that a powerful counter-tendency runs alongside this one, an overwhelming urge to fill the vacuum left by departed convictions, and to do so without invoking superseded belief systems. In fact, modernity produces an array of strategies for re-enchantment, each fully compatible with secular rationality. It has to, because God has many "aspects"--or to put it in more secular terms, because traditional religion offers so much in so many domains. From one thinker to the next, the question of just what, in religious enchantment, needs to be replaced in a secular world receives an entirely different answer. Now, for the first time, many of these strategies are laid out in a single volume, with contributions by specialists in literature, history, and philosophy.

From the creative minds of the scholarly group behind the groundbreaking Jesus Seminar comes this provocative and eye-opening look at the roots of Christianity that offers a thoughtful reconsideration of the first two centuries of the Jesus movement, transforming our understanding of the religion and its early dissemination. Christianity has endured for more than two millennia and is practiced by billions worldwide today. Yet that longevity has created difficulties for scholars tracing the religion’s roots, distorting much of the historical investigation into the first two centuries of the Jesus movement. But what if Christianity died in the fourth or fifth centuries after it began? How would that change how historians see and understand its first two hundred years? Considering these questions, three Bible scholars from the Westar Institute summarize the work of the Christianity Seminar and its efforts to offer a new way of thinking about Christianity and its roots. Synthesizing the institute’s most recent scholarship—bringing together the many archaeological and textual discoveries over the last twenty years—they have found: There were multiple Jesus movements, not a singular one, before the fourth century There was nothing called Christianity until the third century There was much more flexibility and diversity within Jesus’s movement before it became centralized in Rome, not only regarding the Bible and religious doctrine, but also understandings of gender, sexuality and morality. Exciting and revolutionary, After Jesus Before Christianity provides fresh insights into the real history behind how the Jesus movement became Christianity. After Jesus Before Christianity includes more than a dozen black-and-white images throughout.

This monograph focuses on "Christian Goddess Spirituality" (CGS), the phenomenon of (mostly) women who combine Christianity and Goddess Spirituality, including Wicca/Witchcraft. Mary Ann Beavis’s study provides ethnographic data and analysis on the lived religious experience of CGS practitioners, drawing on interviews of over 100 women who self-identify as combining Christianity and Goddess spirituality. Although CGS also has implications for Goddess Spirituality and related traditions (e.g., Neopaganism, Wicca), here, CGS is considered primarily as a phenomenon within Christianity. However, the study also shows that the fusion of Christian and Goddess spiritualties has had an impact on non-Christian feminist spirituality, since Goddess-worshippers have often constructed Christianity as the diametrical opposite and enemy of the Goddess, to the point that some refuse to admit the possibility that CGS is a valid spiritual path, or that it is even possible. In addition, biblical, Jewish and Christian images of the divine such as Sophia, Shekhinah, the Virgin Mary, and even Mary Magdalene, have found their way into the "Pagan" Goddess pantheon. The main themes of the study include: overlaps and differences between Christian feminist theology and CGS; the routes to CGS for individual practitioners, and their beliefs, practices and experiences; proto-denominational classifications ("spiritual paths") within CGS; CGS thealogy (Christian discourse about the female divine); and the future of CGS in social scientific and ecclesiological context. Christian Goddess Spirituality will be of interest to scholars of religion, especially those with interests in women and religion, feminist spiritualities, feminist theology/thealogy, alternative spiritualities, New Religious Movements, and emergent Christianities.

In the course of his work as a vicar, Dave Tomlinson meets lots of people who describe themselves as "not good enough" to be a Christian, thinking that faith involves going to church a lot, or believing in a list of strange things, or following certain rules. But being a Christian isn't about any of that and actually, following Jesus is a lot easier, and more fun, than most people think. In this handbook to Christianity for people who describe themselves as spiritual but not necessarily religious, Dave sketches out some key practices for how to be a "bad" Christian, including how to talk to God without worrying about prayer, how to read the Bible without turning off your brain, and how to think with your soul rather than trying to follow rules. With beautiful illustrations from artist Rob Pepper, this is an accessible, light-hearted book, but one with a powerful invitation: to be the person you've always wanted to be, following a God you've always hoped is on your side."

"Artificial Intelligence (AI), the new frontier of human evolution, holds the promise of reuniting religion and science"--

We live in a secular age, a world dominated by science and technology. Increasing numbers of us don't believe in God anymore. We don't expect miracles. We've grown up and left those fairy tales behind, culturally and personally. Yet five hundred years ago the world was very much enchanted. It was a world where God existed and the devil was real. It was a world full of angels and demons. It was a world of holy wells and magical eels. But since the Protestant Reformation and the beginning of the Enlightenment, the world--in the West, at least--has become increasingly disenchanted. While this might be taken as evidence of a crisis of belief, Richard Beck argues that it's actually a crisis of attention. God hasn't gone anywhere, but we've lost our capacity to see God. The rising tide of disenchantment has profoundly changed our religious imaginations and led to a loss of the holy expectation that we can be interrupted by the sacred and divine. But it doesn't have to be this way. Hunting Magic Eels shows us that with attention and an intentional, cultivated capacity to experience God as a living, vital presence in our lives, we can cultivate an enchanted faith in a skeptical age. This new paperback edition includes a foreword from Sean Palmer as well as four new, additional chapters, including "Why Good People Need God," "Live Your Beautiful Life," and "The Primacy of the Invisible."