But what if these long held beliefs were all wrong? In this stunning, powerful, and ultimately persuasive book, Rodney Stark, one of the most highly regarded sociologists of religion and bestselling author of The Rise of Christianity (HarperSanFrancisco 1997) argues that some of our most firmly held ideas about history, ideas that paint the Catholic Church in the least positive light are, in fact, fiction. Why have we held these wrongheaded ideas so strongly and for so long? And if our beliefs are wrong, what, in fact, is the truth? In each chapter, Stark takes on a well-established anti-Catholic myth, gives a fascinating history of how each myth became the conventional wisdom, and presents a startling picture of the real truth. For example,Instead of the Spanish Inquisition being an anomaly of torture and murder of innocent people persecuted for “imaginary” crimes such as witchcraft and blasphemy, Stark argues that not only did the Spanish Inquisition spill very little blood, but it was a major force in support of moderation and justice.Instead of Pope Pius XII being apathetic or even helpful to the Nazi movement, such as to merit the title, “Hitler’s Pope,” Stark shows that the campaign to link Pope Pius XII to Hitler was initiated by the Soviet Union, presumably in hopes of neutralizing the Vatican in post-World War II affairs. Pope Pius XII was widely praised for his vigorous and devoted efforts to saving Jewish lives during the war.Instead of the Dark Ages being understood as a millennium of ignorance and backwardness inspired by the Catholic Church’s power, Stark argues that the whole notion of the “Dark Ages” was an act of pride perpetuated by anti-religious intellectuals who were determined to claim that theirs was the era of “Enlightenment.”In the end, readers will not only have a more accurate history of the Catholic Church, they will come to understand why it became unfairly maligned for so long. Bearing False Witness is a compelling and sobering account of how egotism and ideology often work together to give us a false truth.

    In this text, Alister McGrath utilises the successful historic chapters from Christian Theology: An Introduction, Second Edition and builds on them to provide all the material that students will need to understand the development of Christian theology from its beginnings.

    He traces the distinctive features of American religion while asking provocative questions about the role religion plays in American culture and in each American's concept of his or her relationship to God. Bloom finds that our spiritual beliefs provide an exact portrait of our national character.

    Otherness, the simple fact of being different in some way, has come to be defined as in and of itself evil. Miroslav Volf contends that if the healing word of the gospel is to be heard today, Christian theology must find ways of speaking that address the hatred of the other. Reaching back to the New Testament metaphor of salvation as reconciliation, Volf proposes the idea of embrace as a theological response to the problem of exclusion.Increasingly we see that exclusion has become the primary sin, skewing our perceptions of reality and causing us to react out of fear and anger to all those who are not within our (ever-narrowing) circle. In light of this, Christians must learn that salvation comes, not only as we are reconciled to God, and not only as we "learn to live with one another," but as we take the dangerous and costly step of opening ourselves to the other, of enfolding him or her in the same embrace with which we have been enfolded by God.Is there any hope of embracing our enemies? Of opening the door to reconciliation? Miroslav Volf, a Yale University theologian, has won the 2002 Louisville Grawemeyer Award in Religion for his book, Exclusion & Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation (Abingdon, 1996). Volf argues that exclusion of people who are alien or different is among the most intractable problems in the world today. He writes, It may not be too much to claim that the future of our world will depend on how we deal with identity and difference. The issue is urgent. The ghettos and battlefields throughout the world in the living rooms, in inner cities, or on the mountain ranges testify indisputably to its importance. A Croatian by birth, Volf takes as a starting point for his analysis the recent civil war and ethnic cleansing in the former Yugoslavia, but he readily finds other examples of cultural, ethnic, and racial conflict to illustrate his points. And, since September 11, one can scarcely help but plug the new world players into his incisive descriptions of the dynamics of interethnic and international strife.Exclusion happens, Volf argues, wherever impenetrable barriers are set up that prevent a creative encounter with the other. It is easy to assume that exclusion is the problem or practice of barbarians who live over there, but Volf persuades us that exclusion is all too often our practice here as well. Modern western societies, including American society, typically recite their histories as narratives of inclusion, and Volf celebrates the truth in these narratives. But he points out that these narratives conveniently omit certain groups who disturb the integrity of their happy ending plots. Therefore such narratives of inclusion invite long and gruesome counter-narratives of exclusion the brutal histories of slavery and of the decimation of Native American populations come readily to mind, but more current examples could also be found.Most proposed solutions to the problem of exclusion have focused on social arrangements what kind of society ought we to create in order to accommodate individual or communal difference? Volf focuses, rather, on what kind of selves we need to be in order to live in harmony with others. In addressing the topic, Volf stresses the social implications of divine self-giving. The Christian scriptures attest that God does not abandon the godless to their evil, but gives of Godself to bring them into communion. We are called to do likewise whoever our enemies and whoever we may be. The divine mandate to embrace as God has embraced is summarized in Paul’s injunction to the Romans: Welcome one another, therefore, just as Christ has welcomed you (Romans 15:7).Susan R. Garrett, Coordinator of the Religion Award, said that the Grawemeyer selection committee praised Volf s book on many counts. These included its profound interpretation of certain pivotal passages of Scripture and its brilliant engagement with contemporary theology, philosophy, critical theory, and feminist theory. Volf s focus is not on social strategies or programs but, rather, on showing us new ways to understand ourselves and our relation to our enemies. He helps us to imagine new possibilities for living against violence, injustice, and deception. Garrett added that, although addressed primarily to Christians, Volf's theological statement opens itself to religious pluralism by upholding the importance of different religious and cultural traditions for the formation of personal and group identity. The call to embrace the other is never a call to remake the other into one s own image. Volf who had just delivered a lecture on the topic of Exclusion and Embrace at a prayer breakfast for the United Nations when the first hijacked plane hit the World Trade Center will present a lecture and receive his award in Louisville during the first week of April, 2002.The annual Religion Award, which includes a cash prize of $200,000, is given jointly by Louisville Presbyterian Theological Seminary and the University of Louisville to the authors or originators of creative works that contribute significantly to an understanding of the relationship between human beings and the divine, and ways in which this relationship may inspire or empower human beings to attain wholeness, integrity, or meaning, either individually or in community. The Grawemeyer awards given also by the University of Louisville in the fields of musical composition, education, psychology, and world order honor the virtue of accessibility: works chosen for the awards must be comprehensible to thinking persons who are not specialists in the various fields."

    From the transformation on the road to Damascus of the Jew Saul into the Christian evangelist Paul to a twenty-first-century “religious marketplace” in which half of Americans have changed faiths at least once, nothing has been more important in the struggle for reason than the right to believe in the God of one’s choice or to reject belief in God altogether.   Focusing on the long, tense convergence of Judaism, Christianity, and Islam—each claiming possession of absolute truth—Jacoby examines conversions within a social and economic framework that includes theocratic coercion (unto torture and death) and the more friendly persuasion of political advantage, economic opportunism, and interreligious marriage. Moving through time, continents, and cultures—the triumph of Christianity over paganism in late antiquity, the Spanish Inquisition, John Calvin’s dour theocracy, Southern plantations where African slaves had to accept their masters’ religion—the narrative is punctuated by portraits of individual converts embodying the sacred and profane. The cast includes Augustine of Hippo; John Donne; the German Jew Edith Stein, whose conversion to Catholicism did not save her from Auschwitz; boxing champion Muhammad Ali; and former President George W. Bush. The story also encompasses conversions to rigid secular ideologies, notably Stalinist Communism, with their own truth claims.   Finally, Jacoby offers a powerful case for religious choice as a product of the secular Enlightenment. In a forthright and unsettling conclusion linking the present with the most violent parts of the West’s religious past, she reminds us that in the absence of Enlightenment values, radical Islamists are persecuting Christians, many other Muslims, and atheists in ways that recall the worst of the Middle Ages.(With 8 pages of black-and-white illustrations.)

     There will be no monuments to American heroes, no stories that will praise them. The United States will have become a dark chapter in human history, best forgotten. In Erasing America: Destroying Our Future by Erasing Our Past (releasing August 21st), James Robbins reveals that the radical Left controls education, the media, and the Democratic party…. and they seek to demean, demolish, and relentlessly attack America’s past in order to control America’s present. This toxic movement has already brainwashed an entire generation and is rapidly changing the cultural, historical, and spiritual bonds of our nation.  American exceptionalism, history, and patriotism are a magnificent legacy, Robbins warns, but to pass it on to our children, we must view the past with understanding, the present with gratitude, and the future with hope. Wondering if it’s really that bad? Here are some facts you’ll learn in Erasing America:   At Yale, residential Calhoun College is being renamed after students complained about the pro-slavery sentiments of John C. Calhoun. In Massachusetts, Simmons College claims saying, “God bless you” is an “Islamophobic microaggression.”  In Virginia, school districts seek to ban To Kill a Mockingbird and The Adventures of Huckleberry Finn because parents complained about the racial slurs in the books. Across the country, Christmas songs and movies are labelled as racist and sexist – and banned. In California, a San Francisco school district wants to rename George Washington High School because our first president owned slaves. In Arkansas, a monument engraved with the Ten Commandments was smashed to smithereens by a protester in a Dodge Dart. And in parks and squares across the South, statues of confederate generals and soldiers are disappearing.   Robbins wants you to understand the critical situation in America, and to use Erasing America to equip your fellow Americans against this Leftist propaganda – before it’s too late!

    A pervasive narrative in everything from school textbooks to political commentary, it is central to the way in which many Americans perceive the historical legacy of theirnation. Yet, as Steven K. Green shows in this illuminating new book, it is little more than a myth.In Inventing a Christian America, Green, a leading historian of religion and politics, explores the historical record that is purported to support the popular belief in America's religious founding and status as a Christian nation. He demonstrates that, like all myths, these claims are based onhistorical facts that have been colored by the interpretive narratives that have been imposed upon them. In tracing the evolution of these claims and the evidence levied in support of them from the founding of the New England colonies, through the American Revolution, and to the present day, heinvestigates how they became leading narratives in the country's collective identity. Three critical moments in American history shaped and continue to drive the myth of a Christian America: the Puritan founding of New England, the American Revolution and the forging of a new nation, and the earlyyears of the nineteenth century, when a second generation of Americans sought to redefine and reconcile the memory of the founding to match their religious and patriotic aspirations. Seeking to shed light not only on the veracity of these ideas but on the reasons they endure, Green ultimately showsthat the notion of America's religious founding is a myth not merely in the colloquial sense, but also in a deeper sense, as a shared story that gives deeper meaning to our collective national identity.Offering a fresh look at one of the most common and contested claims in American history, Inventing a Christian America is an enlightening read for anyone interested in the story of-and the debate over-America's founding.

    Looking at the middle and southern colonies as well as at Puritan New England, Bonomi finds an abundance of religious vitality through the colonial years among clergy and churchgoers of diverse religious background. The book also explores the tightening relationship between religion and politics and illuminates the vital role religion played in the American Revolution. A perennial backlist title first published in 1986, this updated edition includes a new preface on research in the field on African Americans, Indians, women, the Great Awakening, and Atlantic history and how these impact her interpretations.

    Somehow, the secular age seems to have been replaced by a new era, where political action flows directly from metaphysical conflict. The Faith of the Faithless asks how we might respond. Following Critchley’s Infinitely Demanding, this new book builds on its philosophical and political framework, also venturing into the questions of faith, love, religion and violence. Should we defend a version of secularism and quietly accept the slide into a form of theism—or is there another way?From Rousseau’s politics and religion to the return to St. Paul in Taubes, Agamben and Badiou, via explorations of politics and original sin in the work of Schmitt and John Gray, Critchley examines whether there can be a faith of the faithless, a belief for unbelievers. Expanding on his debate with Slavoj Žižek, Critchley concludes with a meditation on the question of violence, and the limits of non-violence.

    This led him to recast, by cutting and pasting from the gospels, a new narrative of the life and teachings of Jesus, where, according to Jefferson, there will be found remaining the most sublime and benevolent code of morals which has ever been offered to man.

    He also examines the views of nonviolence held by Martin Luther King Jr. and C. S. Lewis, how Jesus constitutes the justice of God, and the relationship between congregational ministry and Christian formation in America.

    Individual religions may vary through time and geographically, but there is an element, religion, that is to be found in all cultures during all time periods. Taking apart this assumption, Brent Nongbri shows that the idea of religion as a sphere of life distinct from politics, economics, or science is a recent development in European history—a development that has been projected outward in space and backward in time with the result that religion now appears to be a natural and necessary part of our world.Examining a wide array of ancient writings, Nongbri demonstrates that in antiquity, there was no conceptual arena that could be designated as “religious” as opposed to “secular.” Surveying representative episodes from a two-thousand-year period, while constantly attending to the concrete social, political, and colonial contexts that shaped relevant works of philosophers, legal theorists, missionaries, and others, Nongbri offers a concise and readable account of the emergence of the concept of religion.

    It is called to look like a corporate Jesus, dying on the cross for those who crucified him, not a religious version of Caesar. It is called to manifest the kingdom of the cross in contrast to the kingdom of the sword. Whenever the church has succeeded in gaining what most American evangelicals are now trying to get – political power – it has been disastrous both for the church and the culture. Whenever the church picks up the sword, it lays down the cross. The present activity of the religious right is destroying the heart and soul of the evangelical church and destroying its unique witness to the world. The church is to have a political voice, but we are to have it the way Jesus had it: by manifesting an alternative to the political, “power over,” way of doing life. We are to transform the world by being willing to suffer for others – exercising “power under,” not by getting our way in society – exercising “power over.”

    In this powerful new work, theologian James H. Cone explores these symbols and their interconnection in the history and souls of black folk. Both the cross and the lynching tree represent the worst in human beings and at the same time a thirst for life that refuses to let the worst determine our final meaning. While the lynching tree symbolized white power and black death, the cross symbolizes divine power and black life, God overcoming the power of sin and death. For African Americans, the image of Jesus, hung on a tree to die, powerfully grounded their faith that God was with them, even in the suffering of the lynching era.In a work that spans social history, theology, and cultural studies, Cone explores the message of the spirituals and the power of the blues; the passion and the engaged vision of Martin Luther King, Jr.; he invokes the spirits of Billie Holiday and Langston Hughes, Fannie Lou Hamer and Ida B. Wells, and the witness of black artists, writers, preachers, and fighters for justice. And he remembers the victims, especially the 5,000 who perished during the lynching period. Through their witness he contemplates the greatest challenge of any Christian theology to explain how life can be made meaningful in the face of death and injustice.

    The book burst upon the scene in the early seventies, and was swiftly acknowledged as a pioneering and prophetic approach to theology which famously made an option for the poor, placing the exploited, the alienated, and the economically wretched at the centre of a programme where "the oppressed and maimed and blind and lame" were prioritized at the expense of those who either maintained the status quo or who abused the structures of power for their own ends. This powerful, compassionate and radical book attracted criticism for daring to mix politics and religion in so explicit a manner, but was also welcomed by those who had the capacity to see that its agenda was nothing more nor less than to give "good news to the poor", and redeem God's people from bondage.