These beliefs are an essential part of a shared identity. They have a unique power to define - and to divide - us, and are a driving force in the politics of much of the world today. Throughout history they have most often been, in the widest sense, religious.Yet this book is not a history of religion, nor an argument in favour of faith. It is about the stories which give shape to our lives, and the different ways in which societies imagine their place in the world. Looking across history and around the globe, it interrogates objects, places and human activities to try to understand what shared beliefs can mean in the public life of a community or a nation, how they shape the relationship between the individual and the state, and how they help give us our sense of who we are.For in deciding how we live with our gods, we also decide how to live with each other.

    Why don't facts work? Why, that is, did the obviously intelligent man beside him sincerely believe in Adam and Eve, the Garden of Eden and a six-thousand-year-old Earth, in spite of the evidence against them? It was the start of a journey that would lead Storr all over the world--from Texas to Warsaw to the Outer Hebrides--meeting an extraordinary cast of modern heretics whom he tries his best to understand. He goes on a tour of Holocaust sites with David Irving and a band of neo-Nazis; experiences his own murder during past-life regression hypnosis; discusses the looming One World Government with iconic climate skeptic Lord Monckton; and investigates the tragic life and death of a woman who believed her parents were high priests in a baby-eating cult. Using a unique mix of highly personal memoir, investigative journalism, and the latest research from neuroscience and experimental psychology, Storr reveals how the stories we tell ourselves about the world invisibly shape our beliefs, and how the neurological "hero maker" inside us all can so easily lead to self-deception, toxic partisanship, and science denial.

    Americans all, they were among the famous figures whose paths intertwined with the mystical and esoteric movement broadly known as the occult. Brought over from the Old World and spread throughout the New by some of the most obscure but gifted men and women of early U.S. history, this “hidden wisdom” transformed the spiritual life of the still-young nation and, through it, much of the Western world.Yet the story of the American occult has remained largely untold. Now a leading writer on the subject of alternative spirituality brings it out of the shadows. Here is a rich, fascinating, and colorful history of a religious revolution and an epic of offbeat history. From the meaning of the symbols on the one-dollar bill to the origins of the Ouija board, Occult America briskly sweeps from the nation’s earliest days to the birth of the New Age era and traces many people and episodes, including:•The spirit medium who became America’s first female religious leader in 1776 •The supernatural passions that marked the career of Mormon prophet Joseph Smith •The rural Sunday-school teacher whose clairvoyant visions instigated the dawn of the New Age •The prominence of mind-power mysticism in the black-nationalist politics of Marcus Garvey•The Idaho druggist whose mail-order mystical religion ranked as the eighth-largest faith in the world during the Great Depression Here, too, are America’s homegrown religious movements, from transcendentalism to spiritualism to Christian Science to the positive-thinking philosophy that continues to exert such a powerful pull on the public today. A feast for believers in alternative spirituality, an eye-opener for anyone curious about the unknown byroads of American history, Occult America is an engaging, long-overdue portrait of one nation, under many gods, whose revolutionary influence is still being felt in every corner of the globe.

    Many critics complained of the book because it merely criticised current philosophies without offering any alternative philosophy. This book is an attempt to answer the challenge. It is the purpose of the writer to attempt an explanation, not of whether the Christian Faith can be believed, but of how he personally has come to believe it. The book is therefore arranged upon the positive principle of a riddle and its answer. It deals first with all the writer's own solitary and sincere speculations and then with the startling style in which they were all suddenly satisfied by the Christian Theology. The writer regards it as amounting to a convincing creed. But if it is not that it is at least a repeated and surprising coincidence.

    Marty, who regards this book as one of the most vital books of our time, as well as an introduction by the author never before included in the book, and a new preface by James Gustafson, the premier Christian ethicist who is considered Niebuhr’s contemporary successor, poses the challenge of being true to Christ in a materialistic age to an entirely new generation of Christian readers.

    He fits into no familiar category for he was at once a biologist and a paleontologist of world renown, and also a Jesuit priest. He applied his whole life, his tremendous intellect and his great spiritual faith to building a philosophy that would reconcile Christian theology with the scientific theory of evolution, to relate the facts of religious experience to those of natural science.The Phenomenon of Man, the first of his writings to appear in America, Pierre Teilhard's most important book and contains the quintessence of his thought. When published in France it was the best-selling nonfiction book of the year.

    For good and for evil, religion is the single greatest influence in the world. We accept as self-evident that competing economic systems (capitalist or communist) or clashing political parties (Republican or Democratic) propose very different solutions to our planet's problems. So why do we pretend that the world's religious traditions are different paths to the same God? We blur the sharp distinctions between religions at our own peril, argues religion scholar Stephen Prothero, and it is time to replace naÏve hopes of interreligious unity with deeper knowledge of religious differences. In Religious Literacy, Prothero demonstrated how little Americans know about their own religious traditions and why the world's religions should be taught in public schools. Now, in God Is Not One, Prothero provides readers with this much-needed content about each of the eight great religions. To claim that all religions are the same is to misunderstand that each attempts to solve a different human problem. For example: –Islam: the problem is pride / the solution is submission –Christianity: the problem is sin / the solution is salvation –Confucianism: the problem is chaos / the solution is social order –Buddhism: the problem is suffering / the solution is awakening –Judaism: the problem is exile / the solution is to return to God Prothero reveals each of these traditions on its own terms to create an indispensable guide for anyone who wants to better understand the big questions human beings have asked for millennia—and the disparate paths we are taking to answer them today. A bold polemical response to a generation of misguided scholarship, God Is Not One creates a new context for understanding religion in the twenty-first century and disproves the assumptions most of us make about the way the world's religions work.

    But miracles? Rising from the dead? Some of the stories you hear about him sound like just that - stories. A reasonable person would never believe them, let alone the claim that he's the only way to God! But a reasonable person would also make sure that he or she understood the facts before jumping to conclusions. That's why Lee Strobel - an award-winning legal journalist with a knack for asking tough questions - decided to investigate Jesus for himself. An atheist, Strobel felt certain his findings would bring Christianity's claims about Jesus tumbling down like a house of cards. He was in for the surprise of his life. Join him as he retraces his journey from skepticism to faith. You'll consult expert testimony as you sift through the truths that history, science, psychiatry, literature, and religion reveal. Like Strobel, you'll be amazed at the evidence - how much there is, how strong it is, and what it says. The facts are in. What will your verdict be in The Case for Christ?

    Most people who hold these beliefs are Christian and assume they are the age-old teachings of the Bible. But eternal rewards and punishments are found nowhere in the Old Testament and are not what Jesus or his disciples taught. So where did the ideas come from? In clear and compelling terms, Bart Ehrman recounts the long history of the afterlife, ranging from The Epic of Gilgamesh up to the writings of Augustine, focusing especially on the teachings of Jesus and his early followers. He discusses ancient guided tours of heaven and hell, in which a living person observes the sublime blessings of heaven for those who are saved and the horrifying torments of hell for the damned. Some of these accounts take the form of near death experiences, the oldest on record, with intriguing similarities to those reported today. One of Ehrman’s startling conclusions is that there never was a single Greek, Jewish, or Christian understanding of the afterlife, but numerous competing views. Moreover, these views did not come from nowhere; they were intimately connected with the social, cultural, and historical worlds out of which they emerged. Only later, in the early Christian centuries, did they develop into the notions of eternal bliss or damnation widely accepted today. As a historian, Ehrman obviously cannot provide a definitive answer to the question of what happens after death. In Heaven and Hell, he does the next best thing: by helping us reflect on where our ideas of the afterlife come from, he assures us that even if there may be something to hope for when we die, there is certainly nothing to fear.

    In the tradition of unsolved historical mysteries like David Grann's Killers of the Flower Moon and Douglas Preston's The Lost City of the Monkey God, Brian Muraresku’s 10-year investigation takes the reader through Greece, Germany, Spain, France and Italy, offering unprecedented access to the hidden archives of the Louvre and the Vatican along the way.In The Immortality Key, Muraresku explores a little-known connection between the best-kept secret in Ancient Greece and Christianity. This is the real story of the most famous human being who ever lived (Jesus) and the biggest religion the world has ever known. Today, 2.4 billion people are Christian. That's one third of the planet. But do any of them really know how it all started?Before Jerusalem, before Rome, before Mecca—there was Eleusis: the spiritual capital of the ancient world. It promised immortality to Plato and the rest of Athens's greatest minds with a very simple formula: drink this potion, see God. Shrouded in secrecy for millennia, the Ancient Greek sacrament was buried when the newly Christianized Roman Empire obliterated Eleusis in the fourth century AD.Renegade scholars in the 1970s claimed the Greek potion was psychedelic, just like the original Christian Eucharist that replaced it. In recent years, vindication for the disgraced theory has been quietly mounting in the laboratory. The rapidly growing field of archaeological chemistry has proven the ancient use of visionary drugs. And with a single dose of psilocybin, the psycho-pharmacologists at Johns Hopkins and NYU are now turning self-proclaimed atheists into instant believers. No one has ever found hard, scientific evidence of drugs connected to Eleusis, let alone early Christianity. Until now.Armed with key documents never before translated into English, convincing analysis, and a captivating spirit of quest, Muraresku mines science, classical literature, biblical scholarship and art to deliver the hidden key to eternal life, bringing us to what clinical psychologist William Richards calls "the edge of an awesomely vast frontier."Featuring a Foreword by Graham Hancock, the New York Times bestselling author of America Before: The Key to Earth's Lost Civilization.

    As the once dominant totems of civic connection and civil discourse—traditional churches—continue to sink into obsolescence, people are looking elsewhere for the intensity and unity that religion once provided. We're making our own personal faiths - theistic or not - mixing and matching our spiritual, ritualistic, personal, and political practices in order to create our own bespoke religious selves. We're not just building new religions in 2019, we're buying them, from Gwyneth Paltrow's gospel of Goop, to the brilliantly cultish SoulCycle, to those who believe in their special destiny on Mars.In so doing, we're carrying on a longstanding American tradition of religious eclecticism, DIY-innovation and "unchurched" piety (and highly effective capitalism). Our era is not the dawn of American secularism, but rather a brand-bolstered resurgence of American pluralism, revved into overdrive by commerce and personalized algorithms, all to the tune of "Hallellujah"--America's most popular and spectacularly misunderstood wedding song.

    John Gray's stimulating and extremely enjoyable new book describes the rich, complex world of the atheist tradition, a tradition which he sees as in many ways as rich as that of religion itself, as well as being deeply intertwined with what is so often crudely viewed as its 'opposite'.The result is a book that sheds an extraordinary and varied light on what it is to be human and on the thinkers who have, at different times and places, battled to understand this issue.

    If religion is perceived as being part of the problem, Rabbi Sacks argues, then it must also form part of the solution. When religion becomes a zero-sum conceit—that is, my religion is the only right path to God, therefore your religion is by definition wrong—and individuals are motivated by what Rabbi Sacks calls “altruistic evil,” violence between peoples of different beliefs appears to be the only natural outcome.   But through an exploration of the roots of violence and its relationship to religion, and employing groundbreaking biblical analysis and interpretation, Rabbi Sacks shows that religiously inspired violence has as its source misreadings of biblical texts at the heart of all three Abrahamic faiths. By looking anew at the book of Genesis, with its foundational stories of Judaism, Christianity, and Islam, Rabbi Sacks offers a radical rereading of many of the Bible’s seminal stories of sibling rivalry: Cain and Abel, Isaac and Ishmael, Jacob and Esau, Joseph and his brothers, Rachel and Leah.   “Abraham himself,” writes Rabbi Sacks, “sought to be a blessing to others regardless of their faith. That idea, ignored for many of the intervening centuries, remains the simplest definition of Abrahamic faith. It is not our task to conquer or convert the world or enforce uniformity of belief. It is our task to be a blessing to the world. The use of religion for political ends is not righteousness but idolatry . . . To invoke God to justify violence against the innocent is not an act of sanctity but of sacrilege.” Here is an eloquent call for people of goodwill from all faiths and none to stand together, confront the religious extremism that threatens to destroy us, and declare: Not in God’s Name.

    It may seem unlikely that any new arguments or insights could be raised, but the twentieth century managed to produce two brilliant men with two diametrically opposed views about the question of God: Sigmund Freud and C. S. Lewis. They never had an actual meeting, but in The Question of God, their arguments are placed side by side for the very first time. For more than twenty-five years, Armand Nicholi has taught a course at Harvard that compares the philosophical arguments of both men. In The Question of God, Dr. Nicholi presents the writings and letters of Lewis and Freud, allowing them to "speak" for themselves on the subject of belief and disbelief. Both men considered the problem of pain and suffering, the nature of love and sex, and the ultimate meaning of life and death -- and each of them thought carefully about the alternatives to their positions. The inspiration for the PBS series of the same name, The Question of God does not presuppose which man -- Freud the devout atheist or Lewis the atheist-turned-believer -- is correct in his views. Rather, readers are urged to join Nicholi and his students and decide for themselves which path to follow.

    And yet, as missional faith communities are well aware, the tensions and conflicts between holiness and mercy are not so easily resolved. At every turn, it seems that the psychological pull of purity and holiness tempts the church into practices of social exclusion and a Gnostic flight from "the world" into a "too spiritual" spirituality. Moreover, the psychology of purity often lures the church into what psychologists call "The Macbeth Effect," the psychological trap that tempts us into believing that ritual acts of cleansing can replace moral and missional engagement. Finally, time after time, wherever we see churches regulating their common life with the idiom of dirt, disgust, and defilement, we find a predictable wake of dysfunction: ruined self-images, social stigma, and communal conflict. In an unprecedented fusion of psychological science and theological scholarship, Richard Beck describes the pernicious (and largely unnoticed) effects of the psychology of purity upon the life and mission of the church.