New Books In Religion

In these times, when more and more people are looking for spiritual truth and engage in practices like meditation, it’s hard to know what to expect from attaining a lofty goal like Enlightenment. What does Enlightenment look like? What happens when we attain it? What does it mean in terms of our relationships? Our families? Our jobs? In his book Enlightenment Ain’t What It’s Cracked Up To Be (Changemakers Books, 2011), spiritual teacher and religious scholar Robert K. C. Forman explores the illusions we buy into when we enter and walk the spiritual path. “People so want a life that is easy, effortless, satisfying. And the promise [of enlightenment] itself becomes part of the problem. Because now you have a strong wish for that kind of perfection”, he says in our interview. “And that gets in the way of recognizing the transformations that are actually taking place. The drive for a perfect marriage gets in the way of a good enough marriage. The drive for having a perfect life gets in the way of what we do have

In the preface of There was no Jesus, There is no God (Amazon Digital Services, 2013),Raphael Lataster states that “it is not my job to disprove Christianity or any other religion. It is not my intention to destroy the fait of the faithful; nor do I desire to offend or upset believers in any way.” His new book is, in fact, meant to be an objective analysis of the evidence available for the existence of Jesus and of God. He details, for example, the evidence present for the two different “Jesuses” people believe in, categorized as the “Biblical Jesus” (the son of God who performed miracles and died for our sins) and the “Historical Jesus” (a non-divine but cool guy who preached and helped others). He relates how many people who fail to find evidence for a divine Jesus tend to fall back on the position that at least a historical Jesus existed, but Lataster thoroughly examines the evidence and finds it lacking for either version. By using Bayesian methodology and the mindset that history is a study of probabilit

Al-Qāḍī al-Nu῾mān (d. 363/974) was the primary architect of Ismā῾īlÄ« jurisprudence which was formed under the Fatamids. The Early History of Ismaili Jurisprudence (I. B. Tauris, 2013) provides an English translation and edited Arabic edition of a work held to be written by al-Nu῾mān, the Minhāj al-farā’iḍ, a brief tract on inheritance law. However, author Agostino Cilardo, Professor at the ‘Orientale’ of Università degli Studi di Napoli (Naples), offers his readers much more in this book. The first half of this work explores critical questions concerning the development of Ismā῾īlÄ« jurisprudence which includes synopses of the theories concerning the progression and originality of Ismā῾īlÄ« jurisprudence. This is followed by an analysis of the Minhāj alongside four other works penned by al-Nu῾mān: Kitāb al-iqtiṣār, Kitāb al-yanbū῾, Mukhtaá¹£ar al-āthār, and Da῾ā’im al-Islām. This study allows Professor Cilardo to draw a number of conclusions about the work itself,

What is the nature of secularization? How distant are we from the magical world of the past? Perhaps, we are not as far as many people think. In the fascinating new book, The Language of Disenchantment: Protestant Literalism and Colonial Discourse in British India (Oxford University Press, 2012), we witness some of the discursive practices formulating the Christian myth of disenchantment. Robert Yelle, Assistant Professor of History at the University of Memphis, aims to pull up some of the religious roots of secularism by highlighting the Christian dimensions of colonialism. He achieves this through an examination of colonial British attitudes toward Hinduism and delineates several Protestant projects that assert an ideal monotheism. British colonial discourse in India was integrally tied to religious reform and located false belief in linguistic diversity. Verbal idolatry was specifically addressed through efforts of codification and transliteration. Overall, Yelle’s work on British critiques of South Asian

How does colonial power, both discursive and institutional, transform the normative boundaries and horizons of religious identities? Teena Purohit, Assistant Professor of Religion at Boston University, examines this question in The Aga Khan Case: Religion and Identity in Colonial India (Harvard University Press, 2012). This book is clearly written and carefully researched straddling multiples fields and disciplinary approaches. The crux of the study is the transformation of Khoja Isma’ili identity in colonial India. The title refers to a case in 1866 lodged by the Khojas of Bombay against the then Aga Khan over the ownership and control of their property. However, this ostensible property dispute spiraled into a much larger debate over religion and religious identity. Through a dazzling analysis of novel historical and textual archives, Professor Purohit demonstrates that the Aga Khan case of 1866 indelibly transformed the nature and boundaries of Isma’ili religious identity in South Asia, often in ways that

The first comprehensive biography of famed Yiddish novelist, story writer and playwright Sholem Aleichem, Jeremy Dauber‘s welcome new book The Worlds of Sholem Aleichem: The Remarkable Life and Afterlife of the Man Who Created Tevye (Schocken, 2013) offers readers an encounter with the great Yiddish author himself. Dauber writes in the rhythm of the language of Sholem Aleichem – Mr. How Do You Do – brilliantly structuring the book as a drama, with an overture, five acts, and an epilogue in ten scenes. He assumes the voice of a theater impresario, talking to his audience, just as the author Sholem Aleichem did, narrating his stories and reading them to the crowds whom he loved to entertain. The author Sholem Aleichem, most famous for his Tevye stories that became Fiddler on the Roof, was no Tevye, but rather a sophisticated and educated cosmopolitan businessman and writer.  He possessed immense curiosity about every man, a unique ear for interesting stories, and the ability to connect with his audience; these

“The conviction that the Messiah is coming is a promise of meaning. It is a source of consolation. It is a wellspring of creativity. It is reconciliation between what is and what should be. And it is perhaps our most powerful statement of faith–in God, in humanity and in ourselves.” –The Messiah and the Jews, Chapter 1: The Messiah is Coming Written for Jewish and non-Jewish readers alike, Rabbi Elaine Rose Glickman‘s The Messiah and the Jews: Three Thousand Years of Tradition, Belief and Hope (Jewish Lights Publishing, 2013) makes the 3000-year-old Jewish view of the messiah accessible and relevant to today’s reader.  Nearly unknown today, the Jewish concept of the Messiah–the promise of redemption–among Judaism’s gifts to the world -includes vivid accounts of the end of days, warriors, apocalypse, even the female heroine Hephzibah, mother of the messiah according to one rare but very important account. Rabbi Glickman shares the Jewish tradition of the messiah in a very readable book that includes many me

What is the relationship between philosophy, mysticism, and scripture in the Islamic tradition? Mohammed Rustom, Associate Professor of Islamic Studies at Carleton University, has been thinking about this question for years. His intellectual curiosity is thoroughly explored in his book The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra (SUNY Press, 2012). Rustom introduces us to Muhammad b. Ibrahim al-Shirazi (d. 1640), better known as Mulla Sadra, and his theory of scriptural hermeneutics developed most explicitly in his book, The Keys to the Unseen (Mafatih al-ghayb). Through his reading of Mulla Sadra Rustom was trying to gather what kind of interpretive framework constituted a philosophical approach to the Qur’an. In The Triumph of Mercy, the Tafsir Surat al-Fatiha, a commentary on the opening chapter of the Qur’an, is used as a touchstone for exploring Mulla Sadra’s metaphysics, cosmology, theology, and soteriology. Through this study we see how Mulla Sadra was indebted to earlier figures in t

“And having heard the king, they went their way; and lo, the star, which they had seen in the east, went on before them, until it came and stood over where the Child was. And when they saw the star, they rejoiced exceedingly with great joy. And they came into the house and saw the Child with Mary His mother; and they fell down and worshiped Him; and opening their treasures they presented to Him gifts of gold and frankincense and myrrh” (Matthew 2:9-11, NASB). The story of the Star of Bethlehem leading the Wise Men to the birthplace of Jesus is one that has spawned movies, books and even beloved Christmas carols. But did this star ever really exist, and was it really a star? Aaron Adair probes this question in his new book The Star of Bethlehem: A Skeptical View (Onus Books, 2013). Coming from a physics and astronomy background, Adair investigates whether the object described in Matthew’s narrative could have actually been a star, and combs other possible theories, such as that it could have been a supernova,

There are 13 million Jews in the world today. There are also 13 million Senegalese, 13 million Zambians, 13 million Zimbabweans, and 13 million Chadians. These are tiny–a realist might say “insignificant”–nations. But here’s the funny–though that doesn’t seem like the right world–thing. One of them is the focus of a persistent, virulent, worldwide prejudice, an intense hostility that is totally out of proportion with its size and, the realist would add, significance. And you know exactly which one it is. In his eye-opening book The Devil That Never Dies: The Rise and Threat of Global Antisemitism (Little, Brown and Co., 2013), Daniel Jonah Goldhagen explores the historical origins of anti-semitism in Europe and its remarkable spread after the Second World War. It is, at least to me, a bizarre and discouraging story. There is, of course, no rational basis for anti-semitism per se. Yet it is everywhere, part of national cultures and discourses throughout the world. This is true where there are Jews (always i

In her book Animals in the Qur’an (Cambridge University Press, 2012), Sarra Tlili carefully addresses a complex issue. What does the Qur’an say about non-human animals? And their relationship to humans? Tlili begins her study by discussing conceptions of animals in various religions, in addition to Islam, and not just “Abrahamic” traditions. The remainder of the book focuses on the Qur’an, its presentation of animals, and a range of exegetical literature that treats the topic of animals in the Islamic holy text. Tlili also ventures into Arabic literature more broadly. She adroitly demonstrates that classical Muslim scholars did not understand non-human animals as existentially inferior, and notes societal shifts in the modern world with reference to anthropocentrism and privileging human existence. Tlili also provides a comprehensive appendix that lists a host of qur’anic names for animals, demonstrating the significance of her topic as well as the lexical challenge that scholars face. Sarra Tlili’s articulat

What does religion have to do with technology? Many people think that religious practitioners are inherently opposed to new technological developments. The reality of the situation is that religious communities have a very complex relationship with technology. Heidi Campbell, professor in the Department of Communication at Texas A&M University, examines the intersection religion and technology in When Religion Meets New Media (Routledge, 2010). Her main query is what responses do Jewish, Christian, and Muslim communities have to new forms of media. Campbell pinpoints the various structural components of religious communities’ engagement with technologies through a number of case studies, including the Amr Khaled phenomenon, the Gulen Movement, Shabbat in an Orthodox Jewish home, the “Pause, its prayer time” ad campaign, the Anglican Cathedral in Second Life, Islamic apps, and the kosher cellphone, among several others. In When Religion Meets New Media, she offers a comprehensive theoretical model for investi

I don’t think it’s possible anymore for someone, even an academic with a specialty in the field, let alone an interested amateur, to read even a fraction of the literature written about the Holocaust. If you do a search for the word “Holocaust” on Amazon (as I just did), you get 18,445 results. That’s just in English, and just books available right now on Amazon. Admittedly this is a poor search strategy to use if constructing a bibliography, but it gives you a decent approximation of the challenge you face in trying to learn about the Holocaust. Dan Stone, then, has done the field a great service in writing his book Histories of the Holocaust (Oxford University Press, 2010. In this work, Stone attempts to provide a critical guide to the questions and interpretations most important to the field at this moment. In doing so, he summarizes an enormous amount of reading and learning into a couple hundred pages while offering his own thoughtful interpretations. This book is one of the first places to start if you

What is the role of religion in the military? What are the roles of religious chaplains in the military? How are important issues such as post-traumatic stress, religious and ethnic diversity, and related concerns dealt with in the Canadian Forces? Joanne Benham Rennick‘s ground-breaking book Religion in the Ranks: Belief and Religious Experience in the Canadian Forces (University of Toronto Press, 2011) approaches these issues head on. Based on extensive interviews with chaplains and with personnel of various religious and spiritual backgrounds, the book provides much needed insight into the religious lives of military personnel. How do soldiers who have endured difficult assignments, witnessed atrocities, and perhaps experience feelings of ongoing isolation cope? And how important is religion and spirituality in this coping process? How are all these questions further complicated by the increasing ethnic, cultural, and religious diversity of the military personnel themselves? We talk to Joanne about these a

What does the everyday experience of Muslim minorities look like? We have often heard about what Muslims deal with in the West. But what about Muslim minorities in the East? This was one of the questions Paul O’Connor, professor in the Anthropology department at the Chinese University of Hong Kong, explores in the cosmopolitan city of Hong Kong. In Islam in Hong Kong: Muslims and Everyday Life in China’s World City (Hong Kong University Press, 2012), O’Connor provides an ethnography of everyday life for the various Muslim communities in this modern city. He outlines institutions and organizations in the religious landscape of permanent Muslim minority communities. He explores the meaning of various spaces in the urban environment, such as home, school, mosque, and public spaces like malls or the Chungking Mansions. He also examines the dynamics of food and language in shaping everyday practices and relationships. In our conversation we discuss changes occurring after the end of colonial power, multilingual op

There are a lot of theories that attempt to explain how Westerns came to leave their churches in great numbers. Some focus on ideas, particularly the idea that believing in God made no sense because the evidence for the existence of God is (so it’s said) very thin. Proponents of this theory believe that once religious people reasoned their way to irreligion. According to Mary Eberstadt, reason may account for some “secularization,” but hardly accounts for very much of it. In How the West Really Lost God: A New Theory of Secularization (Templeton Press, 2013), she proposes that Westerns “lost God” because the families in which they lived–the main transmission belts for religious beliefs–were transformed by other factors (urbanization, industrialization, etc.). As families became smaller and more fragmented, they ceased to transmit religious beliefs and habits to their younger members. Listen in to this fascinating interview. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by be

A top five finalist for the Best First Book in the History of Religion Award, Damascus after the Muslim Conquest (Oxford University Press, 2011) by Nancy Khalek, professor of Religious Studies at Brown University, is a study of the city of Damascus, the seat of power for the Umayyad dynasty.  More specifically, this book explores the interaction between the recently arrived Muslim Arab rulers and the Byzantine-Christian peoples who made up the majority of the population in Syria. Khalek employs both traditional historical texts, such as Ibn ‘Asākir’s TārÄ«kh Dimashq, along with art and architecture from the region. She displays a mastery of both the Muslim and Christian sources, discerning the value of their historicity but highlighting the narrative and iconographic significance that can be extrapolate from those sources. During her study of the stories and art, the narratives and iconography reveal that the Muslim and Christian cultures of Syria were in a type of dialogue with each other. She takes care t

Christians in the United States and around the world have varying images of Jesus, from one who turns the other cheek to one who brings the sword. Reza Aslan, in his highly popular and beautifully written new book Zealot: The Life and Times of Jesus of Nazareth (Random House, 2013), approaches Jesus by first taking the context in which he lived – first-century Palestine – quite seriously. Aslan argues that Jesus’ time was one awash in a fervent nationalism that is important for understanding the man as well as his message. It is not a book about the Jesus of the Gospels. Indeed it is not even a book about Christianity. Rather, Aslan’s book attempts to grapple with how Jesus understood himself and his role during a volatile period in history. Zealot has shot to the best seller lists in recent weeks, partly due to a controversial interview Reza Aslan gave to Fox News during which he was questioned about why a Muslim would be interested in writing a book about the founder of Christianity. We also talk to Reza ab

Deservedly or not, the members of the Society of Friends (Quakers) are often portrayed as one of history’s Good Guys. The Society was the first organized religious group to condemn slavery on moral and religious grounds. In Quakers Living in the Lion’s Mouth: The Society of Friends in Northern Virginia, 1730-1865 (University Press of Florida, 2012), Glenn Crothers probes below that simple idea to study how Quakers in a slave society–a lion’s mouth –coped with the inevitable tensions.  How did they deal with their slaveholding neighbors?  How did those neighbors cope with Quakers who–while very nice, hardworking, and honest folk–also condemned slavery as a sin against God? Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

With so many religions in the world, how can you tell which one is correct? John W. Loftus tackles this question in his new book, The Outsider Test for Faith: How to Know Which Religion Is True (Prometheus Books, 2013). In order to take on this perplexing question, John Loftus argues for a simple test called the Outsider Test for Faith, where believers – even if hypothetically – try to consider what their faith looks like to someone from the outside. There may be similar strands running through many religions, but there are also irreconcilable differences. It is easy for a Christian to explain why they do not believe in Vishnu, for example, and Loftus utilizes this approach to try to get believers to analyze their own faith as easily as they do others’. Loftus also deals with the Religious Dependency Thesis, which points out that what religion one holds is usually the result of where and to whom you were born. By applying the skepticism that many already have toward most gods, Loftus hopes that the OTF will