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Foreword / Martin E. Marty -- Ad testimonium / Archbishop Desmond Tutu -- Preface / J. Harold Ellens -- Introduction / J. Harold Ellens -- The destructive power of religion / J. Harold Ellens -- The Bible made me do it / D. Andrew Kille -- The Quran, Muhammad, and Jihad in context / Charles T. Davis III -- Religious metaphors can kill / J. Harold Ellens -- The disarmament of God / Jack Miles -- The interface of religion, psychology, and violence / J. Harold Ellens -- The dynamics of prejudice / J. Harold Ellens -- Destructive and constructive religion in relation to shame and terror / Jack T. Hanford -- The role of self-justification in violence / LeRoy H. Aden -- Toxic texts / J. Harold Ellens -- Jihad in the Quran, then and now / J. Harold Ellens -- The myth of redemptive violence / Walter Wink -- Beyond just war and pacifism : Jesus nonviolent way / Walter Wink -- Fundamentalism, orthodoxy, and violence / J. Harold Ellens -- The myth of redemptive violence or the myth of redemptive love / Wayne G. Rollins -- Violence and Christ : God's crisis and ours / J. Harold Ellens -- Conclusion: Revenge, justice, hope, and grace / J. Harold Ellens

"Judaism and World Religions is essential for a Jewish theological understanding of the various issues in encounters with the other major religions. With passion and clarity, Brill argues that in today's world of strong religious passions and intolerance, it is necessary to go beyond secular tolerance toward moderate religious positions. Brill outlines strategies for Jews who want to remain true to traditional sources while interacting with the diversity of the world's religions. With insight and scholarship, Alan Brill crisply outlines the Jewish approaches to other religions for an age of globalization"--

The political system tends towards excess. Thus, some mechanisms of control and a strong civil society are required. Religion may play a part in this regard. By its very nature religion may function as a form of correction and foundation. Democracy can also fall into despotism, the promotion of social conformism, or even fundamentalism. In an exclusively secular context, democracy can commit this kind of abuse, rendering itself absolute and all-encompassing. By contrast, religion may enable the political system to work for the common good. ; La organización política tiende al exceso. Precisa de mecanismos de control y una sociedad civil vigorosa. A esto contribuye la religión. Ella, desde su especificidad, ejerce una función correctora y de fundamentación. Pues también la democracia puede caer en el despotismo, fomentando el conformismo social, o el fundamentalismo. La democracia, de la mano del laicismo, puede incurrir en este abuso, y erigirse en algo absoluto y absorbente. Por el contrario, la religión le ayudará a trabajar por el bien común.

Harper reviews 'Alabama Baptists: Southern Baptists in the Heart of Dixie' by Wayne Flynt.

Introduction: faith and story in imperial Russia / Heather J. Coleman -- The miraculous healing of the mute Sergei Ivanov, 22 February 1833 / Christine D. Worobec -- The miraculous revival and death of princess Anna Fedorovna Golitsyna, 22 may 1834 / Christine D. Worobec -- Monastic incarceration in imperial Russia / A. J. Demoskoff -- Letters to and from Russian Orthodox spiritual elders (startsy) / Irina Paert -- Sermons of the Crimean War / Mara Kozelsky -- The diary of a priest / Laurie Manchester -- "Another voice from the lord": an Orthodox sermon on Christianity, science, and natural disaster / Nicholas Breyfogle -- A Ukrainian priest's son remembers his father's life and ministry / Heather J. Coleman -- Akathist to the most holy birth-giver of god in honor of her miracle-working icon named "Kazan" / Vera Shevzov -- A nineteenth-century life of St. Stefan of Perm (c. 1340-96) / Robert H. Greene -- Written confessions to father John of Kronstadt, 1898-1908 / Nadieszda Kizenko -- An obituary of priest Ioann Mikhailovich Orlovskii / Laurie Manchester -- Not something ordinary, but a great mystery: Old Believer ritual in the late imperial period / Roy R. Robson -- Orthodox petitions for the transfer of the holy relics of St. Stefan of Perm, 1909 / Robert H. Greene -- Dechristianization in holy Rus?: religious observance in Vladimir diocese, 1900-1913 / Gregory L. Freeze -- Petitions to the Holy Synod regarding miracle-working icons / Vera Shevzov -- Missionary priests' reports from Siberia / Aileen Friesen -- Petitions to "brother Ioann" Churikov, 1914 / Page Herrlinger -- Archimandrite Toviia (Tsymbal), prior of the Trinity-Sergius Lavra: memoirs and diaries (selections) / Scott M. Kenworthy -- "From ignorance to truth": a baptist conversion narrative / Heather J. Coleman

Times of crisis push human beings, a clannish creature, to retreat into closed societies. Anthropologically, this can be explained with concepts such as pseudospeciation, group narcissism, or parochial altruism. Politically, the preference for closed societies results in our modern world in nationalism or imperialism. Henri Bergsons distinction between static and dynamic religion shows which type of religion promotes such tendencies of closure and which type can facilitate the path toward open society. Bergson rejected nationalism and imperialism and opted for an open patriotism with its special relation to dynamic religion. Dynamic religion relativizes political institutions such as the state and results today in an option for civil society as the proper space where religions can and must contribute to its ethical development. It aligns more easily with a counter-state nationhood than with a state-framed nationalism. Whereas Bergson saw in Christianity the culmination of dynamic religion, a closer look shows that it can be found in all post-Axial religions. Martin Buber, Mohandas Gandhi, Leo Tolstoy, Abul Kalam Azad, and Khan Abdul Ghaffar Khan exemplify this claim. After World War II, Catholic thinkers such as Jacques Maritain or Robert Schuman by partly following Bergson chose patriotism over nationalism and helped to create the European Union. Today, however, a growing nationalism in Europe forces religious communities to strengthen dynamic religion in their own traditions to contribute to a social culture that helps to overcome nationalist closures. The final part provides a positive example by referring to the fraternal Catholic modernity as it culminates today in Pope Francis call for fraternity and his polyhedric model of globalization that connects local identity with universal concerns. ; (VLID)6218372 ; Version of record

"Welcome to Lagos; here everything is possible' were the words with which my research collaborator Dr Mustapha Bello greeted me when I first arrived in Nigeria's former capital in 2010. That 'everything is possible' in this megacity, I soon discovered when we drove by a three-storey building that, as Mustapha pointed out to me, hosted a mainline church, a Pentecostal church, and a mosque. Although he described himself as a 'die-hard Muslim', Mustapha did not seem to have any problem with a mosque sharing the same space with a church. Underlining the pragmatism that characterizes Lagosians, he argued that this was an 'economic use of space'. While in this particular building different religious institutions occupied different floors, I also came across movements mixing Islam and Christianity, sometimes in interaction with 'Yoruba religion',1 during the course of my nine-month ethnographic field research in Lagos"--

Methodist clergyman and intellectual Salem Goldworth Bland rose to prominence in Canada in the early twentieth century. Rising through the ranks of the church, he began to endorse a progressive take on the tenets of Christian theology, including an anti-capitalism stance and staunch pacifist beliefs. The collection The New Christianity showcases Bland's unique vision