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Awarded the 2007 National Research Prize SAES/AEFA. This study is a reappraisal of John Bunyan in the light of the dissenting religious culture of the late-seventeenth century. Charges of schism and fanaticism were repeatedly levelled against Bunyan, both from within the dissenting community and without, but far from being chastened by these accusations, Bunyan responded with a religious discourse marked by a rhetoric of excess. The focus of this book is therefore upon Bunyan’s overwhelming spiritual experiences, especially the representation of torment, in his literary and polemical works. The believers’ suffering was an obsessive concern of dissenting ministers, even to the point where their writings are often remembered today for little else. Hitherto, most scholars have termed all the mental states that they invoke ‘despair’, but this simplifies the experiences at issue. A wealth of contemporary material helps to restore the nuances of seventeenth-century physical and spiritual conditions, from enthusiasm to melancholy and madness; from fear to desertion and sloth. These chapters explore fresh ways in which this subtle typology of torment and its extreme manifestations form the core of the literary expression of Restoration dissent, challenging Bunyan to represent spiritual equilibrium as the ultimate quest of the earthly pilgrimage.

Religion in Mind summarizes and extends the past decade's advances in the cognitive study of religion. Its aim is to use empirical research from psychology and anthropology to understand different components of religious belief, ritual and experience. The book draws together teachers of religion, psychologists of religion and cognitive scientists and encourages greater interdisciplinary linkages among scholars from different fields. It will be of interest to researchers in anthropology, psychology, sociology, history, philosophy, and cognitive science and also to the general reader interested in religion and science.

Religion in Mind summarizes and extends the past decade's advances in the cognitive study of religion. Its aim is to use empirical research from psychology and anthropology to understand different components of religious belief, ritual and experience. The book draws together teachers of religion, psychologists of religion and cognitive scientists and encourages greater interdisciplinary linkages among scholars from different fields. It will be of interest to researchers in anthropology, psychology, sociology, history, philosophy, and cognitive science and also to the general reader interested in religion and science.

The Mythic Mind follows the tradition of works which insist on the necessity for a comparative dimension in the study of ancient Israel. The Israelite world-view was essentially a West Semitic world-view in origin, with additional deeply embedded influences from Egypt and Mesopotamia, though it produced its own distinctive character by way of synthesis and reaction. The essays in this volume explore various aspects of this process, historically and cosmologically, commonly challenging received views developed in the treatment of Israel in isolation. The importance of the Ugaritic texts in particular, as reflecting the cultural context in which ancient Israel developed into two symbiotic kingdoms, heirs to a common 'Canaanite' tradition, emerges clearly from such studies as chapter 5: 'Sea and Desert', chapter 7: 'Of Calves and Kings', chapter 9: 'The Significance of Spn' and chapter 10: 'The Vocabulary and Neurology of Orientation.'

The Mythic Mind follows the tradition of works which insist on the necessity for a comparative dimension in the study of ancient Israel. The Israelite world-view was essentially a West Semitic world-view in origin, with additional deeply embedded influences from Egypt and Mesopotamia, though it produced its own distinctive character by way of synthesis and reaction. The essays in this volume explore various aspects of this process, historically and cosmologically, commonly challenging received views developed in the treatment of Israel in isolation. The importance of the Ugaritic texts in particular, as reflecting the cultural context in which ancient Israel developed into two symbiotic kingdoms, heirs to a common 'Canaanite' tradition, emerges clearly from such studies as chapter 5: 'Sea and Desert', chapter 7: 'Of Calves and Kings', chapter 9: 'The Significance of Spn' and chapter 10: 'The Vocabulary and Neurology of Orientation.'

Cognitive Science, Religion, and Theology is the eighth title published in the Templeton Science and Religion Series, in which scientists from a wide range of fields distill their experience and knowledge into brief tours of their respective specialties. In this volume, well-known cognitive scientist Justin L. Barrett offers an accessible overview of this interdisciplinary field, reviews key findings in this area, and discusses the implications of these findings for religious thought and practice. Cognitive science is the interdisciplinary study of minds and mental activity, and as such, it addresses a fundamental feature of what it is to be human. Further, in so far as religious traditions concern ideas and beliefs about the nature of humans, the nature of the world, and the nature of the divine, cognitive science can contribute both directly and indirectly to these theological concerns. Barrett shows how direct contributions come from the growing area called cognitive science of religion (CSR), which investigates how human cognitive systems inform and constrain religious thought, experience, and expression. CSR attempts to provide answers to questions such as: Why it is that humans tend to be religious? And why are certain ideas (e.g. the possibility of an afterlife) so cross-culturally recurrent? Barrett also covers the indirect implications that cognitive science has for theology, such as human similarities and differences with the animal world, freedom and determinism, and the relationship between minds and bodies. Cognitive Science, Religion, and Theology critically reviews the research on these fascinating questions and discusses the many implications that arise from them. In addition, this short volume also offers suggestions for future research, making it ideal not only for those looking for an overview of the field thus far, but also for those seeking a glimpse of where the field might be going in the future.

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What is religion? How does it work? Many natural abilities of the human mind are involved, and crucial among them is the ability to use language. This volume brings together research from linguistics, cognitive science and neuroscience, as well as from religious studies, to understand the phenomena of religion as a distinctly human enterprise. The book is divided into three parts, each part preceded by a full introductory chapter by the editors that discusses modern scientific approaches to religion and the application of modern linguistics, particularly cognitive linguistics and pragmatics. Part I surveys the development of modern studies of religious language and the diverse disciplinary strands that have emerged. Beginning with descriptive approaches to religious language and the problem of describing religious concepts across languages, chapters introduce the turn to cognition in linguistics and also in theology, and explore the brain's contrasting capacities, in particular its capacity for language and metaphor. Part II continues the discussion of metaphor - the natural ability by which humans draw on basic knowledge of the world in order to explore abstractions and intangibles. Specialists in particular religions apply conceptual metaphor theory in various ways, covering several major religious traditions-Buddhism, Christianity, Hinduism, Islam and Judaism. Part III seeks to open up new horizons for cognitive-linguistic research on religion, looking beyond written texts to the ways in which language is integrated with other modalities, including ritual, religious art, and religious electronic media. Chapters in Part III introduce readers to a range of technical instruments that have been developed within cognitive linguistics and discourse analysis in recent years. What unfolds ultimately is the idea that the embodied cognition of humans is the basis not only of their languages, but also of their religions.

"A truly pioneering work, perhaps the first by a practicing archaeologist to review coherently the evolution of human cognitive abilities." ―Colin Renfrew, author of Before Civilization and Archaeology and Language Here is an exhilarating intellectual performance, in the tradition of Roger Penrose's The Emperor's New Mind and Steven Pinker's The Language Instinct. On the way to showing how the world of our ancient ancestors shaped our modern modular mind, Steven Mithen shares one provocative insight after another as he answers a series of fascinating questions: Were our brains hard-wired in the Pleistocene Era by the needs of hunter-gatherers?When did religious beliefs first emerge?Why were the first paintings made by humankind so technically accomplished and expressive?What can the sexual habits of chimpanzees tell us about the prehistory of the modern mind? This is the first archaeological account to support the new modular concept of the mind. The concept, promulgated by cognitive and evolutionary psychologists, views the mind as a collection of specialized intelligences or "cognitive domains," somewhat like a Swiss army knife with its specialized blades and tools. Arguing that only archaeology can answer many of the key questions raised by the new concept, Mithen delineates a three-phase sequence for the mind's evolution over six million years―from early Homo in Africa to the ice-age Neanderthals to our modern modular minds. The Prehistory of the Mind is an intriguing and challenging explanation of what it means to be human, a bold new theory about the origins and nature of the mind. 70 illustrations

This book is the first modern intellectual biography of the Scottish theologian and political theorist Samuel Rutherford (c. 1600-1661). Its main purpose is to provide a thorough discussion of Rutherford's religious and political ideas, and their role in the ideology of the Scottish Covenanters whose rebellion against Charles I marked the beginning of the British troubles in the mid-seventeenth century. The book also constitutes an important multidisciplinary case study in the Calvinist and Puritan traditions.

What is religion? How does it work? Many natural abilities of the human mind are involved, and crucial among them is the ability to use language. This volume brings together research from linguistics, cognitive science and neuroscience, as well as from religious studies, to understand the phenomena of religion as a distinctly human enterprise. The book is divided into three parts, each part preceded by a full introductory chapter by the editors that discusses modern scientific approaches to religion and the application of modern linguistics, particularly cognitive linguistics and pragmatics. Part I surveys the development of modern studies of religious language and the diverse disciplinary strands that have emerged. Beginning with descriptive approaches to religious language and the problem of describing religious concepts across languages, chapters introduce the turn to cognition in linguistics and also in theology, and explore the brain's contrasting capacities, in particular its capacity for language and metaphor. Part II continues the discussion of metaphor - the natural ability by which humans draw on basic knowledge of the world in order to explore abstractions and intangibles. Specialists in particular religions apply conceptual metaphor theory in various ways, covering several major religious traditions-Buddhism, Christianity, Hinduism, Islam and Judaism. Part III seeks to open up new horizons for cognitive-linguistic research on religion, looking beyond written texts to the ways in which language is integrated with other modalities, including ritual, religious art, and religious electronic media. Chapters in Part III introduce readers to a range of technical instruments that have been developed within cognitive linguistics and discourse analysis in recent years. What unfolds ultimately is the idea that the embodied cognition of humans is the basis not only of their languages, but also of their religions.

"A truly pioneering work, perhaps the first by a practicing archaeologist to review coherently the evolution of human cognitive abilities." ―Colin Renfrew, author of Before Civilization and Archaeology and Language Here is an exhilarating intellectual performance, in the tradition of Roger Penrose's The Emperor's New Mind and Steven Pinker's The Language Instinct. On the way to showing how the world of our ancient ancestors shaped our modern modular mind, Steven Mithen shares one provocative insight after another as he answers a series of fascinating questions: Were our brains hard-wired in the Pleistocene Era by the needs of hunter-gatherers? When did religious beliefs first emerge?Why were the first paintings made by humankind so technically accomplished and expressive?What can the sexual habits of chimpanzees tell us about the prehistory of the modern mind? This is the first archaeological account to support the new modular concept of the mind. The concept, promulgated by cognitive and evolutionary psychologists, views the mind as a collection of specialized intelligences or "cognitive domains," somewhat like a Swiss army knife with its specialized blades and tools. Arguing that only archaeology can answer many of the key questions raised by the new concept, Mithen delineates a three-phase sequence for the mind's evolution over six million years―from early Homo in Africa to the ice-age Neanderthals to our modern modular minds. The Prehistory of the Mind is an intriguing and challenging explanation of what it means to be human, a bold new theory about the origins and nature of the mind. 70 illustrations

This book is the first modern intellectual biography of the Scottish theologian and political theorist Samuel Rutherford (c. 1600-1661). Its main purpose is to provide a thorough discussion of Rutherford's religious and political ideas, and their role in the ideology of the Scottish Covenanters whose rebellion against Charles I marked the beginning of the British troubles in the mid-seventeenth century. The book also constitutes an important multidisciplinary case study in the Calvinist and Puritan traditions.

This original study of metaphysical religion is the little known history of a fascinating, unique form of American religion  This path-breaking book tells the story of American metaphysical religion more fully than it has ever been told before, along the way significantly revising the panorama of American religious history. Catherine L. Albanese follows metaphysical traditions from Renaissance Europe to England and then America, where they have flourished from colonial days to the twenty-first century, blending often with African, Native American, and other cultural elements. The book follows evolving versions of metaphysical religion, including Freemasonry, early Mormonism, Universalism, and Transcendentalism—and such further incarnations as Spiritualism, Theosophy, New Thought, Christian Science, and reinvented versions of Asian ideas and practices. Continuing into the twentieth century and after, the book shows  how the metaphysical mix has broadened to encompass UFO activity, channeling, and chakras in the  New Age movement—and a much broader new spirituality in the present. In its own way, Albanese argues, American metaphysical religion has been as vigorous, persuasive, and influential as the evangelical tradition that is more often the focus of religious scholars’ attention. She makes the case that because of its combinative nature—its ability to incorporate differing beliefs and practices—metaphysical religion offers key insights into the history of all American religions.

This original study of metaphysical religion is the little known history of a fascinating, unique form of American religion  This path-breaking book tells the story of American metaphysical religion more fully than it has ever been told before, along the way significantly revising the panorama of American religious history. Catherine L. Albanese follows metaphysical traditions from Renaissance Europe to England and then America, where they have flourished from colonial days to the twenty-first century, blending often with African, Native American, and other cultural elements. The book follows evolving versions of metaphysical religion, including Freemasonry, early Mormonism, Universalism, and Transcendentalism—and such further incarnations as Spiritualism, Theosophy, New Thought, Christian Science, and reinvented versions of Asian ideas and practices. Continuing into the twentieth century and after, the book shows  how the metaphysical mix has broadened to encompass UFO activity, channeling, and chakras in the  New Age movement—and a much broader new spirituality in the present. In its own way, Albanese argues, American metaphysical religion has been as vigorous, persuasive, and influential as the evangelical tradition that is more often the focus of religious scholars’ attention. She makes the case that because of its combinative nature—its ability to incorporate differing beliefs and practices—metaphysical religion offers key insights into the history of all American religions.

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What is the true nature and mission of the church? Is its proper Christian purpose to save souls, or to transform the social order? This question is especially fraught when the church is one built by an enslaved people and formed, from its beginning, at the center of an oppressed community’s fight for personhood and freedom. Such is the central tension in the identity and mission of the black church in the United States.For decades the black church and black theology have held each other at arm’s length. Black theology has emphasized the role of Christian faith in addressing racism and other forms of oppression, arguing that Jesus urged his disciples to seek the freedom of all peoples. Meanwhile, the black church, even when focused on social concerns, has often emphasized personal piety rather than social protest. With the rising influence of white evangelicalism, biblical fundamentalism, and the prosperity gospel, the divide has become even more pronounced.In The Divided Mind of the Black Church, Raphael G. Warnock, Senior Pastor of the historic Ebenezer Baptist Church, the spiritual home of the Rev. Dr. Martin Luther King, Jr., traces the historical significance of the rise and development of black theology as an important conversation partner for the black church. Calling for honest dialogue between black and womanist theologians and black pastors, this fresh theological treatment demands a new look at the church’s essential mission.

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This book covers more than 50 cults and religions from A to Z. Includes an in-depth doctrinal appendix for further study, helpful charts, and a people/organization index. h-27