Religion At Home

Christian ideas on family, religion, and the home in the nineteenth and twentieth centuries The cult of domesticity has often been linked to the privatization of religion and the idealisation of the motherly ideal of the ‘angel in the house’. This book revisits the Christian home of the nineteenth and twentieth centuries and sheds new light on the stereotypical distinction between the private and public spheres and their inhabitants. Emphasizing the importance of patriarchal domesticity during the period and the frequent blurring of boundaries between the Christian home and modern society, the case studies included in this volume call for a more nuanced understanding of nineteenth- and twentieth-century Christian ideas on family, religion, and the home.

Blessed Events explores how women who give birth at home use religion to make sense of their births and in turn draw on their birthing experiences to bring meaning to their lives and families. Pamela Klassen introduces a surprisingly diverse group of women, in their own words, while also setting their birth stories within wider social, political, and economic contexts. In doing so, she emerges with a study that disrupts conventional views of both childbirth and religion by blurring assumed divisions between conservative and feminist women and by taking childbirth seriously as a religious act. Most American women who have a choice give birth in a hospital and request pain medication. Yet enough women choose and advocate unmedicated home birth--and do so for carefully articulated reasons, social resistance among them--to constitute a movement. Klassen investigates why women whose religious affiliations range from Old Order Amish to Reform Judaism to goddess-centered spirituality defy majority opinion, the medical establishment, and sometimes the law to have their babies at home. In considering their interpretations--including their critiques of the dominant medical model of childbirth and their views on labor pain--she examines the kinds of agency afforded to or denied women as they derive religious meanings from childbirth. Throughout, she identifies tensions and affinities between feminist and traditionalist appraisals of the symbolic meaning of birth and the power of women. What does home birth--a woman-centered movement working to return birth to women's control--mean in practice for women's gender and religious identities? Is this supreme valuing of procreation and motherhood constraining, or does it open up new realms of cultural and social power for women? By asking these questions while remaining cognizant of religion's significance, Blessed Events challenges both feminist and traditionalist accounts of childbearing while broadening our understanding of how religion is ''lived'' in contemporary America.

Home is where we live, but it is much more than that. Discover how to find the eternal in the everyday through the universal language of home, "--Page [4] of cover

"It's widely acknowledged that American parents from different class backgrounds take different approaches to raising their children. Upper and middle-class parents invest considerable time facilitating their children's activities, while working class and poor families take a more hands-off approach. These different strategies influence how children approach school. But missing from the discussion is the fact that millions of parents on both sides of the class divide are raising their children to listen to God. What impact does a religious upbringing have on their academic trajectories? Drawing on 10 years of survey data with over 3,000 teenagers and over 200 interviews, God, Grades, and Graduation (GGG) offers a revealing and at times surprising account of how teenagers' religious upbringing influences their educational pathways from high school to college. GGG introduces readers to a childrearing logic that cuts across social class groups and accounts for Americans' deep relationship with God: religious restraint. This book takes us inside the lives of these teenagers to discover why they achieve higher grades than their peers, why they are more likely to graduate from college, and why boys from lower middle-class families particularly benefit from religious restraint. But readers also learn how for middle-upper class kids--and for girls especially--religious restraint recalibrates their academic ambitions after graduation, leading them to question the value of attending a selective college despite their stellar grades in high school. By illuminating the far-reaching effects of the childrearing logic of religious restraint, GGG offers a compelling new narrative about the role of religion in academic outcomes and educational inequality"--

At Home and Abroad bridges the divide in the study of American religion, law, and politics between domestic and international, bringing together diverse authors to explore ties across conceptual and political boundaries. They examine the ideas, people, and institutions that provide links between domestic and foreign religious politics and policies.

How we feel is as vital to our survival as how we think. This claim, based on the premise that emotions are largely adaptive, serves as the organizing theme of Why We Need Religion. This book is a novel pathway in a well-trodden field of religious studies and philosophy of religion. Stephen Asma argues that, like art, religion has direct access to our emotional lives in ways that science does not. Yes, science can give us emotional feelings of wonder and the sublime--we can feel the sacred depths of nature--but there are many forms of human suffering and vulnerability that are beyond the reach of help from science. Different emotional stresses require different kinds of rescue. Unlike secular authors who praise religion's ethical and civilizing function, Asma argues that its core value lies in its emotionally therapeutic power. No theorist of religion has failed to notice the importance of emotions in spiritual and ritual life, but truly systematic research has only recently delivered concrete data on the neurology, psychology, and anthropology of the emotional systems. This very recent "affective turn" has begun to map out a powerful territory of embodied cognition. Why We Need Religion incorporates new data from these affective sciences into the philosophy of religion. It goes on to describe the way in which religion manages those systems--rage, play, lust, care, grief, and so on. Finally, it argues that religion is still the best cultural apparatus for doing this adaptive work. In short, the book is a Darwinian defense of religious emotions and the cultural systems that manage them.