Who Owns Religion

"One afternoon, Laurie Patton, then chair of the religious studies department at her university, sat in her office collating death threats. A colleague had come under attack by members of the Hindu diaspora for a scholarly study that they judged offensive. A global petition demanded that the book be withdrawn, and threats against the author included explicit calls for his execution. This case is one of many in which the secular study of religion has scandalized-and been passionately refuted by-the very communities it had imagined itself embracing. Authors of seemingly arcane studies on subjects like the origins of the idea of Mother Earth or the sexual dynamics of mysticism have been targets of hate mail and topics of book-banning discussions. As a result, scholars of religion have struggled to describe their own work even to themselves. In this book, scholar and noted university administrator Laurie Patton looks at the cultural work of religious studies through scholars' clashes with religious communities, especially in the late 1980s and 90s. These kinds of controversies emerged with new frequency and passion during this period because of two conditions: 1) the rise of the multicultural politics of recognition, which changed the nature of debate in the public sphere and created the possibility for Patton calls "eruptive" public spaces; and 2) the emergence of the Internet, which changed the nature of readership. "Others" about whom scholars wrote to their colleagues were now also readers who could agree or condemn in public forums. These controversies were also fundamentally about something new: the very rights of secular, Western hermeneutics to interpret religions at all. Patton's book holds out hope that scholars can find a space for their work between the university and the communities they study. Their role, she suggests, is similar to that of the wise fool in many classical dramas and indeed in many religious traditions. Scholars of religion have multiple masters and must move between them while speaking a truth that not everyone may be interested in hearing"--

Create Your Own Religion is a call to arms--an open invitation to question all the values, beliefs, and worldviews that humanity has so far held as sacred in order to find the answers we need to the very practical problems facing us. Writer, philosopher, and professor of comparative religion, Daniele Bolelli, leads the reader through three thousand years of mythology, misogyny, misinformation, and the flat-out lies about "revealed truth" that continue to muddle our ability to live a peaceful life, free of guilt and shame and the ultimate fear of death. "Our worldviews are in desperate need of some housecleaning," says Bolelli. "We enter the 21st century still carrying on our backs the prejudices and ways of thinking of countless past generations. What worked for them may or may not still be of use, so it is our job to make sure to save the tools that can help us and let go of the dead weight."

Who Owns Religion? focuses on a period—the late 1980s through the 1990s—when scholars of religion were accused of scandalizing or denigrating the very communities they had imagined themselves honoring through their work. While controversies involving scholarly claims about religion are nothing new, this period saw an increase in vitriol that remains with us today. Authors of seemingly arcane studies on subjects like the origins of the idea of Mother Earth or the sexual dynamics of mysticism have been targets of hate mail and book-banning campaigns. As a result, scholars of religion have struggled to describe their own work to their various publics, and even to themselves. Taking the reader through several compelling case studies, Patton identifies two trends of the ’80s and ’90s that fueled that rise: the growth of multicultural identity politics, which enabled a form of volatile public debate she terms “eruptive public space,” and the advent of the internet, which offered new ways for religious groups to read scholarship and respond publicly. These controversies, she shows, were also fundamentally about something new: the very rights of secular, Western scholarship to interpret religions at all. Patton’s book holds out hope that scholars can find a space for their work between the university and the communities they study. Scholars of religion, she argues, have multiple masters and must move between them while writing histories and speaking about realities that not everyone may be interested in hearing.

Yes, world domination and eternal adoration can be yours! "The way to make a million dollars is to start a religion." —Attributed to L. Ron Hubbard, founder of Scientology Wouldn't you like to control countless worshippers with a single word? To call forth bountiful offerings of gold and silver? Wouldn't you love to make your acolytes bow in awe of your greatness? Starting a new religion can be fun and profitable. You'll laugh along with Philip Athans (founder, leader, and sole member of the Church of Phil), as he shows you how to: Gather the flock and keep 'em coming back for more Organize mysterious and complex rituals Interrogate (or just ridicule) the hell out of nonbelievers Recruit celebrity spokespeople, from Tom Cruise to Uma Thurman If you've ever felt the need to sacrifice on an altar beneath a blood-red moon, or just make Friday a holy day (three-day weekend, anyone?), this is the only sacred creed you need. Live long and prosper.

The New York Times bestselling author and trusted spiritual adviser offers a follow-up to his classic Care of the Soul. Something essential is missing from modern life. Many who’ve turned away from religious institutions—and others who have lived wholly without religion—hunger for more than what contemporary secular life has to offer but are reluctant to follow organized religion’s strict and often inflexible path to spirituality. In A Religion of One’s Own, bestselling author and former monk Thomas Moore explores the myriad possibilities of creating a personal spiritual style, either inside or outside formal religion. Two decades ago, Moore’s Care of the Soul touched a chord with millions of readers yearning to integrate spirituality into their everyday lives. In A Religion of One’s Own, Moore expands on the topics he first explored shortly after leaving the monastery. He recounts the benefits of contemplative living that he learned during his twelve years as a monk but also the more original and imaginative spirituality that he later developed and embraced in his secular life. Here, he shares stories of others who are creating their own path: a former football player now on a spiritual quest with the Pueblo Indians, a friend who makes a meditative practice of floral arrangements, and a well-known classical pianist whose audiences sometimes describe having a mystical experience while listening to her performances. Moore weaves their experiences with the wisdom of philosophers, writers, and artists who have rejected materialism and infused their secular lives with transcendence. At a time when so many feel disillusioned with or detached from organized religion yet long for a way to move beyond an exclusively materialistic, rational lifestyle, A Religion of One’s Own points the way to creating an amplified inner life and a world of greater purpose, meaning, and reflection.

START YOUR OWN RELIGION embodies the Timothy Leary's core attraction—expansive religious (personal) freedom. Become the highest version of yourself! The purpose of life is religious discovery. return to the temple of God—your ow body. Get of out your mind and get high. Religious living is conscious here-and-now aliveness. He urges readers to drop out, turn on tune in. Drop out and detach from external social drams. Turn on with a sacrament that returns you on to your body. Tune in and be reborn. Leary's message thrilled the youth of the 1960s and it is still appealing today.

A new philosophy of religion for a secular world How can we live in such a way that we die only once? How can we organize a society that gives us a better chance to be fully alive? How can we reinvent religion so that it liberates us instead of consoling us? These questions stand at the center of Roberto Mangabeira Unger’s The Religion of the Future: an argument for both spiritual and political revolution. It proposes the content of a religion that can survive without faith in a transcendent God or in life after death. According to this religion—the religion of the future—human beings can be more human by becoming more godlike, not just later, in another life or another time, but right now, on Earth and in their own lives. They can become more godlike without denying the irreparable flaws in the human condition: our mortality, groundlessness, and insatiability.

In this definitive collection of essays spanning fifteen years, R. Stephen Warner traces the development of the "new paradigm" interpretation of American religion. Originally formulated in the 1990s in response to prevailing theories of secularization that focused on the waning plausibility of religion in modern societies, the new paradigm reoriented the study of religion to a focus on communities, subcultures, new religious institutions, and the fluidity of modern religious identities. This perspective continues to be one of the most important driving forces in the field and one of the most significant challenges to the idea that religious pluralism inevitably leads to religious decline. A leading sociologist of religion, Warner shows how the new paradigm stresses the role that religion plays as a vehicle for the bonding and expression of communities within the United States--a society founded on the principle of religious disestablishment and characterized by a diverse and mobile population. Chapters examine evangelicals and Pentecostals, gay and lesbian churches, immigrant religious institutions, Hispanic parishes, and churches for the deaf in terms of this framework. Newly written introductory and concluding essays set these groups within the broad context of the developing field. A thoughtfully organized and timely collection, the volume is a valuable classroom resource as well as essential reading for scholars of contemporary religion.