Stephen Bullivant – författare

Very Short Introductions: Brilliant, Sharp, Inspiring The Second Vatican Council (1962-1965), or Vatican II, is arguably the most significant event in the life of the Catholic Church since the Reformation. The Council initiated, intentionally or not, profound changes not simply within Catholic theology, but in the religious, social, and moral lives of the world's billion Catholics. It also reconfigured, intellectually and practically, the Church's engagements with those outside of it - most obviously with regard to other religions.The sixteen documents formally issued by Vatican II constitute some of the most influential writings of the whole twentieth century. Debates over their correct interpretation and authority are constant, but they remain an indispensable point-of-reference for all areas of Catholic life, from liturgy and sacraments, to the Church's vast network of charitable and educational endeavours the world over.In this Very Short Introduction, Shaun Blanchard and Stephen Bullivant present the backstory to this event. Vatican II is explored in light of the wider history of the Catholic Church and placed in the tumultuous context of the 1960s. It distils the research on Vatican II, employing the first-hand accounts of participants and observers, and the official proceedings of the Council to paint a rich picture of one of the most important events of the last century.ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

Since the Second Vatican Council (1962-5), the Catholic Church has formally declared the possibility of salvation for atheists: ''those who, without fault, have not yet arrived at an express recognition of God'' (Lumen Gentium 16). However, in the very same document, the Council also reiterates the traditional doctrine of the necessity of faith, baptism, and the mediation of Church in order for someone to be saved (Lumen Gentium 14). This monograph explores how these two seemingly contradictory claims may satisfactorily be reconciled. Specifically, it asks - and ultimately answers - the question: How, within the parameters of Catholic dogmatic theology, is it possible for an atheist to be saved?As the first full-length study of this topic since Vatican II, the book discusses crucial foundational issues - the understanding of ''atheist'' in Catholic theology; the developing views on both unbelief, and the salvation of non-Christians, in the decades preceding the Council - before tackling the conciliar teaching itself. Considerable attention is then given to the classic solution of imputing an ''implicit'' faith to righteous atheists, best known from Karl Rahner''s theory of ''anonymous Christians'' (though the basic idea was advocated by many other major figures, including Ratzinger, Schillebeeckx, de Lubac, Balthasar, and Küng). After discussing Rahner''s specific proposals in detail, this kind of approach is however shown to be untenable. In its place, a new way of understanding Vatican II''s optimism for atheists is developed in detail, in light of scripture, tradition, and magisterium. This draws principally on Christ''s descent into Hell, a renewed understanding of invincible ignorance, and a literal interpretation of Matthew 25.

Recent books by, among others, Sam Harris, Richard Dawkins, and Christopher Hitchens have thrust atheism firmly into the popular, media, and academic spotlight. This so-called New Atheism is arguably the most striking development in western socio-religious culture of the past decade or more. As such, it has spurred fertile (and often heated) discussions both within, and between, a diverse range of disciplines. Yet atheism, and the New Atheism, are by no means co-extensive. Interesting though it indeed is, the New Atheism is a single, historically and culturally specific manifestation of positive atheism (the that there is/are no God/s), which is itself but one form of a far deeper, broader, and more significant global phenomenon.The Oxford Handbook of Atheism is a pioneering edited volume, exploring atheism--understood in the broad sense of ''an absence of belief in the existence of a God or gods''--in all the richness and diversity of its historical and contemporary expressions. Bringing together an international team of established and emerging scholars, it probes the varied manifestations and implications of unbelief from an array of disciplinary perspectives (philosophy, history, sociology, anthropology, demography, psychology, natural sciences, gender and sexuality studies, literary criticism, film studies, musicology) and in a range of global contexts (Western Europe, North America, post-communist Europe, the Islamic world, Japan, India). Both surveying and synthesizing previous work, and presenting the major fruits of innovative recent research, the handbook is set to be a landmark text for the study of atheism.

Recent books by, among others, Sam Harris, Richard Dawkins, and Christopher Hitchens have thrust atheism firmly into the popular, media, and academic spotlight. This so-called New Atheism is arguably the most striking development in western socio-religious culture of the past decade or more. As such, it has spurred fertile (and often heated) discussions both within, and between, a diverse range of disciplines. Yet atheism, and the New Atheism, are by no means co-extensive. Interesting though it indeed is, the New Atheism is a single, historically and culturally specific manifestation of positive atheism (the that there is/are no God/s), which is itself but one form of a far deeper, broader, and more significant global phenomenon.The Oxford Handbook of Atheism is a pioneering edited volume, exploring atheism--understood in the broad sense of ''an absence of belief in the existence of a God or gods''--in all the richness and diversity of its historical and contemporary expressions. Bringing together an international team of established and emerging scholars, it probes the varied manifestations and implications of unbelief from an array of disciplinary perspectives (philosophy, history, sociology, anthropology, demography, psychology, natural sciences, gender and sexuality studies, literary criticism, film studies, musicology) and in a range of global contexts (Western Europe, North America, post-communist Europe, the Islamic world, Japan, India). Both surveying and synthesizing previous work, and presenting the major fruits of innovative recent research, the handbook is set to be a landmark text for the study of atheism.

This Dictionary of Atheism provides more than 150 definitions of terms related to the subject of atheism, ranging from those of historic importance, including the history of the term atheist itself, to crucial concepts in the contemporary study of atheism, such as agnosticism and scepticism. Coverage includes secular and humanist organizations and publications, significant events in the history of atheism, such as the Scopes Monkey Trial, neologisms adopted by atheists including Bright and New Atheism, and parodic deities and religions such as Pastafarianism and the Flying Spaghetti Monster. Atheism is a growing subject of study with a significant scholarly presence emerging online, and many of the new terms covered represent the first authoritative definitions for this subject.

Of those raised Catholic, just 13% still attend Mass weekly, and 37% say they have ''no religion''. But is this all the fault of Vatican II, and its runaway reforms? Or are wider social, cultural, and moral forces primarily to blame?In 1962, Pope John XXIII opened the Second Vatican Council with the prophecy that ''a new day is dawning on the Church, bathing her in radiant splendour''. Desiring ''to impart an ever increasing vigour to the Christian life of the faithful'', the Council Fathers devoted particular attention to the laity, and set in motion a series of sweeping reforms. The most significant of these centred on refashioning the Church''s liturgy--''the source and summit of the Christian life''--in order to make ''it pastorally efficacious to the fullest degree''.Over fifty years on, however, the statistics speak for themselves. In America, only 15% of cradle Catholics say that they attend Mass on a weekly basis; meanwhile, 35% no longer even tick the ''Catholic box'' on surveys. In Britain, the signs are direr still. Catholicism is not the only Christian group to have suffered serious declines since the 1960s. If anything Catholics exhibit higher church attendance, and better retention, than most Protestant churches do. If Vatican II is not the cause of Catholicism''s crisis, might it instead be the secret to its comparative success?Mass Exodus is the first serious historical and sociological study of Catholic lapsation and disaffiliation. Drawing on a wide range of theological, historical, and sociological sources, Stephen Bullivant offers a comparative study of secularization across two famously contrasting religious cultures: Britain and the USA.

Of those raised Catholic, just 13% still attend Mass weekly, and 37% say they have ''no religion''. But is this all the fault of Vatican II, and its runaway reforms? Or are wider social, cultural, and moral forces primarily to blame?In 1962, Pope John XXIII opened the Second Vatican Council with the prophecy that ''a new day is dawning on the Church, bathing her in radiant splendour''. Desiring ''to impart an ever increasing vigour to the Christian life of the faithful'', the Council Fathers devoted particular attention to the laity, and set in motion a series of sweeping reforms. The most significant of these centred on refashioning the Church''s liturgy--''the source and summit of the Christian life''--in order to make ''it pastorally efficacious to the fullest degree''.Over fifty years on, however, the statistics speak for themselves. In America, only 15% of cradle Catholics say that they attend Mass on a weekly basis; meanwhile, 35% no longer even tick the ''Catholic box'' on surveys. In Britain, the signs are direr still. Catholicism is not the only Christian group to have suffered serious declines since the 1960s. If anything Catholics exhibit higher church attendance, and better retention, than most Protestant churches do. If Vatican II is not the cause of Catholicism''s crisis, might it instead be the secret to its comparative success?Mass Exodus is the first serious historical and sociological study of Catholic lapsation and disaffiliation. Drawing on a wide range of theological, historical, and sociological sources, Stephen Bullivant offers a comparative study of secularization across two famously contrasting religious cultures: Britain and the USA.

Very Short Introductions: Brilliant, Sharp, Inspiring The Second Vatican Council (1962-1965), or Vatican II, is arguably the most significant event in the life of the Catholic Church since the Reformation. The Council initiated, intentionally or not, profound changes not simply within Catholic theology, but in the religious, social, and moral lives of the world''s billion Catholics. It also reconfigured, intellectually and practically, the Church''s engagements with those outside of it - most obviously with regard to other religions.The sixteen documents formally issued by Vatican II constitute some of the most influential writings of the whole twentieth century. Debates over their correct interpretation and authority are constant, but they remain an indispensable point-of-reference for all areas of Catholic life, from liturgy and sacraments, to the Church''s vast network of charitable and educational endeavours the world over.In this Very Short Introduction, Shaun Blanchard and Stephen Bullivant present the backstory to this event. Vatican II is explored in light of the wider history of the Catholic Church and placed in the tumultuous context of the 1960s. It distils the research on Vatican II, employing the first-hand accounts of participants and observers, and the official proceedings of the Council to paint a rich picture of one of the most important events of the last century.ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

Very Short Introductions: Brilliant, Sharp, Inspiring The Second Vatican Council (1962-1965), or Vatican II, is arguably the most significant event in the life of the Catholic Church since the Reformation. The Council initiated, intentionally or not, profound changes not simply within Catholic theology, but in the religious, social, and moral lives of the world''s billion Catholics. It also reconfigured, intellectually and practically, the Church''s engagements with those outside of it - most obviously with regard to other religions.The sixteen documents formally issued by Vatican II constitute some of the most influential writings of the whole twentieth century. Debates over their correct interpretation and authority are constant, but they remain an indispensable point-of-reference for all areas of Catholic life, from liturgy and sacraments, to the Church''s vast network of charitable and educational endeavours the world over.In this Very Short Introduction, Shaun Blanchard and Stephen Bullivant present the backstory to this event. Vatican II is explored in light of the wider history of the Catholic Church and placed in the tumultuous context of the 1960s. It distils the research on Vatican II, employing the first-hand accounts of participants and observers, and the official proceedings of the Council to paint a rich picture of one of the most important events of the last century.ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

Catholics in Contemporary Britain showcases findings from a wide-ranging, empirical study of Catholics living in Britain. It offers a sociologically-informed study, placing the contemporary Catholic community in the wider contexts of their society and the global faith of which they are a part. The book has been animated by a set of compelling broader questions : Who are the Catholics in Britain? How do they engage with their faith and with the Church? What do they think about issue within, and the leadership of, their Church? What are their views on wider social issues and of the party-political landscape? The study is thematically broad in scope, focusing on demography, religiosity (addressing the three ''Bs'' of ''believing'', ''belonging'', and ''behaving''), social-moral issues, church leadership and schooling, and party support and voting behaviour. The book presents a rich and fascinating demographic, religious, and attitudinal profile of Britain''s Catholics in the 21st Century.

Catholics in Contemporary Britain showcases findings from a wide-ranging, empirical study of Catholics living in Britain. It offers a sociologically-informed study, placing the contemporary Catholic community in the wider contexts of their society and the global faith of which they are a part. The book has been animated by a set of compelling broader questions : Who are the Catholics in Britain? How do they engage with their faith and with the Church? What do they think about issue within, and the leadership of, their Church? What are their views on wider social issues and of the party-political landscape? The study is thematically broad in scope, focusing on demography, religiosity (addressing the three ''Bs'' of ''believing'', ''belonging'', and ''behaving''), social-moral issues, church leadership and schooling, and party support and voting behaviour. The book presents a rich and fascinating demographic, religious, and attitudinal profile of Britain''s Catholics in the 21st Century.

Catholics in Contemporary Britain showcases findings from a wide-ranging, empirical study of Catholics living in Britain. It offers a sociologically-informed study, placing the contemporary Catholic community in the wider contexts of their society and the global faith of which they are a part. The book has been animated by a set of compelling broader questions : Who are the Catholics in Britain? How do they engage with their faith and with the Church? What do they think about issue within, and the leadership of, their Church? What are their views on wider social issues and of the party-political landscape? The study is thematically broad in scope, focusing on demography, religiosity (addressing the three 'Bs' of 'believing', 'belonging', and 'behaving'), social-moral issues, church leadership and schooling, and party support and voting behaviour. The book presents a rich and fascinating demographic, religious, and attitudinal profile of Britain's Catholics in the 21st Century.

An entertaining and insightful exploration of the American ex-religiousThe United States is in the midst of a religious revolution. Or, perhaps it is better to say a non-religious revolution. Around a quarter of US adults now say they have no religion. The great majority of these religious "nones" also say that they used to belong to a religion but no longer do. These are the nonverts: think "converts," but from having religion to having none. There are currently has about 59 million of them in the United States. Nonverts explores who they are, and why they joined the rising tide of the ex-religious. One of world's leading experts on contemporary atheism and nonreligiosity, sociologist and theologian Stephen Bullivant draws on dozens of interviews, original analysis of high-quality survey data, and a wealth of cutting-edge studies, to present an entertaining and insightful exploration of America's ex-religious landscape. Bullivant criss-crosses the country, talking to everyone from ex-Mormons in Utah to ex-Catholics in Pennsylvania, from ex-Evangelicals in Georgia to ex-Muslims in California, showing not only what they have in common but also how the traditions they left behind continue to shape them. While American religion is not going to die out any time soon, ex-Christian America is a growing presence in national life. America's religious revolution is not just a religious revolution -- it is catalyzing a profound social, cultural, moral, and political impact. Nonverts will serve as an indispensable guide to this shifting landscape, as well as the future of American life.

An entertaining and insightful exploration of the American ex-religiousThe United States is in the midst of a religious revolution. Or, perhaps it is better to say a non-religious revolution. Around a quarter of US adults now say they have no religion. The great majority of these religious "nones" also say that they used to belong to a religion but no longer do. These are the nonverts: think "converts," but from having religion to having none. There are currently has about 59 million of them in the United States. Nonverts explores who they are, and why they joined the rising tide of the ex-religious. One of world''s leading experts on contemporary atheism and nonreligiosity, sociologist and theologian Stephen Bullivant draws on dozens of interviews, original analysis of high-quality survey data, and a wealth of cutting-edge studies, to present an entertaining and insightful exploration of America''s ex-religious landscape. Bullivant criss-crosses the country, talking to everyone from ex-Mormons in Utah to ex-Catholics in Pennsylvania, from ex-Evangelicals in Georgia to ex-Muslims in California, showing not only what they have in common but also how the traditions they left behind continue to shape them. While American religion is not going to die out any time soon, ex-Christian America is a growing presence in national life. America''s religious revolution is not just a religious revolution--it is catalyzing a profound social, cultural, moral, and political impact. Nonverts will serve as an indispensable guide to this shifting landscape, as well as the future of American life.

An entertaining and insightful exploration of the American ex-religiousThe United States is in the midst of a religious revolution. Or, perhaps it is better to say a non-religious revolution. Around a quarter of US adults now say they have no religion. The great majority of these religious "nones" also say that they used to belong to a religion but no longer do. These are the nonverts: think "converts," but from having religion to having none. There are currently has about 59 million of them in the United States. Nonverts explores who they are, and why they joined the rising tide of the ex-religious. One of world''s leading experts on contemporary atheism and nonreligiosity, sociologist and theologian Stephen Bullivant draws on dozens of interviews, original analysis of high-quality survey data, and a wealth of cutting-edge studies, to present an entertaining and insightful exploration of America''s ex-religious landscape. Bullivant criss-crosses the country, talking to everyone from ex-Mormons in Utah to ex-Catholics in Pennsylvania, from ex-Evangelicals in Georgia to ex-Muslims in California, showing not only what they have in common but also how the traditions they left behind continue to shape them. While American religion is not going to die out any time soon, ex-Christian America is a growing presence in national life. America''s religious revolution is not just a religious revolution--it is catalyzing a profound social, cultural, moral, and political impact. Nonverts will serve as an indispensable guide to this shifting landscape, as well as the future of American life.

Who are "Trad" Catholics? And what can they tell us about the future of Catholicism?They've been called divisive, extreme, and even cult-like. They've also been hailed as the future of Catholicism. From The View to the Vatican, from Vanity Fair to the Vice-President, everyone seems to have an opinion about Catholics who attend the Traditional Latin Mass Catholics--or "Trads"--but who are they really?In Trads: Latin Mass Catholics in the United States, sociologists Stephen Cranney and Stephen Bullivant provide the first full-scale, data-driven portrait of this strikingly resilient movement. Blending ethnographic observation, original survey data, and in-depth interviews, they reveal who attends Mass in Latin--a language that they (for the most part) don't speak--what motivates them, how they differ from other American Catholics, and what their growth means for the Church's future. Are they mostly young, edgy converts? Or are they rigid extremists warned about by church authorities? Do they reject Vatican II and the modern Church, or are they simply seeking beauty, reverence, and tradition in their worship? How have papal reforms affected their communities, and what does the future hold for this movement that seems to generate outsized feeling--both positive and negative--wherever it is discussed?Trads separates myth from reality, offering crucial insights for anyone seeking to understand one of the most fascinating phenomena in contemporary American religion. The result is a surprising account of a community far more complex than either its champions or critics might expect.

Recent books by, among others, Sam Harris, Richard Dawkins, and Christopher Hitchens have thrust atheism firmly into the popular, media, and academic spotlight. This so-called New Atheism is arguably the most striking development in western socio-religious culture of the past decade or more. As such, it has spurred fertile (and often heated) discussions both within, and between, a diverse range of disciplines. Yet atheism, and the New Atheism, are by no means co-extensive. Interesting though it indeed is, the New Atheism is a single, historically and culturally specific manifestation of positive atheism (the that there is/are no God/s), which is itself but one form of a far deeper, broader, and more significant global phenomenon.The Oxford Handbook of Atheism is a pioneering edited volume, exploring atheism--understood in the broad sense of 'an absence of belief in the existence of a God or gods'--in all the richness and diversity of its historical and contemporary expressions. Bringing together an international team of established and emerging scholars, it probes the varied manifestations and implications of unbelief from an array of disciplinary perspectives (philosophy, history, sociology, anthropology, demography, psychology, natural sciences, gender and sexuality studies, literary criticism, film studies, musicology) and in a range of global contexts (Western Europe, North America, post-communist Europe, the Islamic world, Japan, India). Both surveying and synthesizing previous work, and presenting the major fruits of innovative recent research, the handbook is set to be a landmark text for the study of atheism.

In 1962, Pope John XXIII opened the Second Vatican Council with the prophecy that 'a new day is dawning on the Church, bathing her in radiant splendour'. Desiring 'to impart an ever increasing vigour to the Christian life of the faithful', the Council Fathers devoted particular attention to the laity, and set in motion a series of sweeping reforms. The most significant of these centred on refashioning the Church's liturgy--'the source and summit of the Christian life'--in order to make 'it pastorally efficacious to the fullest degree'.Over fifty years on, however, the statistics speak for themselves. In America, only 15% of cradle Catholics say that they attend Mass on a weekly basis; meanwhile, 35% no longer even tick the 'Catholic box' on surveys. In Britain, the signs are direr still. Of those raised Catholic, just 13% still attend Mass weekly, and 37% say they have 'no religion'. But is this all the fault of Vatican II, and its runaway reforms? Or are wider social, cultural, and moral forces primarily to blame? Catholicism is not the only Christian group to have suffered serious declines since the 1960s. If anything Catholics exhibit higher church attendance, and better retention, than most Protestant churches do. If Vatican II is not the cause of Catholicism's crisis, might it instead be the secret to its comparative success? Mass Exodus is the first serious historical and sociological study of Catholic lapsation and disaffiliation. Drawing on a wide range of theological, historical, and sociological sources, Stephen Bullivant offers a comparative study of secularization across two famously contrasting religious cultures: Britain and the USA.

Of those raised Catholic, just 13% still attend Mass weekly, and 37% say they have 'no religion'. But is this all the fault of Vatican II, and its runaway reforms? Or are wider social, cultural, and moral forces primarily to blame?In 1962, Pope John XXIII opened the Second Vatican Council with the prophecy that 'a new day is dawning on the Church, bathing her in radiant splendour'. Desiring 'to impart an ever increasing vigour to the Christian life of the faithful', the Council Fathers devoted particular attention to the laity, and set in motion a series of sweeping reforms. The most significant of these centred on refashioning the Church's liturgy--'the source and summit of the Christian life'--in order to make 'it pastorally efficacious to the fullest degree'.Over fifty years on, however, the statistics speak for themselves. In America, only 15% of cradle Catholics say that they attend Mass on a weekly basis; meanwhile, 35% no longer even tick the 'Catholic box' on surveys. In Britain, the signs are direr still. Catholicism is not the only Christian group to have suffered serious declines since the 1960s. If anything Catholics exhibit higher church attendance, and better retention, than most Protestant churches do. If Vatican II is not the cause of Catholicism's crisis, might it instead be the secret to its comparative success?Mass Exodus is the first serious historical and sociological study of Catholic lapsation and disaffiliation. Drawing on a wide range of theological, historical, and sociological sources, Stephen Bullivant offers a comparative study of secularization across two famously contrasting religious cultures: Britain and the USA.

Recent books by, among others, Sam Harris, Richard Dawkins, and Christopher Hitchens have thrust atheism firmly into the popular, media, and academic spotlight. This so-called New Atheism is arguably the most striking development in western socio-religious culture of the past decade or more. As such, it has spurred fertile (and often heated) discussions both within, and between, a diverse range of disciplines. Yet atheism, and the New Atheism, are by no means co-extensive. Interesting though it indeed is, the New Atheism is a single, historically and culturally specific manifestation of positive atheism (the belief that there is/are no God/s), which is itself but one form of a far deeper, broader, and more significant global phenomenon.The Oxford Handbook of Atheism is a pioneering edited volume, exploring atheism - understood in the broad sense of 'an absence of belief in the existence of a God or gods' - in all the richness and diversity of its historical and contemporary expressions. Bringing together an international team of established and emerging scholars, it probes the varied manifestations and implications of unbelief from an array of disciplinary perspectives (philosophy, history, sociology, anthropology, demography, psychology, natural sciences, gender and sexuality studies, literary criticism, film studies, musicology) and in a range of global contexts (Western Europe, North America, post-communist Europe, the Islamic world, Japan, India). Both surveying and synthesizing previous work, and presenting the major fruits of innovative recent research, the handbook is set to be a landmark text for the study of atheism.

Since the Second Vatican Council (1962-5), the Catholic Church has formally declared the possibility of salvation for atheists: 'those who, without fault, have not yet arrived at an express recognition of God' (Lumen Gentium 16). However, in the very same document, the Council also reiterates the traditional doctrine of the necessity of faith, baptism, and the mediation of Church in order for someone to be saved (Lumen Gentium 14). This monograph explores how these two seemingly contradictory claims may satisfactorily be reconciled. Specifically, it asks - and ultimately answers - the question: How, within the parameters of Catholic dogmatic theology, is it possible for an atheist to be saved?As the first full-length study of this topic since Vatican II, the book discusses crucial foundational issues - the understanding of 'atheist' in Catholic theology; the developing views on both unbelief, and the salvation of non-Christians, in the decades preceding the Council - before tackling the conciliar teaching itself. Considerable attention is then given to the classic solution of imputing an 'implicit' faith to righteous atheists, best known from Karl Rahner's theory of 'anonymous Christians' (though the basic idea was advocated by many other major figures, including Ratzinger, Schillebeeckx, de Lubac, Balthasar, and Küng). After discussing Rahner's specific proposals in detail, this kind of approach is however shown to be untenable. In its place, a new way of understanding Vatican II's optimism for atheists is developed in detail, in light of scripture, tradition, and magisterium. This draws principally on Christ's descent into Hell, a renewed understanding of invincible ignorance, and a literal interpretation of Matthew 25.

The present collection brings together a set of essays which shed light on recent research into non-religion, secularity and atheism—topics which have been emerging as important areas of current research in a number of different disciplines. The essays cover a wide span—in terms of the various stances they discuss (secular, atheist, non-religious), the settings in which these topics are relevant (families, wider society, politics, demography) and the different perspectives which relate to socialisation and social relations (belief acquisition, discrimination). Written by authors from a variety of national settings and academic disciplines, the collection presents a range of methodologies, combining theoretical approaches with quantitative and qualitative research findings. The authors address issues related to an important academic field which had been neglected for some time, but which has been made relevant by the increasing percentage of people professing a non-religious stance. This collection represents a major contribution to this area of academic research, not only because it puts the themes of non-religion and secularity firmly on the academic map, but also because it offers a variety of different viewpoints and aims to bring clarity into the use of concepts and terminology. The authors make important contributions to the emerging body of research in this area and point out areas where further research is needed. The first essay provides a thorough introduction to this field, taking stock of the work done so far, highlighting the overarching issues, and embedding the essays in the wider context of existing literature.This book was originally published as a special issue of the Journal of Contemporary Religion.

The two-volume Cambridge History of Atheism offers an authoritative and up to date account of a subject of contemporary interest. Comprised of sixty essays by an international team of scholars, this History is comprehensive in scope. The essays are written from a variety of disciplinary perspectives, including religious studies, philosophy, sociology, and classics. Offering a global overview of the subject, from antiquity to the present, the volumes examine the phenomenon of unbelief in the context of Christian, Islamic, Buddhist, Hindu, and Jewish societies. They explore atheism and the early modern Scientific Revolution, as well as the development of Charles Darwin''s theory of evolution and its continuing implications. The History also includes general survey essays on the impact of scepticism, agnosticism and atheism, as well as contemporary assessments of thinking. Providing essential information on the nature and history of atheism, The Cambridge History of Atheism will be indispensable for both scholarship and teaching, at all levels.

The two-volume Cambridge History of Atheism offers an authoritative and up to date account of a subject of contemporary interest. Comprised of sixty essays by an international team of scholars, this History is comprehensive in scope. The essays are written from a variety of disciplinary perspectives, including religious studies, philosophy, sociology, and classics. Offering a global overview of the subject, from antiquity to the present, the volumes examine the phenomenon of unbelief in the context of Christian, Islamic, Buddhist, Hindu, and Jewish societies. They explore atheism and the early modern Scientific Revolution, as well as the development of Charles Darwin''s theory of evolution and its continuing implications. The History also includes general survey essays on the impact of scepticism, agnosticism and atheism, as well as contemporary assessments of thinking. Providing essential information on the nature and history of atheism, The Cambridge History of Atheism will be indispensable for both scholarship and teaching, at all levels.

The perception that life on other planets would be, problematic for religious people, and indeed for religion itself, is a longstanding one. It is partially rooted in fact: astrobiological speculations have, on occasion, engendered religious controversies. Historical discussions are often far more nuanced, and less one-sided than often imagined. 'Exotheology' is a lively subdiscipline within several religious traditions. This Element offers a wide-ranging introduction to the multifarious 'problems of God and astrobiology', real and perceived. It covers major topics within Christian theology (e.g., creation, incarnation, salvation), as well as issues specific to Judaism, Islam, Buddhism, and Hinduism. It also discusses the very different perspectives offered by other (non)religious traditions, including Mormonism, various 'alien-positive' new religious movements (e.g., Heaven's Gate, Scientology, Raëlism), and the 'Ancient Astronaunt' theories popularized by Erich von Dāniken and the History channel's Ancient Aliens.

The perception that life on other planets would be, problematic for religious people, and indeed for religion itself, is a longstanding one. It is partially rooted in fact: astrobiological speculations have, on occasion, engendered religious controversies. Historical discussions are often far more nuanced, and less one-sided than often imagined. 'Exotheology' is a lively subdiscipline within several religious traditions. This Element offers a wide-ranging introduction to the multifarious 'problems of God and astrobiology', real and perceived. It covers major topics within Christian theology (e.g., creation, incarnation, salvation), as well as issues specific to Judaism, Islam, Buddhism, and Hinduism. It also discusses the very different perspectives offered by other (non)religious traditions, including Mormonism, various 'alien-positive' new religious movements (e.g., Heaven's Gate, Scientology, Raëlism), and the 'Ancient Astronaunt' theories popularized by Erich von Dāniken and the History channel's Ancient Aliens.

There is increasing evidence for the intergenerational decline of religiosity across many different countries: religious beliefs, behaviours, and identities of parents are not being passed on to their children. This Element surveys the psychological and sociological research on the intergenerational transmission of religion, focussing on the factors that influence it. After introducing the topic in Section 1, Section 2 describes the methods used to study intergenerational transmission. Section 3 argues that the religious decline in recent decades is mainly due to intergenerational changes, as distinct from ageing or historical period effects. Section 4 examines societal and social factors, including national context, peers, education, religious communities, and the Internet. Section 5 focusses on parents, who are the most important agents of religious socialisation. Section 6 draws lessons from religious minorities, highly religious families, and also nonreligious families. Section 7 offers some practical conclusions for parents, and suggests directions for future research.