»Fictional Practices of Spirituality« provides critical insight into the implementation of belief, mysticism, religion, and spirituality into worlds of fiction, be it interactive or non-interactive. This first volume focuses on interactive, virtual worlds - may that be the digital realms of video games and VR applications or the imaginary spaces of life action role-playing and soul-searching practices. It features analyses of spirituality as gameplay facilitator, sacred spaces and architecture in video game geography, religion in video games and spiritual acts and their dramaturgic function in video games, tabletop, or LARP, among other topics. The contributors offer a first-time ever comprehensive overview of play-rites as spiritual incentives and playful spirituality in various medial incarnations.

Sharon Garlough Brown tells the moving story of four strangers as they reluctantly arrive at a retreat center and find themselves drawn out of their separate stories of isolation and struggle and into a collective journey of spiritual practice, mutual support and personal revelation.

Tying on case studies from late antiquity to the 21st century, this is the first volume that systematically explores the inter-relationship between fictional narratives about magic and the real-world ritual art of practicing magicians.

Utilizing contemporary scholarship on secularization, individualism, and consumer capitalism, this book explores religious movements founded in the West which are intentionally fictional: Discordianism, the Church of All Worlds, the Church of the SubGenius, and Jediism. Their continued appeal and success, principally in America but gaining wider audience through the 1980s and 1990s, is chiefly as a result of underground publishing and the internet. This book deals with immensely popular subject matter: Jediism developed from George Lucas' Star Wars films; the Church of the Flying Spaghetti Monster, founded by 26-year-old student Bobby Henderson in 2005 as a protest against the teaching of Intelligent Design in schools; Discordianism and the Church of the SubGenius which retain strong followings and participation rates among college students. The Church of All Worlds' focus on Gaia theology and environmental issues makes it a popular focus of attention. The continued success of these groups of Invented Religions provide a unique opportunity to explore the nature of late/post-modern religious forms, including the use of fiction as part of a bricolage for spirituality, identity-formation, and personal orientation.

This Element is an introduction to contemporary religious fictionalism, its motivation and challenges. Among the issues raised are: can religion be viewed as a game of make-believe? In what ways does religious fictionalism parallel positions often labelled 'fictionalist' in ethics and metaphysics? Does religious fictionalism represent an advance over its rivals? Can fictionalism provide an adequate understanding of the characteristic features of the religious life, such as worship, prayer, moral commitment? Does fictionalism face its own version of the problem of evil? Is realism about theistic (God-centred) language less religiously serious than fictionalism?

More than half of Americans live in the suburbs. Yet for many Christians, the suburbs are ignored, demeaned, or seen as a selfish cop-out from a faithful Christian life. What does it look like to live a full Christian life in the suburbs? Ashley Hales invites you to look deeply into your soul as a suburbanite and discover what it means to live holy there.

In the world of the evangelical romance novel, sex and desire are mitigated by an omnipresent third party--the divine. Thus romance is not just an encounter between lovers, but a triangle of affection: man, woman, and God. Although this literature is often disparaged by scholars and pastors alike, inspirational fiction plays a unique and important role in the religious lives of many evangelical women. In an engaging study of why women read evangelical romance novels, Lynn S. Neal interviews writers and readers of the genre and finds a complex religious piety among ordinary people. In evangelical love stories, the success of the hero and heroine's romance rests upon their religious choices. These fictional religious choices, readers report, often inspire real spiritual change in their own lives. Amidst the demands of daily life or during a challenge to one's faith, these books offer a respite from problems and a time for fun, but they also provide a means to cultivate piety and to appreciate the unconditional power of God's love. The reading of inspirational fiction emerges from and reinforces an evangelical lifestyle, Neal argues, but women's interpretations of the stories demonstrate the constant negotiations that characterize evangelical living. Neal's study of religion in practice highlights evangelicalism's aesthetic sensibility and helps to alter conventional understandings--both secular and religious--of this prominent subculture.