The Bible mentions angels nearly 300 times, yet until recently many doubted their existence.

A study of how religion goes public in today's world. Based on over three years of anthropological research, Matthew Engelke traces how a small group of socially committed Christians tackles the challenge of publicity within what it understands to be a largely secular culture.

This volume examines a category of Japanese divinities that centered on the concept of “world renewal” (yonaoshi). In the latter half of the Tokugawa period (1603–1867), a number of entities, both natural and supernatural, came to be worshipped as “gods of world renewal.” These included disgruntled peasants who demanded their local governments repeal unfair taxation, government bureaucrats who implemented special fiscal measures to help the poor, and a giant subterranean catfish believed to cause earthquakes to punish the hoarding rich. In the modern period, yonaoshi gods took on more explicitly anti-authoritarian characteristics. During a major uprising in Saitama Prefecture in 1884, a yonaoshi god was invoked to deny the legitimacy of the Meiji regime, and in the late nineteenth and early twentieth centuries, the new religion Ōmoto predicted an apocalyptic end of the world presided over by a messianic yonaoshi god. Using a variety of local documents to analyze the veneration of yonaoshi gods, Takashi Miura looks beyond the traditional modality of research focused on religious professionals, their institutions, and their texts to illuminate the complexity of a lived religion as practiced in communities. He also problematizes the association frequently drawn between the concept of yonaoshi and millenarianism, demonstrating that yonaoshi gods served as divine rectifiers of specific economic injustices and only later, in the modern period and within the context of new religions such as Ōmoto, were fully millenarian interpretations developed. The scope of world renewal, in other words, changed over time. Agents of World Renewal approaches Japanese religion through the new analytical lens of yonaoshi gods and highlights the necessity of looking beyond the boundary often posited between the early modern and modern periods when researching religious discourses and concepts.

One evening in 1588, just weeks after the defeat of the Spanish Armada, two young men landed in secret on a beach in Norfolk, England. They were Jesuit priests, Englishmen, and their aim was to achieve by force of argument what the Armada had failed to do by force of arms: return England to the Catholic Church. Eighteen years later their mission would be shattered by the actions of the Gunpowder Plotters -- a small group of terrorists who famously tried to destroy the Houses of Parliament -- for the Jesuits were accused of having designed "that most horrid and hellish conspiracy." Alice Hogge follows "God's secret agents" from their schooling on the Continent, through their perilous return journeys and lonely lives in hiding, to, ultimately, the gallows. She offers a remarkable true account of faith, duty, intolerance, and martyrdom -- the unforgettable story of men who would die for a cause undone by men who would kill for it.

The cognitive science of religion is a rapidly growing field whose practitioners apply insights from advances in cognitive science in order to provide a better understanding of religious impulses, beliefs, and behaviors. In this book Ilkka Pyysiäinen shows how this methodology can profitably be used in the comparative study of beliefs about superhuman agents. He begins by developing a theoretical outline of the basic, modular architecture of the human mind and especially the human capacity to understand agency. He then goes on to discuss examples of supernatural agency in detail, arguing that the human ability to attribute beliefs and desires to others forms the basis of conceptions of supernatural agents and of such social cognition in which supernatural agents are postulated as interested parties in social life. Beliefs about supernatural agency are natural, says Pyysiäinen, in the sense that such concepts are used in an intuitive and automatic fashion. Two dots and a straight line below them automatically trigger the idea of a face, for example. Given that the mind consists of a host of such modular mechanisms, certain kinds of beliefs will always have a selective advantage over others. Abstract theological concepts are usually elaborate versions of such simpler and more contagious folk conceptions. Pyysiäinen uses ethnographical and survey materials as well as doctrinal treatises to show that there are certain recurrent patterns in beliefs about supernatural agents both at the level of folk-religion and of formal theology.

Sociologist Jeffrey Guhin spent a year and a half embedded in four high schools in the New York City area -- two of them Sunni Muslim and two Evangelical Christian. At first pass, these communities do not seem to have much in common. But under closer inspection Guhin finds several common threads: each school community holds to a conservative approach to gender and sexuality, a hostility towards the theory of evolution, and a deep suspicion of secularism. All possess a double-sided image of America, on the one hand as a place where their children can excel and prosper, and on the other hand as a land of temptations that could lead their children astray. He shows how these school communities use boundaries of politics, gender, and sexuality to distinguish themselves from the secular world, both in school and online. Guhin develops his study of boundaries in the book's first half to show how the school communities teach their children who they are not; the book's second half shows how the communities use "external authorities" to teach their children who they are. These "external authorities" -- such as Science, Scripture, and Prayer -- are experienced by community members as real powers with the ability to issue commands and coerce action. By offloading agency to these external authorities, leaders in these schools are able to maintain a commitment to religious freedom while simultaneously reproducing their moral commitments in their students. Drawing on extensive classroom observation, community participation, and 143 formal interviews with students, teachers, and staff, this book makes an original contribution to sociology, religious studies, and education.

Tens of millions of Christians live in China today, many of them leading double lives or in hiding from a government that relentlessly persecutes them. Bob Fu, whom the Wall Street Journal called "The pastor of China's underground railroad," is fighting to protect his fellow believers from persecution, imprisonment, and even death. God's Double Agent is his fascinating and riveting story. Bob Fu is indeed God's double agent. By day Fu worked as a full-time lecturer in a communist school; by night he pastored a house church and led an underground Bible school. This can't-put-it-down book chronicles Fu's conversion to Christianity, his arrest and imprisonment for starting an illegal house church, his harrowing escape, and his subsequent rise to prominence in the United States as an advocate for his brethren. God's Double Agent will inspire readers even as it challenges them to boldly proclaim and live out their faith in a world that is at times indifferent, and at other times murderously hostile, to those who spread the gospel.