This book represents contributions from leading scholars from several disciplines that show the diversity of approaches to religious rituals, while also providing cross-disciplinary perspectives on this topic.

Roy Rappaport argues that religion is central to the continuing evolution of life, although it has been been displaced from its original position of intellectual authority by the rise of modern science. His book, which could be construed as in some degree religious as well as about religion, insists that religion can and must be reconciled with science. Combining adaptive and cognitive approaches to the study of humankind, he mounts a comprehensive analysis of religion's evolutionary significance, seeing it as co-extensive with the invention of language and hence of culture as we know it. At the same time he assembles the fullest study yet of religion's main component, ritual, which constructs the conceptions which we take to be religious and has been central in the making of humanity's adaptation. The text amounts to a manual for effective ritual, illustrated by examples drawn from anthropology, history, philosophy, comparative religion, and elsewhere.

This is a volume about the life and power of ritual objects in their religious ritual settings. In this Special Issue, we see a wide range of contributions on material culture and ritual practices across religions. By focusing on the dynamic interrelations between objects, ritual, and belief, it explores how religion happens through symbolic materiality. The ritual objects presented in this volume include: masks worn in the Dogon dance; antique ecclesiastical silver objects carried around in festive processions and shown in shrines in the southern Andes; funerary photographs and films functioning as mnemonic objects for grieving children; a dented rock surface perceived to be the god’s footprint in the archaic place of pilgrimage, Gaya (India); a recovered manual of rituals (from Xiapu county) for Mani, the founder of Manichaeism, juxtaposed to a Manichaean painting from southern China; sacred stories and related sacred stones in the Alor–Pantar archipelago, Indonesia; lotus symbolism, indicating immortalizing plants in the mythic traditions of Egypt, the Levant, and Mesopotamia; lavishly illustrated variations of portrayals of Ravana, a Sinhalese god-king-demon; figurines made of cow dung sculptured by rural women in Rajasthan (India); and mythical artifacts called ‘Apples of Eden’ in a well-known interactive game series.

Examines particular rituals (social and religious) as a special kind of cultural performance or interaction in a wide variety of traditions and locations.

This introductory text provides students with a 'toolbox' of approaches for analyzing religion and popular culture. It encourages readers to think critically about the ways in which popular cultural practices and products, especially those considered as forms of entertainment, are laden with religious ideas, themes, and values. The chapters feature lively and contemporary case study material and outline relevant theory and methods for analysis. Among the areas covered are religion and food, violence, music, television and videogames. Each entry is followed by a helpful summary, glossary, bibliography, discussion questions and suggestions for further reading/viewing. Understanding Religion and Popular Culture offers a valuable entry point into an exciting and rapidly evolving field of study.

This book has served the missiological community for twenty-five years as a resource for understanding human spirituality in any context. Thousands of students have incorporated the principles of this book into ministry around the globe. This twenty-fifth anniversary edition seeks to enable those who now bring their passion for mission to contemporary contexts affected by globalization, climate change, and political perspectives unimagined when this book originally appeared. Every community, wherever it is on earth, has its share of beliefs and values that manifest themselves in practices that reflect spiritual engagement. Those engaged in mission need to appreciate how underlying beliefs and values are reflected in handling spiritual power, worship and blessing, and interaction with others. Gospel communicators must account for these elements as they seek to make God’s intentions known to people who are searching for God. The models presented early in the book are essential for establishing what people consider spiritually critical. Applying these models in any religious environment will enable message-bearers to engage with beliefs and practices that promote a gospel presentation that makes sense. To that end, we commend this book for effective missional engagement.