Holly Nadler, the ghost lady of Martha's Vineyard, won lots of attention for her collections of ghostly accounts on the island in Haunted Island. Now, in her second volume, Nadler brings her sassiness and spunk to investigating and delivering the dirt on even more eerie happenings on an island that is home to the rich, famous — and, yes, the otherworldly. In fact, she says, Martha's Vineyard is America's most haunted island.

Martha's Vineyard has always been known as a charming seaside destination. But on this island, a cautious tour reveals darker tales that lie beneath its familiar exterior. Walk by the House of Correction, where Old Joe patrols the cells in the afterlife. Savor spirits at the Kelley House, where the ghost of the widow of a whaleman rolls Christmas ornaments across the floor and appears by the fireplace. Meander into the Victorian Inn, now The Christopher, where a honeymooning couple was spooked by towels flung on the floor and a rug that wiggled from beneath their four-poster. Local author and historian Thomas Dresser explores haunted happenings from all six island towns, as well as tales of pirates, murder and the afterlife.

The phenomenal growth of Pentecostalism and evangelicalism around the world in recent decades has forced us to rethink what it means to be religious and what it means to be global. The success of these religious movements has revealed tensions and resonances between the public and the private, the religious and the cultural, and the local and the global. This volume provides a wide ranging and accessible, as well as ethnographically rich, perspective on what has become a truly global religious trend, one that is challenging conventional analytical categories within the social sciences. This book informs students and seasoned scholars alike about the character of Pentecostalism and evangelicalism not only as they have spread across the globe, but also as they have become global movements. Adopting a broadly anthropological approach, the chapters synthesize the existing literature on Pentecostalism and evangelicalism even as they offer new analyses and critiques. They show how the study of Pentecostalism and evangelicalism provides a fresh way to approach classic anthropological themes; they contest the frequent characterization of these movements as conservative religious, social, and political forces; and they argue that Pentecostalism and evangelicalism are significant not least because they encourage us to reflect on the intersections of politics, materiality, morality and law. Ultimately, the volume leaves us with a clear sense of the cultural and social power, as well as the theoretical significance, of forms of Christianity that we can no longer afford to ignore.

"Using narrative, testimonies from leaders and members, and photographs, this book tells the story and explains the remarkable influence of the Vineyard Church of Anaheim on both the early years of the Vineyard movement and the emergence of contemporary worship in the broader church. Not only does this volume present an in-depth look at the congregation's pastor, John Wimber, and the church's first several years, it also tells an inspiring story of revival and renewal for people hungering for deeper knowledge of God. With interviews, sermon excerpts, sidebars, timelines, and a glossary of terms to enhance the text, Worshiping with the Anaheim Vineyard addresses core issues about knowing God intimately for all Christians."--

It's no surprise that remote Martha's Vineyard is home to a significant population of ghosts. There are the strange entities that just may have played a part in the notorious accident at the Chappaquiddick Bridge. There is the ghost of aristocratic Desire Coffin, called back from the Other Side by the power of music and the memory of lost love. And at one haunted inn, Room 8, accessible only by way of a cramped hidden staircase, is the focus of strange events—including the total disappearance of one guest. After twenty years in print, this classic is now updated and expanded with new information and new stories.

To understand the nature of religious belief, we must look at how our minds process the world of imagination and make-believe. We often assume that religious beliefs are no different in kind from ordinary factual beliefs—that believing in the existence of God or of supernatural entities that hear our prayers is akin to believing that May comes before June. Neil Van Leeuwen shows that, in fact, these two forms of belief are strikingly different. Our brains do not process religious beliefs like they do beliefs concerning mundane reality; instead, empirical findings show that religious beliefs function like the imaginings that guide make-believe play. Van Leeuwen argues that religious belief—which he terms religious “credence”—is best understood as a form of imagination that people use to define the identity of their group and express the values they hold sacred. When a person pretends, they navigate the world by consulting two maps: the first represents mundane reality, and the second superimposes the features of the imagined world atop the first. Drawing on psychological, linguistic, and anthropological evidence, Van Leeuwen posits that religious communities operate in much the same way, consulting a factual-belief map that represents ordinary objects and events and a religious-credence map that accords these objects and events imagined sacred and supernatural significance. It is hardly controversial to suggest that religion has a social function, but Religion as Make-Believe breaks new ground by theorizing the underlying cognitive mechanisms. Once we recognize that our minds process factual and religious beliefs in fundamentally different ways, we can gain deeper understanding of the complex individual and group psychology of religious faith.

When asked their religious identification, more people answer 'none' in the Pacific Northwest than in any other region of the United States. But this does not mean that the region's religious institutions are without power or that Northwesterners who do attend no place of worship are without spiritual commitments. With no dominant denomination, Evangelicals, Mainline Protestants, Catholics, Jews, adherents of Pacific Rim religious traditions, indigenous groups, spiritual environmentalists, and secularists must vie or sometimes must cooperate with each other to address the regions' pressing economic, environmental, and social issues. One cannot understand this complex region without understanding the fluid religious commitments of its inhabitants. And one cannot understand religion in Oregon, Washington, and Alaska without Religion and Public Life in the Pacific Northwest.