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The purpose of this book is to tell the story of Israel’s nearest neighbors—not only discovering what the Bible has to say about them but also what we can know from archaeology, ancient inscriptions, and other sources. The Bible itself presents these neighbors in nuanced and conflicting ways; sometimes they are friends or even related to Israel at a family level, and sometimes they are enemies, spoken of as though they must die in order for Israel to live. We are left wondering how the biblical portrayal might have affected our thinking about these people as historical groups, on their own terms. How would an Aramaean have described her own religion? How would an Edomite have described conflict with Israel? This book explores both the biblical portrayal of the smaller groups surrounding Israel and what people can know about these groups through their own literature, archaeology, and other sources. By uncovering the identity of the Philistines as settlers along the coast at the same time that early Israel carved out their place in the land, for example, one can better understand the social turmoil and political maneuvering that lies just beneath the surface of the biblical narrative, and can see more clearly just how the authors of the Bible saw themselves in the face of others.

Among many remarkable claims, Mormon founder Joseph Smith reported that he had translated ancient scriptures. He dictated the Book of Mormon, an American Bible from metal plates associated with Native antiquity; directly rewrote the King James Bible; and produced a scripture, derived from Egyptian funerary papyri, that he called the Book of Abraham. Smith and his followers used the term “translation” to describe the genesis of these English texts, which remain canonical for the Church of Jesus Christ of Latter-day Saints. Most commenters see these scriptures as merely linguistic objects; the central and controversial question has been whether Smith’s English texts are literal translations of extant source documents. On closer inspection, though, his translations are far more metaphysical than linguistic. These translations express a nonordinary power of language to connect people across barriers of space and time. Within these metaphysical scriptures, Smith expounded a theology of human deification that he also termed “translation.” This one word thus referred to a scripture capable of mediating between the living and the dead and to the transformation of humans into divine beings. Joseph Smith’s projects of metaphysical translation place Mormonism at a productive edge of tense transitions later associated with secular modernity, a modernity challenged by the very existence of the Latter-day Saints. Smith’s translations and the theology that supported them illuminate the power and vulnerability of his critique of American culture in transition as they set the stage for two more centuries of cultural change.

The relationship between Mormons and the United States was marked by anxiety and hostility. Nineteenth-century Latter-day Saints looked forward to apocalyptic events that would unseat corrupt governments across the globe but would particularly decimate the tyrannical government of the United States. Mormons turned to prophecies of divine deliverance by way of plagues, natural disasters, foreign invasions, American Indian raids, slave uprisings, or civil war unleashed on American cities and American people. For the Saints, these violent images promised an end to their oppression. It also promised a national rebirth as part of the millennial Kingdom of God that would vouchsafe the protections of the U.S. Constitution. Blythe examines apocalypticism across the history of the Church of Jesus Christ of Latter-day Saints, particularly as it would take shape in localized and personalized forms in the writings and visions of ordinary Latter-day Saints outside of the church’s leadership. By following the official response of church leaders to lay prophecy, Blythe shows how the hierarchy, committed to a form of separatist nationalism of their own, encouraged apocalypticism during the nineteenth century. Yet, after Utah obtained statehood, as the church sought to accommodate to national norms for religious denominations, leaders sought to lessen the tensions between themselves and American political and cultural powers. As a result, visions of a violent end to the nation became a liability, and leaders began to disavow and regulate these apocalyptic narratives especially as they showed up among the laity.

Witnessing Whiteness analyzes the current racial climate of American Christianity and argues for a new ethics of responsibility to confront white supremacy. Examining the current manifestations of racism in American churches, exploring the theological roots of white supremacy, and reflecting on the ways whiteness impacts even well-meaning, progressive white theologians, this book diagnoses the ways that all of white theology and white Christian practice are implicated in white supremacy. By identifying the roots of white supremacy within the church’s theology and practice, the book argues that the Christian church has a particular—and particularly acute—responsibility to address it. Witnessing Whiteness uncovers this responsibility ethic at the convergence of two prominent streams in theological ethics: traditionalist (white) witness theology and black liberation theology. Then, employing their shared resources and attending to the criticisms liberation theology directs at traditionalism, it proposes concrete practices to challenge the white church’s and white theology’s complicity in white supremacy.

The United States has never existed without a Black Samson. Before Harriet Tubman or Martin Luther King, Jr. were identified with Moses, African Americans linked those who challenged racial oppression in America with Samson. In Black Samson: The Untold Story of an American Icon, Nyasha Junior and Jeremy Schipper investigate legal documents, narratives by enslaved persons, speeches, sermons, periodicals, poetry, fiction, and visual arts to tell the unlikely story of how a flawed biblical hero became an iconic figure in America’s racial history. Along the way, Schipper and Junior engage the work of African American luminaries, including Fredrick Douglass, Ida B. Wells-Barnett, Richard Wright, Ralph Ellison, James Baldwin, Malcolm X, Huey P. Newton, and many others. From stories of slave rebellions to the Harlem Renaissance to the civil rights era and the Black Power movement, invoking the biblical character of Samson became a powerful way for African American intellectuals, activists, and artists to voice strategies and opinions about many race-related issues, including slavery, education, patriotism, organized labor, civil rights, and gender equality. As this provocative book reveals, the story of Black Samson became a story of America’s contested racial history.

Beginning with Isaac Watts’s Horae Lyricae (1706) and concluding with the burgeoning poetic print culture of the early nineteenth century, Awakening Verse unfolds how evangelical ministers, itinerants, and laypeople in colonial British North America capaciously engaged prevailing ideas about literary taste and created a distinct transatlantic poetics grounded in Watts’s notion of the “plainest capacity.” From the evangelical women who were instrumental in the development of bountiful verse ministries and the creation of poetic coteries to the itinerant ministers for whom poetics and its attendant sociability were central, evangelicals produced new forms of the “poet-minister,” “print itinerancy,” and “espousal poetics” that emerged as crucial practices of revivalism and facilitated rearrangements of ecclesiastical, gendered, and racialized authority. Well-known poet-ministers, such as the Scottish Ralph Erskine, the Bostonian Sarah Moorhead, and the Virginian James Ireland, reimagined formal poetic elements in the service of saving souls. Others, like Samuel Davies and Phillis Wheatley, became enmeshed in critical debates over the racialization of evangelical verse. Countless others, in print and in manuscript, joined with Watts to save poetry from its “profligate” uses. Awakening Verse shows that American literary and religious histories that regularly exclude one hundred years of verse severely impoverish the understanding of early evangelicalism and American poetry. Taking revival poets and their verse as seriously as they and their contemporaries did provides an entirely new understanding of eighteenth-century evangelical and literary culture, one in which poetry serves as one of the primary actors in the creation, maintenance, and adaptation of evangelical culture and religious enthusiasm animates American poetics.

This book is a religious history of MOVE, a small, mostly African American religious group devoted to the religious teachings of John Africa that emerged in Philadelphia in the early 1970s. MOVE is perhaps best known for the MOVE Bombing. In 1985, the Philadelphia Police Department—working in concert with federal and state law enforcement—attacked a home that MOVE people shared in West Philadelphia, involving hundreds of police officers and firefighters and using tear gas, 10,000 rounds of ammunition, and improvised explosives. Most infamously, a police officer dropped a bomb containing C-4 explosives, which he had acquired from the FBI, from a helicopter onto the roof of the MOVE house. The bomb started a fire, which officials allowed to spread in hopes of burning MOVE people out of the house. Police officers fired upon MOVE people who tried to escape the flames. Eleven MOVE people died in the attack, including John Africa. Five of those who died were children. Based on never-before-seen law enforcement records and extensive archival and ethnographic research, MOVE: An American Religion reinterprets the history of MOVE from its origins in the late 1960s, its growth in the early 1970s, its conflicts with the United States government from the mid-1970s to the mid-1980s, and its presence today. It is the first full-length academic study of MOVE since 1994 and is the first book to consider MOVE as a religion.

The book offers a study of the genealogy of the concept of “Jewish mysticism.” It examines the major developments in the academic study of Jewish mysticism and its impact on modern Kabbalistic movements in the contexts of Jewish nationalism and New Age spirituality. Its central argument is that Jewish mysticism is a modern discursive construct and that the identification of Kabbalah and Hasidism as forms of mysticism, which appeared for the first time in the nineteenth century and became prevalent since the early twentieth, shaped the way in which Kabbalah and Hasidism are perceived and studied today. The notion of Jewish mysticism was established when Western scholars accepted the modern idea that mysticism is a universal religious phenomenon of a direct experience of a divine or transcendent reality and applied it to Kabbalah and Hasidism. The term Jewish mysticism gradually became the defining category in the modern academic research of these topics. Mystifying Kabbalah examines the emergence of the category of Jewish mysticism and of the ensuing perception that Kabbalah and Hasidism are Jewish manifestations of a universal mystical phenomenon. It investigates the establishment of the academic field devoted to the research of Jewish mysticism, and it delineates the major developments in this field. The book clarifies the historical, cultural, and political contexts that led to the identification of Kabbalah and Hasidism as Jewish mysticism, exposing the underlying ideological and theological presuppositions and revealing the impact of this “mystification” on contemporary forms of Kabbalah and Hasidism.

This book explores the dark attraction between religion and warfare and explains why religion needs war and war needs religion. Virtually every religious tradition leaves behind it a bloody trail of stories, legends, and images of war, and most wars call upon the divine for blessings in battle. This book probes the remarkably similar alternative realities that are created in the human imagination by both religious ideas and images of war in response to crises both personal and social. Based on the author’s thirty years of fieldwork interviewing activists involved in religious-related terrorist movements around the world, this book explains why desperate social conflict and personal fears lead to extremes of both religion and war, and why invariably God is thought to be engaged in battle.

The book of Revelation is a disorienting work, full of beasts, heavenly journeys, holy war, the End of the Age, and the New Jerusalem. It is difficult to follow the thread that ties the visions together and to makes sense of the work’s message. This book argues that one way to understand the strange history of Revelation and its challenging texts is to go back to its manuscripts. The texts of the Greek manuscripts of Revelation are the foundation for the words that we encounter when we read Revelation in a modern Bible. But the manuscripts also tell us what other ancient, medieval, and early modern people thought about the work they copied and read. The paratexts of Revelation—the many features of the manuscripts that help readers to navigate and interpret the text—are one important point of evidence. Incorporating such diverse features like the traditional apparatus that accompanies ancient commentaries to the random marginal notes that identify the identity of the beast, paratexts are founts of information on how other mostly anonymous people interpreted Revelation’s problem texts. This book argues that manuscripts are not just important for textual critics or antiquarians, but that they are important for scholars and serious students because they are the essential substance of what the New Testament is. This book illustrates ways that the manuscripts illuminate surprising answers to important critical questions, like the future of the critical edition in the digital age, the bibliography of the canon, and the methods of reception history.