Brings together short essays that emerged from an evaluation of the Lilly Endowment Inc.'s Financing American Religion initiative. Nineteen chapters (some previously published in well known works and others only in difficult-to-find pamphlets) explore who gives, how much, and why. They investigate how money moves and how it affects religious organizational behavior as well as how attitudes toward money have altered over time. Topics include individual giving as well as congregations and religious organizations and their resources. Annotation copyrighted by Book News, Inc., Portland, OR

The pattern of church-state relations in the United States presents what many Europeans may see as a paradox. America is by far the most religiously observant of Western nations, yet it provides far less than many Western European nations in government support for religiously affiliated education at the primary and secondary levels, the most important years in forming children's minds. This article, written for a European audience, reviews two explanations for the American tradition of no financing. One is "pluralist," asserting that religious primary and secondary schools can better maintain their independence and identity without state aid because aid brings state regulation; and the second "cohesionist," asserting that while nonsectarian religion is socially valuable, schools of particular denominations undercut social unity by separating children in their formative years and therefore should not be encouraged with government support. I offer a few reasons why the pluralist approach to education is more attractive than the cohesionist approach. Finally, I assess whether the tradition against financing of religious primary and secondary schools does in fact promote educational pluralism, and I conclude that, on balance, it is better for pluralism that religious schools have the option to receive state financing.

Business has received little attention in American religious history, although it has profound implications for understanding the sustained popularity and ongoing transformation of religion in the United States. This volume offers a wide ranging exploration of the business aspects of American religious organizations. The authors analyze the financing, production, marketing, and distribution of religious goods and services and the role of wealth and economic organization in sustaining and even shaping worship, charity, philanthropy, institutional growth, and missionary work. Treating religion and business holistically, their essays show that American religious life has always been informed by business practices. Laying the groundwork for further investigation, the authors show how American business has functioned as a domain for achieving religious goals. Indeed they find that religion has historically been more powerful when interwoven with business. Chapters on Mormon enterprise, Jewish philanthropy, Hindu gurus, Native American casinos, and the wedding of business wealth to conservative Catholic social teaching demonstrate the range of new studies stimulated by the business turn in American religious history. Other chapters show how evangelicals joined neo-liberal economic practice and right-wing politics to religious fundamentalism to consolidate wealth and power, and how they developed marketing campaigns and organizational strategies that transformed the American religious landscape. Included are essays exposing the moral compromises religious organizations have made to succeed as centers of wealth and influence, and the religious beliefs that rationalize and justify these compromises. Still others examine the application of business practices as a means of sustaining religious institutions and expanding their reach, and look at controversies over business practices within religious organizations, and the adjustments such organizations have made in response. Together, the essays collected here offer new ways of conceptualizing the interdependence of religion and business in the United States, establishing multiple paths for further study of their intertwined historical development.

This volume elucidates both the diverse texts of the New Testament as well as the larger Jewish, Greek, and Roman worlds in which they were produced. It contains sections with various papers on the "Jewish Background of the New Testament," "Greco-Roman Background of the New Testament," "Jesus and the Gospels," "The Apostle Paul," "Hebrews, the Catholic Epistles, and Revelation," "New Testament Issues and Contexts," "The Text of the New Testament," and "After the New Testament." The volume therefore ranges from the law of Moses and intertestamental period to the First Jewish Revolt of AD 66-73 and the canonization of the New Testament.

"More Money, More Ministry" explores the role that money has played in the growth of North American evangelicalism during the last 150 years. Written by 17 experts on the contemporary religious scene, these chapters discuss in engaging ways such topics as Christian nonprofit organizations, fund-raising strategies, advertising and consumerism, evangelical higher education, financial scandals, the connection between money and theology and more.

Owning a home has always been central to the American dream. For the more than one million Muslims in the United States, this is no exception. However, the Qur'an forbids the payment of interest, which places conventional home financing out of reach for observant Muslims. To meet the growing Muslim demand for home purchases, a market for home financing that would be halal, or permissible under Islamic law, has emerged. In Pious Property, anthropologist William Maurer profiles the emergence of this new religiously based financial service and explores the ways it reflects the influence of Muslim practices on American economic life and vice versa. Pious Property charts the development of Islamic mortgages in America, starting with Islamic interpretations of the prohibition against riba—literally translated as "increase" but interpreted as "usury" or "interest." Maurer then explores the different practices that have emerged as permissible options for Islamic homebuyers—such as lease-to-own arrangements, profit-loss sharing, and cost-plus contracts—and explains how they have gained acceptance in the Islamic community by relying on payment schemes that avoid standard interest rate payments. Using interviews with Muslim homebuyers and financiers, and in-depth analysis of two companies that provide mortgage alternatives to Muslims, Maurer discovers an interesting paradox: progressive Muslims tend to use financial contracts that seemingly comply better with the prohibition against interest, while traditional Muslims seem more inclined to take on financing very similar to interest-based mortgages. Maurer finds that Muslims make their decisions about using Islamic mortgage alternatives based not only on the views of religious scholars, but also on their conceptions of how business is supposed to be conducted in America. While one form of Islamic financing is seemingly more congruent with the prohibition against riba, the other exhibits more of the qualities of American mortgages—anonymity and standardized forms. The appearance that an Islamic financing instrument is legal and professional leaves many Muslim homebuyers with the impression that it is halal, revealing the influence of American capitalism on Muslim Americans' understanding of their religious rules. The market for halal financial products exists at the intersection of American and Islamic culture and is emblematic of the way that, for centuries, America's newcomers have adapted to and changed the fabric of American life. In Pious Property, William Maurer explores this rapidly growing economic phenomenon with historical perspective and scholarly insight.