Here is a distinctively different guidebook that explores spiritual sites and peaceful places from all faith traditions in Chicago and Illinois, including buildings, cemeteries, battlefields, and landscapes, both natural and manmade.

A guide to sacred sites and sacred spaces in New York City, written from a multi-faith and multicultural point of view. Includes many major historical, cultural and architectural sites, as well as lesser known sites of interest.

Centering prayer, both a meditative technique and the experience of God’s presence in every waking moment, is a spiritual practice that all Christian continue to strive for. David Keller, close colleague of Thomas Keating and director of Keating’s Contemplative Ministry project, offers practical suggestions for personal prayer, addresses its difficulties, and reveals what is special about it in relation to other prayer traditions. Short but substantive, this book is for Christians looking for new insights about prayer and for people who are drawn to contemplation, but do not think the church has much to offer them. Above all, Keller emphasizes that it is the integration of personal prayer and our day-to-day activities that forms a life of prayer. Prayer is a life-long vocation, he reasons, not a separate compartment of life.

In the aftermath of World War II, the United States experienced a rapid expansion of church and synagogue construction as part of a larger “religious boom.” The synagogues built in that era illustrate how their designs pushed the envelope in aesthetics and construction. The design of the synagogues departed from traditional concepts, embraced modernism and innovations in building technology, and evolved beyond the formal/rational style of early 1950s modern architecture to more of an expressionistic design. The latter resulted in abstraction of architectural forms and details, and the inclusion of Jewish art in the new synagogues. The Architecture of Modern American Synagogues, 1950s–1960s introduces an architectural analysis of selected modern American synagogues and reveals how they express American Jewry’s resilience in continuing their physical and spiritual identity, while embracing modernism, American values, and landscape. In addition, the book contributes to the discourse on preserving the recent past (e.g., mid 20th century architecture). While most of the investigations on that topic deal with the “brick & mortar” challenges, this book introduces preservation issues as a function of changes in demographics, in faith rituals, in building codes, and in energy conservation. As an introduction or a reexamination, The Architecture of Modern American Synagogues, 1950s–1960s offers a fresh perspective on an important moment in American Jewish society and culture as reflected in their houses of worship and adds to the literature on modern American sacred architecture. The book may appeal to Jewish congregations, architects, preservationists, scholars, and students in fields of studies such as architectural design, sacred architecture, American modern architecture and building technology, Post WWII religious and Jewish studies, and preservation and conservation.

Explore Bridgeport, the most political neighborhood in the most political of cities - home to five Chicago mayors and parades of politicians honoring its power at national conventions. Once a Native American village traversed by Jacques Marquette and Louis Jolliet, as Chicago grew the area was called Hardscrabble, then Cabbage Gardens, and finally Bridgeport. Immigrants built it: the Irish dredged a canal and mined a quarry that led to slaughterhouses, cooperages, rolling mills, and breweries that were worked by Germans, Bohemians, Swedes, and Poles. Held dear as the "Heart of Lithuania," muckrakers described parts of it as a heartbreaking jungle. More immigrants came: Italians, Croatians, Mexicans, Chinese. Against the backdrop of prairies, labor strife, gangways, and Joe Podsajdwokiem, this sometimes uneasy mix lived, worked, and voted together. Bridgeport still has streets that defy the city's orderly grid, settlement houses, language stews, and, for each nationality, churches and taverns. Today, it may welcome artists and expensive housing, but on summer nights stoop sitting and rooting for the White Sox remain social obligations.

This volume fills a lacuna in the academic assessment of new religions by investigating their cultural products (such as music, architecture, food et cetera). Contributions explore the manifold ways in which new religions have contributed to humanity’s creative output.