Praying for practical benefits (genze riyaku) is a common religious activity in Japan. Despite its widespread nature and the vast numbers of people who pray and purchase amulets and talismans for everything from traffic safety and education success to business prosperity and protection from disease, the practice has been virtually ignored in academic studies or relegated to the margins as a uh_product of superstition or an aberration from the true dynamics of religion. Basing their work on a fusion of textual, ethnographic, historical, and contemporary studies, the authors of this volume demonstrate the fallacy of such views, showing that, far from being marginal, the concepts and practices surrounding genze riyaku lie at the very heart of the Japanese religious world. They thrive not only as popular religious expression but are supported by the doctrinal structures of most Buddhist sects, are ordained in religious scriptures, and are promoted by monastic training centers, shrines, and temples. Benefits are both sought and bought, and the authors discuss the economic and commercial aspects of how and why institutions promote practical benefits. They draw attention to the dynamism and flexibility in the religious marketplace, where new products are offered in response to changing needs. Intertwined in these economic activities and motivations are the truth claims that underpin and justify the promotion and practice of benefits. The authors also examine the business of guidebooks, which combine travel information with religious advice, including humorous and distinctive forms of prayer for the protection against embarrassing physical problems and sexual diseases. Written in a direct and engaging style, Practically Religious will appeal to a wide range of readers and will be especially valuable to those interested in religion, anthropology, Buddhist studies, sociology, and Japanese studies.

Based on the National Study of Youth and Religion--the same invaluable data as its predecessor, Soul Searching: The Religious and Spiritual Lives of American Teenagers--Kenda Creasy Dean's compelling new book, Almost Christian, investigates why American teenagers are at once so positive about Christianity and at the same time so apathetic about genuine religious practice. In Soul Searching, Christian Smith and Melinda Lundquist Denton found that American teenagers have embraced a "Moralistic Therapeutic Deism"--a hodgepodge of banal, self-serving, feel-good beliefs that bears little resemblance to traditional Christianity. But far from faulting teens, Dean places the blame for this theological watering down squarely on the churches themselves. Instead of proclaiming a God who calls believers to lives of love, service and sacrifice, churches offer instead a bargain religion, easy to use, easy to forget, offering little and demanding less. But what is to be done? In order to produce ardent young Christians, Dean argues, churches must rediscover their sense of mission and model an understanding of being Christian as not something you do for yourself, but something that calls you to share God's love, in word and deed, with others. Dean found that the most committed young Christians shared four important traits: they could tell a personal and powerful story about God; they belonged to a significant faith community; they exhibited a sense of vocation; and they possessed a profound sense of hope. Based on these findings, Dean proposes an approach to Christian education that places the idea of mission at its core and offers a wealth of concrete suggestions for inspiring teens to live more authentically engaged Christian lives. Persuasively and accessibly written, Almost Christian is a wake up call no one concerned about the future of Christianity in America can afford to ignore.

This anthology reflects a range of Japanese religions in their complex, sometimes conflicting, diversity. In the tradition of the Princeton Readings in Religions series, the collection presents documents (legends and miracle tales, hagiographies, ritual prayers and ceremonies, sermons, reform treatises, doctrinal tracts, historical and ethnographic writings), most of which have been translated for the first time here, that serve to illuminate the mosaic of Japanese religions in practice. George Tanabe provides a lucid introduction to the "patterned confusion" of Japan's religious practices. He has ordered the anthology's forty-five readings under the categories of "Ethical Practices," "Ritual Practices," and "Institutional Practices," moving beyond the traditional classifications of chronology, religious traditions (Shinto, Confucianism, Buddhism, etc.), and sects, and illuminating the actual orientation of people who engage in religious practices. Within the anthology's three broad categories, subdivisions address the topics of social values, clerical and lay precepts, gods, spirits, rituals of realization, faith, court and emperor, sectarian founders, wizards, and heroes, orthopraxis and orthodoxy, and special places. Dating from the eighth through the twentieth centuries, the documents are revealed to be open to various and evolving interpretations, their meanings dependent not only on how they are placed in context but also on how individual researchers read them. Each text is preceded by an introductory explanation of the text's essence, written by its translator. Instructors and students will find these explications useful starting points for their encounters with the varied worlds of practice within which the texts interact with readers and changing contexts. Religions of Japan in Practice is a compendium of relationships between great minds and ordinary people, abstruse theories and mundane acts, natural and supernatural powers, altruism and self-interest, disappointment and hope, quiescence and war. It is an indispensable sourcebook for scholars, students, and general readers seeking engagement with the fertile "ordered disorder" of religious practice in Japan.

The Jungian concept of archetypes is of immense value for critically distinguishing what is potentially of universal practical value in religious and other cultural traditions, and separating this from the dogmatic elements. However, Jung encumbered the concept of archetypes with debatable constructions like the 'collective unconscious' that are unnecessary for understanding their practical function. This book puts forward a far-reaching new theory of archetypes that is functional without being reductive. At the centre of this is the idea that archetypes are adaptations to help us maintain inspiration over time. Humans are such distractable beings that they need constant reminders to maintain integration with their most sustainable intentions: reminders using the profound power of symbol linked to embodied experience. This multi-disciplinary book weaves together religious studies, ethical philosophy, the psychology of bias, the neuroscience of brain lateralisation, the linguistics of embodied meaning, the feedback loops of systems theory, with a lifetime's experience of Buddhist practice and appreciation of symbolism in the arts: all with the aim of producing a fresh understanding of the role of archetypes in religion and beyond, that can also be directly applied in practice.