"This written narrative recovers the emotional experiences of individuals from a wide array of little-used sources, including diaries, journals, correspondence, and public records. From such sources, Corrigan discovers that for these Protestants the expression of emotion was a matter of transaction. They saw emotion as a commodity and conceptualized relations between people, and between individuals and God, as transactions of emotion governed by contract. Religion became a business relation with God - with prayer as its legal tender. Entering this relationship, they were conducting the "business of the heart.""--BOOK JACKET.

Taking the contentious debates surrounding historical evidence and history writing between secularists and Hindu nationalists as a starting point, this book seeks to understand the origins of a growing historical consciousness in contemporary India, especially amongst Hindus. The broad question it poses is: Why has ‘history’ become such an important site of identity, conflict and self-definition amongst modern Hindus, especially when Hinduism is known to have been notoriously impervious to history? As modern ideas regarding notions of history came to India with colonialism, it turns to the colonial period as the ‘moment of encounter’ with such ideas. The book examines three distinct moments in the Hindu self through the lives and writings of lower-caste public figure Jotiba Phule, ‘moderate’ nationalist M. G. Ranade and Hindu nationalist V. D. Savarkar. Through a close reading of original writings, speeches and biographical material, it is demonstrated that these three individuals were engaged with a modern historical and rationalist approach. However, the same material is also used to argue that Phule and Ranade viewed religion as living, contemporaneous and capable of informing both their personal and political lives. Savarkar, the ‘explicitly Hindu’ leader, on the contrary, held Hindu practices and traditions in contempt, confining them to historical analysis while denying any role for religion as spirituality or morality in contemporary political life. While providing some historical context, this volume highlights the philosophical/ political ideas and actions of the three individuals discussed. It integrates aspects of their lives as central to understanding their politics.

Brother Bakht Singh Chabra, a Sikh convert, was one of the foremost evangelists and Bible teachers in India. Bakht Singh was well known as a pioneer in gospel contextualization and a proponent of indigenous Indian churches. The movement and assemblies he established were often viewed as splinter groups from mainstream churches and many considered his teachings and theology as negatively syncretic. In this publication, Dr Bharathi Nuthalapati establishes that Bakht Singh’s theology was rooted in the Indian spirituality of experience through personal relationship and devotion to God or Bhakti. Brother Singh Christianized Bhakti and in his hands Bhakti became a Christian idiom. The author also analyzes how pre-Christian, Sikh elements persisted in Bakht Singh’s movement while remaining theologically orthodox, as well as how various aspects of Indian religiosity and biblical and western Christianity were adopted, rejected, reinterpreted, or revolutionized in his movement.

This volume contains a collection of studies describing and analyzing stereotypes of women in the religions of Ancient Israel and Mesopotamia, and in Zoroastrianism, Judaism, Medieval Christianity, Islam, Indian Sufism, Hinduism, Buddhism, Tibetan religions, and modern Neopaganism. In all these traditions the stereotypes are based on generalizations, which are socially, culturally or religiously legitimized, and which seem to have a lasting influence on society's conceptions of women. They represent oversimplified opinions, which are, however, regularly challenged by the women who are affected by them. In all traditions the stereotypes are ambiguous, either because women have challenged their validity, or because historical developments in society have reshaped them. They influence public opinion by emphasizing dominant views, as a strategy to restrain women and to keep them controlled by the rules and morals of a male-dominated society.

An untouchable in fourteenth century western India, Chokhamela was cast out of temples because of his status. But his poetry captures this waiting, on the threshold of Hindu temple, without anger, without self-pity. Chokhamela belonged to the varkari tradition of Maharashtra, a sect that worshipped the god Vitthal but questioned the medieval orthodox Hinduism. The varkari tradition emphasizing simplicity is still alive in India today. Chokhamela's verses are remembered not only because he was one of the very first writers in India of the untouchable class. His questionning of his marginality along with his realization of the god's need and love for him, are themes that continue to resonate today.