To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure email@example.com
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
This introductory essay begins with a profile of global Christian persecution. It follows with an analysis of the research of the Under Caesar’s Sword scholars, extracting eight synthetic findings. Centrally important is a typology of these findings, consisting of strategies of survival, strategies of association, and strategies of confrontation. The overarching conclusion of the study is that Christian responses to persecution evince a creative pragmatism constituted by short-term efforts to ensure security, accrue strength through associational ties with other organizations and actors, and sometimes mount strategic opposition to the government. The pragmatic, improvisational character of these efforts does not negate their also being creative, courageous, nimble, and anchored in a long-term theological conviction that a future day of freedom will come. The conclusion of the essay elaborates on this central finding.
The global persecution of Christians is an urgent human rights issue that remains underreported. This volume presents the results of the first systematic global investigation into how Christians respond to persecution. World-class scholars of global Christianity present first-hand research from most of the sites of the harshest persecution as well as the West and Latin America. Their findings make clear the nature of persecution, the reasons for it, Christian responses to it - both non-violent and confrontational - and the effects of these responses. Motivating the volume is the hope that this knowledge will empower all who would exercise solidarity with the world's persecuted Christians and will offer the victims strategies for a more effective response. This book is written for anyone concerned about the persecution of Christians or more generally about the human right of religious freedom, including scholars, activists, political and religious leaders, and those who work for international organizations.
Are humans naturally predisposed to religion and supernatural beliefs? If so, does this naturalness provide a moral foundation for religious freedom? This volume offers a cross-disciplinary approach to these questions, engaging in a range of contemporary debates at the intersection of religion, cognitive science, sociology, anthropology, political science, epistemology, and moral philosophy. The contributors to this original and important volume present individual, sometimes opposing points of view on the naturalness of religion thesis and its implications for religious freedom. Topics include the epistemological foundations of religion, the relationship between religion and health, and a discussion of the philosophical foundations of religious freedom as a natural, universal right, drawing implications for the normative role of religion in public life. By challenging dominant intellectual paradigms, such as the secularization thesis and the Enlightenment view of religion, the volume opens the door to a powerful and provocative reconceptualization of religious freedom.
Not so very long ago, the idea of religious freedom enjoyed all the self-evident virtue of a Norman Rockwell painting. Sure, Americans disagreed about what it meant in practice, leaving their Supreme Court to hash out the details. Still, however Americans differed in their religious beliefs, they espoused religious freedom and insisted that it cannot be government's job to promote any one religious sect over others or coerce anyone's conscience in religious matters. “If there is any fixed star in our constitutional constellation,” thundered Supreme Court Justice Robert Jackson in 1943, “it is that no official, high or petty, can prescribe what shall be orthodox in politics, nationalism, religion, or other matters of opinion or force citizens to confess by word or act their faith therein.”1 For a time, this consensus seemed poised to embrace the entire world. When in November 1949 Eleanor Roosevelt proudly held up for public view a poster-size copy of the Universal Declaration of Human Rights, including its article on “freedom of thought, conscience and religion,” one might have been forgiven for thinking that all the peoples of the earth were ready to follow her matronly instruction.2