New Books in Religion

From their foundational era in 1097 to Saladin's conquest of Jerusalem almost a century later, the Crusader States transformed the Middle Eastern world. In an era shaped by many conflicts, this was not simply a war between Christianity and Islam, but an epic contest among multiple rival empires, dynasties, and cultures. Nicholas Morton's The Crusader Storm: A Global History of the Wars for the Middle East (Pegasus, 2026) unfolds through a kaleidoscope of perspectives: a Byzantine renegade, a crusader princess, a Turkish matriarch, a young Arab nobleman, a Syriac archbishop, Saladin's leading commander, and the vizier of Egypt. Between them, information, technologies, and ideas—as well as weapons—crossed borders at astonishing speed as their societies fought, allied, and traded. Their entangled fates reshaped not only the Middle East, but the medieval world itself. Drawing on sources from Arabic, Greek, Syriac, Armenian, Latin, and Hebrew traditions, Nicholas Morton's enthralling panorama transforms our understanding of the Crusades, revealing these wars not as a single clash of faiths, but as a dynamic era of war, commerce, innovation, and exchange that defined the course of history.

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David N. Gellman interviews Nicholas P. Wood on Let the Oppressed Go Free: Abolitionism in Colonial and Revolutionary America

In Let the Oppressed Go Free, Nicholas P. Wood presents the opponents of slavery who sustained and expanded the antislavery movement during the American Revolution in the face of widespread hostility. These early abolitionists were inspired by antislavery theology: the view that slavery was a sinful form of oppression that would provoke God’s wrath against slaveholding societies. These principles were first advanced by a handful of Quakers and Puritans as early as the 1600s, but they did not become widespread until the second half of the eighteenth century. Quakers embraced antislavery theology during the French and Indian War, which they interpreted as divine chastisement for the sin of colonial slavery. Citing the prophet Isaiah, they pledged to please the Lord by letting the oppressed go free.

Antislavery theology became even more prominent during the American Revolution. When Parliament provoked an imperial crisis in the 1760s, abolitionists argued it was further evidence of God’s anger over slavery. The outbreak of war in 1775 made these arguments increasingly persuasive. Let the Oppressed Go Free demonstrates that antislavery activism during the Revolution by Quakers, African Americans, and evangelical patriots was more sophisticated and influential than historians have recognized. The northern states that began abolishing slavery during the Revolution did so in response to tenacious agitation and generally described their actions as designed to earn God’s blessing.

Let the Oppressed Go Free challenges many common assumptions about abolitionism and the American Revolution. Wood demonstrates that religion remained central to abolitionism rather than being displaced by “secular” arguments about natural rights. And whereas some have argued that the Revolutionary War hindered antislavery progress and fueled racism, Wood shows that the war accelerated reform.

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Engages with the life and ideas of the twelfth-century Shaiva mystic and philosopher-poet Allama Prabhu. 

In his last, profoundly innovative work Allama Prabhu and the Shaiva Imagination, D. R. Nagaraj (1954-1998) engages with the twelfth-century Shaiva mystic and philosopher-poet Allama Prabhu, whose enigmatic writings have perplexed many and thus resisted analysis. Nagaraj situates Allama in three intellectual contexts: the medieval philosophical world built around the worship of Shiva; the pan-Indian bhakti tradition; and, most broadly, Indian mystical thought. This framework enables a reconstruction of Allama through the poet's engagement with fellow poet-spiritualists (vachanakaras) such as Basava, as well as with the Kashmiri Shaiva philosopher Abhinavagupta and the founder of Hindu monasticism Gorakhnath. Nagaraj's close readings of Allama's vachanas offer a vision of Shaiva bhakti that seems to contradict the erotic and romantic expressive modes of Sringara rasa while tracing the limits of language for an understanding of the divine. Allama, Nagaraj suggests, is an epistemological iconoclast who expands the horizons of language and thought.

Through these explorations, Nagaraj decolonizes the standard modes of inquiry and critiques certain settled notions in Indian philosophy, revealing himself as a postcolonial scholar whose "hermeneutics of suspicion" leads to a novel understanding of Indian texts and traditions. Unifying literary criticism with critical theory, philosophical inquiry, and the history of ideas, the book's focus on a specific religious tradition--Virashaivism--is never singular, making it as much a work for scholars of Indian spiritualism and religious thought as for those interested in frameworks that transgress Eurocentricism. Translated into English by Kannada philosopher N. S. Gundur, this is a major contribution to studies of Indian philosophy and literature.

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Shows how apocalypticism helped drive anti-slavery abolitionism and inspire progressive social reform in nineteenth-century America In March 1844, Melissa Botsford of Meriden, Connecticut, defiantly left her local Methodist church because it supported slavery and other “sins” that permeated America. Botsford was among one hundred thousand other abolitionists who abandoned their evangelical churches throughout the decade. These protesters came out with a stern apocalyptic warning: God would soon judge America—and its churches—for the sins of slavery and race prejudice. It has long been assumed that apocalypticism is antithetical to social reform. Yet in Apocalyptic Abolitionism: How Millennialists Helped Abolish Slavery and Reform America (NYU Press, 2026), Kevin M. Burton uncovers the untold story of how apocalypticism shaped the abolitionist cause and helped destroy slavery in the United States. Contrary to popular opinion, the revival fires of the Second Great Awakening did not drive most evangelicals to progressive social reforms like abolitionism. Neither were the denominational schisms during that period a fight between northern abolitionists and southern slaveholders. Rather, before the Methodist and Baptist denominations split along sectional lines, most abolitionists, particularly members of the Adventist movement, had already left their churches in what was likely the largest mass exodus from mainstream evangelicalism in American history, precisely because most evangelicals opposed radical social reform movements. This volume makes the case that evangelicals receive undeserved credit for antislavery, and that it was apocalyptic abolitionists who led the way. Drawing from rare and overlooked sources to create a database of biographies of nearly 2000 people to track their religious affiliations and activism over time, Burton offers invaluable data to develop a robust framework for understanding apocalypticism, evangelicalism, and social reform politics of the nineteenth century. Kevin M. Burton is Assistant Professor of Church History, Seventh-day Adventist Theological Seminary, Andrews University, where he also directs the Center for Adventist Research.  to American religious history." ~John Corrigan, author of The Feeling of Forgetting: Christianity, Race, and Violence in America

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Mahatma Gandhi was an anticolonial activist, lawyer, and politician. Less famously, but no less importantly, he was also a back-to-the-land farmer, a founder of communes, and a seeker of utopia. Living with Gandhi: Experiments in Utopia tells the story of everyday life at four of Gandhi's communities in India and South Africa. It explores who lived at each community alongside Gandhi, the experiments they undertook in the shared pursuit of universal wellbeing, and the connections that were forged between daily life and larger socio-political issues such as racial inequality, caste reform, and anticolonial activism. The need to simplify life and focus on the greater good is no less urgent now than it was in Gandhi's time. Reading about Gandhi's communities allows us to think about a range of topics that can help us to formulate our own conception of the good life, including how to spend our finite time together on this earth; how the boundaries of inclusion and exclusion operate in our daily lives; and whether or to what extent self-sacrifice is necessary for universal wellbeing.

Online Archive: here

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Since the beginning of European colonization, the sun-drenched land of California has always attracted dreamers and schemers. Whether it was Spanish missionaries, Russian fur traders, or American argonauts, the myth - or perhaps brand - of California has long been a place here one's wildest dreams can come true. Starting in the late nineteenth century and accelerating in the twentieth, that myth also attracted a wide array of starry eyed spiritualists. In Golden States: How California Religion Went from Cautionary Tale to Global Brand (U California Press, 2024), Cal State Long Beach history professor Eileen Luhr explains how and why this state has been such a haven for utopianists, gurus, and spiritual seekers of all kinds. Explaining the stories of individuals from Katherine Tingley to Emmanual Bronner (of soap fame) to Steve Jobs, Luhr shows how the reputation of California as a haven for deep thinkers and outside the box ideas is both well earned, and was carefully crafted over the course of many strange and wonderful decades.

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In my conversation with Prof. Emmanuel Y. Lartey about his new book, Spiritual Care in African Religious Cultures: Sacred Wisdom for the Care of Persons in an Intercultural World, published by Georgetown University Press in 2026.

Our conversation highlighted the importance of taking African religious worlds seriously, not merely as objects of academic study but as rich sources of knowledge about care, healing, suffering, community, spirituality, and human flourishing.

Prof. Lartey’s work challenges long-standing stereotypes that have often shaped the study of African religions. The book highlights the depth and diversity of African spiritual traditions, including practices related to ancestors, healing, ceremonies, the afterlife, and experiences of evil.

For me, this conversation also resonates with a question that runs through much of my work: What can we learn when we take seriously how people understand and practise care, healing, and well-being?

Across African and diasporic communities, religion is not merely a matter of belief. It can be how they make sense of their lives, navigate suffering, sustain relationships, and imagine possibilities for healing.

Amisah Bakuri (PhD) is an Assistant Professor in the Faculty of Social Sciences and Humanities at Vrije Universiteit Amsterdam. Her work explores the intersections of religion, sexuality, gender, and migration, especially within African diasporic communities in the Netherlands.

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Does God exist? This straightforward question has spawned endless debate, ranging from apologists’ supposed proofs of God’s existence to New Atheist manifestos declaring belief in God a harmful delusion. In Disbelief: The Origins of Atheism in a Religious Species (Prometheus Books, 2024), Will M. Gervais, a global leader in the psychological study of atheism, shows that the ubiquity of religious belief and the peculiarities of atheism are connected pieces in the puzzle of human nature.

Through a firsthand account of breakthroughs in the scientific study of atheism, including key findings from cognitive science, cultural evolution, and evolutionary psychology, Disbelief forces a rethinking of the prevailing theories of religion and reminds both believers and atheists of the shared psychologies that set them on their distinct religious trajectories.

Having grown up in the mountains of Colorado, and going to school there and later in Vancouver, Will Gervais today is a Reader in Psychology in the Centre for Culture and Evolution, Brunel University London, and Programme Lead for Brunel’s Culture and Evolution MSc Programme.

Carrie Lynn Evans is a PhD candidate at Université Laval in Quebec City. [email protected] @carrielynnland.bsky.social

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Han Hsien Liew’s fascinating and insightful new book, Preaching Pious Rulership in Medieval Islam: Ibn al-Jawzi’s Political Thought (Cambridge University Press, 2026) offers a new way of understanding the political thought of one of medieval Islam’s most influential preachers, Ibn al-Jawzi. Although Ibn al-Jawzi is often remembered primarily as a preacher, moralist, and religious scholar, Han Hsien challenges conventional accounts of medieval Islamic political thought by showing how piety, preaching, and emotional formation shaped his vision of political authority. Rather than focusing simply on the ruler’s ability to maintain order, Ibn al-Jawzi placed extraordinary emphasis on the ruler’s moral character and on cultivating emotions such as fear, humility, remorse, and compassion. Han Hsien argues that this vision of pious rulership emerged from what he calls “homiletic piety,” revealing how the moral and emotional world of hortatory preaching shaped ideas about what it meant to rule well. By placing Ibn al-Jawzi’s writings in their historical and political context—including his relationship with the Abbasid caliphate and his controversial intervention in debates over the cursing of Yazid—Han Hsien challenges simplistic distinctions between political “quietism” and “activism” and reveals a thinker deeply invested in influencing those who wielded political power.

In our conversation, Han Hsien explains why he chose Ibn al-Jawzi as the subject of the book and what we can learn about medieval Islamic politics by taking preachers seriously as political thinkers. We discuss the concept of “homiletic piety” and Ibn al-Jawzi’s approach to exhorting rulers, including the rhetorical strategies he believed scholars could use to encourage rulers toward greater humility, kindness, and moral responsibility. We also explore Ibn al-Jawzi’s relationship with the Abbasid caliph al-Mustadi and what his writings reveal about the particular concerns of the ruler to whom they were addressed. Han Hsien discusses the complicated relationship between scholars and political power, including the historical debate over sharia and siyasa (or politics), and explains why Ibn al-Jawzi does not fit neatly into categories such as “quietist” or “activist.” We also talk about the significant role of emotions—including fear, remorse, humility, and compassion—in Ibn al-Jawzi’s understanding of political authority and consider whether he actually believed rulers could be transformed through preaching. Finally, we discuss Ibn al-Jawzi’s intervention in the debate over Yazid and what this reveals about his commitment to the idea of pious rulership.

This book will be of tremendous interest to scholars and students of Islamic studies, medieval Islamic history, Islamic political thought, and the history of preaching, as well as anyone interested in the relationship between religion, morality, and political power. It will also appeal to readers interested in a different way of thinking about politics, one that takes seriously the power of preaching, persuasion, and moral and emotional formation to shape those who govern.

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What if Pirkei Avot has a bigger story to tell? In this episode, Rabbi Marc Katz sits down with Joseph G. Rosenstein to discuss Pirkei Avot (Ethics of the Fathers): The Big Picture (Academic Studies Press, 2026), a fresh approach to one of Judaism’s most beloved collections of rabbinic wisdom.

The 123 teachings of Pirkei Avot often seem to jump from one subject to another: Torah study, ethics, the afterlife, relationships, leadership, and the responsibilities of living a meaningful Jewish life. Rosenstein argues that beneath this seemingly disconnected collection is a larger conceptual framework. Instead of following the mishnayot in their traditional order, he groups them by theme, revealing connections that can be easy to miss when each teaching is studied on its own.

The result is a new way of seeing Pirkei Avot—not as a collection of isolated aphorisms, but as a coherent work that reflects how Judaism was reshaped in the generations following the destruction of the Temple. Rosenstein also turns the book’s ethical teachings into 90 concrete principles for living, organized into 16 themes and accompanied by kavvanot, short meditations designed to help readers put those ideas into practice.

Together, Rosenstein and Katz explore what Pirkei Avot is really trying to teach, why its teachings were assembled the way they were, and what happens when ancient rabbinic wisdom is read not simply as something to study, but as a guide for how to live.

About the Guest

Joseph G. Rosenstein is Distinguished Professor Emeritus of Mathematics at Rutgers University. In addition to his careers in mathematics and mathematics education, he has written extensively on Jewish prayer and thought. He is the author of Reflections on Pirkei Avot (Ethics of the Fathers): Not Just What My Rebbe Taught Me and has published the traditional-yet-unconventional prayer books Siddur Eit Ratzon and Machzor Eit Ratzon – Memorable Verses in the Torah. His website, joerosenstein.com, reflects his wide-ranging work in mathematics, education, and Jewish life.

About the Host

Rabbi Marc Katz is the rabbi of Temple Ner Tamid and the author of several books on Jewish thought and the Talmud including Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS).

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