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What separates constructive religious impulses from destructive ones? How does someone who begins by contemplating his relationship with God end by committing an act of murder? Some argue that religiously motivated evil always represents a corruption of true religion. Others are quick to suggest that religion itself all religion is the root of extremist violence.

This is the first book to journey to the heart of religious militancy. Dr. Neil J. Kressel, who has spent decades researching genocide, terrorism, and anti-Semitism, brings to bear the insights of psychology and social science on this significant and critical problem. For those tired of simplistic bromides and obfuscating talk about the causes of religious terrorism, Kressel offers a clear and enlightening analysis of when and how religions become capable of inspiring evil. Specifically, he addresses the following key issues:

· Are some religions, religious doctrines, and religious practices more apt to inspire hatred and extremism than others?

· Are people who commit evil acts in the name of their faith always corrupting the true message of religion and, if so, what is that message?

· Do other members of the same faith bear any responsibility for misdeeds carried out in the name of their religion?

· Which sorts of people are most prone to extremism?

· Which types of societies are most likely to become breeding grounds for extremists?

· Can (or should) anything be done to combat the various forms of religious extremism? What limits, if any, can (or should) be placed on religious practice in America and elsewhere?

How did the United States, founded as colonies with explicitly religious aspirations, come to be the first modern state whose commitment to the separation of church and state was reflected in its constitution? Frank Lambert explains why this happened, offering in the process a synthesis of American history from the first British arrivals through Thomas Jefferson's controversial presidency.

Lambert recognizes that two sets of spiritual fathers defined the place of religion in early America: what Lambert calls the Planting Fathers, who brought Old World ideas and dreams of building a "City upon a Hill," and the Founding Fathers, who determined the constitutional arrangement of religion in the new republic. While the former proselytized the "one true faith," the latter emphasized religious freedom over religious purity.

Lambert locates this shift in the mid-eighteenth century. In the wake of evangelical revival, immigration by new dissenters, and population expansion, there emerged a marketplace of religion characterized by sectarian competition, pluralism, and widened choice. During the American Revolution, dissenters found sympathetic lawmakers who favored separating church and state, and the free marketplace of religion gained legal status as the Founders began the daunting task of uniting thirteen disparate colonies. To avoid discord in an increasingly pluralistic and contentious society, the Founders left the religious arena free of government intervention save for the guarantee of free exercise for all. Religious people and groups were also free to seek political influence, ensuring that religion's place in America would always be a contested one, but never a state-regulated one.

An engaging and highly readable account of early American history, this book shows how religious freedom came to be recognized not merely as toleration of dissent but as a natural right to be enjoyed by all Americans.

In this first volume, Rieff articulates a comprehensive, typological theory of Western culture. Using visual illustrations and unique juxtapositions, he displays remarkable erudition in drawing from such disciplines as sociology, history, literature, poetry, music, plastic arts, and film; he contrasts the changing modes of spiritual and social thought that have struggled for dominance throughout Western history. Our modern culture--to Rieff's mind only the "third" type in western history--is the object of his deepest scrutiny, described here as morally ruinous, death-affirming rather than life-affirming, and representing an unprecedented attempt to create a culture completely devoid of any concept of the sacred.