Notes

Chapter 1: The Persistence of Religion

[1]. Key terms have been identified throughout the text by the use of boldface type. This will alert readers to important words or phrases. These appear in the key terms section at the end of each chapter and also in the glossary at the end of the book.

[2]. All citations of the Qur’an are taken from Modern English Translation of the Holy Qur’an (Kansas City, MO: Manar International, 1998).

[3]. Pals, Seven Theories of Religion, 4.

[4]. Quoted in Sharpe, Comparative Religion, 36.

[5]. Max Müller, “Westminster Lecture on Missions,” (March 12 [1872]), in Chips from a German Workshop, 4:354.

[6]. Ibid., 4:251–80. See Sharpe, Comparative Religion, 35–45, for more details on Müller’s ideas and influence.

[7]. In Lefebure and Feldmeier, Path of Wisdom, 57.

[8]. In Bhikkhu, Access to Insight.

[9]. Newbigin, Foolishness to the Greeks, 3.

[10]. For example, see Beckford, Social Theory and Religion; Evans-Pritchard, Theories of Primitive Religion; Kunin and Miles-Watson, Theories of Religion; Pals, Eight Theories of Religion; Preus, Explaining Religion; Segal, Blackwell Companion; and Stark and Bainbridge, Theory of Religion.

[11]. See Freud, Civilization and Its Discontents.

[12]. Ibid., 30.

[13]. Sigmund Freud, “Obsessive Actions and Religious Actions,” in Standard Edition, 9:429.

[14]. Durkheim, Elementary Forms of the Religious Life, 10.

[15]. See Pals, Seven Theories of Religion, 124–57.

[16]. Marx and Engels, Communist Manifesto, 219.

[17]. Pals, Seven Theories of Religion, 142. Pals’s chapter on Marx is particularly lucid.

[18]. Clifford Geertz, “Thick Description: Toward an Interpretive Theory of Culture,” in his Interpretation of Cultures, 7.

[19]. Geertz, Interpretation of Cultures, 90. Geertz’s complete presentation of religion can be found in “Religion as a Cultural System,” in Interpretation of Cultures, 87–125.

[20]. Geertz, Interpretation of Cultures, 95.

[21]. Ibid., 112.

[22]. Mircea Eliade, quoted in Pals, Seven Theories of Religion, 160.

[23]. Eliade, Patterns of Comparative Religion, xvii.

[24]. Cf. Lewis, Great Divorce, where Lewis presents the themes of sacred and profane through an imaginary encounter between the citizens of hell (the phantoms) and those of heaven (those full of substance).

[25]. See Pals, Seven Theories of Religion, 161–63.

[26]. Eliade, Sacred and the Profane, 11.

[27]. For a focused discussion of Eliade’s notion of sacred time, see Eliade, Myth of the Eternal Return.

[28]. Redfield, “Folk Society,” 293.

[29]. Necromancy refers to practices of communicating with the spirits of the dead to reveal future events. As a broad category with a history dating to antiquity, necromancy can refer to practices of shamanism, witchcraft, black magic, spiritualism, channeling, voodoo, séances, and Santeria. A biblical example is the witch of Endor (1 Sam. 28:4–25), who called on the spirit of the recently deceased prophet Samuel.

[30]. Hiebert, Shaw, and Tiénou, Understanding Folk Religion, 175–95.

[31]. Ibid., 77.

[32]. Ibid., 73.

[33]. See Lu, Japan, 467.

[34]. Demographic and statistical data come from the Pew Forum on Religion and Public Life, analysis in December 2012, available at http://www.pewforum.org/global-religious-landscape-exec.aspx#geographic.

[35]. See Kahn, “Sunday Christians, Monday Sorcerers.”

Chapter 2: Hinduism

[1]. Miller, trans., The Bhagavad-Gita, 107. All quotations from the Bhagavad Gita are from Miller’s translation.

[2]. In Embree, Hindu Tradition, 25–26.

[3]. These are sometimes written as Rigveda, Yajurveda, Samaveda, and Atharvaveda.

[4]. Doniger, trans., The Rig Veda, 213–14.

[5]. Ibid., 149, 150.

[6]. Ibid., 99.

[7]. Ibid., 134–35.

[8]. F. Max Müller, ed. Hymns of the Atharva-Veda, 8.

[9]. Nikhilananda, The Principal Upanishads, 327–28.

[10]. Coward, Neufeldt, and Neumaier, eds., Readings in Eastern Religions, 28.

[11]. The expression is found in Chandogya Upanishad 6.8.7.

[12]. Jacobs, The Principal Upanishads, 267.

[13]. Ibid., 34.

[14]. The three categories of the Puranas are as follows: Those that honor (1) Vishnu (Vishnu Purana, Bhagavata Purana, Padma Purana, Naradiya Purana, Garuda Purana, Varaha Purana), (2) Brahma (Brahma Purana, Brahma-vaivarta Purana, Bhavisya Purana, Brahmanda Purana, Vamana Purana, Markandeya Purana), and (3) Shiva (Vayu Purana, Matsya Purana, Linga Purana, Skanda Purana, Agni Purana, Kurma Purana).

[15]. See “Deva,” in Bowker, Oxford Dictionary of World Religions, 271.

[16]. A helpful outline of some of the Hindu responses to colonialism is presented in Embree, Hindu Tradition, chaps. 14–15. This classic introduction to Hinduism divides the Hindu responses into the two categories of acceptance and reform, and rejection and revival.

[17]. The quotation is from Rammohan Roy, Translations of the Isa Upanishad, pp. ii–iii, and is quoted in Embree, Hindu Tradition, 284.

Chapter 3: Buddhism

[1]. “Shakyamuni” refers to his tribe, “Gautama” is his clan, and “Siddhartha” is his personal name.

[2]. Cowell, Buddhist Mahayana Texts, 27–28.

[3]. Ibid., 30–31.

[4]. Ibid., 32.

[5]. Ibid., 34.

[6]. Ibid., 35.

[7]. Ibid., 51–52.

[8]. Ibid., 53.

[9]. Or “Middle Way.”

[10]. “Dhammacakkappavattana Sutta” (Setting the Wheel of Dhamma in Motion), trans. Thanissaro Bhikkhu, Access to Insight, August 25, 2010. Tathagata means “one who has thus gone”—that is, one who has gone beyond the beyond—and refers to the Buddha. The historical Buddha preferred to use the term “tathagata” to refer to himself to communicate the absence of self—“The one who has arrived at the absolute.”

[11]. Quoted in Strong, Experience of Buddhism, 35.

[12]. Grimes, Concise Dictionary of Indian Philosophy, 112–13.

[13]. Dukkha comes from dur = “bad” + kha = “state” and thus means literally “a bad state” because of impermanency.

[14]. Generally the prefix “a” or “an” functions as negation or indicates nonexistence of the thing. Technically, then, for instance, anatta (Pali) and anātman (Sanskrit) mean “nonabiding self” rather than “no-self.”

[15]. R. King, Indian Philosophy, 79.

[16]. To make sense of human experience, the Buddha spoke of the existence of skandhas, which consist of five mutually conditioned bundles that do not exist in isolation from one another. Technically, rupa (material form) refers to the material givenness of experience, vedana (sensation) to the initial sensory apprehension of forms, sanna (cognition) to the classification of experience, samskara (disposition) to the volitional response that impacts the experience, and vijnana (consciousness) to the awareness of the six sensory images. Together these five work together to give an impression (appearance) of constancy and continuity. See R. King, Indian Philosophy, 79–81.

[17]. Ibid., 82.

[18]. Bowker, Oxford Dictionary of World Religions, 63.

[19]. The twelve links of dependent origination are as follows: (1) ignorance, (2) karmic actions, (3) consciousness, (4) body and mind, (5) senses, (6) sense impressions, (7) feelings, (8) craving, (9) clinging, (10) becoming, (11) rebirth, (12) old age and death. This process is followed by samsara, death, and rebirth, until liberation is achieved.

[20]. Grimes, Concise Dictionary of Indian Philosophy, 208.

[21]. Carter and Palihawadana, The Dhammapada, 20.

[22]. Trikaya (Sanskrit, trikāya; “three sheaths” of the Buddha) consist of (1) Dharmakaya—the sheath of the law, which is unmanifest, the reality, the void, the Absolute, which is the universal and transcendent Buddha; (2) Sambhogakaya—the sheath of enjoyment, manifest only to those with faith, in which Buddha dwells on earth or beyond; and (3) Niranakaya—the sheath of transformation, which is manifest empirically, and refers to the historical Buddha. Grimes, Concise Dictionary of Indian Philosophy, 322.

[23]. The countries and the Buddhist missionaries, in parentheses, that were sent include (1) Kasmira-Gandhara [Kashmir] (Majjhantikathera), (2) Mahisamandala [Mysore, India] (Mahadevathera), (3) Vanavasi [Tamil Nadu, India] (Rakkhitathera), (4) Aparantaka [Gujarat, India] (Yona-Dhammarakkhitathera), (5) Maharattha [Kālavāpi, Sri Lanka] (Mahadhammarakkhitathera), (6) Yona (Maharakkhitathera), (7) Himavanta (Majjhimathera), (8) Suvannabhumi [scholars debate location as being in either Southeast Asia or southern India] (Sonathera and Uttarathera), (9) Lankadipa [Sri Lanka] (Mahamahindathera). Furthermore, Asoka established embassies to the northwest (i.e., Syria, Egypt, Macedonia), to the east (i.e., lower Burma [Myanmar] and central Thailand), and to the south (i.e., southern India, Ceylon [Sri Lanka]). Buddhist monks most likely accompanied the embassies.

[24]. Harvey, Introduction to Buddhism, 101.

[25]. Buddhists worldwide do not use the same Pali term, “Theravada,” to refer to the tradition. Other terms for the Theravada tradition include Shang-tso-pu (China), Jōzabu (Japan), and Sangjwabu (Korean).

[26]. Quotations from the Itivuttaka are from Bhikkhu, Itivuttaka: The Group of Ones.

[27]. A part of the Sutra Pitaka of the Pali Canon. This translation is quoted in Van Voorst, Anthology of World Scriptures, 4th ed., 99–100.

[28]. For instance, see Bowker, Oxford Dictionary of World Religions, 929.

[29]. In Van Voorst, Anthology of World Scriptures, 6th ed., 84.

[30]. Khyentse, Heart of Compassion, 27–28. These words were originally composed by the Tibetan Buddhist Ngulchu Thogme Zangpo (1295–1369) and are available at http://gnosticteachings.org/scriptures/buddhist/790-thirty-seven-verses-on-the-practices-of-bodhisattvas.html.

[31]. Dumoulin, Zen Buddhism, 1:9.

[32]. There are several good summaries of Tibetan Buddhism. See, for instance, Dalai Lama, World of Tibetan Buddhism; Powers, Introduction to Tibetan Buddhism; Wangyal, Door of Liberation; Richardson and Snellgrove, Cultural History of Tibet; Tucci, Religions of Tibet.

[33]. Harvey, Introduction to Buddhism, 145–47.

[34]. Bowker, Oxford Dictionary of World Religions, 713–14.

[35]. Harvey, Introduction to Buddhism, 260–61.

[36]. From Seng-Ts’an, Hsin-hsin Ming, “Verses on the Faith-Mind,” available at http://www.csulb.edu/~wweinste/HsinHsinMing-print.html.

[37]. Suzuki, Introduction to Zen Buddhism, 58.

[38]. Suzuki, Essays in Zen Buddhism, 272; also quoted in Suzuki, Introduction to Zen Buddhism, 58.

[39]. Erye, The Long Search (DVD).

Chapter 4: Jainism

[1]. Loar, “In the Web of Life,” Los Angeles Times, July 23, 1996.

[2]. Others suggest a date of 540–468 BCE or 549–477 BCE.

[3]. Quoted in Jacobi, Jaina Sūtras, 194–95.

[4]. Jacobi, Gaina Sutras, 194.

[5]. Jacobi, Jaina Sūtras, 80–81.

[6]. Ibid., 85.

[7]. Acaranga Sutra 2.15.20. Quoted in Müller, Sacred Books of the East, 195.

[8]. Tattvas (Sanskrit, “real,” “truth,” “the essence of things,” “reality,” “principle,” “that-ness”) is a term used in Indian philosophy that highlights the essence of anything, with each school of Indian philosophy advocating a different number of fundamental realities. Jainism recognizes nine fundamentals.

[9]. Varghese, India, 277–78.

[10]. The five categories of ajiva include (1) pudgala, matter that consists of uncreated and indestructible atoms; (2) dharma-dravya, the principle of motion; (3) adharma-dravya, the principle of rest; (4) akasha, space; and (5) kala, time. According to Jainism, the jiva has been in contact with ajiva from the beginning of time, and together they comprise reality. See Bowker, Oxford Dictionary of World Religions, 36.

[11]. Radhakrishnan and Moore, Sourcebook in Indian Philosophy, 254.

[12]. Nyayavijayaji, Jaina Darśana, 19.

[13]. Ibid., 25.

[14]. Dundas, Jains, 15.

[15]. Ibid., 15–16.

[16]. Bowker, Oxford Dictionary of World Religions, 953.

[17]. Ibid., 239.

[18]. Quoted in Embree, Sources of Indian Tradition, 1:80–82.

[19]. Nyayavijayaji, Jaina Darśana, 94.

[20]. Karan Singh, A Treasury of Indian Wisdom, 52–53.

[21]. Van Voorst, Anthology of World Scriptures, 6th ed., 117.

[22]. Jacobi, Jaina Sūtras, 79–80.

[23]. Ibid., 87.

[24]. Karan Singh, A Treasury of Indian Wisdom, 51–52.

[25]. Acaranga Sutra 1.8.6.1. Quoted in Dundas, Jains, 42.

[26]. You may recall that Triratna (Three Jewels) is a Sanskrit term employed by Buddhists as well to describe the fundamental refuges (Jewels) of Buddha, dharma, and sangha.

[27]. Quoted in Jacobi, Jaina Sūtras, 52.

[28]. Radhakrishnan and Moore, Sourcebook in Indian Philosophy, 257–58.

[29]. Available at http://www.jainnetwork.com/Prayers-and-Rituals-Ajainism_4/.

[30]. Jaini, The Jaina Path of Purification, 226–27.

[31]. Bowker, Oxford Dictionary of World Religions, 282.

Chapter 5: Sikhism

[1]. For instance, see Gohil and Sidhu, “Sikh Turban.”

[2]. For a helpful general overview of the Sikh diaspora, as well as other south Indian communities, in Great Britain, see Brown, Global South Asians.

[3]. McLeod, “Influence of Islam,” 302.

[4]. Noted in McLeod, Exploring Sikhism, 24.

[5]. For instance, see Lai, Legacy of Muslim Rule in India; Richards, Mughal Empire. Goel’s Hindu Temples critiques Mughal rule and documents, among other things, forms of cultural and religious destruction.

[6]. See McLeod, Exploring Sikhism, 6.

[7]. Kitagawa, Religious Traditions of Asia, 112.

[8]. Ibid.

[9]. In Embree, Sources of Indian Tradition, 1:505.

[10]. Ibid., 1:501.

[11]. Ibid., 1:503.

[12]. Hinnells, Handbook of Living Religions, 318.

[13]. Available at http://www.srigurugranth.org/0044.html.

[14]. G. Singh, History of the Sikh People, 237.

[15]. Hinnells, Handbook of Living Religions, 315.

[16]. Dusenbery, “A Sikh Diaspora?,” 24.

[17]. Mansukhani, Introduction to Sikhism, 48.

[18]. Baldev Singh, “Is Guru Nanak Hindu or Muslim?”

Chapter 6: Taoism and Confucianism

[1]. For more information, visit http://www.taoist.org/content/standard.asp?name=Home.

[2]. Unless otherwise indicated, quotations from the Tao Te Ching are from Lao Tsu, Tao Te Ching, trans. Gia-Fu Feng and Jane English (New York: Vintage Books, 1972).

[3]. Barrett, Kurian, and Johnson, World Christian Encyclopedia, 4.

[4]. See Sommer, Chinese Religion, vii.

[5]. Jaspers, Origin and Goal of History.

[6]. Many people confuse Qin Shi Huang with the Yellow Emperor of China (Huang Di). The Yellow Emperor was an ancient legendary figure, a cultural hero, born around 2704 BCE, who introduced the familiar Chinese cultural elements of carts, boats, wooden houses, and writing.

[7]. Thompson, Chinese Way in Religion, 57.

[8]. Since each chapter is fairly short and lacks specific verse notations, the references provided for the Tao Te Ching quotations in this chapter include just the chapter number.

[9]. Bowker, Oxford Dictionary of World Religions, 1047.

[10]. Sōhō, Zen Teachings, 59.

[11]. Zhiming, Tao Te Ching, 27.

[12]. Ibid., 118.

[13]. It is interesting to note that some translations of the Tao Te Ching use the word “God” instead of “emperors,” which gives the passage a more pungent meaning.

[14]. Walker, trans., Tao Te Ching of Lao Tzu, 4.

[15]. Lao Tsu, Tao Te Ching, chap. 6.

[16]. Bowker, Oxford Dictionary of World Religions, 1047.

[17]. Mitchell, trans., Tao Te Ching, n.p.

[18]. See Zhuangzi, Book of Chuang-tzu, xxii.

[19]. Zhuangzi, Teachings and Sayings of Chuang Tzu, 26.

[20]. Creel, What Is Taoism?, 42.

[21]. Chan, Source Book in Chinese Philosophy, 189.

[22]. Sommer, Chinese Religion, 149.

[23]. See Bowker, Oxford Dictionary of World Religions, 554.

[24]. Sommer, Chinese Religion, 149.

[25]. Ibid., 150.

[26]. The Chinese believed that all things were composed of breaths; in the beginning the Nine Breaths mingled in Chaos. When the world emerged, the breaths separated, with purer breaths rising to create the sky and the grosser breaths descending to create the earth. Human bodies consist of gross breaths, so human beings need the Original Breath, the pure breath that enables the union with eternal Essence. See Thompson, Chinese Way in Religion, 61.

[27]. Company, To Live as Long as Heaven and Earth, 20.

[28]. Ibid., 30.

[29]. Legge, Li Ki, 239.

[30]. For instance, see Neville, Boston Confucianism.

[31]. Ibid., 17.

Chapter 7: Judaism

[1]. The Former Prophets contains the books of Joshua, Judges, Samuel, and Kings, and the Latter Prophets contains the books of Isaiah, Jeremiah, Ezekiel, and the Minor Prophets (i.e., Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi).

[2]. See http://www.jewishencyclopedia.com/articles/7698-hillel.

[3]. Bloxham, The Final Solution, 272.

[4]. De Lange, Introduction to Judaism, 44.

[5]. Ibid., 72.

[6]. Cohn-Sherbok, Judaism, 267.

[7]. Dorff, Conservative Judaism, 145.

Chapter 8: Christianity

[1]. See Dana Robert, “Shifting Southward: Global Christianity since 1945,” International Bulletin of Missionary Research, 24, no. 2 (April 2000): 50–58.

[2]. Lupieri, The Mandaeans, 207.

[3]. The New Testament is divided into four Gospels, the book of Acts, thirteen Pauline epistles (letters attributed to Paul), seven general epistles (letters addressed to the church at large), and the book of Revelation (the final book of the New Testament).

[4]. Marius, Martin Luther, 355.

[5]. Roberts and Donaldson, Ante-Nicene Fathers, 3:246.

[6]. Parts of this section are gleaned from Andrew Walls, “The Gospel as Prisoner and Liberator of Culture,” in his Missionary Movement in Christian History, 3–15. I recommend the entire book for its clear and engaging presentation of Christianity’s engagement with culture.

[7]. For an introduction to some of the challenges and opportunities afforded Christians in the Global South, see Sanneh, Disciples of All Nations; Sanneh, Whose Religion Is Christianity?; Jenkins, Next Christendom; Jenkins, New Faces of Christianity; and Jenkins, God’s Continent.

[8]. Walls, Missionary Movement in Christian History, 7.

[9]. Farhadian, Christian Worship Worldwide, discusses issues at the intersection of Christian worship and cultures and presents case studies of Christian worship in several locations in the Global South.

[10]. See Robert, “Shifting Southward.”

[11]. Barrett, Johnson, and Crossing, “Missiometrics 2008.”

[12]. M. L. King, Testament of Hope, 286.

[13]. Cox, Cox’s Book of Modern Saints and Martyrs, 144.

[14]. See the online Dictionary of African Christian Biography for biographies, photos, and histories of African leaders, available at http://www.dacb.org/index.html.

[15]. Sanneh, Whose Religion Is Christianity?, 15.

[16]. Data on denominational affiliation and theological orientation comes from research provided by the Hartford Institute for Religion Research, available at http://hirr.hartsem.edu/megachurch/definition.html. According to the Hartford study, “the majority of megachurches (over sixty percent) are located in the southern Sunbelt of the United States—with California, Texas, Georgia, and Florida having the highest concentrations.”

[17]. See McKnight, “Five Streams of the Emerging Church.”

Chapter 9: Islam

[1]. Yusuf Ali’s commentary on these verses notes, “Iqra may mean ‘read,’ or ‘recite or rehearse,’ or ‘proclaim aloud,’ the object understood being Allah’s Message. In worldly letters [Muhammad] was unversed, but with spiritual knowledge his mind and soul were filled, and now had come the time when he must stand forth to the world and declare his mission” (Modern English Translation, trans. Ali, 1434).

[2]. Al-Bukhari 1:1; also in Ali, Religion of Islam, 20.

[3]. Their formal names are Abu Bakr As-Siddiq (Abdallah ibn Abi Quhafa) (c. 573–634), Umar ibn al-Khattab (c. 586–644), Usman ibn Affan (Uthman ibn Affan) (c. 579–656), and ‘Ali ibn Abi Talib (c. 598–661).

[4]. Sunni hadith include al-Bukhari (d. 870), Muslim (d. 875), al-Tirmidhi (d. 892), al-Nasai (d. 915), Ibn Maja (d. 886), and Abu Dawud (d. 888), while the Shia hadith include al-Kulayni (d. 940), al-Qummi (d. 991), and al-Tusi (d. 1068).

[5]. Sanneh, Translating the Message, 253.

[6]. Khaldun, Muqaddimah, 2:156.

[7]. Esposito, Oxford Dictionary of Islam, 87.

[8]. Levy, Social Structure of Islam, 150.

[9]. Denny, Introduction to Islam, 190.

[10]. Ibid., 190.

[11]. One who exercises ijtihad is a mujtahid, meaning that the jurist has the ability to deduct religious rulings from the Qur’an and sunnah. In order to engage in fiqh, a mujtahid needs to know the following: (1) Arabic grammar, in order to understand the Qur’an; (2) tafsir, or qur’anic exegesis; (3) logic, in order to know how to define and deduce knowledge; (4) science of traditions, so that the mujtahid knows traditions and sources of knowledge of Islamic law; (5) science of rijal, the knowledge of the individuals in the chains of narrations in the hadith to verify the strength of the tradition; and (6) principles of Islamic jurisprudence, the rules that are applied to all the different sections of Islamic jurisprudence.

[12]. Denny, Introduction to Islam, 190.

[13]. Nimah Nawwab, “The Day of Arafah and Its Preparation,” from Understanding Islam, available at http://www.onislam.net.

[14]. Portions of this section first appeared in Charles E. Farhadian, “Redeeming Islam,” Westmont Magazine (Winter 2007): 12–16.

[15]. W. C. Smith, Islam in Modern History, 41.

[16]. Esposito, Islam, 137.

[17]. Roelle, Islam’s Mandate, 99.

[18]. Rafiabadi, Challenges to Religions and Islam, 117–18.

[19]. Tahi-Farouki and Nafi, Islamic Thought in the Twentieth Century, 307.

[20]. See Sen, Identity and Violence, 15.

Chapter 10: New Religious Movements

[1]. For instance, see Enroth, Guide to New Religious Movements; Enroth, Churches That Abuse; Bromley and Melton, Cults, Religion, and Violence; Lewis and Melton, Perspectives on the New Age; Daschke and Ashcraft, New Religious Movements; Partridge and Melton, New Religions; Dawson, Cults and New Religious Movements; Glock and Bellah, New Religious Consciousness.

[2]. According to the National Council of Churches’ Yearbook of American & Canadian Churches (2012), the largest religious bodies in the United States are as follows: Roman Catholic Church, 68,202,492 members; Southern Baptist Convention, 16,136,044; United Methodist Church, 7,679,850; Church of Jesus Christ of Latter-Day Saints, 6,157,238; Church of God in Christ, 5,499,875; National Baptist Convention, USA, 5,197,512; and Evangelical Lutheran Church in America, 4,274,855. It is noteworthy that four of the twenty-five largest churches are Pentecostal in belief and practice. Data also available at http://www.ncccusa.org/news/120209yearbook2012.html.

[3]. McConkie, Mormon Doctrine, 576.

[4]. Spencer W. Kimball, Official Declaration—2, Church of the Latter-Day Saints, June 8, 1978. Available at https://www.lds.org/scriptures/dc-testament/od/2?lang=eng.

[5]. Young, Essential Brigham Young, 99.

[6]. The notion that Jesus needed to be saved, and thus was saved, is attributed to Sidney Rigdon (1793–1876), an influential early leader of the LDS whose theology is recorded in J. Smith, Lectures on Faith.

[7]. Available at http://www.mormonbeliefs.com/lectures_on_faith.htm.

[8]. See https://www.lds.org/scriptures/pgp/a-of-f?lang=eng.

[9]. Dick, William Miller and the Advent Crisis, 96–97.

[10]. The “Twenty-Eight Fundamental Beliefs” of the Seventh-Day Adventists presented here are a summary of the beliefs as they appear on the Seventh-Day Adventist website, available at http://www.adventist.org/beliefs/fundamental/index.html.

[11]. One study showed that Adventists in California lived four to ten years longer than the average person in California. See Buettner, “Secrets of Long Life.”

[12]. Eddy, Church Manual of The First Church of Christ, Scientist, 17–18.

[13]. See the Theosophical Society website at http://www.ts-adyar.org/.

[14]. Blavatsky, Secret Doctrine, 1:14.

[15]. Ibid., 1:38.

[16]. See the Maharishi University of Management website at http://www.mum.edu/.

[17]. Sappel and Welkos, “The Mind behind the Religion,” A1.

[18]. “Engram,” The Official Scientology and Dianetics Glossary, Church of Scientology International, available at http://www.scientology.org/gloss.htm.

[19]. Babington and Cooperman, “The Rev. Moon Honored at Hill Reception,” A1.

[20]. Ibid.

[21]. Saayman and Kritzinger, eds., Mission in Bold Humility, 56.