FH， IFJt.OE<br >51 Martin E. Marty<br >~:~ Fairfax M. Cone Distinguished Service Professor Emeritus<br > The University of Chicago<br > Let rn e b e eclectic， as the authors of this book tend to be， and<br > introduce it by picking out some words from the title and using<br > them to anticipate the contents.<br > ! Beginning at the beginning， and thus appearing to be ordered<br > " ~S<br > instead of random and eclecuc， let. seize on Spiritual and<br > Manifestos.<br > By now the word Spiritual has made its mark， bears a cultural<br > stamp， and signals a set of energies that has surprising force at this<br > millennial turn.<br > It was not always so. While most religious traditions had long<br > spoken of "spiritual" dimensions and maybe even used the word<br > "spirituality，" these dimensions and the word had suffered neglect and<br > fallen into disfavor as recently as a third of a century ago. Asked in<br > 1967 to help survey American religion (for the American Academy of<br > Arts and Sciences) by pointing to the"search for a spiritual style in<br > secular America~ I found some slight evidence of searches but little<br > favor shown spirituality. The foremost theologian of America at mid-<br > century， Paul Tillich， thought that the word and concept were too<br > : worn out， too far dismissed， too remote， ever to reappear.<br >" after， they were back and have become privileged<br > Soon in the<br > :r<br > i discourse of American cultures."Privileged in the discourse" means<br > that you not only don t have to shuffle and mumble and apologize<br > when using this word and concept， but that you will gain favor by<br > doing so. Listen:"l hate organized religion. I am not a member of<br >