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Gandhi is widely revered as one of the great moral prophets of the twentieth century. This book focuses on a less well-known area of his interest: his engagement with Jesus and Christianity. As a faithful Hindu, he was unwilling to accept Christian dogma, but in Jesus he recognized and revered one of history's great prophets of nonviolence.
At a time when so many insist on countering violence with violence, this exploration of the life of Jesus and the (often misunderstood) teachings of Gandhi puts nonviolent action at the very heart of Christian salvation.
When reason fails to guide us in our everyday lives, we turn to faith, to religion; we close our minds; we reject austere reasoning. This rejection, which is a faith-based social and intellectual malignancy, has two unfortunate consequences: it blocks the way to knowledge that might enhance the quality of life and it opens the way to charlatans who exploit the faith of others. Examining two unquestionable malignancies of “the Christian Right” in present-day politics in the United States and the “secular religion” of Hitler’s National Socialism, as well as the third, more complex case of Gandhi, the author asserts that we need religion, but we also need to make sure it does no harm.
Jones recounts his experiences in India, where he arrived as a young and presumptuous missionary who later matured into a veteran who attempted to contextualize Jesus Christ within the Indian culture. He names the mistake many Christians make in trying to impose their culture on the existing culture where they are bringing Christ. Instead he makes the case that Christians learn from other cultures, respect the truth that can be found there, and let Christ and the existing culture do the rest.
In 1948, at the dawn of his country's independence, Mohandas Gandhi, father of the Indian independence movement and a beloved prophet of nonviolence, was assassinated by Hindu nationalists. In riveting detail, author James W. Douglass shows as he previously did with the story of JFK how police and security forces were complicit in the assassination and how in killing one man, they hoped to destroy his vision of peace, nonviolence, and reconciliation. Gandhi had long anticipated and prepared for this fate. In reviewing the little-known story of his early "experiments in truth" in South Africa the laboratory for Gandhi's philosophy of satyagraha, or truth force Douglass shows how early he confronted and overcame the fear of death. And, as with his account of JFK's death, he shows why this story matters: what we can learn from Gandhi's truth in the struggle for peace and reconciliation today.
This wide-ranging volume looks at the reception history of the Bible's many texts; Part I surveys the outline, form, and content of twelve key biblical books that have been influential in the history of interpretation. Part II offers a series of in-depth case studies of the interpretation of particular biblical passages or books.
Unconditional Equality examines Mahatma Gandhi’s critique of liberal ideas of freedom and equality and his own practice of a freedom and equality organized around religion. It reconceives satyagraha (passive resistance) as a politics that strives for the absolute equality of all beings. Liberal traditions usually affirm an abstract equality centered on some form of autonomy, the Kantian term for the everyday sovereignty that rational beings exercise by granting themselves universal law. But for Gandhi, such equality is an “equality of sword”—profoundly violent not only because it excludes those presumed to lack reason (such as animals or the colonized) but also because those included lose the power to love (which requires the surrender of autonomy or, more broadly, sovereignty). Gandhi professes instead a politics organized around dharma, or religion. For him, there can be “no politics without religion.” This religion involves self-surrender, a freely offered surrender of autonomy and everyday sovereignty. For Gandhi, the “religion that stays in all religions” is satyagraha—the agraha (insistence) on or of satya (being or truth). Ajay Skaria argues that, conceptually, satyagraha insists on equality without exception of all humans, animals, and things. This cannot be understood in terms of sovereignty: it must be an equality of the minor.
Short, easy-to-read essays revealing Gandhi’s most important teachings on love, meditation, service, and prayer—with profound wisdom and inspiration for readers of every faith. Mahatma Gandhi became famous as the leader of the Indian independence movement, but he called himself “a man of God disguised as a politician.” The Way to God demonstrates his enduring significance as a spiritual leader whose ideas offer insight and solace to seekers of every practice and persuasion. Collecting many of his most significant writings, the book explores the deep religious roots of Gandhi’s worldly accomplishments and reveals—in his own words—his intellectual, moral, and spiritual approaches to the divine. First published in India in 1971, the book is based on Gandhi’s lifetime experiments with truth and reveals the heart of his teachings. Gandhi’s aphoristic power, his ability to sum up complex ideas in a few authoritative strokes, shines through these pages. Individual chapters cover such topics as moral discipline, spiritual practice, spiritual experience, and much more. Gandhi’s guiding principles of selflessness, humility, service, active yet nonviolent resistance, and vegetarianism make his writings as timely today as when these writings first appeared. A foreword by Gandhi’s grandson Arun and an introduction by Michael Nagler add useful context.
With an intense focus on both the depth and practicality of Mahatma Gandhi’s political and religious thought this book reveals the valuable insights Gandhi offers to anyone concerned about the prospects of liberalism in the contemporary world. Gandhi’s Religious Thought and Liberal Democracy makes the case that for Gandhi, in stark contrast to commonly accepted liberal orthodoxy, religion is indispensable to the public life, and indeed the official activity, of any genuinely liberal society. Gandhi scholars, political theorists, and activist members of a lay audience alike will all find much to digest, comment upon, and be motivated by in this work.