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This is one in a series of brief books on contemporary religious movements, comparing what they believe with Christian doctrine and explaining effective ways of witnessing to their adherents.
In partnership with the Dutch Reformed Translation Society, Baker Academic is proud to offer the first volume of Herman Bavinck's complete Reformed Dogmatics in English for the very first time. Bavinck's approach throughout is meticulous. As he discusses the standard topics of dogmatic theology, he stands on the shoulders of giants such as Augustine, John Calvin, Francis Turretin, and Charles Hodge. This masterwork will appeal to scholars and students of theology, research and theological libraries, and pastors and laity who read serious works of Reformed theology.
Filipino writers, in dealing with the psychic healing phenomenon in the Philippines, have utilized varied and diverse approaches to the practice of the native healers: naturalistic, psychological, medico, sociological, historical, anthropological, and occult. Foreign writers on the psychic healing phenomenon are more advanced in their approaches and techniques. Their emphasis is on paranormal reality, extra sensory perception (ESP), psychic diagnosis, altered states of conciousness, and salutary effects of love. Implied in the writings of some Filipino authors on psychic healing are the positive effects of the results of their researches on future education. Education can help the students make use of the herbal medicines in health preservation, disease prevention, and cure. Furthermore the impact of psychic healing in education can enhance positive states of the mind conducive to efficient learning. Lastly, the teacher who has access to the powers of the mind can be led to discover the salutary effects of love to maximize thinking abilities in so far as they relate to teaching and learning.
The topic of “neurotheology” has garnered increasing attention in the academic, religious, scientific, and popular worlds. It is the field of study that explores the intersection between the brain and religious and spiritual phenomena. However, there have been no extensive attempts at exploring specifically how Catholic religious thought and experience may intersect with neurotheology. The purpose of 'Catholic Neurotheology' is to fully engage this groundbreaking area. Topics are related to a neurotheological approach to the foundational Catholic beliefs derived from Scripture and Tradition, an exploration of the various elements of Catholicism and of Catholic rituals and practices, and a review of Catholic spiritualities and mysticism. Specific Catholic scholars are considered in terms of the relationships among their ideas/teachings and different brain processes. 'Catholic Neurotheology' engages these topics in an easy-to-read style and incorporates scientific, religious, philosophical, and theological aspects of the emerging field of neurotheology. By reviewing the concepts in a stepwise, simple, yet thorough discussion, readers regardless of their background will be able to understand the complexities and breadth of neurotheology from a Catholic perspective. More broadly, issues include a review of the neurosciences and neuroscientific techniques; religious and spiritual experiences; theological development and analysis; liturgy and ritual; philosophy, epistemology, and ethics; and social implications, all from a Catholic perspective.
Spirituality and Religion Within the Culture of Medicine provides a comprehensive evaluation of the relationship between spirituality, religion, and medicine evaluating current empirical research and academic scholarship. In Part 1, the book examines the relationship of religion, spirituality, and the practice of medicine by assessing the strengths and weaknesses of the most recent empirical research of religion/spirituality within twelve distinct fields of medicine including pediatrics, psychiatry, internal medicine, surgery, palliative care, and medical ethics. Written by leading clinician researchers in their fields, contributors provide case examples and highlight best practices when engaging religion/spirituality within clinical practice. This is the first collection that assesses how the medical context interacts with patient spirituality recognizing crucial differences between contexts from obstetrics and family medicine, to nursing, to gerontology and the ICU. Recognizing the interdisciplinary aspects of spirituality, religion, and health, Part 2 of the book turns to academic scholarship outside the field of medicine to consider cultural dimensions that form clinical practice. Social-scientific, practical, and humanity fields include psychology, sociology, anthropology, law, history, philosophy, and theology. This is the first time in a single volume that readers can reflect on these multi-dimensional, complex issues with contributions from leading scholars. In Part III, the book concludes with a synthesis, identifying the best studies in the field of religion and health, ongoing weaknesses in research, and highlighting what can be confidently believed based on prior studies. The synthesis also considers relations between the empirical literature on religion and health and the theological and religious traditions, discussing places of convergence and tension, as well as remainingopen questions for further reflection and research. This book will provide trainees and clinicians with an introduction to the field of spirituality, religion, and medicine, and its multi-disciplinary approach will give researchers and scholars in the field a critical and up-to-date analysis.
The aims pursued in this book are quite modest. The text is not an introduction in the traditional sense to any psychological subdiscipline or field of application, nor does it present anything essentially new. Rather, it shows ‘work in progress’, as it attempts to contribute to an integration of two differently structured, but already existing fields within psychology. In order to explain this, it is probably best to say a few words about how the book came into being and about what it hopes to achieve. As a project, the volume owes very much to others. While lecturing in places ranging from South Africa to Canada and from California through European co- tries to Korea, colleagues have often urged me to come up with a volume on ‘c- tural psychology of religion’. For reasons that should become clear in the text, I feel uncomfortable with such a demand. To my understanding, there exists no single cultural psychology of religion. Rather, there are ever expanding numbers of div- gent types of psychologies, some of which are applied to understanding religious aspects of human lives or to researching specific religious phenomena, while others are not. Within this heterogeneous field that is, correctly or not, still designated as ‘psychology’, there are also many approaches that are sometimes referred to as ‘cultural psychology’ or as ‘culturally sensitive psychologies’. It would be wor- while applying many of these to research on religious phenomena, but at present not too many are in fact so applied.