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Muhammad Iqbal (d. 1938) was one of the most influential modernist Islamic thinkers of the early twentieth century. His work as a poet, politician, philosopher, and public intellectual was widely recognized in his lifetime and plays a major role in contemporary conversations about Islam, modernity, and tradition. God, Science, and Self examines the patterns of reasoning at work in Iqbal's philosophic magnum opus, arguably the most significant text of modernist Islamic philosophy, The Reconstruction of Religious Thought in Islam. Since its initial publication in 1934, The Reconstruction has left scholars in a quandary: its themes appear eclectic, and its arguments contradictory and philosophically perplexing. In this groundbreaking study, Nauman Faizi argues that the keys to demystifying the contradictions of The Reconstruction are two competing epistemologies at play within the work. Iqbal takes knowledge to be descriptive, essential, foundational, and binary, but he also takes knowledge to be performative, contextual, probabilistic, and vague. Faizi demonstrates how these approaches to knowledge shape Iqbal's claims about personhood, God, scripture, philosophy, and science. God, Science, and Self offers an original approach to interpreting Islamic thought as it crafts relationships between scriptural texts, philosophic thought, and scientific claims for modern Muslim subjects.
Religion, Race, and Reconstruction simultaneously resurrects a lost dimension of a most important segment of American history and illuminates America's present and future by showing the role religious issues played in Reconstruction during the 1870s.
There are few moments in human history where the forces of religion, culture and politics converge to produce some of the most significant philosophical ideas in the world. India in the early 20th century was one of these moments, where we saw the rise of activist-thinkers like Nehru, Jinnah and Gandhi; individuals who not only liberated human lives but their minds as well. One of most influential members of the group was the poet-philosopher Muhammad Iqbal. Commonly known as the "e;spiritual father of Pakistan"e;, the philosophical and political ideas of Iqbal not only shaped the face of Indian Muslim nationalism but also shaped the direction of modernist reformist Islam around the world. Bringing together a diverse number of prominent and emerging scholars, from backgrounds in political science, philosophy and religious studies, this book offers novel examinations of the philosophical ideas that laid at the heart of Iqbal's own As such, by producing new developments in research on Iqbal's thought from a diversity of prominent and emerging voices within American and European Islamic studies, this text will offer new and novel examinations of the ideas that lies at the heart of Iqbal's own thought: religion, science, metaphysics, nationalism and religious identity. In our text, the reader will (re)discover many new connections between the "e;Sage of the Ummah"e; to the greatest thinkers and ideas of European and Islamic philosophies.
This is the first critical history of Christian Reconstruction and its founder and champion, theologian and activist Rousas John Rushdoony (1916–2001). Drawing on exclusive access to Rushdoony's personal papers and extensive correspondence, Michael J. McVicar demonstrates the considerable role Reconstructionism played in the development of the radical Christian Right and an American theocratic agenda. As a religious movement, Reconstructionism aims at nothing less than "reconstructing" individuals through a form of Christian governance that, if implemented in the lives of U.S. citizens, would fundamentally alter the shape of American society. McVicar examines Rushdoony's career and traces Reconstructionism as it grew from a grassroots, populist movement in the 1960s to its height of popularity in the 1970s and 1980s. He reveals the movement's galvanizing role in the development of political conspiracy theories and survivalism, libertarianism and antistatism, and educational reform and homeschooling. The book demonstrates how these issues have retained and in many cases gained potency for conservative Christians to the present day, despite the decline of the movement itself beginning in the 1990s. McVicar contends that Christian Reconstruction has contributed significantly to how certain forms of religiosity have become central, and now familiar, aspects of an often controversial conservative revolution in America.
In the aftermath of the Civil War, the Lost Cause gave white southerners a new collective identity anchored in the stories, symbols, and rituals of the defeated Confederacy. Historians have used the idea of civil religion to explain how this powerful memory gave the white South a unique sense of national meaning, purpose, and destiny. The civil religious perspectives of everyone else, meanwhile, have gone unnoticed. Arthur Remillard fills this void by investigating the civil religious dis­courses of a wide array of people and groups—blacks and whites, men and women, northerners and southerners, Democrats and Republicans, as well as Catholics, Protestants, and Jews. Focusing on the Wiregrass Gulf South region—an area covering north Florida, southwest Georgia, and southeast Alabama—Remillard argues that the Lost Cause was but one civil religious topic among many. Even within the white majority, civil religious language influenced a range of issues, such as progress, race, gender, and religious tolerance. Moreover, minority groups developed sacred values and beliefs that competed for space in the civil religious landscape.
Vale of Tears: New Essays in Religion and Reconstruction offers a window into the exciting work being done by historians, social scientists, and scholars of religious studies on the epoch of Reconstruction. A time of both peril and promise, Reconstruction in America became a cauldron of transformation and change. This collection argues that religion provided the idiom and symbol, as often the very substance, of those changes. The authors of this collection examine how African Americans and white Southerners, New England Abolitionists and former Confederate soldiers, Catholics and Protestants on both sides of the Mason-Dixon line brought their sense of the sacred into collaboration and conflict. Together, these essays mark an important new departure in a still-contested period of American history. Interdisciplinary in scope and content, it promises to challenge many of the traditional parameters of Reconstruction historiography. The range of contributors to the project, including Gaines Foster and Paul Harvey, will draw a great deal of attention from Southern historians, literary scholars, and scholars of American religion.
In this fascinating book, Julie Ingersoll draws on years of research, Reconstructionist publications, and interviews with believers to paint the most complete portrait of the Christian Reconstructionist movement yet published.
As a Protestant theologian and diciple of renowned critics of Christianity, Albert Schweitzer and Martin Werner, the Author wanted since long to contribute to the breakthrough of their resolute nontrinitarian position which has throughout the twentieth century by all and every Western Christian university theology been silenced by pretending tacitly and tenaciously the non-existence of their strong argument.
This successor volume to The Hidden Origins of Islam (edited by Karl-Heinz Ohlig and Gerd-R. Puin) continues the pioneering research begun in the first volume into the earliest development of Islam. Using coins, commemorative building inscriptions, and a rigorous linguistic analysis of the Koran along with Persian and Christian literature from the seventh and eighth centuries--when Islam was in its formative stages--five expert contributors attempt a reconstruction of this critical time period. Despite the scholarly nature of their work, the implications of their discoveries are startling: -Islam originally emerged as a sect of Christianity. -Its central theological tenets were influenced by a pre-Nicean, Syrian Christianity. -Aramaic, the common language throughout the Near East for many centuries and the language of Syrian Christianity, significantly influenced the Arabic script and vocabulary used in the Koran. -Finally, it was not until the end of the eighth and ninth centuries that Islam formed as a separate religion, and the Koran underwent a period of historical development of at least 200 years.Controversial and highly intriguing, this critical historical analysis reveals the beginning of Islam in a completely new light.