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This new second edition presents a clear, concise and comparative overview of the teachings and the death beliefs of the largest and fastest-growing religions in North America. Unlike many books on the subject of religious beliefs, the discourse here is refreshingly objective and nonproselytizing. Furthermore, each chapter is written by a different expert or scholar who is internationally recognized as an authority on a particular faith. - Back cover.
Examines the subject of death and immortality in Africa, Mesopotamia, Egypt, Greece. Also from the point of view of the Old Testament, New Testament, Judaism, Christianity, Islam, Hinduism, Buddhism and Tibetan Trantric and Chinese religions.
Because religion is so central to the lives and experience of the vast majority of people throughout the world, it figures very prominently in a variety of ways in interhuman relations. Unfortunately, ‘religion’ often appears to be one of the potent sources of mistrust, discord and strife between and among individuals, groups and cultures. What frequently lies at the root of such suspicion and dissension is general ignorance concerning the religious other, a lack of knowledge about his or her beliefs, aspirations and views of the good and morally honorable life. And even if people have some factual knowledge about other religions, they regularly display little understanding of them and their adherents. Learning both to know and understand people of other faiths and their religions is absolutely requisite to the realization of paradigms of coherent and intelligent ‘convivance,’ that is, living together in sensible, peaceable and cooperative harmony. An effective agency for fostering such knowledge and understanding is the discipline of theology of religions, which examines how religions have and ought to view other religions. And it is particularly the practice of comparative theology of religions which bears the most promise in this regard. The present symposium consists of precisely this kind of comparative exercise and may be viewed as an important contribution to the development of a new project which endeavors to enlarge the horizon and broaden the focus and reflection of theology of religions as that has been gradually developed during the last few decades, a new enterprise, in other words, which seeks to universalize and mutualize theology-of-religions discourse. One of the important things this volume shows is that the views religions have of other religions differ from one another in very substantial ways, which is explained by the fact that they derive from diverging paradigms of faith, belief and ritual and specific cultural and social contexts. This textbook demonstrates how strongly different Hindu, Buddhist, Shinto and Confucian views are from those of Islam, Judaism and Christianity, which latter in turn also exhibit considerable differences among themselves. These differences are greater than people immersed in their own cultures often realize or expect. It is becoming ever more clear that ignorance of or disinclination to acknowledge or refusal to accept these real differences constitute major root causes of serious conflicts in the world. The essays in this book, written by representatives of the major world religions, offer descriptive and/or prescriptive appraisals of other religions in general or one other religion in particular from the perspective of the religion of the author concerned. It is hoped that this unique exercise in intercultural theology of religions will generate insights and new forms of understanding which can be used by religious leaders and other educators to help correct the disposition toward religious haughtiness, insularity and communalism and the dangerous leanings toward interreligious suspicion, antipathy and animosity which are all too often evident in our contemporary societies.
In his Lectures on the Philosophy of Religion, Hegel treats the religions of the world under the rubric "the determinate religion." This is a part of his corpus that has traditionally been neglected since scholars have struggled to understand what philosophical work it is supposed to do. In Hegel's Interpretation of the Religions of the World, Jon Stewart argues that Hegel's rich analyses of Buddhism, Hinduism, Zoroastrianism, Judaism, Egyptian and Greek polytheism, and the Roman religion are not simply irrelevant historical material, as is often thought. Instead, they play a central role in Hegel's argument for what he regards as the truth of Christianity. Hegel believes that the different conceptions of the gods in the world religions are reflections of individual peoples at specific periods in history. These conceptions might at first glance appear random and chaotic, but there is, Hegel claims, a discernible logic in them. Simultaneously, a theory of mythology, history, and philosophical anthropology, Hegel's account of the world religions goes far beyond the field of philosophy of religion. The controversial issues surrounding his treatment of the non-European religions are still very much with us today and make his account of religion an issue of continued topicality in the academic landscape of the twenty-first century.
The book begins by developing a spatial methodology to analyse secular and post-secular religious relations. The spatial approach is then applied to a particular case, that of the left hand. Our understanding of this sinister but intimate 'other' draws on a wide range of ideas, from different religious traditions to alternative paths to salvation and self-realisation ...
A collection of archaeologists and historians examine the modes of religiosity theory for its usefulness in explaining the origins and history of religions.
From recent sex abuse scandals in the Roman Catholic Church, to arguments about faith schools and religious indoctrination, this volume considers the interconnection between the actual lives of children and the position of children as placeholders for the future. Childhood has often been a particular site of struggle for negotiating the location of religion in public and everyday social life, and children's involvement and non-involvement in religion raises strong feelings because they represent the future of religious and secular communities, even of society itself. The Bloomsbury Reader in Religion and Childhood provides a rich resource for students and scholars of this interdisciplinary field, and addresses wider questions about the distinctiveness of childhood and its religious dimensions in historical and contemporary perspective. Divided into five thematic parts, the volume provides classic, contemporary, and specially commissioned readings from a range of perspectives, including the sociological, anthropological, historical, and theological. Case studies range from Augustine's description of childhood in Confessions, the psychology of religion and childhood, to religion in children's literature, religious education, and Qur'anic schools. - Religious traditions covered include Christianity, Judaism, Islam, Hinduism, and Buddhism, in the UK and Europe, USA, Latin America and Africa - An introduction situates each thematic part, and each reading is contextualised by the editors - Guidance on further reading and study questions are provided on the book's webpage