We live in an increasingly global, interconnected, and interdependent world, in which various forms of systemic imbalance in power have given birth to a growing demand for genuine pluralism and democracy. As befits a world so interconnected, this book presents a comparative theological and philosophical attempt to construct new underpinnings for the idea of democracy by bringing the Western concept of spirit into dialogue with the East Asian nondualistic and nonhierarchical notion of qi.
The book follows the historical adventures of the idea of qi through some of its Confucian and Daoist textual histories in East Asia, mainly Laozi, Zhu Xi, Toegye, Nongmun, and Su-un, and compares them with analogous conceptualizations of the ultimate creative and spiritual power found in the intellectual constellations of Western and/or Christian thought namely, Whitehead's Creativity, Hegel's Geist, Deleuze's chaosmos, and Catherine Keller's Tehom.
The book adds to the growing body of pneumatocentric (Spirit-centered), panentheistic Christian theologies that emphasize God's liberating, equalizing, and pluralizing immanence in the cosmos. Furthermore, it injects into the theological and philosophical dialogue between the West and Confucian and Daoist East Asia, which has heretofore been dominated by the American pragmatist and process traditions, a fresh voice shaped by Hegelian, postmodern, and postcolonial thought. This enriches the ways in which the pluralistic and democratic implications of the notion of qi may be articulated. In addition, by offering a valuable introduction to some representative Korean thinkers who are largely unknown to Western scholars, the book advances the study of East Asia and Neo-Confucianism in particular.
Last but not least, the book provides a model of Asian contextual theology that draws on the religious and philosophical resources of East Asia to offer a vision of pluralism and democracy. A reader interested in the conversation between the East and West in light of the global reality of political oppression, economic exploitation, and cultural marginalization will find this book informative, engaging, and enlightening

For over 2500 years, Buddhism was implicated in processes of cultural interaction that in turn shaped Buddhist doctrines, practices and institutions. While the cultural plurality of Buddhism has often been remarked upon, the transcultural processes that constitute this plurality, and their long-term effects, have scarcely been studied as a topic in their own right. The contributions to this volume present detailed case studies ranging across different time periods, regions and disciplines, and they address methodological challenges as well as theoretical problems. In addition to casting a spotlight on topics as diverse as the role of trade contacts in the early spread of Buddhism, the hybrid nature of religious practices in Japan or Indo-Tibetan relations in Tibetan polemical literature, the individual papers jointly raise the question as to whether there might be something distinct about how Buddhism steers and influences forms of cultural exchange, and is in turn shaped by modalities of cultural interaction throughout Asian, as well as global, history. The volume is intended to demonstrate the need for investigating transcultural dynamics more closely in the study of Buddhism, and to suggest new avenues for Buddhist Studies.

Religious Ways of Experiencing Life: A Global and Narrative Approach surveys world religions, using the narratives and discourses of each tradition to describe it in its own terms. Carl Olson examines each tradition's practices, teachings, material culture, roles of women, and path to salvation, as well as the experiences of its followers. The exploration of lived experience draws out and emphasizes the plural nature of religious traditions. The volume includes chapters on all current major world religions, as well as material on ancient religions of the Mediterranean, indigenous North American and African spiritual traditions, and New Age and new religious movements. Featuring timelines and suggestions for further reading, this text will be of interest to undergraduate students seeking a broad introduction to World Religion or Lived Religion.

In The European Encounter with Hinduism Jan Peter Schouten offers an account of European travellers coming into contact with the Hindu religion in India. From the thirteenth century on, both traders and missionaries visited India and encountered the exotic world of Hindus and Hinduism. Their travel reports reveal how Europeans gradually increased their knowledge of Hinduism and how they evaluated this foreign religion. Later on, although officials of the colonial administration also studied the languages and culture of India, it was - contrary to what is usually assumed - particularly the many missionaries who made the greatest contribution to the mapping of Hinduism.

"Erwerbt euch Weisheit, ..." (Sir 51,25). Diese Aufforderung aus dem Buch Jesus Sirach provoziert die Frage, was unter dem Begriff Weisheit zu verstehen ist und wie man Weisheit erwerben kann. Die Beitrage dieser Festschrift zu Ehren Bernd Feiningers widmen sich dieser Thematik aus unterschiedlichen theologischen und padagogischen Blickwinkeln. Sie analysieren Weisheit aus der Perspektive der Bibel und des Koran, untersuchen weisheitliche Aspekte aus historisch-theologischer und systematisch-theologischer Sicht und entfalten weisheitliche Dimensionen in religionspadagogischer und religionsdidaktischer Perspektive.

Today's globalized society faces some of humanity's most unprecedented social and environmental challenges. Presenting inspiring and effective approaches to a range of these challenges, the timely volume before you draws upon individual cases of exemplary leadership from the world's Dharma traditions-Hinduism, Sikhism, Jainism, and Buddhism. The volume's authors refer to such exemplary leaders as "beacons of Dharma," highlighting the ways in which each figure, through their inspirational life work, provide us with illuminating perspectives as we continue to confront cases of grave injustice and needless suffering in the world. Taking on difficult contemporary issues such as climate change, racial and gender inequality, industrial agriculture and animal rights, fair access to healthcare and education, and other such pressing concerns, Beacons of Dharma offers a promising and much needed contribution to our global conversations. Seeking to help alleviate and remedy such social and environmental issues, each of the chapters in the volume invites contemplation, inspires action, and offers a freshly invigorating source of hope.

Believing in Belonging draws on empirical research exploring mainstream religious belief and identity in Euro-American countries. Starting from a qualitative study based in northern England, and then broadening the data to include other parts of Europe and North America, Abby Day explores how people 'believe in belonging', choosing religious identifications to complement other social and emotional experiences of 'belongings'. The concept of 'performative belief' helps explain how otherwise non-religious people can bring into being a Christian identity related to social belongings. What is often dismissed as 'nominal' religious affiliation is far from an empty category, but one loaded with cultural 'stuff' and meaning. Day introduces an original typology of natal, ethnic and aspirational nominalism that challenges established disciplinary theory in both the European and North American schools of the sociology of religion that assert that most people are 'unchurched' or 'believe without belonging' while privately maintaining beliefs in God and other 'spiritual' phenomena. This study provides a unique analysis and synthesis of anthropological and sociological understandings of belief and proposes a holistic, organic, multidimensional analytical framework to allow rich cross cultural comparisons. Chapters focus in particular on: the genealogies of 'belief' in anthropology and sociology, methods for researching belief without asking religious questions, the acts of claiming cultural identity, youth, gender, the 'social' supernatural, fate and agency, morality and a development of anthropocentric and theocentric orientations that provides a richer understanding of belief than conventional religious/secular distinctions.

As Christian leaders in the first through fifth centuries embraced ascetic interpretations of the Bible and practices of sexual renunciation, sexual slander--such as the accusations Paul leveled against wayward Gentiles in the New Testament--played a pivotal role in the formation of early Christian identity. In particular, the imagined construct of the lascivious, literal-minded Jew served as a convenient foil to the chaste Christian ideal. Susanna Drake examines representations of Jewish sexuality in early Christian writings that use accusations of carnality, fleshliness, bestiality, and licentiousness as strategies to differentiate the "spiritual" Christian from the "carnal" Jew. Church fathers such as Justin Martyr, Hippolytus of Rome, Origen of Alexandria, and John Chrysostom portrayed Jewish men variously as dangerously hypersexual, at times literally seducing virtuous Christians into heresy, or as weak and effeminate, unable to control bodily impulses or govern their wives.As Drake shows, these carnal caricatures served not only to emphasize religious difference between Christians and Jews but also to justify increased legal constraints and violent acts against Jews as the interests of Christian leaders began to dovetail with the interests of the empire. Placing Christian representations of Jews at the root of the destruction of synagogues and mobbing of Jewish communities in the late fourth and early fifth centuries, "Slandering the Jew" casts new light on the intersections of sexuality, violence, representation, and religious identity.

Schism (from the Greek 'to split') refers to a group that breaks away from another, usually larger organisation and forms a new organisation. Though the term is typically confined to religious schisms, it can be extended to other kinds of breakaway groups. Because schisms emerge out of controversies, the term has negative connotations. Though they are an important component of many analyses, schisms in general have not been subjected to systematic analysis. This volume provides the first book-length study of religious schisms as a general phenomenon. Some chapters examine specific case studies while others provide surveys of the history of schisms within larger religious traditions, such as Islam and Buddhism. Other chapters are more theoretically focused. Examples are drawn from a wide variety of different traditions and geographical areas, from early Mediterranean Christianity to modern Japanese New Religions, and from the Jehovah's Witnesses to Neo-Pagans.

And the companion (Consort) was Mary of Magdala (Mary Magdalene). The Lord loved Mary more than all the other disciples and he kissed her often on her mouth (the text is missing here and the word mouth is assumed). The others saw his love for Mary and asked him: Why do you love her more than all of us? The Savior replied, Why do I not love you in the same way I love her? - (The Gospel of Philip) - Peter said to Mary; Sister we know that the Savior loved you more than all other women. Tell us the words of the Savior that you remember and know, but we have not heard and do not know. Mary answered him and said; I will tell you what He hid from you. - (The Gospel of Mary Magdalene) - Seizing on the texts above, writers of both fiction and non-fiction allowed their pens to run freely amidst conjecture and postulation of marriage and children between Jesus and Mary Magdalene. The writers of The Da Vinci Code and Holy Blood, Holy Grail took these passages and expanded them into storylines that have held readers captive with anticipation. Did Jesus take Mary to be his wife? Could the couple have produced children? Gnostic theology leaves open the possibility.

Technology and the control of nature have arisen from the endeavor to reduce the neediness of human life. Since this reduction is also the goal of religions, there is a necessary proximity between religion and technology. The relationship of humans to nature and technology is an object of religious doctrine and ethics in all of the world's religions. The interpretations and the norms of the treatment of nature in economy and technology, but also the veneration of nature in nature-mysticism and its elevation in cult and sacrament, are forms of expression of the relationship to nature in religions. The development of the modern control of nature through technology appears to be connected to the biblical commission to rule over nature. Buddhism and Hinduism, however, also interpret technology and human control of nature.
Technological power raises the question of how the normativeness of the created order intended by religion's concept of creation relates to the human freedom to reshape creation. What answers do religions give to the question of the humane form of technology and the limits to technological power and human control of nature?
Leading scholars of Judaism, Christianity, Islam, Hinduism, and Buddhism have created with this volume a first-hand source of information which enables the reader to gain a better understanding of these five world religions and their teachings on nature and technology.

This work offers a series of theological explorations of themes not usually addressed in standard treatments of the Hindu tradition. RambachanAs retrieval of these distinctive insights of Hindu theology has implications that extend across the world's religions, and that touches upon key areas of mutual interest and concern. Beginning with a general introduction to the Hindu theological tradition, the book examines several key issues in Hindu theology and its engagement with contemporary religious, social, political, and inter-faith questions, including the theological methods employed in the study of Hinduism, the discernment of vocation, the theological grounds for social justice in the Hindu tradition, religion and nationalism, violence and non-violence, theological resources for interreligious dialogue (especially among Hindus and Christians), hospitality and openness to the stranger, and spirituality and holiness.In exploring these issues, this study draws deeply from Hindu authoritative sources, but does not limit itself to description. Each chapter is also a work in constructive theology, offering an interpretation of the Hindu tradition appropriate for life in our contemporary world. Essays in Hindu Theology will be of great interest not only to theologians and scholars, but to all who are invested in interreligious understanding and theological engagements with modern challenges.

Why would anybody believe that God could sanction terrorism? Why has the rediscovery of religion's power in recent years manifested in such a bloody way? What, if anything, can be done about it? Terror in the Mind of God, now in its fourth edition, answers these questions and more. Thoroughly revised and expanded, the book analyzes in detail terrorism related to almost all the world's major religious traditions: European Christians who oppose Muslim immigrants; American Christians who support abortion clinic bombings and militia actions; Muslims in the Middle East associated with the rise of ISIS, al Qaeda, and Hamas; Israeli Jews who support the persecution of Palestinians; India's Hindus linked to assaults on Muslims in the state of Gujarat and Sikhs identified with the assassination of Indira Gandhi; and Buddhist militants in Myanmar affiliated with anti-Muslim violence and in Japan with the nerve gas attack in Tokyo's subway. Drawing from extensive personal interviews, Mark Juergensmeyer takes readers into the mindset of those who perpetrate and support violence in the name of religion. Identifying patterns within these cultures of violence, he explains why and how religion and violence are linked and how acts of religious terrorism are undertaken not only for strategic reasons but to accomplish a symbolic purpose. Terror in the Mind of God continues to be an indispensible resource for students of religion and modern society.

Even in the twenty-first century some two-thirds of the world's peoples-the world's social majority-quietly live in non-modern, non-cosmopolitan places. In such places the multitudinous voices of the spirits, deities, and other denizens of the other-than-human world continue to be heard, continue to be loved or feared or both, continue to accompany the human beings in all their activities. In this book, Frederique Apffel-Marglin draws on a lifetime of work with the indigenous peoples of Peru and India to support her argument that the beliefs, values, and practices of such traditional peoples are ''eco-metaphysically true.'' In other words, they recognize that human beings are in communion with other beings in nature that have agency and are kinds of spiritual intelligences, with whom humans can be in relationship and communion. Ritual is the medium for communicating, reciprocating, creating and working with the other-than-humans, who daily remind the humans that the world is not for humans' exclusive use. Apffel-Marglin argues moreover, that when such relationships are appropriately robust, human lifeways are rich, rewarding, and in the contemporary jargon, environmentally sustainable. Her ultimate objective is to ''re-entangle'' humans in nature-she is, in the final analysis, promoting a spirituality and ecology of belonging and connection to nature, and an appreciation of animistic perception and ecologies. Along the way she offers provocative and poignant critiques of many assumptions, including of the ''development'' paradigm as benign (including feminist forms of development advocacy), of the majority of anthropological and other social scientific understandings of indigenous religions, and of common views about peasant and indigenous agronomy. She concludes with a case study of the fair trade movement, illuminating both its shortcomings (how it echoes some of the assumptions in the development paradigms) and its promise as a way to rekindle community between humans as well as between humans and the other-than-human world.

In recent years scholars have begun to question the usefulness of the category of ''religion'' to describe a distinctive form of human experience and behavior. In his last book, The Ideology of Religious Studies (OUP 2000), Timothy Fitzgerald argued that ''religion'' was not a private area of human existence that could be separated from the public realm and that the study of religion as such was thus impossibility. In this new book he examines a wide range of English-language texts to show how religion became transformed from a very specific category indigenous to Christian culture into a universalist claim about human nature and society. These claims, he shows, are implied by and frequently explicit in theories and methods of comparative religion. But they are also tacitly reproduced throughout the humanities in the relatively indiscriminate use of ''religion'' as an a priori valid cross-cultural analytical concept, for example in historiography, sociology, and social anthropology. Fitzgerald seeks to link the argument about religion to the parallel formation of the ''non-religious'' and such dichotomies as church-state, sacred-profane, ecclesiastical-civil, spiritual-temporal, supernatural-natural, and irrational-rational. Part of his argument is that the category ''religion'' has a different logic compared to the category ''sacred,'' but the two have been consistently confused by major writers, including Durkheim and Eliade. Fitzgerald contends that ''religion'' imagined as a private belief in the supernatural was a necessary conceptual space for the simultaneous imagining of ''secular'' practices and institutions such as politics, economics, and the Nation State. The invention of ''religion'' as a universal type of experience, practice, and institution was partly the result of sacralizing new concepts of exchange, ownership, and labor practices, applying ''scientific'' rationality to human behavior, administering the colonies and classifying native institutions. In contrast, shows Fitzgerald, the sacred-profane dichotomy has a different logic of use.

In Bringing the Sacred Down to Earth, Corinne Dempsey offers a comparative study of Hindu and Christian, Indian and Euro/American earthbound religious expressions. She argues that official religious, political, and epistemological systems tend to deny sacred access and expression to the general populace, and are abstracted and disembodied in ways that make them irrelevant to if not neglectful of earthly realities. Working at cross purposes with these systems, attending to material needs, conferring sacred access to a wider public, and imbuing land and bodies with sacred meaning and power, are religious frameworks featuring folklore figures, democratizing theologies, newly sanctified land, and extraordinary human abilities. Some scholars will see Dempsey's juxtapositions of Hindu and Christian religious dynamics, many of which exist on opposite sides of the globe, as a leap into a disciplinary minefield. Many have argued for decades that comparison is an outmoded, politically troubled approach to the human sciences. More recently opponents, represented by a growing number of religion scholars, are ''writing back'' in comparison's defense, asserting the merits of a readjusted, carefully contextualized, new comparativism. But, says Dempsey, the inestimable advantages of the comparative method described by religion scholars and performed in this book are disciplinary as well as ethical. As demonstrated in this stimulating book, the process of comparison can shed light on angles and contours otherwise obscured and perform the important work of bridging human contingencies and perception across religious, cultural, and disciplinary divides.

This important work explains how to use visualizations, meditations and affirmations for self-transformation. Mark L. Prophet and Elizabeth Clare Prophet are world-renowned authors and pioneers of modern spirituality. They have conducted seminars and workshops throughout the world on spiritual topics, including angels, the aura, soul mates, prophecy, spiritual psychology, reincarnation, practical spirituality and the mystical paths of the world's religions. They have also published a number of popular books on these topics. Mark passed on in 1973 and Elizabeth has carried on their work.

This book explores "A Common Word Between Us and You," a high-level ongoing Christian-Muslim dialogue process. The Common Word process was commenced by leading Islamic scholars and intellectuals as outreach in response to the Pope's much criticized Regensburg address of 2007, and brings to the fore, in the interest of developing a meaningful peace, how the Islamic and Christian communities representing well over half of the world's population might agree on love of God and love of neighbor as common beliefs.

In this groundbreaking study, Anthony B. Pinn challenges the long held assumption that African American theology is solely theist, arguing that this assumption has stunted African American theological discourse and excluded a rapidly growing segment of the African American population - non-theists. Rejecting the assumption of theism as the African American orientation, Pinn poses a crucial question: What is a non-theistic theology? The End of God-Talk outlines the first systematic African American non-theistic theology. Pinn offers a new center for theological inquiry, grounded in a more scientific notion of the human than the imago Dei ideas that dominates African American theistic theologies. He proposes a turn to Henry David Thoreau, Frederick Douglass, Harriet Tubman, and Alice Walker in order to effect a sense of ethical conduct consistent with African American non-theistic humanism. The End of God-Talk ends with an exploration of the religious significance of ordinary spaces and activities as settings for humanist theological engagement. Through a turn to embodied human life as the proper arena and content of theologizing, Pinn opens up a new theological path with important implications for ongoing work in African American religious studies.

Up to its pillage by the Crusaders in 1204, Constantinople teemed with magnificent statues of emperors, pagan gods, and mythical beasts. Yet the significance of this wealth of public sculpture has hardly been acknowledged beyond late antiquity. In this book, Paroma Chatterjee offers a new perspective on the topic, arguing that pagan statues were an integral part of Byzantine visual culture. Examining the evidence in patriographies, chronicles, novels, and epigrams, she demonstrates that the statues were admired for three specific qualities - longevity, mimesis, and prophecy; attributes that rendered them outside of imperial control and endowed them with an enduring charisma sometimes rivaling that of holy icons. Chatterjee's interpretations refine our conceptions of imperial imagery, the Hippodrome, the Macedonian Renaissance, a corpus of secular objects, and Orthodox icons. Her book offers novel insights into Iconoclasm and proposes a more truncated trajectory of the holy icon in medieval Orthodoxy than has been previously acknowledged.

This interdisciplinary collection of essays addresses idolatry, a contested issue that has given rise to both religious accusations and heated scholarly disputes. "Idol Anxiety" brings together insightful new statements from scholars in religious studies, art history, philosophy, and musicology to show that idolatry is a concept that can be helpful in articulating the ways in which human beings interact with and conceive of the things around them. It includes both case studies that provide examples of how the concept of idolatry can be used to study material objects and more theoretical interventions. Among the book's highlights are a foundational treatment of the second commandment by Jan Assmann; an essay by W.J.T. Mitchell on Nicolas Poussin that will be a model for future discussions of art objects; a groundbreaking consideration of the Islamic ban on images by Mika Natif; and a lucid description by Jean-Luc Marion of his cutting-edge phenomenology of the visible.

Responding to how little theological research has been done on intellectual (as opposed to physical) disability, this book asks, on behalf of individuals with profound intellectual disabilities, what it means to be human. That question has traditionally been answered with an emphasis on an intellectual capacity the ability to employ concepts or to make moral choicesand has ignored the value of individuals who lack such intellectual capacities.
The author suggests, rather, that human being be understood in terms of participation in relationships of mutual responsiveness, which includes but is not limited to intellectual forms of communicating.
She supports her argument by developing a phenomenology of how an individual with a profound intellectual disability relates, drawn from her clinical experience as a physical therapist. She thereby demonstrates that these individuals participate in relationships of mutual responsiveness, though in nonsymbolic, bodily ways.
To be human, to image God, she argues, is to respond to the world around us in any number of ways, bodily or symbolically. Such an understanding does not exclude people with intellectual disabilities but rather includes them among those who participate in the image of God.

In common understanding, but also in scholarly discourse, ritual has been long viewed as an undisputed and indisputable part of (especially religious) tradition, performed over and over in the same ways: stable in form, meaningless, preconcieved, and with the aim of creating harmony and enabling a tradition's survival. The authors represented in this collection argue, however, that these assumptions can be seriously challenged.
Not only are rituals frequently disputed, they also constitute a field in which vital and sometimes even violent negotiations take place. Negotiations - here understood as processes of interaction during which differing positions are debated and/or acted out - are ubiquitous in ritual contexts, either in relation to the ritual itself, or in relation to the realm beyond any given ritual performance. The authors contend that a central feature of ritual is its embeddedness in negotiation processes and that life beyond the ritual frame often is negotiated in the field of rituals. This point of view opens up fruitful new perspectives on ritual procedures, on the interactions that constitute these procedures, and on the contexts in which they are embedded. By explicitly addressing and theorizing the relevance of negotiation in the world of ritual, the essays in this volume seek to persuade scholars and students alike to think differently and to find new starting points for more nuanced discussions.