Using the 1893 and the 1993 World's Parliament of Religions as a focus for probing intercultural religious communication, this study describes more than a century's preoccupation with a provocative phenomenon called universal religion. It presents 12 enduringly significant speakers whose rhetorical effectiveness, combined with their concepts of universal religion, forge an intercultural synthesis combining Eastern religions and Western thought. This volume will interest scholars and students of both religion and rhetoric as well as the general public. It provides a deeper appreciation of such well-known communicators as Emerson and Thoreau, as well as an introduction to the significant contributions of thinkers such as Roy, Sen, Besant, Vivekananda, Tagore, Radhakrishnan, Gandhi, Jenkins Lloyd Jones, John Haynes Holmes, and Preston Bradley. The 1893 Parliament of The World's Religions and the 1993 World's Parliament of Religions are described by contemporary historians as watersheds in human history and turning points in humanity's spiritual progress. These parliaments are the two occasions when the world's religious leaders have gathered, and the events symbolize a growing preoccupation with an emerging universal religion evolving through interreligious communication. The 1893 Parliament is recognized for commencing interreligious dialogue and encouraging comparative religion; the 1993 Parliament is remembered for networking the worldwide religious and spiritual communities. This volume describes a little-known but highly important minority movement in which a comparatively few communicators in India and the United States have progessively synthesized Eastern religion and Western thought. The work examines these speakers and their speeches by placing this distinctive rhetorical discourse within their historical times and cultural contexts; specifying the concepts about universal religion proposed by each speaker; and indicating their contributions to an emerging and evolving religion that is universal.

In this major theoretical and methodological statement on the history of religions, Jonathan Z. Smith shows how convert apologetic agendas can dictate the course of comparative religious studies. As his example, Smith reviews four centuries of scholarship comparing early Christianities with religions of late Antiquity (especially the so-called mystery cults) and shows how this scholarship has been based upon an underlying Protestant-Catholic polemic. The result is a devastating critique of traditional New Testament scholarship, a redescription of early Christianities as religious traditions amenable to comparison, and a milestone in Smith's controversial approach to comparative religious studies.
"An important book, and certainly one of the most significant in the career of Jonathan Z. Smith, whom one may venture to call the greatest pathologist in the history of religions. As in many precedent cases, Smith follows a standard procedure: he carefully selects his victim, and then dissects with artistic finesse and unequaled acumen. The operation is always necessary, and a deconstructor of Smith's caliber is hard to find."--Ioan P. Coulianu, "Journal of Religion "

English text with Spanish, German, and French translations. This volume presents the policy statement on ecumenical commitment of the Evangelical Lutheran Church in America adopted in 1991 by the ELCA's second churchwide assembly.

Many studies written about the Jewish-Christian relationship are primarily historical overviews that focus on the Jewish background of Christianity, the separation of Christianity from Judaism, or the medieval disputations between the two faiths. This book is one of the first studies to examine the relationship from a philosophical and theological viewpoint. Carefully drawing on Jewish classical sources, Novak argues that there is actual justification for the new relationship between Judaism and Christianity from within Jewish religious tradition. He demonstrates that this new relationship is possible between religiously committed Jews and Christians without the two major impediments to dialogue: triumphalism and relativism. One of the very few books on this topic written by a Jewish theologian who speaks specifically to modern Christian concerns, it will provide the groundwork for a more serious development of Jewish-Christian dialogue in our day.

Die Veroeffentlichung gehoert zu den wenigen Publikationen zum Reformationsjubilaum 2017, die in oekumenischer Gemeinschaft konzipiert worden sind. Der Altenberger Kreis steht fur Optionen in der OEkumene, die offen in die Zukunft weisen und sich von bestehenden kirchenamtlichen Vorgaben nicht schrecken lassen. UEber lange Zeit hat Johannes Brosseder dem Kreis angehoert; ihm wird in der Studie mit seinem oekumenischen Engagement ein lebendiges Gedachtnis bewahrt. Das Jahr 2017 ladt zu einer Bestandsaufnahme in der OEkumene ein. Was ist erreicht worden? Was ist in Zukunft noch dringend erforderlich? UEber lange Zeit war der gemeinsame Blick von Christinnen und Christen auf 2017 von der Frage bestimmt, ob es anlasslich dieses Datums uberhaupt etwas zu feiern gibt, oder ob einzig die Trauer uber die Folgen der Reformation gemeinsam zu beklagen sind. Beides ist wahr. Trotz der vielen offenen Fragen haben sich die Kirchen in Deutschland auf den Weg gemacht, eine Zeit der Versoehnung miteinander zu gestalten. Der Sammelband orientiert uber die geplanten Vorhaben und beleuchtet deren Hintergrunde. Perspektiven der OEkumene werden mit biblischen und liturgischen Bezugen eroeffnet. Im Blick ist dabei nicht nur die lutherische Reformation, vielmehr kommen exemplarisch auch weitere Orte der Reformation in Europa vor allem die reformierte Tradition in den Niederlanden und in der Schweiz - zur Sprache. Das Buch ist ein Votum fur mehr OEkumene gerade angesichts des Reformationsjubilaums im Jahr 2017. Konkrete Handlungsformen (beispielsweise Gemeindepartnerschaften) werden vorgestellt. Die Gemeinschaft von Taize, deren Weg in die OEkumene erinnert wird, ist eine Quelle der Inspiration fur die geistliche OEkumene der Zukunft. Versoehnung ist ein Leitwort der OEkumene und die Zeit ist nun gekommen, sie zu leben. Die Geschehnisse im Jahr 2017 koennen dazu wichtige Impulse geben.

In 2005, the Government of Sudan and the Sudan People's Liberation Movement (SPLM) signed the Comprehensive Peace Agreement (CPA) that ended the longest civil war in African history. Stein Erik Horjen argues that although this second civil war was not a religious one, religion still played an important role in the conflict. Ensuring freedom of religion was a high priority for the SPLM and for the Sudanese churches, which were instrumental in preparing the ground for the 2005 agreement in the same way they had been in facilitating the Addis Ababa Peace Agreement in 1972. Focusing on the pivotal role of the Sudanese churches through a grassroots peace process called People to People, Horjen examines the churches' work in ensuring the success of the peace talks between the SPLM and the government sealed by the 2005 Peace Agreement. Taking up the role as the voice of the voiceless, the Sudanese churches challenged and criticized the military and political leaders in regards to abuses of power. In Reconciliation in the Sudans, Horjen details the tremendous suffering of the people during recurrent conflicts in Sudan and South Sudan. Understanding the history will allow the reader contextual insight into the latest conflict that erupted in South Sudan in 2013. The failure of including mechanisms for reconciliation in the CPA can be considered a main reason for this latest war.

This book introduces the theory of interreligious resilience as a means to developing deeper and more effective interreligious engagement and resilience. Michael S. Hogue and Dean Phillip Bell advocate for interreligious resilience as the ability to grow through encounters with religious difference. They argue that rather than the capacity to endure change and return to a normal status quo, a deeper, more complex resilience is characterized by an ability to learn through disturbances, disruptions, and uncertainty. This book integrates theory and practice by situating the practical tasks of interreligious engagement in theological and social contexts. It is systemic and multidimensional, rather than staying focused on isolated interreligious issues or interpersonal interreligious encounters. This book is essential reading for all religious leaders and other community leaders working with religious people in an interreligious world.

Die Evangelische Kirche im Rheinland gehoert zu den Kirchen, die als erste aufmerksam die OEffnungen des Zweiten Vatikanischen Konzils verfolgt und darauf geantwortet haben. Dieser Dokumentationsband belegt erstmals den eber 50-jahrigen oekumenischen Weg, den die Evangelische Kirche im Rheinland seit den frehen sechziger Jahren mit der roemisch-katholischen Kirche genommen hat. Jeder seiner 6 Teile ist einem Jahrzehnt gewidmet. Einige Akzente: Hoehepunkt in den sechziger Jahren war fraglos das oeffentliche Podiumsgesprach, dass Prases Beckmann und Kardinal Jaeger wahrend des 12. Deutschen Evangelischen Kirchentages in Koeln am 30. Juli1965 zum Thema fehrten: -Katholiken und Protestanten angesichts des Konzils."1973 verabschiedete die Landessynode eine erste bahnbrechende Erklarung -eber die Zusammenarbeit der evangelischen und katholischen Kirche". (In den achtziger Jahren erarbeitete die Landessynode 1985 eine offizielle Stellungnahme zu den Lima-Erklarungen von 1982 zu Taufe, Eucharistie und Amt.) Anlasslich der Trierer Heilig-Rock-Wallfahrt 1996 kam am 26. Marz eine -Vereinbarung ... zur gegenseitigen Anerkennung der Taufe" zustande. Auf die vatikanische Erklarung Dominus Jesus im Jahr 2000 antwortete die Rheinische Landessynode 2001 mit der Stellungnahme: -Der Weg der Evangelischen Kirche im Rheinland bleibt oekumenisch." Ausserdem empfahl sie den Abschluss weiterer Gemeindepartnerschaften am Ort. (2013 wurde eine theologische Grundlegung zum oekumenischen Charakter des Reformationsfestes 2017 erarbeitet.)Dieser Dokumentationsband ist eine Fundgrube fer das oekumenische Engagement der Evangelischen Kirche im Rheinland und eine Inspiration fer ihren kenftigen oekumenischen Weg.

In 1746, Jonathan Edwards described his philosophy on the process of Christian conversion in A Treatise Concerning Religious Affections. For Edwards, a strict Congregationalist, true conversion is accompanied by a new heart and yields humility, forgiveness, and love-affections that work a change in the person's nature. But, how did other early American communities understand religious affections and come to recognize their manifestation? Feeling Godly brings together well-known and highly regarded scholars of early American history and literature, Native American studies, African American history, and religious studies to investigate the shape, feel, look, theology, and influence of religious affections in early American sites of contact with and between Christians. While remaining focused on the question of religious affections, these essays span a wide range of early North American cultures, affiliations, practices, and devotions, and enable a comparative approach that draws together a history of emotions with a history of religion. In addition to the volume editors, this collection includes essays from Joanna Brooks, Kathleen Donegan, Melissa Frost, Stephanie Kirk, Jon Sensbach, Scott Manning Stevens, and Mark Valeri, with an afterword by Barbara H. Rosenwein.

In 1746, Jonathan Edwards described his philosophy on the process of Christian conversion in A Treatise Concerning Religious Affections. For Edwards, a strict Congregationalist, true conversion is accompanied by a new heart and yields humility, forgiveness, and love-affections that work a change in the person's nature. But, how did other early American communities understand religious affections and come to recognize their manifestation? Feeling Godly brings together well-known and highly regarded scholars of early American history and literature, Native American studies, African American history, and religious studies to investigate the shape, feel, look, theology, and influence of religious affections in early American sites of contact with and between Christians. While remaining focused on the question of religious affections, these essays span a wide range of early North American cultures, affiliations, practices, and devotions, and enable a comparative approach that draws together a history of emotions with a history of religion. In addition to the volume editors, this collection includes essays from Joanna Brooks, Kathleen Donegan, Melissa Frost, Stephanie Kirk, Jon Sensbach, Scott Manning Stevens, and Mark Valeri, with an afterword by Barbara H. Rosenwein.

This book explores the history of Muslim-Christian theological exchanges in Iran during the 17th and early 18th centuries. Focused on the work of the renegade missionary 'Ali Quli Jadid al-Islam (d. 1734), it contributes to ongoing debates on the nature of confessionalism, interreligious encounters, and cultural translation in early modern Muslim empires. By disentangling the connections between polemics and other forms of Islamic learning and by emphasizing the Shi'i character of the case in question, this study accounts for the dynamism of polemics as an ever-evolving genre capable to adapt to different historical contexts.

Wie kann man nach Kants fundamentaler Kritik an der philosophischen Theologie das ontologische Argument für die Existenz Gottes verteidigen? Dieser Frage geht Hannes Gustav Melichar mit Hilfe der hegelschen Philosophie nach. Um verständlich zu machen, wie Hegel verschiedene Fäden der vorkantischen Metaphysik und der kritischen Philosophie in seinem Hauptwerk "Wissenschaft der Logik" zusammenführt, analysiert er zunächst Kants Widerlegungsversuche gründlich. Anschließend argumentiert er, dass Hegel in seinem Werk zwei Argumentationslinien verfolgt. Die erste soll zu einem inhaltsvollen und widerspruchsfreien Gottesbegriff für die Philosophie führen. Und die zweite zeigt, wie Hegel versucht, diesem Gottesbegriff eine abschließende Begründung zu geben, ohne in einen Begründungsregress zu verfallen. Damit leitet Hegel aus der absoluten Notwendigkeit dieses Gottesbegriffes dessen objektive Geltung ab und legt so seine Version des ontologischen Gottesbeweises vor.

Young people are doing faith differently. They are redefining community, ministry and ritual for a new era. In the face of planetary crisis, the next generation no longer see faith as a private matter, instead they are integrating it with activism and the need for systemic change. Influenced by the wealth of different teachings and traditions available around them, their identities are increasingly multifaceted and emphatically global. This collection of stories and interviews with young adults and their allies explores this new landscape, reflecting both the energy and inspiration of the next generation and the tremendous challenges they face. It points towards an exciting evolution in the way we are relating to the sacred. With stories from: Adam Bucko, Xiuhtezcatl Martinez, Emmanuel Vaughan-Lee, Kara Moses, Abbas Zahedi, Camille Barton, Bruna Kadletz, Dekila Chungyalpa, Matt Youde, Amrita Bhohi, Sun Kaur, and many others. With supporting stories from senior leaders including: His Holiness the 17th Karmapa Ogyen Trinley Dorje, Llewellyn Vaughan-Lee, Dr John Sentamu, Archbishop of York, Tiokasin Ghosthorse, Rabbi Laura Janner Klausner, Bhai Sahib Dr Mohinder Singh, and more.

This Homebrewed Christianity Guide explores how Christian theology can address our rapidly changing paradigms of human existence. Donna Bowman argues that theology can contribute to our knowledge of the human self as gained through the sciences, that a theological perspective on humanity is useful in contemporary pluralistic and global settings, and that there's theological significance to work and play. She also tackles issues of gender, sexuality, creativity, and human expression--with jokes! It's no longer possible to assign definitive meaning to categories like man and woman, self and society, freedom and determinism, reason and feeling, soul and body by reference to systems of narrative (including biblical narrative) and interpretation in which those ideas are taken for granted. The theology of human personhood begins with irreducible experiences both universal and particular and searches for functional understandings from the whole range of Christian and non-Christian ways of knowing. Plus, jokes!

Although the demographics of World Christianity demonstrate a population shift to the Global South, especially in Sub-Saharan Africa, the preponderance of biblical scholarship continues to be dominated by Western scholars in pursuit of their contextual questions that are influenced by an Enlightenment-oriented worldview. Unfortunately, nascent methodologies used to bridge this chasm often continue to marginalize indigenous voices. In contradistinction, Beth E. Elness-Hanson's research challenges biblical scholars to engage stronger methods for dialogue with global voices, as well as encourages Majority World scholars to share their perspectives with the West. Elness-Hanson's fundamental question is: How do we more fully understand the "generational curses" in the Pentateuch? The phrase, "visiting the iniquity of the fathers on the children to the third and the fourth generation," appears four times in the Pentateuch: Exod 20:4-6; Exod 34:6-7; Num 14:18; and Deut 5:8-10. While generational curses remain prevalent within the Maasai worldview in East Africa, an Enlightenment-influenced worldview diminishes curses as a phenomenon. However, fuller understandings develop as we listen and learn from each other. This research develops a theoretical framework from Hans-Georg Gadamer's "fusion of horizons" and applies it through Ellen Herda's anthropological protocol of "participatory inquiry." The resulting dialogue with Maasai theologians in Tanzania, builds bridges of understanding across cultures. Elness-Hanson's intercultural analysis of American and Maasai interpretations of the Pentateuchal texts on the generational curses demonstrates that intercultural dialogues increase understandings, which otherwise are limited by one worldview.

Egypt's lack of a common national identity is the basis for much of its internal conflict--Coptic Christians have been particularly affected. Once major contributors to Christian civilisation, their influence ended with the 5th century Council of Chalcedon and they endured persecution. With the 7th century Arabization of Egypt, Copts were given dhimma or "protected persons" status. The 1919 revolution granted them greater political participation but the 1952 revolution ended liberal democracy and established a military regime that championed Arab identity. Secular Egyptians rebelled against the Mubarak regime in 2011, yet his successor was the Muslim Brotherhood's Mohamed Morsi, Egypt's first Islamist president. In yet another fight over national identity, secular factions removed Morsi in 2013--the Copts suffered the brunt of violence.

A Methodist minister from Sri Lanka, Wesley Ariarajah served for over ten years as director of the Department of Interfaith Dialogue Program of the World Council of Churches (WCC). He is now professor emeritus of ecumenical Theology at Drew University School of Theology, Madison, NJ.

This volume engages with the work of E. Douglas Lewis, who has made major contributions to the understanding of Eastern Indonesia, ethnography, culture, and religion, as well as a neurobiologically informed anthropology. Lewis' work on the Ata Tana 'Ai (People of the Forest) of Flores has long been regarded as a seminal work on culture and society in Eastern Indonesia. His 'precedence theory' became highly influential among anthropologists in their interpretations of other social groups in the region. In this volume, however, a group of scholars influenced by his work undertake diverse and thought-provoking excursions from Lewis' work, shedding light on his insights on subjects ranging from Eastern Indonesian ethnography, to theorizing culture change, to development, and to the nascent field of 'neuroanthropology'. Of particular note, this book also features an extended contribution by Lewis that is, as Professor James J. Fox notes in this book's foreword, 'the kind of serious contemplation of an intellectual trajectory that every senior anthropologist should be urged to write'.

This book guides the reader to the emerging Ecozoic Era when humans will be present upon the Earth in a mutually enhancing manner. Indeed, this book calls for an Ecozoic spirituality that is timely and much needed. It also illustrates an important direction for theology and spirituality and for deep ecumenism that is yet to be fully realized and opens more doors for such dialogue. By giving special attention to the integral relationship among God, the cosmos, and humanity, the works of Thomas Berry (1914-2009, USA) and Zhou Dunyi (1017-1073, China) provide insights that speak to the current ecological crisis, a cosmological context for developing an Ecozoic spirituality, while helping to advance clear values and ethical parameters that lead to a more authentic human presence on Earth.

How did Jews perceive the first Christians? By what means did they come to appreciate Christianity as a religion distinct from their own? In The Christian Schism in Jewish History and Jewish Memory, Professor Joshua Ezra Burns addresses those questions by describing the birth of Christianity as a function of the Jewish past. Surveying a range of ancient evidences, he examines how the authors of Judaism's earliest surviving memories of Christianity speak to the perspectives of rabbinic observers who were conditioned by the unique circumstances of their encounters with Christianity to recognize its adherents as fellow Jews. Only upon the decline of the Church's Jewish demographic were their successors compelled to see Christianity as something other than a variation of Jewish cultural expression. The evolution of thought in the classical Jewish literary record thus offers a dynamic account of Christianity's separation from Judaism counterbalancing the abrupt schism attested in contemporary Christian texts.