Originally published in 1952, al-Din, by prominent Egyptian scholar Muhammad Abdullah Draz (1894-1958), has been critically acclaimed as one of the most influential Arab Muslim studies of universal 'religion' and forms of religiosity in modern times. Written as an introductory textbook for a course in the "History of Religions" at King Fuad I University in Cairo-the first of its kind offered at an Egyptian institution of higher learning-this book presents a critical overview of classical approaches to the scholarly study of religion. While ultimately adapted to an Islamic paradigm, the book is a novel attempt to construct a grand narrative about the large methodological issues of Religious Studies and the History of Religions and in relation to modernity and secularism. Translated for the first time in English by Yahya Haidar, this book demonstrates how the scholarly academic study of religion in the West, often described as 'Orientalist', came to influence and help shape a counter-discourse from one of the leading Arab Muslim scholars of his time.

Christianity is commonly held to have introduced an entirely new and better morality into the ancient world, a new morality that was decidedly universal, in contrast to the ethics of the philosophical schools which were only concerned with the intellectual few. Runar M. Thorsteinsson presents a challenge to this view by comparing Christian morality in first-century Rome with contemporary Stoic ethics in the city.
Thorsteinsson introduces and discusses the moral teaching of Roman Stoicism; of Seneca, Musonius Rufus, and Epictetus. He then presents the moral teaching of Roman Christianity as it is represented in Paul's Letter to the Romans, the First Letter of Peter, and the First Letter of Clement. Having established the bases for his comparison, he examines the similarities and differences between Roman Stoicism and Roman Christianity in terms of morality.
Five broad themes are used for the comparison, questions of Christian and Stoic views about: a particular morality or way of life as proper worship of the deity; certain individuals (like Jesus and Socrates) as paradigms for the proper way of life; the importance of mutual love and care; non-retaliation and 'love of enemies'; and the social dimension of ethics. This approach reveals a fundamental similarity between the moral teachings of Roman Christianity and Roman Stoicism. The most basic difference is found in the ethical scope of the two: While the latter teaches unqualified universal humanity, the former seems to condition the ethical scope in terms of religious adherence.

This book reconstructs the cornerstones of Jesus's moral teachings about how to lead a good, even exemplary, human life. It does so in a way that is compatible with the most prominent, competing versions of the historical Jesus. The work also contrast Jesus' understanding of the best way to lead our lives with that of Friedrich Nietzsche. Both Jesus and Nietzsche were self-consciously moral revolutionaries. Jesus refashioned the imperatives of Jewish law to conform to what he was firmly convinced was the divine will. Nietzsche aspired to transvalue the dominant values of his time -which themselves were influenced greatly by Christianity- in service of what he took to be a higher vision. The interplay of these radical versions of the good human life, seasoned with critical commentary emerging from modern findings in the sciences and humanities, opens possibilities and lines of inquiry that can inform our choices in answering that enduring, paramount question, "How should we live our lives?"

Must religious voices keep quiet in public places? Does fairness in a plural society require it? Must the expression of religious belief be so authoritarian as to threaten civil peace? Do we need translation into 'secular' language, or should we try to manage polyglot conversation? How neutral is 'secular' language? Is a religious argument necessarily unreasonable? What issues are specific to Islam within this exchange?
These are just some of the pressing questions addressed by Religious Voices in Public Places. Drawn from Australia, Canada, France, Ireland and England-as well as the United States-thirteen contributors take the long-running discussion about religion in the public square beyond its usual American confines.
Religious Voices in Public Places comprehends both political philosophy and theology, and moves adeptly between political theory and practice. Whether offering critical analyses of key theorists such as John Rawls, Jeffrey Stout and Jurgen Habermas, or pursuing the issue of the public expression of religion into the debate about religious education in the USA, the legalisation of euthanasia in the UK, and human rights worldwide, this incisive volume speaks directly into crucial areas of religious and political complexity."

Exam Board: OCR Level: A-Level Subject: Religious Studies First Teaching: September 2016 First Exam: Spring 2017 An OCR endorsed textbook Help students to build their subject knowledge and understanding with guidance and assessment preparation from a team of subject specialists; brought to you by the leading Religious Studies publisher and OCR's Publishing Partner. - Develops students' understanding of 'Philosophy of religion' and 'Religion and ethics' through accessible explanations of key theories and terms - Enables you to teach 'Developments in Christian thought' confidently with comprehensive coverage of the key theological arguments - Supports assessment preparation with sample questions and revision advice written by subject specialists - Encourages students to reflect on their learning and develop their own ideas - Helps to extend learning and enhance responses with suggested ideas and additional reading Content covered: - Philosophy of religion - Religion and ethics - Developments in Christian thought

Neil Messer brings together a range of theoretical and practical questions raised by current research on the human brain: questions about both the 'ethics of neuroscience' and the 'neuroscience of ethics'. While some of these are familiar to theologians, others have been more or less ignored hitherto, and the field of neuroethics as a whole has received little theological attention. Drawing on both theological ethics and the science-and-theology field, Messer discusses cognitive-scientific and neuroscientific studies of religion, arguing that they do not give grounds to dismiss theological perspectives on the human self. He examines a representative range of topics across the whole field of neuroethics, including consciousness, the self and the value of human life; the neuroscience of morality; determinism, freewill and moral responsibility; and the ethics of cognitive enhancement.

In Orthodoxy, Gilbert K. Chesterton explains how and why he came to believe in Christianity and more specifically the Catholic Church's brand of orthodoxy. In the book, Chesterton takes the spiritually curious reader on an intellectual quest. While looking for the meaning of life, he finds truth that uniquely fulfills human needs. This is the truth revealed in Christianity. Chesterton likens this discovery to a man setting off from the south coast of England, journeying for many days, only to arrive at Brighton, the point he originally left from. Such a man, he proposes, would see the wondrous place he grew up in with newly appreciative eyes. This is a common theme in Chesterton's works, and one which he gave fictional embodiment to in Manalive. A truly lively and enlightening book!

How does an understanding of the non-human lead us to a greater understanding of the incarnation? Are non-human animals morally relevant within Christian theology and ethics? Is there a human ethical responsibility towards non-human animals? In Animals, Theology and the Incarnation, Kris Hiuser argues that if we are called to represent both God to creation, and creation to God, then this has considerable bearing on understanding what it means to be human, as well as informing human action towards non-human creatures.

The Stoics are known to have been a decisive influence on early Christian moral thought, but the import of this influence for contemporary Christian ethics has been underexplored. Elizabeth Agnew Cochran argues that attention to the Stoics enriches a Christian understanding of the virtues, illuminating precisely how historical Protestant theology gives rise to a distinctive virtue ethic. Through examining the dialogue between Roman Stoic ethics and the work of Martin Luther, John Calvin, and Jonathan Edwards, Cochran illuminates key theological convictions that provide a foundation for a contemporary Protestant virtue ethic, consistent with theological beliefs characteristic of the historical Reformed tradition.

Structured directly around the specification of the OCR, this is the definitive textbook for students of Advanced Subsidiary or Advanced Level courses. The updated third edition covers all the necessary topics for Religious Ethics in an enjoyable student-friendly fashion. Each chapter includes: a list of key issues OCR specification checklist explanations of key terminology overviews of key scholars and theories self-test review questions exam practice questions. To maximise students' chances of success, the book contains a section dedicated to answering examination questions. It comes complete with diagrams and tables, lively illustrations, a comprehensive glossary and full bibliography. Additional resources are available via the companion website.

In this brilliant theological essay, Paul J. Griffiths takes the reader through all the stages of regret. To various degrees, all human beings experience regret. In this concise theological grammar, Paul J. Griffiths analyzes this attitude toward the past and distinguishes its various kinds. He examines attitudes encapsulated in the phrase, "I would it were otherwise," including regret, contrition, remorse, compunction, lament, and repentance. By using literature (especially poetry) and Christian theology, Griffiths shows both what is good about regret and what can be destructive about it. Griffiths argues that on the one hand regret can take the form of remorse-an agony produced by obsessive and ceaseless examination of the errors, sins, and omissions of the past. This kind of regret accomplishes nothing and produces only pain. On the other hand, when regret is coupled with contrition and genuine sorrow for past errors, it has the capacity both to transfigure the past-which is never merely past-and to open the future. Moreover, in thinking about the phenomenon of regret in the context of Christian theology, Griffiths focuses especially on the notion of the LORD's regret. Is it even reasonable to claim that the LORD regrets? Griffiths shows not only that it is but also that the LORD's regret should structure how we regret as human beings. Griffiths investigates the work of Henry James, Emily Dickinson, Tomas Transtroemer, Paul Celan, Jane Austen, George Herbert, and Robert Frost to show how regret is not a negative feature of human life but rather is essential for human flourishing and ultimately is to be patterned on the LORD's regret. Regret: A Theology will be of interest to scholars and students of philosophy, theology, and literature, as well as to literate readers who want to understand the phenomenon of regret more deeply.

2014 Outreach Magazine Resource of the Year ("Also Recommended," Justice) Slavery didn't end in 1833, when William Wilberforce's decades-long campaign finally resulted in the Slavery Abolition Act. It didn't end in 1863, when Abraham Lincoln signed the Emancipation Proclamation. It didn't end in 1949, when the United Nations declared trafficking "incompatible with the dignity and worth of the human person." The sad truth is, slavery never ended. It just went underground, where it continues to exploit powerless men, women and children in horrific ways throughout the world. Now for the good news: you have power. In Refuse to Do Nothing, "Abolitionist Mamas" Shayne Moore and Kimberly Yim share their stories of coming to terms with the power available to them in their normal, everyday lives to illuminate the shadows where those who traffic in people hide compel corporations to fight slavery in how their products are made motivate politicians to fight for human dignity mobilize friends and strangers alike to fight slavery at home and throughout the world Slavery doesn't end without a fight. But get to know Shayne and Kimberly and their abolitionist friends, and you'll find the power God grants to all who fight for the powerless, and the joy awaiting those who refuse to do nothing.