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Resisting the tendency to separate the study of religion and politics, editor Jacob Neusner pulls together a collection of ten essays in which various authors explain and explore the relationship between the world's major religions and political power. As William Scott Green writes in the introduction, "Because religion is so comprehensive, it is fundamentally about power; it therefore cannot avoid politics." Beginning with the classical sources and texts of Judaism, Christianity, Buddhism, Islam, Confucianism and Hinduism, God's Rule begins to explore the complex nature of how each religion shapes political power, and how religion shapes itself in relation to that power. The corresponding attention to differing theories of politics and views towards non-believers are important not only to studies in comparative religion, but to foreign policy, history and governance as well. From early Christianity's relationship to the Roman Empire to Hinduism's relationship to Gandhi and the caste system, God's Rule provides a basis of understanding from which undergraduates, seminarians and others can begin asking questions of relationships "both unavoidable and systematically uneasy."
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In 1830 philosopher Auguste Comte coined the term altruism to provide a general definition for the act of selflessly caring for others. But does this modern conception of sacrificing one's own interests for the well-being of others apply to the charitable behaviors encouraged by all world religions? In Altruism in World Religions prominent scholars from an array of religious perspectives probe the definition of altruism to determine whether it is a category that serves to advance the study of religion. Exploring a range of philosophical and religious thought from Greco Roman philia to Judaism, Christianity, and Islam, from Hinduism in India to Buddhism and the religions of China and Japan, the authors find that altruism becomes problematic when applied to religious studies because it is, in fact, a concept absent from religion. Chapters on Judaism, Christianity, and Islam reveal that followers of these religions cannot genuinely perform self-sacrificing acts because God has promised to reward every good deed. Moreover, the separation between the self and the other that self-sacrifice necessarily implies runs counter to Buddhist thought, which makes no such distinction.By challenging our assumptions about the act of self-sacrifice as it relates to religious teachings, the authors have shown altruism to be more of a secular than religious notion. At the same time, their findings highlight how charitable acts operate with the values and structures of the religions studied.