Contributions to the Study of Religion – serie

Sicker presents a personal attempt to come to grips with the awesome question, Where was God at Auschwitz? and with it some of the related central issues of Jewish thought and belief. There is a tendency among many writers of contemporary work of theology to argue that the very fact of the Holocaust invalidates traditional Jewish theory and that its long-held ideas about God must therefore be revised radically. However, Jewish thinkers have long asked the equivalent of this troubling question, albeit in reference to other places and times in Israel's history and have offered possible answers, just as we do today. The big difference between then and now is not the enormity of the Holocaust, but the readiness of earlier thinkers to search for meaning without almost cavalierly discarding traditionally cherished ideas and beliefs.The author argues that modern advocates of radical theological revision actually have little to add to our understanding of the ways of God and even less to a meaningful Judaic perspective on the universe and the relationship between man and God. A second concern is the contemporary argument that because there is no universally accepted theology of Judaism, one is not bound by any particular conception of God, whether of biblical or rabbinic origin. Jewish theology has thus come to be viewed essentially as an equal opportunity field of intellectual endeavor, an approach Sicker considers fundamentally and fatally flawed. Traditional non-dogmatic thought does not require radical revision. What is required is a sympathetic understanding of the theological assumptions and ideas of the past coupled with a sincere and respectful attempt to reformulate them in terms more attuned to the modern temper.

What is Ecumenism? How and when did it start? What are its goals and how will they affect the future of the Christian churches? This book answers these questions and examines the remarkable story of new encounters between Orthodox, Roman Catholic, Anglican, Old Catholic, and most Protestant churches. Most of these churches have been divided for centuries over issues of theology, faith, and practice. Ecumenism seeks to reconcile these differences and to bring the churches together into a new unity based on their commonalities and their understanding of Christian faith. Here, FitzGerald traces the history of the churches and their divisions and focuses on the ways in which the Ecumenical movement began and the efforts that have been made to assist the churches in overcoming age-old strife, animosity, and misunderstanding.For centuries, Christian churches have remained divided over their doctrinal differences, but beginning in the late nineteenth century, churches and their members slowly began to emerge from their isolation. They began to abandon competition, mistrust, and misunderstanding in an effort to seek out their common interests and faith through meetings and organizations meant to bring them together. The encounters between the churches led to proposals for common prayers for unity, and for common witness in society. While not without difficulty, these encounters have fostered a renewal in Christian theology, worship, and witness, affecting all levels of church life. The process has touched Christians all over the world in various ways. FitzGerald carefully traces the history of the movement and its impact on the churches themselves, as well as the believers who attend them, making this important reading for all Christians and anyone interested in learning more about church division and efforts to restore unity.

The enormous growth of evangelicalism is one of the major developments in recent American life. Like other scholars, Jorstad acknowledges that evangelicalism has grown because it is theologically attractive. But Jorstad also attributes the growth of the evangelical movement to its relationship with American popular culture. According to the author, the evangelical movement was able to integrate populist, democratic traditions with a cultural inclusiveness, a mastery of high technology, and a willingness to use mass media to spread its views.The book contains three sections. The first traces the development of evangelical subculture between 1960 and 1990. The second part discusses the evangelical movement and social and individual values. The third part explores popular religion and the media. The book considers the involvement of evangelicals in popular religion, the appeal of popular religion to many but not to all evangelicals, the similarities between popular religion and more traditional religious organizations, and the means by which evangelicalism effectively utilizes the many genres and styles of popular culture.

Gabriel offers a startling new look at Judaism and Christianity by attempting to trace their historical theological roots, not to the revelations of God, but to the common theological ancestor, the religions of ancient Egypt. Using new material only recently made available by archaeology, Gabriel shows how the theological premises of Christianity were in existence three thousand years before Christ and how the heresy of Akhenaten became the source for Moses' Judaism.Gabriel begins with the challenge that the dawn of man's ethical conscience began in Egypt by 3400 BCE, long before the age of revelation in the West. Over the course of 3000 years, Egyptian theologians developed a complete theology of trinitarian monotheism, immortality of the soul, resurrection, and a post-mortem judgment within the Osiris myth. These concepts existed nowhere else in the ancient world and were passed directly to Christianity. In 1200 BCE, the heretic pharaoh Akhenaten abandoned Egyptian tradition and invented his own theology of a single god, no immortal soul, no resurrection, and no post-mortem judgment. This tradition was passed to the West through Moses whose Judaic theology is identical to Akhenaten's.

Consisting of the full text of eight papal social encyclicals dating back to 1891 and the papacy of Leo XIII, and one important papal radio address on Christian social ethics, this reference work also introduces, outlines, and summarizes the texts in a clear, understandable language. Each encyclical was intended to be a commentary on and modernization of Leo XIII's masterly and foundational encyclical Rerum Novarum, and Rousseau brings them together using their standard paragraph numbering system for easy reference. This valuable reference represents a unique thematic approach to these important religious and social documents.Readers will better understand the social, economic, political and thoroughly Christian ideas of Popes throughout the 20th century with the outline and summary interpretation of each text.

Using a variety of methodological approaches, this timely book offers a thorough examination of the impact and implications of religious fundamentalism in developing nations. The authors explore why and how adherence to fundamentalist principles affects the social, political, and religious development of such countries as Israel, India, Pakistan, Bangladesh, Egypt, and the Philippines. One of the most significant contributions of this volume is that it challenges the assumption that fundamentalism in developing countries is based solely on religious motivations.The authors maintain that fundamentalism of this sort is motivated by both religious and political convictions. This combination of religious and political motivations allows fundamentalism to exert a tremendous influence on the public policies of these developing nations. As the social fabric of such countries continues to be developed, it is clear that fundamentalism will continue to play a significant and potentially dangerous role.

Religion played a very special role in the life of nineteenth-century Britain. This period saw the last great revival of religion, which shaped the pattern of attitudes and behavior we now call Victorian. The religious periodical press was the preeminent medium of communication on all subjects in the nineteenth century and is the best primary source for the study of religion. In this first systematic and comprehensive treatment of nineteenth-century British religious journalism, the more important or representative periodicals are identified and assigned to their respective denominations or movements.The Religious Press in Britain begins with a general introduction to the religious press and an overview of its development from the eighteenth to the twentieth century. The press is studied in detail in narrative form under the headings of denominations or religious tendencies. Chapters focus on general movements (for example, temperance) or specialties (for example, children's periodicals). There is a brief general conclusion. Of particular importance is an index of the religious periodicals mentioned in the work, cross-referenced to movements and dates. This in-depth study is a valuable resource for the study of modern British history, religious history, and Victorian literature.

In this collaborative examination two diverse groups of scholars look at Western and Islamic approaches to war, peace, and statecraft from their own perspectives in an effort to bridge the gap of knowledge and understanding between the two traditions. Established scholars in religious ethics and international law--James Turner Johnson, John Langan, David Little, and William V. O'Brien--examine the substantial body of literature on the just war tradition that has been produced over time by historians, theologians, ethicists, and international lawyers. The Islamic tradition, which in both its classical and contemporary forms presents a rich variety of materials for discussions of statecraft, including issues connected with the justification, conduct, and ultimate aims of war, is then assessed by a group of leading Islamicists including Fred Donner, Richard C. Martin, Bruce Lawrence, and Ann Mayer. The two major themes stressed by the contributors are the historical and theoretical approaches to war and peace in the two great religious and cultural traditions. In every case, the chapters are broadly historical and comparative in nature. Kelsay and Johnson's Just War and Jihad, together with their companion volume, Cross-Crescent and Sword: The Justification and Limitation of War in Western and Islamic Tradition (Greenwood Press, 1990), represent the outcome of interdisciplinary and cross-cultural dialogues.An introduction takes up the various themes present in the chapters and reflects their significance for comparative studies of cultural attitudes on war and peace. In the book's first major division four chapters deal with foundational concerns. Here the authors identify sources and basic themes of religious thought that influence Western and Islamic approaches to war and peace. The two chapters of Part II take up particular questions connected with the phenomenon of holy war. In the final section two contributors assess the status of the international law on war and peace. For students and scholars of comparative religion, ethics, and international relations this comparative study, which establishes the persistence of certain human concerns across the boundaries of particular cultures, makes timely and important reading.

The rapid and energetic resurgence of the Islamic religion and the expanded international role played by Islamic nations and political movements provided the impetus for a collaborative examination by scholars of religion and culture intent on bridging the gap of knowledge and understanding between the study of the West and the study of Islam. This book, together with its companion volume, Just War and Jihad: Historical and Theoretical Perspectives on War and Peace in Western and Islamic Traditions (Greenwood Press, forthcoming 1991), examines the topics of the relationship between Western and Islamic religious and cultural traditions on war, peace, and the conduct of statecraft. The ten essays contained here provide scholarly analyses and interpretations of Islamic traditions and of areas of relationship and commonality between these traditions and those of the West. The difficulties inherent in such analysis are compounded by the lack of correspondence between the two religious and cultural traditions, particularly those concerned with defining when war is justified and what limits ought to be observed in justified warfare.The volume is divided into three parts: When is War Justified? What are Its Limits?, Irregular Warfare and Terrorism, and Combatancy, Noncombatancy, and Noncombatant Immunity. Within each of these perspectives two groups of scholars, one whose field of work is the just war tradition of Western culture and one whose area of study is Islamic religion and culture, examine issues that relate to the justification and limitation of war. The first four essays assess justifications for war and restraints on its conduct, including a discussion of the concept of jihad. Two additional groups of essays address specific questions that are especially pressing in the current historical context. The nine chapters range broadly over the historical development of the two traditions, seeking individually and collectively to open up the unfamiliar and to bring elements of the two traditions to bear on contemporary moral problems of armed violence and war. For students of Western and Islamic religion and culture, the volume provides a beginning for cross-disciplinary and cross-cultural dialogue as well as for intensive and systematic study. Scholars of both Western and Islamic traditions will find their understandings of the tradition of jihad and the constellation of ideas and attitudes on war, peace, and politics that are normative in Islamic religion enhanced by Cross, Crescent and Sword, which also provides a means to assess how these ideas and attitudes should be placed in relationship to those of Western culture.

Within the scope of the English-language literature on Buddhism, the codes of behavior mandated by Buddhist doctrine represent an infrequently discussed topic. The selections here consist of essays on Buddhism by 17 scholars and practitioners, who address the ongoing evolution of Buddhist doctrine as reflected in its cultural, temporal, political, and geographical accommodations from the earliest days, to the present, and into the future. Past precedent is used as a means of clarifying the precise role of the precepts in the modern world as Buddhists face the 21st century and continue to encounter diverse cultural contexts.Scholars, practitioners, and students alike will find instructive the theoretical as well as practical issues that are covered, including textual criticism, hermeneutics, cross-cultural studies, theories of action, psychology, death and dying, feminism, business management, challenges to the Western scientific paradigm, and religion in popular culture. Three main questions are explored from diverse perspectives: What was and is the significance of the precepts; how can they best be applied, and creatively adapted, to changing social conditions to best fulfill the original intentions of the Buddha; and how are we to determine present upayic demands to avoid violating those intentions? As many argue in these pages, there is much more at stake in the issue of sila/vinaya than simple guidelines for an obsolete lifestyle to be discarded at will. Rather, the case can be made that they represent an intrinsic part of Buddhist cultivation, even a sine qua non of successful, consummate practice.

This study assesses the political effects of the Second Vatican Council on the politics of American Catholics. After discussing Catholic contributions to political development since the Middle Ages, Gelm argues that changes since Vatican II signify a major departure from the Church's authoritarian and anti-democratic actions of the past. Among the most significant changes has been the increased political activism of America's Catholic bishops. Gelm has surveyed the political attitudes of U.S. Catholic bishops and investigated their political values and motives. Emphasizing the way in which religion adapts and changes, the study provides a valuable consideration of the tensions within the U.S. Catholic Church since Vatican II and the political impact of Vatican II.

This book fills a void in the study of Muslims in the United States, presenting the first in-depth study of the large Muslim population in Los Angeles County. It examines an array of issues facing the American Muslim population, ranging from gender and ethnicity to political and da 'wa (missionary) activities. This study inquires into the role Muslims see for themselves and their religious tradition in the United States and presents the diverse views of Islam held by Muslims in America today. This work will be of interest to students and scholars of Islamic culture and religion, as well as those interested in the changing face of religion in America.

This comprehensive study of the Druids offers a fresh look at the enigmatic and often controversial question of the role of these priests in Celtic society. The religion of Druidism is examined as an inheritance of Indo-European tradition, with intriguing analogies made between Irish and Roman cultic practices. The author identifies the functions of the ancient priests, providing an inventory of their duties and services. Druids are also defined in terms of their connections with other branches of Eurasian mysticism. This study will be of particular interest to scholars of Irish culture, Celtic culture, and comparative religion.

While studies have been done on the politics, personalities, and television empires of Protestant evangelicals, little has been said about the power of evangelical publishing and the recent upsurge in evangelical fiction. In the last 20 years, evangelical publishing has grown into a multimillion dollar business, and evangelical fiction offers valuable information about the Protestant evangelical experience. This book argues that the authors and publishers of evangelical fiction are purposeful gatekeepers who create specific images of an evangelical universe. Characters and plots of evangelical literature not only embody a religious perspective but also advocate appropriate behaviors and solutions to problems. This study brings together research in the history of Protestant evangelicalism, the sociology of religion, and literary studies to explore how evangelical novels can serve as cultural artifacts of the evangelical community in contemporary American society.The volume consists of two distinct but interrelated parts. The first part of the book overviews the history of evangelical religion and the publishing of fiction. The chapters in this section trace the ways in which religious publishing has influenced the publishing industry in general and the importance of publishing to evangelicalism. The second part in based on the review and analysis of 60 inspirational novels published between 1972 and 1994 by 13 evangelical publishers. Two chapters examine the development of specific genre and plot adaptations. To identify the range of attitudes and images expressed in this fiction, each of the 60 novels is examined for its handling of theology, practical religion, and social issues. Appendices list the novels within particular genres and trace the chronological development of evangelical publishing, and a bibliography concludes the volume.

What is Ecumenism? How and when did it start? What are its goals and how will they affect the future of the Christian churches? This book answers these questions and examines the remarkable story of new encounters between Orthodox, Roman Catholic, Anglican, Old Catholic, and most Protestant churches. Most of these churches have been divided for centuries over issues of theology, faith, and practice. Ecumenism seeks to reconcile these differences and to bring the churches together into a new unity based on their commonalities and their understanding of Christian faith. Here, FitzGerald traces the history of the churches and their divisions and focuses on the ways in which the Ecumenical movement began and the efforts that have been made to assist the churches in overcoming age-old strife, animosity, and misunderstanding.For centuries, Christian churches have remained divided over their doctrinal differences, but beginning in the late nineteenth century, churches and their members slowly began to emerge from their isolation. They began to abandon competition, mistrust, and misunderstanding in an effort to seek out their common interests and faith through meetings and organizations meant to bring them together. The encounters between the churches led to proposals for common prayers for unity, and for common witness in society. While not without difficulty, these encounters have fostered a renewal in Christian theology, worship, and witness, affecting all levels of church life. The process has touched Christians all over the world in various ways. FitzGerald carefully traces the history of the movement and its impact on the churches themselves, as well as the believers who attend them, making this important reading for all Christians and anyone interested in learning more about church division and efforts to restore unity.

Gabriel offers a startling new look at Judaism and Christianity by attempting to trace their historical theological roots, not to the revelations of God, but to the common theological ancestor, the religions of ancient Egypt. Using new material only recently made available by archaeology, Gabriel shows how the theological premises of Christianity were in existence three thousand years before Christ and how the heresy of Akhenaten became the source for Moses' Judaism.Gabriel begins with the challenge that the dawn of man's ethical conscience began in Egypt by 3400 BCE, long before the age of revelation in the West. Over the course of 3000 years, Egyptian theologians developed a complete theology of trinitarian monotheism, immortality of the soul, resurrection, and a post-mortem judgment within the Osiris myth. These concepts existed nowhere else in the ancient world and were passed directly to Christianity. In 1200 BCE, the heretic pharaoh Akhenaten abandoned Egyptian tradition and invented his own theology of a single god, no immortal soul, no resurrection, and no post-mortem judgment. This tradition was passed to the West through Moses whose Judaic theology is identical to Akhenaten's.