Encountering World Religions
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Encountering World Religions
The diversity of the world's religions has come to the West, but believers are often ill-equipped for any kind of serious engagement with non-Christians. In Encountering World Religions, professor and author Irving Hexham introduces all the world's major religious traditions in a brief and understandable way. Hexham outlines key beliefs and practices in each religion, while also providing guidance on how to think critically about them from the standpoint of Christian theology. African, yogic, and Abrahamic traditions are all covered. Accessible and clear, Encountering World Religions will provide formal and lay students alike with a useful Christian introduction to the major faiths of our world.
World Christianity Encounters World Religions
Author: Edmund Kee-Fook Chia
language: en
Publisher: Liturgical Press
Release Date: 2018-10-23
Synthesizing the thinking of the most prominent scholars, Professor Edmund Chia discusses practically everything that should be known about Christianity’s encounter with other religions in this comprehensive book. Topics include: the invention of the idea of World Religions and World Christianitythe Bible and the church’s attitude toward other faithsVatican II, Asian Christianity, and interfaith dialoguethe what, why, when, and how of dialoguethe global ecumenical movementtheologies of religious pluralismcross-textual hermeneuticscomparative theologyinterfaith worshipreligious syncretismmultiple religious belonginginterfaith learning in seminaries.
Encountering Religion
Author: Tyler T. Roberts
language: en
Publisher: Columbia University Press
Release Date: 2013
Tyler Roberts encourages scholars to abandon rigid conceptual oppositions between "secular" and "religious" to better understand how human beings actively and thoughtfully engage with their worlds and make meaning. The artificial distinction between a self-conscious and critical "academic study of religion" and an ideological and authoritarian "religion," he argues, only obscures the phenomenon. Instead, Roberts calls on intellectuals to approach the field as a site of "encounter" and "response," illuminating the agency, creativity, and critical awareness of religious actors. To respond to religion is to ask what religious behaviors and representations mean to us in our individual worlds, and scholars must confront questions of possibility and becoming that arise from testing their beliefs, imperatives, and practices. Roberts refers to the work of Hent de Vries, Eric Santner, and Stanley Cavell, each of whom exemplifies encounter and response in their writings as they traverse philosophy and religion to expose secular thinking to religious thought and practice. This approach highlights the resources religious discourse can offer to a fundamental reorientation of critical thought. In humanistic criticism after secularism, the lines separating the creative, the pious, and the critical themselves become the subject of question and experimentation.