Search results for 'Christianity and other religions Buddhism' (try it on Scholar)

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  1. David Loy (ed.) (1996). Healing Deconstruction Postmodern Thought in Buddhism and Christianity. Monograph Collection (Matt - Pseudo).
    This collection reflects the confluence of two contemporary developments: the Buddhist-Christian dialogue and the deconstruction theory of Jacques Derrida. The five essays both explore and demonstrate the relationship between postmodernism and Buddhist-Christian thought. The liberating and healing potential of de-essentialized concepts and images, language, bodies and symbols are revealed throughout. Included are essays by Roger Corless, David Loy, Philippa Berry, Morny Joy, and Robert Magliola.
     
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  2.  33
    Lynn A. De Silva (1975). The Problem of the Self in Buddhism and Christianity. Study Centre for Religion and Society.
  3. Robert R. Magliola (1997). On Deconstructing Life-Worlds Buddhism, Christianity, Culture. Monograph Collection (Matt - Pseudo).
     
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  4.  7
    Michael S. Jones (2010). Carl E. Braaten, No Other Gospel! Christianity Among the World's Religions. Journal for the Study of Religions and Ideologies 3 (9):162-167.
    Carl E. Braaten, No Other Gospel! Christianity among the World's Religions Minneapolis, USA: Fortress Press, 1992. Paperback: 146 pp. including endnotes and index.
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  5.  3
    Christa W. Anbeek (2005). Buddhism and Christianity: Can We Learn From the Other? Bijdragen 66 (1):3-19.
    In this article the question is asked if Buddhism and Christianity can learn from each other. The investigation starts with a short historical overview of the meeting of Buddhists and Christians in Japan. Although the first encounters in the sixteenth century were friendly and hopeful, shortly afterwards a totally different atmosphere arose. Christianity was forbidden and Christians were persecuted and tortured. The novel Silence from Shusaku Endo, gives an impression of the severe oppression. Christians had to (...)
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  6. Rita M. Gross & Rosemary Radford Ruether (2001). Religious Feminism and the Future of the Planet a Christian-Buddhist Conversation. Monograph Collection (Matt - Pseudo).
  7. Josef Derbolav (2008). Search for a New Humanity: A Dialogue. I.B. Tauris.
    In all his dialogues, the aim of Daisaku Ikeda has been to find a meeting point for the great traditions of East and West. As spiritual leader of an international lay Buddhist movement with eleven million followers, he is a knowledgeable spokesman for the Asian tradition. And in his partner in this latest dialogue - educationalist and philosopher Josef Derbolav - he has found a wise and accomplished voice from the West. The two men explore a wide range of topics, (...)
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  8.  12
    Virginia Straus (2002). Beyond the Usual Alternatives?: Buddhist and Christian Approaches to Other Religions. Buddhist-Christian Studies 22 (1):123-126.
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  9.  13
    Kristin Johnston Largen (2013). Buddhist Attitudes to Other Religions Ed. By Perry Schmidt-Leukel (Review). Buddhist-Christian Studies 33 (1):220-222.
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  10.  4
    Kristin Johnston Largen (2013). Buddhist Attitudes to Other Religions Ed. By Perry Schmidt-Leukel (Review). Buddhist-Christian Studies 33 (1):220-222.
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  11.  3
    Kristin Johnston Largen (2013). Buddhist Attitudes to Other Religions Ed. By Perry Schmidt-Leukel. [REVIEW] Buddhist-Christian Studies 33 (1):220-222.
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  12. Vincent Shen (1996). Consciousness and salvation - the conversation between Buddhism and Christianity. Philosophy and Culture 24 (1):2-19.
    In the end of the century atmosphere in which the whole world is entering the valley of nihilism. It seems from a human dilemma, Buddhist and Christian spiritual resources should be jointly developed through conversation, contribute their ideas, values ​​and practices, to promote recovery of people's lives meaning. This article deals Christianity and Buddhism way of talking, is to use my "comparative philosophy." This is a basic way of thinking and practice, must be differences in the surface or (...)
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  13.  11
    Munshiram Manoharlal (2009). Buddhist Attitudes to Other Religions. Edited by Perry Schmidt-Leukel. St. Ottilien, Germany: EOS Verlag, 2008. Pp. 299. Paper@ 19, 80. China: Fragile Superpower. By Susan L. Shirk. New York: Oxford University Press, 2008. Pp. Xi+ 320. Paper $16.95. Daodejing: A Literal-Critical Translation. By Joseph Hsu. Lanham: University Press Of. [REVIEW] Philosophy East and West 59 (3):407-408.
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  14.  3
    Ursula King (1980). John Hick and Brian Hebblethwaite . Christianity and Other Religions, Selected Readings. Pp. 253. Fount Paperbacks £1.50. [REVIEW] Religious Studies 16 (4):498.
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  15. John Hick & B. Hebblethwaite (eds.) (1998). Christianity and Other Religions: Selected Readings. Oneworld.
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  16. John Hick (1998). The Latest Vatican Statement on Christianity and Other Religions. New Blackfriars 79 (934):536-543.
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  17.  7
    Irving Babbitt, F. Max Müller & Dora Drew Babbitt (eds.) (1936). The Dhammapada. London, Oxford University Press.
    The 423 verses in the collection known a The Dhammapada are attributed to the Buddha himself and form the essence of the ethics of Buddhist philosophy.
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  18. D. G. Luck (1997). Hans Kueng, Josef van Ess, Heinrich von Stietencron, and Heinz Bechert, Christianity and World Religions: Paths to Dialogue with Islam, Hinduism, and Buddhism. Buddhist Christian Studies 17:231-234.
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  19.  6
    J. G. Arapura (1995). Buddhist Encounter with Other World Religions. Journal of Dharma 20:109-121.
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  20.  4
    Helmut Echternach (1979). Religions Other Than Christianity in the Writings of Hegel. Philosophy and History 12 (2):155-156.
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  21. Karama Siṅgha Rājū (2002). Ethical Perceptions of World Religions: Hinduism, Buddhism, Christianity, Islam, and Sikhism: A Comparative Study. Guru Nanak Dev University.
     
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  22. Josef Derbolav (1992). Search for a New Humanity: A Dialogue Between Josef Derbolav and Daisaku Ikeda. Weatherhill.
     
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  23. Paul O. Ingram (1997). Wrestling with the Ox a Theology of Religious Experience. Monograph Collection (Matt - Pseudo).
     
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  24. Dejan Đorđević (2007). Filozofija Između Istoka I Zapada. Dejan Đorđević.
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  25. Burnett Hillman Streeter (1932). The Buddha and the Christ an Exploration of the Meaning of the Universe and of the Purpose of Human Life. Macmillan.
     
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  26. Seiichi Yagi (2006). Bashoron to Shite No Shūkyō Tetsugaku: Bukkyō to Kirisutokyō No Kōten Ni Tatte. Hōzōkan.
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  27. S. M. Melamed (1933). Spinoza and Buddha Visions of a Dead God. The University of Chicago Press.
     
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  28. Hans Schwarz (1975). The Search for God: Christianity, Atheism, Secularism, World Religions. S.P.C.K..
     
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  29.  8
    Jean Nedelea (2015). Christianity and Non-Christian Religions in Karl Rahner’s Vision. Journal for the Study of Religions and Ideologies 14 (42):54-77.
    In the context of the late modernity, Karl Rahner endeavoured to offer a theological solution to the current and complicated issue of the religious pluralism. What are the apriorical anthropological data of religions? Has God revealed Himself in a redeeming way also in the extra-biblical religions? Is it still possible to postulate a universal salvation way and an absolute religious truth? Is it possible to acknowledge other religions as ways of salvation and their prophets redeeming, at (...)
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  30. George Bosworth Burch (1972). Alternative Goals in Religion Love, Freedom, Truth. Mcgill-Queen's University Press.
    "Religions," Mahatma Gandhi once said, "are different roads converging to the same point." But in this stimulating assessment of Christianity, Buddhism, and Vedanta, Professor Burch develops the revolutionary theory that religions, starting from the same point, take divergent roads to different goals incompatible one with the other. Whereas Gandhi asks, "What does it matter that we take different roads so long as we reach the same goal?" Dr. Burch asks, "What does it matter that in (...)
     
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  31.  13
    Abraham Vélez de Cea (2011). A Cross-Cultural and Buddhist-Friendly Interpretation of the Typology Exclusivism-Inclusivism-Pluralism. Sophia 50 (3):453-480.
    This article develops a new and expanded interpretation of the typology exclusivism, inclusivism, pluralism. The proposal refines the categories of what was originally a Christian typology in order to provide a truly cross-cultural and interreligious framework to better understand and compare the most common views of religious diversity found not only in Christianity, but also in Buddhism and other religions. Although building upon Schmidt-Leukel's logical reinterpretation of the typology, the article substantially modifies his framework and understands (...)
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  32.  12
    Abraham VéLez de Cea (2011). A Cross-Cultural and Buddhist-Friendly Interpretation of the Typology Exclusivism-Inclusivism-Pluralism. Sophia 50 (3):453-480.
    This article develops a new and expanded interpretation of the typology exclusivism, inclusivism, pluralism. The proposal refines the categories of what was originally a Christian typology in order to provide a truly cross-cultural and interreligious framework to better understand and compare the most common views of religious diversity found not only in Christianity, but also in Buddhism and other religions. Although building upon Schmidt-Leukel's logical reinterpretation of the typology, the article substantially modifies his framework and understands (...)
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  33.  5
    Arilson Silva Oliveira (2009). Desvendando a religião e as religiões mundiais em Max Weber (Revealing religion and the world religions in Max Weber) - DOI: 10.5752/P.2175-5841.2009v7n14p136. [REVIEW] Horizonte 7 (14):136-155.
    Apresentamos Max Weber como um dos sociólogos e historiadores mais importantes dentre aqueles que se dedicaram ao estudo do fenômeno religioso. Na verdade, é possível afirmar que a análise da religião compreende um dos aspectos mais fundamentais de sua obra sócio-histórica. De modo geral, esse tema aparece em seus textos de duas maneiras diferentes, quais sejam: enquanto um objeto analisado em sua singularidade e enquanto uma manifestação social que influencia de maneira significativa os demais aspectos da vida comunitária. Aqui, observamos (...)
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  34.  6
    Max Charlesworth (1995). Ecumenism Between the World Religions. Sophia 34 (1):140-160.
    We seem then to be left with the fourth position outlined above as the best solution we have to the problem of religious diversity. No doubt this will be far too radical for some religious believers in that, while it allows a believer to hold that his or her religion has some kind of paradigmatic status it also admits that genuine religious developments may take place in other religions. On the other hand it will not be radical (...)
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  35.  7
    Eleanor Rosch (2002). How to Catch James's Mystic Germ Religious Experience, Buddhist Meditation and Psychology. Journal of Consciousness Studies 9 (9-10):9-10.
    Within The Varieties of Religious Experience lies the germ of a truly radical idea. It is that religious experience has something important and basic to contribute to the science of psychology. Yet now, a hundred years after the publication of James's monumental work, the mainstream academic fields of psychology are no closer to considering, let alone implementing, this idea than they were in James's day. Why? Surely one aspect of this is the way in which the categories and imagery of (...)
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  36.  6
    Toji Kamata (2008). A Study of Relationship Between Shinto and Japanese Buddhism. Proceedings of the Xxii World Congress of Philosophy 6:113-118.
    In complete distinction to the world or universal religions like Christianity and Buddhism, Shinto is an ethnic religion that has grown out of the history and culture of the Japanese people. Shinto is a way of prayer and festivals that arose from a feeling of awe and reverence towards those entities the Japanese feared and respected as "KAMA (gods, divinities)", whereas Buddhism is a system of belief and practice leading to realization and the attainment of Buddhahood. (...)
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  37. Robert Baird (1968). Interpretative Categories and the History of Religions. History and Theory 8:17-30.
    The history of religions is divided into phenomenological and historical branches: the former has no definite interpretative categories but the latter does, namely the "religions" - Hinduism, Buddhism, Christianity, and others. But the "religions" are misleading and preclude understanding, for these categories were imposed before historical research and are neither historical nor religious. A definition of religion is needed to. begin, and Tillich's suggestion - religion is ultimate concern -is functional, enables us to identify what (...)
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  38. Nathan Söderblom (1933). The Living God: Basal Forms of Personal Religion. Ams Press.
    Training and inspiration in primitive religion.--Religion as method. Yoga.--Religion as psychology. Jinism and Hinayana.--Religion as devotion. Bhakti.--Religion with a salvation fact. Mahayana. Bhakti in Buddhism.--Religion as fight against evil. Zarathustra.--Socrates. The religion of good conscience.--Religion as revelation in history.--The religion of incarnation.--Continued revelation.
     
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  39.  47
    Xinzhong Yao (1996). Confucianism and Christianity: A Comparative Study of Jen and Agape. Distributed in the U.S. By International Specialized Bk. Services.
    The underlying idea presented in this book is that there are similarities as well as differences between Confucianism as Humanistic tradition and Christianity ...
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  40.  7
    Susan M. Setta & Sam D. Shemie (2015). An Explanation and Analysis of How World Religions Formulate Their Ethical Decisions on Withdrawing Treatment and Determining Death. Philosophy, Ethics, and Humanities in Medicine 10 (1):6.
    This paper explores definitions of death from the perspectives of several world and indigenous religions, with practical application for health care providers in relation to end of life decisions and organ and tissue donation after death. It provides background material on several traditions and explains how different religions derive their conclusions for end of life decisions from the ethical guidelines they proffer.
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  41.  64
    Simone Weil (1957). Intimations of Christianity Among the Ancient Greeks. Routledge.
    In Intimations of Christianity Among the Ancient Greeks , Simone Weil discusses precursors to Christian religious ideas which can be found in ancient Greek mythology, literature and philosophy. She looks at evidence of "Christian" feelings in Greek literature, notably in Electra, Orestes, and Antigone , and in the Iliad , going on to examine God in Plato, and divine love in creation, as seen by the ancient Greeks.
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  42. Daniel J. Lasker (2007). Jewish Philosophical Polemics Against Christianity in the Middle Ages. Littman Library of Jewish Civilization.
  43.  77
    D. Keown & J. Keown (1995). Killing, Karma and Caring: Euthanasia in Buddhism and Christianity. Journal of Medical Ethics 21 (5):265-269.
    In 1993 The Parliament of the World's Religions produced a declaration known as A Global Ethic which set out fundamental points of agreement on moral tissues between the religions of the world. However, the declaration did not deal explicitly with medical ethics. This article examines Buddhist and Christian perspectives on euthanasia and finds that in spite of their cultural and theological differences both oppose it for broadly similar reasons. Both traditions reject consequentialist patterns of justification and espouse a (...)
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  44.  11
    Frithjof Schuon (1984). The Transcendent Unity of Religions. Theosophical Pub. House.
    Schuon asserts that to transcend religious differences, we must explore the esoteric nature of the spiritual path back to the Divine Oneness at the heart of all ...
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  45. Jean-François Lyotard (1999). The Hyphen: Between Judaism and Christianity. Humanity Books.
  46.  10
    Jan Konior (2010). Confession Rituals and the Philosophy of Forgiveness in Asian Religions and Christianity. Forum Philosophicum: International Journal for Philosophy 15 (1):91-102.
    In this paper I will take into account the historical, religious and philosophical aspects of the examination of conscience, penance and satisfaction, as well as ritual confession and cure, in Confucianism, Buddhism and Taoism. I will also take into account the difficulties that baptized Chinese Christians met in sacramental Catholic confession. Human history proves that in every culture and religion, man has always had a need to be cleansed from evil and experience mutual forgiveness. What ritual models were used (...)
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  47.  3
    John M. Robertson (1902). Christianity and Mythology. The Monist 12:145.
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  48.  26
    Harvey J. Hames (2000). The Art of Conversion: Christianity and Kabbalah in the Thirteenth Century. Brill.
    This book discusses Ramon Llull (ca. 1232-1316), the Christian missionary, philosopher and mystic, his relations with Jewish contemporaries, and how he ...
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  49. Camille Adams Helminski (ed.) (2004). The Book of Character: Writings on Character and Virtue From Islamic and Other Sources. Book Foundation.
     
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  50. Joshua Kalapati (2002). Dr. S. Radhakrishnan and Christianity: An Introduction to Hindu-Christian Apologetics. Ispck.
     
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