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

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  1.  6
    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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  2. Joshua Kalapati (2002). Dr. S. Radhakrishnan and Christianity: An Introduction to Hindu-Christian Apologetics. Ispck.
     
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  3. G. D'costa (1999). The Trinity and Other Religions: Genesis 18, Judaism and Hinduism in Two Works of Art. Gregorianum 80 (1):5-31.
    L'A. se base sur deux oeuvres artistiques sur la Trinité qui se correspondent et qui soulèvent des questions sérieuses au sujet de la négociation chrétienne avec les autres religions. Ces deux oeuvres traitent de la Trinité en relation avec les autres traditions religieuses. Il s'agit de l'icône intitulée la Trinité de l'orthodoxe russe André Roublev qui date du 15siècle et de l'oeuvre contemporaine de l'artiste indien catholique romain Jyoti Sahi intitulée Abraham et Sarah recevant les trois anges. Par cette (...)
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  4.  2
    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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  5. John Hick & B. Hebblethwaite (eds.) (1998). Christianity and Other Religions: Selected Readings. Oneworld.
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  6. John Hick (1998). The Latest Vatican Statement on Christianity and Other Religions. New Blackfriars 79 (934):536-543.
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  7. 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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  8.  4
    Helmut Echternach (1979). Religions Other Than Christianity in the Writings of Hegel. Philosophy and History 12 (2):155-156.
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  9. 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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  10. Raimundo Panikkar (1993). A Dwelling Place for Wisdom.
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  11. Kala Acharya, Nicholas Manca & Lalita Namjoshi (eds.) (1999). A Dialogue: Hindu-Christian Cosmology and Religion. Somaiya Publications.
  12. K. P. Aleaz (2005). Christian Responses to Indian Philosophy. Punthi Pustak.
  13. K. P. Aleaz & V. J. John (eds.) (2010). Many Ways of Pluralism: Essays in Honour of Kalarikkal Poulose Aleaz. Ispck & Bishop's College, Kolkata.
     
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  14. K. P. Aleaz (1991). The Role of Pramāṇas in Hindu Christian Epistemology. Punthi-Pustak.
  15. Nehemiah Nilakantha Sastri Goreh (2003). A Christian Response to the Hindu Philosophical Systems. Punthi Pustak.
     
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  16. Betty Heimann (1937). Indian and Western Philosophy. London, G. Allen & Unwin, Ltd..
     
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  17. Thomas Kadankavil & Augustine Thottakara (eds.) (2002). Western Encounter with Indian Philosophy: Festschrift in Honour of Prof. Dr. Thomas Kadankavil. Dharmaram Publications.
  18. Eva Olsson (1959). The Philosophy of Sri Aurobindo in the Light of the Gospel. Christian Literature Society.
     
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  19. Geevarghese Mar Osthathios (2007). Atr̲aitadaivaśāstr̲avuṃ Snēhattint̲e Ēkamatavuṃ. Ḍi. Si. Buks.
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  20.  55
    Jeff Spinner-Halev (2005). Hinduism, Christianity, and Liberal Religious Toleration. Political Theory 33 (1):28 - 57.
    The Protestant conception of religion as a private matter of conscience organized into voluntary associations informed early liberalism's conception of religion and of religious toleration, assumptions that are still present in contemporary liberalism. In many other religions, however, including Hinduism (the main though not only focus of this article), practice has a much larger role than conscience. Hinduism is not a voluntary association, and the structure of its practices, some of which are inegalitarian, makes exit very (...)
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  21. Hans Schwarz (1975). The Search for God: Christianity, Atheism, Secularism, World Religions. S.P.C.K..
     
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  22.  7
    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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  23.  2
    A. R. Singh & S. A. Singh (2004). Gandhi on Religion, Faith and Conversion-Secular Blueprint Relevant Today. Mens Sana Monographs 2 (1):79.
    Gandhi believed in judging people of other faiths from their stand point rather than his own. He welcomed contact of Hinduism with other religions, especially the Christian doctrines, for he did not want to be debarred from assimilating good anywhere else. He believed a respectful study of other's religion was a sacred duty and it did not reduce reverence for one's own. He was looking out for those universal principles which transcended religion as a dogma. (...)
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  24.  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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  25. 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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  26.  45
    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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  27.  63
    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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  28. Daniel J. Lasker (2007). Jewish Philosophical Polemics Against Christianity in the Middle Ages. Littman Library of Jewish Civilization.
  29. Robert R. Magliola (1997). On Deconstructing Life-Worlds Buddhism, Christianity, Culture. Monograph Collection (Matt - Pseudo).
     
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  30.  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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  31.  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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  32. Jean-François Lyotard (1999). The Hyphen: Between Judaism and Christianity. Humanity Books.
  33.  3
    John M. Robertson (1902). Christianity and Mythology. The Monist 12:145.
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  34.  31
    Lynn A. De Silva (1975). The Problem of the Self in Buddhism and Christianity. Study Centre for Religion and Society.
  35.  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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  36. 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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  37. 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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  38. Jean François Lyotard & Eberhard Gruber (1999). The Hyphen Between Judaism and Christianity. Monograph Collection (Matt - Pseudo).
     
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  39. Swami Sivananda (ed.) (1956). Commemoration Volume. Rishikesh, U.P.,Yoga-Vedanta Forest University.
    Proceedings of the World Parliament of Religions.--Need for a religious parliament.--University of religion.--Hinduism.--Buddhism.--Jainism.--Confucianism.--Taoism.--Shintoism.--Zoroastrianism.--Judaism.--Christianity.--Islam.--Sufism.--Sikhism.--General contributions on religion and other allied subjects.--Religion of Sivananda.
     
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  40. John Watson (1897). Christianity and Idealism the Christian Ideal of Life in its Relations to the Greek and Jewish Ideals and to Modern Philosophy. Maclehose.
     
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  41. John Hick (ed.) (2001). Dialogues in the Philosophy of Religion. Palgrave.
    This is a collection of John Hick's essays on the understanding of the world's religions as different human responses to the same ultimate transcendent reality. Hicks is in dialogue with contemporary philosophers (some of whom contribute new responses); with Evangelicals; with the Vatican and other both Catholic and Protestant theologians. The book is alive with current argument for all interested in contemporary philosophy of religion and theology.
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  42.  8
    Allison Coudert (ed.) (1999). Judaeo-Christian Intellectual Culture in the Seventeenth Century: A Celebration of the Library of Narcissus Marsh. [REVIEW] Kluwer Academic.
    This work focuses on Latin Judaica and Biblical interpretation with a primary emphasis on texts that were found in the library of Archbishop Narcissus Marsh of Dublin. This remarkable collection of Latin Judaica, Polyglot Bibles, and other works sheds light on the way in which the Protestant Reformation dealt both with Jews, and the Bible, the Jewish Kabbalah and religious toleration or intolerance. The articles contained herein will be of especial interest to historians of religion and philosophy, and those (...)
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  43.  5
    Peter C. Phan (2015). Reading Nostra Aetate in Reverse: A Different Way of Looking at the Relationships Among Religions. Horizonte 13 (40):1826-1840.
    Nostra Aetate indisputably represented at its promulgation in 1965 a momentous step forward in Catholic theology of religions. But its perspective on other religions still remains deeply "Christianity-centric" in that it views other religions from the Christian vantage-point and uses Christianity as the yardstick to evaluate them. Graphically, its theology of religions may be represented by a series of concentric circles with Christianity occupying the center of the innermost circle and (...) religions occupying successive circles, with increasing distance from the center, depending on the number of the elements of the true religion, which is Christianity, they possess. How would the "the relation of the Church to non-Christian Religions" look like if we start from other religions and see them on their own terms, as they see themselves, that is, not as "non-Christian," and inquire into their mutual relations? The essay begins with an examination of the theology of religions implicit in the use of the expression “non-Christian” when referring to religions other than Christianity. It is argued that the “non” is not a neutral descriptive term but represents the “fulfillment theology” of religions prevalent before and during Vatican II. Next a critique of this fulfillment theology is presented showing that it is seriously inadequate for interreligious dialogue. Finally the essay proposes a different way to conceiving the relation between Christianity and other religions by applying the insights of the Jewish-Christian dialogue, especially its rejection of supersessionism, its condemnation of the “teaching of contempt,” and its Trinitarian theology of religion. In summary, the essay attempts to formulate a Christian “kenotic theology of religion,” in which Christianity and the church no longer stand at the normative center toward which “non-Christian” religions move as their “fulfillment” and perfection. Rather all religions, including Christianity, must “empty” themselves so as to be “filled” by the “other” in mutual correction, learning, and enrichment. (shrink)
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  44.  1
    Terry O'Keeffe (1996). Religion and Pluralism. Royal Institute of Philosophy Supplement 40:61-72.
    The fact of a religiously plural world is one that is readily acknowledged by believers and non-believers alike. For religious believers, however, this fact poses a set of problems. Religions, at least most of the world's great religions, seem to present conflicting visions of the truth and competing accounts of the way to salvation. Faced with differing accounts of God in Judaism, Buddhism, Islam or Hinduism, what, for example can the Christian claim for the truth of Christian (...)
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  45. Keith E. Yandell (2016). Philosophy of Religion: A Contemporary Introduction. Routledge.
    Keith Yandell's _Philosophy of Religion: A Contemporary Introduction_ was one of the first textbooks to explore the philosophy of religion with reference to religions other than Christianity. This new, revised edition explores the logical validity and truth claims of several world religionsChristianity, Judaism, Islam, Hinduism, Buddhism, and Jainism—with updated, streamlined discussions on important topics in philosophy of religion such as: Religious pluralism Freedom and responsibility Evidentialist Moral Theism Reformed Epistemology Doxastic Practice Epistemology The problem (...)
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  46. Keith E. Yandell (2016). Philosophy of Religion: A Contemporary Introduction. Routledge.
    Keith Yandell's _Philosophy of Religion: A Contemporary Introduction_ was one of the first textbooks to explore the philosophy of religion with reference to religions other than Christianity. This new, revised edition explores the logical validity and truth claims of several world religionsChristianity, Judaism, Islam, Hinduism, Buddhism, and Jainism—with updated, streamlined discussions on important topics in philosophy of religion such as: Religious pluralism Freedom and responsibility Evidentialist Moral Theism Reformed Epistemology Doxastic Practice Epistemology The problem (...)
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  47.  3
    Ninian Smart (2011). The Yogi and the Devotee (Routledge Revivals): The Interplay Between the Upanishads and Catholic Theology. Routledge.
    First published in 1968, Ninian Smart’s The Yogi and the Devotee: The Interplay Between the Upanishads and Catholic Theology is based on lectures given in Delhi and explores in a novel way the relation between Hinduism and Christianity. The author puts forward a general theory of the relationship between religious experience and doctrines, a theory he had developed in earlier works. He argues that a new form of ‘natural theology’ should be presented, which would show the relevance of (...)
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  48.  23
    Andrew J. Nicholson (2013). Is Yoga Hindu? On the Fuzziness of Religious Boundaries. Common Knowledge 19 (3):490-505.
    This contribution to the Common Knowledge symposium “Fuzzy Studies” explores the boundaries between religions by exploring the ambiguous place of yoga in various religious traditions, both modern and premodern. Recently, certain Hindus and Christians have tried to argue that yoga is an essentially Hindu practice, making their case by appealing to the Yoga Sutras, a text by the Sanskrit author Patanjali. However, on closer examination, the Yoga Sutras seem to exist in a fuzzy, indeterminate space that is not quite (...)
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  49.  25
    C. K. Raju (2003). The Eleven Pictures of Time: The Physics, Philosophy, and Politics of Time Beliefs. Sage Publications.
    Visit the author's Web site at www.11PicsOfTime.com Time is a mystery that has perplexed humankind since time immemorial. Resolving this mystery is of significance not only to philosophers and physicists but is also a very practical concern. Our perception of time shapes our values and way of life; it also mediates the interaction between science and religion both of which rest fundamentally on assumptions about the nature of time. C K Raju begins with a critical exposition of various time-beliefs, ranging (...)
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  50.  14
    Charles Muller, Patterns of Religion.
    Patterns of Religion is an introduction to the religions of the world with an emphasis on seven of the most influential traditions: Buddhism, Christianity, Confucianism, Hinduism, Islam, Judaism, and Taoism. The book also includes chapters on ancient patterns of spirituality and tribal religions in historical times; an epilogue on millennial religions; and appendixes on Jainism, Sikhism, Shinto, and the Web sites of the religions that are the subjects of the text. Other, traditions such (...)
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