Results for 'Buddhist gods '

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  1.  1
    Ādi Bauddha darśanaya: mūladharma vigrahayak.Sumanapāla Galmaṅgoḍa - 1994 - Kaḍavata: Abhaya Śilpikayō saha Prakāśakayō.
    Buddhist philosophy and doctrines; an analytical study.
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  2. Bauddha darśanayē bhāvitaya hā vicāraya.Vilēgoḍa Ariyadēva - 2009 - Dehivala: Bauddha Saṃskr̥tika Madhyasthānaya.
     
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  3.  39
    The Ahmadis: Community, Gender, and Politics in a Muslim Society. By Antonio Gualtieri. Montreal and Kingston: McGill-Queen's University Press, 2004. Pp. xvi+ 192. Hardcover $65.00. Paper Cdn $24.95/US $19.95. American Knees. By Shawn Wong. Seattle and London: University of Washington Press, 2005. Pp. xxi+ 229. Paper $14.95. [REVIEW]Buddhist Inclusivism, Attitudes Towards Religious Others By Kristin & Beise Kiblinger - 2006 - Philosophy East and West 56 (2):365-366.
    In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ahmadis: Community, Gender, and Politics in a Muslim Society. By Antonio Gualtieri. Montreal and Kingston: McGill-Queen's University Press, 2004. Pp. xvi + 192. Hardcover $65.00. Paper Cdn $24.95 / U.S. $19.95.American Knees. By Shawn Wong. Seattle and London: University of Washington Press, 2005. Pp. xxi + 229. Paper $14.95.The Art of Worldly Wisdom. By Baltasar Gracian and translated by Joseph Jacobs. Mineola, NY: Dover Publications, 2005. Pp. (...)
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  4.  23
    Logic and epistemology in Theravāda =.Hâgoḍa Khemānanda - 1993 - Ratmalana: Dharma Paryeshanalaya.
  5.  50
    Against a Hindu God: Buddhist Philosophy of Religion in India.Parimal G. Patil - 2009 - Columbia University Press.
    Comparative philosophy of religions -- Disciplinary challenges -- A grammar for comparison -- Comparative philosophy of religions -- Content, structure, and arguments -- Epistemology -- Religious epistemology in classical India: in defense of a Hindu god -- Interpreting Nyāya epistemology -- The Nyāya argument for the existence of Īśvara -- Defending the Nyāya argument -- Shifting the burden of proof -- Against Īśvara: Ratnakīrti's Buddhist critique -- The section on pervasion: the trouble with natural relations -- Two arguments -- (...)
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  6.  49
    A Buddhist approach to moral knowledge without god.Nicholaos Jones - forthcoming - International Journal for Philosophy of Religion:1-16.
    Noah McKay provides a novel argument for theism over naturalism. The argument is novel because it connects metaphysical issues to issues regarding moral epistemology. The connection concerns the power of theism and naturalism, respectively, to explain the human capacity to obtain correct beliefs about the domain of morality. The gist of McKay’s argument is that theism provides a much more plausible account of this capacity than naturalism. The reason for this superiority, according to McKay, is that theism secures an intimate (...)
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  7.  38
    The Buddhist Ground of the Whiteheadian God.Thomas J. J. Altizer - 1975 - Process Studies 5 (4):227-236.
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  8.  36
    Gods, Buddhas, and Organs: Buddhist Physicians and Theories of Longevity in Early Medieval Japan.Edward Drott - 2010 - Japanese Journal of Religious Studies 37 (2):247-273.
  9.  51
    A buddhist proof for the existence of God.Noble Ross Reat - 1985 - Journal of Indian Philosophy 13 (3):265-272.
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  10.  12
    Can buddhism validate the truth of God incarnate?Roger J. Corless - 1987 - Modern Theology 3 (4):333-343.
  11.  13
    A Buddhist Critique of the Christian Concept of God.G. W. Houston & Gunapala Dharmasiri - 1983 - Buddhist-Christian Studies 3:161.
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  12.  42
    The Voice of God on Mount Sinai: Rabbinic Commentaries on Exodus 20:1 in Light of Sufi and Zen-Buddhist Texts (review).Maria Reis Habito - 2004 - Buddhist-Christian Studies 24 (1):278-283.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 24.1 (2004) 278-283 [Access article in PDF] The Voice of God on Mount Sinai. Rabbinic Commentaries on Exodus 20:1 In Light of Sufi and Zen-Buddhist Texts. By Reinhard Neudecker. Rome: Pontificio Istituto Biblico, 2002. 157 pp. Reinhard Neudecker's study of the central event of the first five books of the Bible, namely the revelation of God on Mount Sinai to Moses and the Israelites, is (...)
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  13.  22
    Abe's Buddhist Realization of God.Thomas J. J. Altizer - 1993 - Buddhist-Christian Studies 13:187-206.
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  14.  78
    Against a hindu God: Buddhist philosophy of religion in india (review).Chakravarthi Ram-Prasad - 2011 - Philosophy East and West 61 (3):560-564.
    The dramatic title Against a Hindu God: Buddhist Philosophy of Religion in India, while accurate enough in some respects, does not do justice to this subtle, densely argued, technically demanding, and often astonishingly wide-ranging book by Parimal Patil. The traces of the doctoral thesis that it was in a previous life are still there, evident in the concern to explain methodology to inquisitorial examiners and the reluctance to let any footnote go by if it can possibly be included. That (...)
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  15. Dipolarity in Chan buddhism and the Whiteheadian God.Linyu Gu - 2005 - Journal of Chinese Philosophy 32 (2):211-222.
  16. Beyond the Gods: Buddhist and Taoist Mysticism.John Blofeld - 1977 - Religious Studies 13 (1):122-124.
     
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  17.  6
    Love Is God: A Buddhist Interreligious Response to the Vatican Instruction on "Some Aspects of Christian Meditation".Victoria Urubshurow - 1991 - Buddhist-Christian Studies 11:149.
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  18.  44
    Rethinking the Whiteheadian God and chan/zen buddhism in the tradition of the yi Jing.Linyu Gu - 2002 - Journal of Chinese Philosophy 29 (1):81–92.
  19. Towards a Buddhist Theism.Davide Andrea Zappulli - 2023 - Religious Studies 59 (4):762-774.
    My claim in this article is that the thesis that Buddhism has no God, insofar as it is taken to apply to Buddhism universally, is false. I defend this claim by interpreting a central text in East-Asian Buddhism – The Awakening of Faith in Mahāyāna – through the lenses of perfect being theology (PBT), a research programme in philosophy of religion that attempts to provide a description of God through a two-step process: (1) defining God in terms of maximal greatness; (...)
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  20.  3
    The Early Three Gods System in Indian Religions: A Comparative Study between Vedic Religion and Buddhism. 유성욱 - 2018 - 동서철학연구(Dong Seo Cheol Hak Yeon Gu; Studies in Philosophy East-West) 89:191-214.
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  21. Letting Go of God for Nothing: Ueda Shizuteru’s Non-Mysticism and the Question of Ethics in Zen Buddhism.Bret W. Davis - 2008 - In Davis Bret W. (ed.), Frontiers of Japanese Philosophy: Neglected Themes and Hidden Variations. Nanzan Institute for Religion & Culture. pp. 201-220.
  22. The Empyting God: A Buddhist-Jewish-Christian Conversation.John B. Cobb & Christopher Ives - 1990
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  23.  39
    Whitehead, Buddhism, and the Reversibility of Time.John Shunji Yokota - 2007 - Process Studies 36 (2):330-344.
    Pure Land Buddhism ascribes to Amida some of the roles ascribed to God by Whitehead. The failure of Whiteheadians to clarify how God can play these roles also leaves doubtful the claim of Pure Land Buddhism. On the other hand, Whitehead’s emphasis on perpetual perishing reinforces the original Buddhist teaching of impermanence and together they provide the basic insight for authentic life.
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  24.  12
    The Name and the Vow: Reflections on the Name of God in Light of Buddhist Teachings.James L. Fredericks - 2022 - Buddhist-Christian Studies 42 (1):315-328.
    Abstractabstract:The disclosure of the Name of God in Exodus 3 as YHWH has had a long history of effects in Christian tradition. The Name (YHWH) is based on ancient Hebraic notions of Being and figures prominently in the development of Christian ontotheology. Exodus 3 also figures prominently in current debates about ontotheology. This essay seeks to contribute to the discussion of ontotheology by interpreting Exodus 3 and the theology of the Name of God in light of Pure Land Buddhist (...)
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  25. Being a ‘not-quite-Buddhist theist’.James Dominic Rooney - 2022 - Religious Studies 58 (4):787-800.
    Buddhism is a tradition that set itself decidedly against theism, with the development of complex arguments against the existence of God. I propose that the metaphysical conclusions reached by some schools in the Mahayana tradition present a vision of reality that, with some apparently small modification, would ground an argument for the existence of God. This argument involves explanation in terms of natures rather than causal agency. Yet I conclude not only that the Buddhist becomes a theist in embracing (...)
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  26. Early Buddhist Concepts - in today's language. (3rd edition).Roberto Thomas Arruda - 2023 - São Paulo - BRL: Terra à Vista - not for sale edition. Edited by Self Publishing & Roberto Thomas Arruda.
    Adequate knowledge about Buddhism is essential to the education and culture of any person who does not want to be simply another alienated member of a herd that walks blindly amid a technological revolution. It is possible to understand early Buddhism through modern language and knowledge and establish its relations with contemporary thought and its references. With this, it becomes possible to deepen and broaden our perception of these millennial principles' compatibility with our modern ways of living and knowing. The (...)
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  27.  44
    The Buddhist Refusal of Theism.Matthew T. Kapstein - 2005 - Diogenes 52 (1):61-65.
    Early Buddhism was not interested in questions about existence and the nature of God, considering these unimportant in relation to the question of the release from earthly suffering which is at the heart of Buddhist soteriology. Later Buddhist thought considered theism incompatible with Buddhist doctrine, but at the same time Buddhism developed a dimension of devotion that resembled theistic faith. Conscious of their different religious heritage, Buddhist thinkers in more recent times have nevertheless embraced dialogue with (...)
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  28.  17
    A Comparison of the P?li and Chinese Versions of the Brahma Sa?yutta, a Collection of Early Buddhist Discourses on Brahm?s, the Exalted Gods.Mun-Keat Choong - 2015 - Buddhist Studies Review 31 (2):179-194.
    Sa?yutta of the P?li Sa?yutta-nik?ya in conjunction with two other versions preserved in Chinese translation in Taish? vol. 2, nos 99 and 100. Then it compares the main teachings contained in the three versions. This comparative study of these three different versions focuses on some shared images of Brahm?s and on disagreements of some teachings presented in the three versions. It reveals similarities and significant differences in structure and doctrinal content, thus advancing the historical/critical study of early Buddhist doctrine (...)
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  29.  18
    Buddhist-Christian Dialogue: Promises and Pitfalls.Mark Berkson - 1999 - Buddhist-Christian Studies 19 (1):181-186.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Dialogue: Promises and PitfallsMark BerksonThe Center for the Pacific Rim and the University of San Francisco hosted a conference on Buddhist-Christian Dialogue on May 8, 1998. The conference brought together scholars and practitioners of both traditions in an encounter that was not only academically stimulating, but also personally and spiritually enriching for those involved. The participants included both those who have had extensive experience in the (...)
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  30.  34
    Against a Hindu God: Buddhist Philosophy of Religion in India. By Parimal G. Patil. New York: Columbia University Press, 2009. Pp. xi+ 406. Hardcover $50.00,£ 29.50. China-West Interculture: Toward the Philosophy of World Integration: Essays on Wu Kuang-ming's Thinking. Edited by Jay Goulding. New York: Global Scholarly. [REVIEW]Haiming Wen Lanham, Victor Sōgen Hori & Melissa Anne - 2010 - Philosophy East and West 60 (2):313-314.
  31.  36
    Images of Mind, Images of God: Mirror as Metaphor in Chinese Buddhism and Early Mysticism.Jiani Fan - 2018 - Buddhist-Christian Studies 38 (1):173-185.
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  32.  4
    Buddhism.Paul J. Griffiths - 1997 - In Charles Taliaferro & Philip L. Quinn (eds.), A Companion to Philosophy of Religion. Cambridge, Mass.: Wiley-Blackwell. pp. 13–22.
    This chapter contains sections titled: Tradition and Sources Ontology Epistemology and Philosophy of Language Persons God Works cited.
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  33.  34
    Buddhism, Christianity, and Modern Science: A Response to Masao Abe.Frank Fair - 2005 - Buddhist-Christian Studies 25 (1):67.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhism, Christianity, and Modern Science:A Response to Masao AbeFrank FairAfter number of years of teaching philosophy of science, a few years ago I took up the challenge of teaching philosophy of religion. As one might imagine, it has always seemed to me to be important that our religious convictions harmonize with our best scientific knowledge of how the world works, and this became a more interesting issue when the (...)
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  34.  34
    Is Buddhism Indispensable in the Cross-Cultural Appropriation of Christianity in Burma?La Seng Dingrin - 2009 - Buddhist-Christian Studies 29:3-22.
    In lieu of an abstract, here is a brief excerpt of the content:Is Buddhism Indispensable in the Cross-Cultural Appropriation of Christianity in Burma?La Seng Dingrin, Former Faculty MemberIs Burmese Theravāda Buddhism dispensable for the cross-cultural appropriation and mission of Christianity in Burma?1 According to the traditionally held Burmese2 Protestant Christian assumption—inherited from Adoniram Judson—the answer is yes,3 for the simple reason that Burmese Buddhism and Christianity are totally different from one another, and there is "no point of contact" between the (...)
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  35.  68
    Buddhism and Our Posthuman Future.James J. Hughes - 2019 - Sophia 58 (4):653-662.
    New human enhancement technologies will radically challenge traditional religious understandings of the human project. But among the world’s faiths, Buddhists will have some distinct advantages adapting to and contributing to thinking about, a posthuman future. Buddhism and human enhancement have some affinities and some useful complementarities. In the Abrahamic faiths, humanity is divinely created with static capacities, while in traditional Buddhism, human beings routinely evolve into gods and superbeings. While Buddhism counsels against grasping, it has no objection to using (...)
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  36.  23
    Buddhist Perceptions of Jesus (review).John D'Arcy May - 2003 - Buddhist-Christian Studies 23 (1):178-181.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 178-181 [Access article in PDF] Buddhist Perceptions of Jesus. Edited by Perry Schmidt-Leukel with Gerhard Koberlin and Thomas Josef Gotz, OSB. St. Ottilien: EOS-Verlag, 2001. 179 pp. The papers collected here represent a significant step forward in European scholarship on Buddhist-Christian relations. As Perry Schmidt-Leukel remarks in his helpful introduction, they are an experiment in correlating auto-interpretation and hetero-interpretation, introspection and extrospection.Each (...)
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  37.  33
    Christian-Buddhist Dialogue on Loving the Enemy.Wioleta Polinska - 2007 - Buddhist-Christian Studies 27 (1):89-107.
    In lieu of an abstract, here is a brief excerpt of the content:Christian-Buddhist Dialogue on Loving the EnemyWioleta PolinskaWe are taught to think that we need a foreign enemy. Governments work hard to get us to be afraid and to hate so we will rally behind them. If we do not have an enemy, they will invent one in order to mobilize us. Yet they are also victims.1—Thich Nhat HanhWe are called to speak for the weak, for the voiceless, (...)
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  38.  19
    Buddhist Philosophy and New Testament Theology.Seiichi Yagi - 1999 - Buddhist-Christian Studies 19 (1):165-172.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist Philosophy and New Testament TheologyYagi SeiichiPrologueBy way of Buddhist-Christian dialogue we Christians can become aware of the latent motifs in our own tradition. The dialogue gives us opportunities to rethink the Christian tradition, not to interpret it from Buddhist viewpoint but, based on these actualized motifs, to find a more adequate interpretation of its own. In this way Buddhist-Christian dialogue is relevant also for (...)
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  39.  9
    There is no god and he is always with you: a search for God in odd places.Brad Warner - 2013 - Novato, California: New World Library.
    In his "intimate, funny, conversational style" (Library Journal), Brad Warner stage dives into the Sam Harris, Karen Armstrong, Christopher Hitchens mosh pit of the God or no God debate - and body surfs up with a typically provocative perspective. Warner was initially interested in Zen because he wanted to find God, but Zen Buddhism is usually thought of as godless. Warner travels around the world looking for insight and what he finds, in chapters like "Sam Harris Believes in God," "God (...)
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  40.  13
    Buddhist-Christian Dialogue: Looking Back, Looking Ahead, and Listening Ever More Deeply.Sallie B. King - 2014 - Buddhist-Christian Studies 34:7-23.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Dialogue:Looking Back, Looking Ahead, and Listening Ever More DeeplySallie B. KingI was asked to give a brief overview of the subject of the Buddhist-Christian dialogue, looking back over its history and looking ahead to its future. I begin with two caveats. First, of necessity, this account will be very general and I will paint with a very broad brush. I cannot speak to the many variations (...)
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  41.  18
    Buddhist 'Genesis' as a Narrative of Conflict Transformation: A Re-reading of the Aggañña-sutta.Suwanna Satha-Anand - 2013 - Diogenes 60 (1):54-61.
    Since January 2004, violent conflicts in the deep South of Thailand have caused 4,453 deaths and 7,239 injuries in 10,386 violent incidents. The numbers are increasing every day. Myriads of studies, strategies and proposals have been put forth to address and redress this deep-rooted problem. This paper is a modest attempt to find analysis and inspiration from the rich cultural resources of Buddhism to address the question of conflict and conflict transformation in Thai society. The Buddhist ‘Genesis’ or The (...)
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  42.  16
    Buddhists and Christians through Comparative Theology and Solidarity (review).Paul O. Ingram - 2006 - Buddhist-Christian Studies 26 (1):223-225.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Buddhists and Christians Through Comparative Theology and SolidarityPaul O. IngramBuddhists and Christians Through Comparative Theology and Solidarity. By James L. Fredericks. Maryknoll, NY: Orbis Books, 2004. xiv + 134 pp.This elegantly written book is not only a call to Christians to act in solidarity with persons of other faith traditions as well as persons professing no religious identity inmatters of social, economic, and ecological injustice. It is also (...)
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  43.  13
    Buddhist-Christian-Science Dialogue at the Boundaries.Paul O. Ingram - 2011 - Buddhist-Christian Studies 31:165-174.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian-Science Dialogue at the BoundariesPaul O. IngramMuch of the discussion in current science-religion dialogue focuses on "limit" or "boundary" questions.1 In the natural sciences, boundary questions are questions that arise in scientific research that cannot be answered by scientific methods. Boundary questions arise because of (1) the intentional limit of scientific methods of investigation to extremely narrow bits of physical processes while ignoring wider bodies of experience, as (...)
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  44.  28
    Chapter 11. “One can distinguish two ways of approaching God: the way of overcoming estrangement and the way of meeting a stranger.” Paul Tillich’s Engagement with Buddhism.Reinhold Bernhardt - 2017 - In Samuel Andrew Shearn & Russell Re Manning (eds.), Returning to Tillich: Theology and Legacy in Transition. De Gruyter. pp. 125-140.
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  45.  10
    The Conquered Self: Emptiness and God in a Buddhist-Christian Dialogue.Bonnie Bowman Thurston - 1985 - Japanese Journal of Religious Studies 12 (4):343-353.
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  46.  9
    Reviews of The Book of Miracles: The Meaning of the Miracle Stories in Christianity, Judaism, Buddhism, and Islam_ by Kenneth L. Woodward and _God and the Sun At Fatima by Stanley Jaki.Howard P. Kainz - unknown
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  47.  35
    Whose Buddhism? Whose Identity? Presenting and/or Misrepresenting Shin Buddhism for a Christian Audience: AAR Panel on Multiple Religious Belonging and Buddhist Identity November, 2013.Kristin Johnston Largen - 2015 - Buddhist-Christian Studies 35:29-35.
    In lieu of an abstract, here is a brief excerpt of the content:Whose Buddhism? Whose Identity? Presenting and/or Misrepresenting Shin Buddhism for a Christian AudienceAAR Panel on Multiple Religious Belonging and Buddhist Identity November, 2013Kristin Johnston Largenmultiple religious belongingThe concept of multiple religious belonging has become much more popular in the past ten years, both in academic discourse and in public practice, particularly in the United States. One of the most common “pairings” in this regard is Buddhism and Christianity. (...)
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  48.  35
    Buddhist Theology: Critical Reflections by Contemporary Buddhist Scholars.John P. Keenan - 2002 - Buddhist-Christian Studies 22 (1):230-234.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 139-147 [Access article in PDF] A Mahayana Theology of Salvation History John P. Keenan Middlebury College Salvation history is a Western theological strategy based on biblical ideas about how God acts in history to bring about the salvation/deliverance of God's people. It begins with the scriptural accounts of creation as the inception of God's plan. It moves to describe Israel's deliverance from slavery in (...)
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  49.  33
    Formal Practice: Buddhist or Christian.Robert Aitken - 2002 - Buddhist-Christian Studies 22 (1):63-76.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 63-76 [Access article in PDF] Formal Practice: Buddhist or Christian Robert Aitken Diamond Sangha In this paper, I write from a Mahayana perspective and take up seven Buddhist practices and the views that bring them into being, together with Christian practices that may be analogous, in turn with their inspiration. The Buddhist practices sometimes tend to blend and take on another's (...)
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  50.  4
    Hinduism and Buddhism in perspective.Yajan Veer - 2008 - New Delhi: Munshiram Manoharlal Publishers.
    Description: The book Hinduism and Buddhism in Perspective is divided in seven chapters. So far many things with the emphasis on philosophical thought have been discussed and viewed throughout this book. Both Hinduism and Buddhism are primarily concerned with the practical problems of human life. Their direct aim is to offer solutions for the proper guidance of Human conduct. They try to suggest practical ways and means solving the pressing problems of life and to attain the state of Supreme perfection. (...)
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