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Books on the topic 'Monotheistic religion'

Author: Grafiati
Published: 24 April 2022

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1

Cohen and Troeltsch: Ethical monotheistic religion and theory of culture. Atlanta, Ga: Scholars Press, 1986.

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2

Jews, Christians, Muslims: A comparative introduction to monotheistic religions. 2nd ed. Upper Saddle River, N.J: Prentice Hall, 2012.

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3

Breaking monotheism: Yehud and the material formation of monotheistic identity. New York: Bloomsbury, 2012.

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4

The impact of Christianity on colonial Maya, ancient Mexico, China, and Japan: How a monotheistic religion was received by several pagan societies. Lewiston, NY: Edwin Mellen Press, 2008.

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5

Hinduism and monotheistic religions. New Delhi: Voice of India, 2009.

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6

Swarup, Ram. Hinduism and monotheistic religions. New Delhi: Voice of India, 2009.

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7

Swarup, Ram. Hinduism and monotheistic religions. New Delhi: Voice of India, 2009.

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8

Frenkel, Miriam, and Yaacov Lev, eds. Charity and Giving in Monotheistic Religions. Berlin, New York: Walter de Gruyter, 2009. http://dx.doi.org/10.1515/9783110216837.

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9

Cohen, Abe M. The monotheistic religions: Judaism, Christianity and Islam. Broomall, Pa: Mason Crest Publishers, 2010.

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10

Cohen, Abe M. The monotheistic religions: Islam, Christianity and Judaism. Broomall, PA: Mason Crest Publishers, 2006.

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11

Cohen, Abe M. The monotheistic religions: Judaism, Christianity and Islam. Broomall, Pa: Mason Crest Publishers, 2010.

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12

Cohen, Abe M. The monotheistic religions: Judaism, Christianity and Islam. Broomall, Pa: Mason Crest Publishers, 2010.

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13

Three monotheistic faiths--Judaism, Christianity, Islam: An analysis and brief history. Bloomington, IN: AuthorHouse, 2009.

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14

The monotheists: Jews, Christians, and Muslims in conflict and competition. Princeton, NJ: Princeton University Press, 2003.

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15

Peters, F. E. The monotheists: Jews, Christians, and Muslims in conflict and competition. Princeton, NJ: Princeton University Press, 2004.

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16

Mynarek, Hubertus. Wertrangordnung und Humanität: Zur Humanismus-Debatte zwischen Atheisten, Pantheisten, Monotheisten und Agnostikern. Essen: Verlag Die Blaue Eule, 2014.

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17

Swinyard, Helen Philippa. 'And ye shall know the truth, and the truth shall make you free': Pullman's use of Western monotheistic religions in His dark materials. London: University of Surrey Roehampton, 2003.

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18

Carlson, Marvin. 2. Religion and theatre. Oxford University Press, 2014. http://dx.doi.org/10.1093/actrade/9780199669820.003.0002.

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‘Religion and theatre’ attempts to describe some general patterns and contrasts, and suggests some historical and geographical implications of the relationship between theatre and religion. Beginning with Western monotheistic religion—Judaism, Christianity, and Islam—it shows that the condemnation of images, fundamental to Mosaic law, encouraged a deep suspicion of any form of mimesis, especially involving the body. Despite this, they all developed significant theatrical traditions with close ties to religious celebrations and ceremonies. Generally, non-Western performance has been tied to religious practice from the very beginning. In India, early theatre was intertwined with Hinduism and Buddhism, the two major religions of the subcontinent at the start of the common era.
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19

Breaking Monotheism Yehud And The Material Formation Of Monotheistic Identity. Bloomsbury Publishing PLC, 2014.

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20

Balboni, Michael J., and Tracy A. Balboni. The Sacramental Nature of Medicine. Edited by Michael J. Balboni and Tracy A. Balboni. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780199325764.003.0011.

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There is an underlying structural bond between medicine and religious monotheism. There are shared assumptions, values, and institutional structures that create a deep underlying unity between these two spheres. There are five broadly shared connections between secular medicine and the monotheistic religions—especially akin to Jewish and Christian traditions—where medicine and religion mirror one another in values and structures. These five points of connection include sickness/sin, the role of the healing mediator, therapy, patient disposition, and the healing milieu. When the spheres of medicine and religion become overtly disconnected from one another as partners, as now is the case in secular medicine, medicine rises perilously to the level of a functional-like religion. While contemporary medicine attempts to be consciously neutral toward traditional religions, medicine’s internal structures mirror deeper religious concepts, in tension with secular interpretations.
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21

Freud, Sigmund. Moises y la religion monoteista y otros escritos sobre judaismo y antisemitismo/ Moses and the Monotheistic Religion and other Writtings about Judaism ... (Biblioteca De Autor/ Author Library). Alianza, 2006.

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22

Corrigan, John. Religious Hatred. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0019.

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Hate as an emotion, while not exactly the same in all instances, manifests in certain ways regardless of whether the context is religion, ethnicity, sexuality, gender, or other kinds of difference. Religious ideologies and institutions historically have served as backgrounds that condition the performance of hatred by individuals and groups. Some religious hatred arises from intellectual cultures characterized by an absolutizing worldview, in which reality is parsed into clearly bounded categories of holy and unholy, good and evil, saved and damned. Religion is a marker of group identity, and is frequently interwoven with other aspects of identity, including nationalistic, ethnic, and cultural elements. Religious hatred, accordingly, is sometimes mixed with hatred having to do with ethnicity or nationalistic fervor. Religious hatred is most easily observed in violence, and it is through violence that it is most effectively expressed. In the history of religious hatred in the West, Judaism shares the center stage with Christianity and Islam. Religious hatred is not limited to monotheistic religions.
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23

Drury, Shadia B. The Liberal Betrayal of Secularism. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.18.

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This chapter offers a philosophical overview of the historical relationship between liberalism and secularism in the West. It concludes that secularism has been betrayed by the current ascendancy of a multicultural brand of liberalism. The history of religion in the West has made secularism a necessary posture that the state must adopt in the face of the threat that monotheistic religions pose to political order and stability. Secularism and liberalism are natural allies, but they are not identical. This betrayal has some serious ramifications. Not only is it incapable of dealing with the rising tide of religious extremism, it has allowed Islam to assume the mantle of liberator from the clutches of the colonial hegemon.
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24

Altman, Michael J. Missionaries, Unitarians, and Raja Rammohun Roy. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190654924.003.0002.

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This chapter analyzes the way American Protestants used representations of “Hindoo religion” to further their own ends. First, it analyzes the representations of “heathenism” and “Hindoos” in the missionary reports of the American Board of Commissioners for Foreign Missions (ABCFM). These missionaries represented Hindoo religion as noisy, chaotic, bloody, and ritual. Second, it examines how American Unitarians discovered and promoted the writings of Bengali reformer Rammohun Roy. Roy’s monotheistic form of Vedanta attracted Unitarian readers. They saw him as an ally in their fight against Trinitarian oppenents in New England. Both of these examples show how Protestants used “Hindoo religion” to further their own religious claims.
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25

Miriam, Frenkel, ed. Giving in monotheistic religions. Berlin: Walter de Gruyter, 2009.

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26

Hinduism and monotheistic religions. New Delhi: Voice of India, 2009.

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27

Hinduism and monotheistic religions. New Delhi: Voice of India, 2009.

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28

Zagorin, Perez. Religious Toleration. Edited by George Klosko. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.003.0042.

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The fullest development of the concept of religious toleration in the West occurred in Christian Europe between the sixteenth and eighteenth centuries. The emergence and establishment of religious pluralism in modern societies, and most notably in the Western world, has been very largely the result of the evolution and gradual victory of the principle of religious toleration on a variety of grounds. Among the world's great monotheistic religions, Christianity has been the most intolerant. Early Christianity was intolerant of Judaism, from which it had to separate itself, and of ancient paganism, whose suppression it demanded. The New Testament recognized heresy as a danger to religious truth and the Christian communities. Heresy entailed the existence of its opposite, orthodoxy, which meant right thinking and true belief. Following World War II, the United Nations Universal Declaration of Human Rights of 1948 named freedom of religion, conscience, and thought as basic human rights.
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29

Alviero, Niccacci, ed. Jerusalem: House of prayer for all peoples in the three monotheistic religions : proceedings of a symposium held in Jerusalem, February 17-18, 1997. Jerusalem: Franciscan Printing Press, 2001.

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30

Brenk, Fred. Plutarch. Edited by Daniel S. Richter and William A. Johnson. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199837472.013.27.

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This chapter describes Plutarch’s role as a Middle Platonist in the Second Sophistic. In philosophy he holds a literal interpretation of the Timaeus and often opposes the Stoics and Epicureans. He stresses the importance of philosophical inquiry and a certain caution, especially when speaking of difficult questions. His popular Table Talks (or Sympotic Questions) offer a kind of training in philosophical inquiry. In religion his monotheistic, Middle Platonic God has created the world and guides it with his providence through gods and daimones. He indulges in eschatological myths and is interested in foreign religions, especially Roman religion and the Egyptian Isis cult. One of his greatest contributions is in Platonizing and humanizing ethics. Greek paideia is the foundation for a good ethical life, which is based on reason over passion. In many ways he represents the ideal of an educated pepaideumenos in the Greco-Roman world of his time.
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31

Lev, Yaacov, and Miriam Frenkel. Charity and Giving in Monotheistic Religions. De Gruyter, Inc., 2009.

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32

1949-, Gordon Harvey, ed. The monotheistic religions and forensic psychiatry. Philadelphia, PA: J. Kingsley, 2000.

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33

Denny, Frederick M., Martin Jaffee, Martin S. Jaffee, Carlos M. N. Eire, and John Corrigan. Jews, Christians, Muslims: A Comparative Introduction to Monotheistic Religions. Prentice Hall, 1997.

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34

B. Z. (Ben Zion) Goldberg. The Erotic Motive in the Monotheistic Religions of Today. Kessinger Publishing, 2005.

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35

Denny, Frederick M., Martin Jaffee, Martin S. Jaffee, Carlos M. N. Eire, and John Corrigan. Jews, Christians, Muslims: A Comparative Introduction to Monotheistic Religions. Prentice Hall, 1997.

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36

Eire, Carlos, Martin S. Jaffee, John Corrigan, and Frederick Mathewson Denny. Jews, Christians, Muslims: A Comparative Introduction to Monotheistic Religions. Pearson Education, Limited, 2011.

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37

Corrigan, John. Jews, Christians, Muslims: A Comparative Introduction to Monotheistic Religions. Taylor & Francis Group, 2017.

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38

Eire, Carlos, Martin S. Jaffee, John Corrigan, and Frederick Mathewson Denny. Jews, Christians, Muslims: A Comparative Introduction to Monotheistic Religions. Pearson Education, Limited, 2011.

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39

1952-, Corrigan John, ed. Jews, Christians, Muslims: A comparative introduction to monotheistic religions. Upper Saddle River, N.J: Prentice Hall, 1998.

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40

Porte, Michele. Le mythe monotheiste. une lecture de "l'homme moise et la religion monotheiste" de sigmund freud. Ens Editions, 2002.

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41

Giberson, Karl W. Abraham's Dice: Chance and Providence in the Monotheistic Traditions. Oxford University Press, Incorporated, 2016.

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42

Abraham's Dice: Chance and Providence in the Monotheistic Traditions. Oxford University Press, Incorporated, 2016.

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43

Elkaisy-Friemuth, Maha, John Dillon, and John M. Dillon. Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions. Ebsco Publishing, 2009.

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44

Maha, Elkaisy-Friemuth, and Dillon John M, eds. The afterlife of the platonic soul: Reflections of platonic psychology in the monotheistic religions. Leiden: Brill, 2009.

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45

Cliteur, Paul. A Secular Critique of Religious Ethics and Politics. Edited by Phil Zuckerman and John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.24.

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This chapter discusses the difference between a nonsecular or religious critique of religious ethics and politics and a specifically secular critique. It introduces the central notion of a secular critique, autonomy, and its two types, moral and political. Moral autonomy entails the separation of religion from ethics. The ideal of making that separation is called “moral secularism.” The opposite of moral autonomy is “moral heteronomy.” An extreme case of moral heteronomy is discussed: Abraham’s willingness to sacrifice his own son when God commanded him to do so. Next, the importance of political autonomy and political secularism is illustrated with reference to the conflict between the king Ahab (the model of a secular ruler) and the prophet Elijah (the model of a religious leader). Some stories in the holy scriptures of the monotheist religions held in common by Judaism, Christianity, and Islam are unfavorable toward secularism (both moral and political).
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46

Calonne, David Stephen. R. Crumb. University Press of Mississippi, 2021. http://dx.doi.org/10.14325/mississippi/9781496831859.001.0001.

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Robert Crumb: Literature, Autobiography, and the Quest for Self is the first monograph to explore the intersection between Crumb’s love of literature, his search for the meaning of life and the ways he connects his own autobiography with the themes of the writers he has admired. Crumb’s comics from the beginning reflected the fact that he was a voracious reader from childhood and perused a variety of authors including Charles Dickens, J.D. Salinger, and, during his adolescence, Beat writers like Jack Kerouac. He was profoundly influenced by music, especially the blues, and the ecstatic power of music appears in his artwork throughout his career. The first chapter explores the ways Robert Crumb illustrates works by William S. Burroughs, Jack Kerouac, Allen Ginsberg, Gary Snyder, and Charles Bukowski. The book continues with individual chapters devoted to Crumb’s illustrations of biographies of blues musicians Jelly Roll Morton and Charley Patton; Philip K. Dick; Jean-Paul Sartre; Franz Kafka; and concludes with an exploration of Crumb’s illustrations to the book of Genesis. In all his drawings accompanying literary texts, Crumb returns to a number of key themes regarding his personal spiritual quest such as suffering and existential solitude; the search for romantic and sexual love; the impact of entheogens such as LSD on his quest for answers to his cosmic questions. We discover that Crumb gradually embraces a mysticism rooted in his studies of Gnosticism. In the final chapter on the book of Genesis, readers may observe the ways Crumb continues his critique of monotheistic religion in a variety of subtle ways. Robert Crumb: Literature, Autobiography, and the Quest for Self concludes with an Epilogue which discusses Crumb’s present-day life in France and the ways he has continued to engage with spiritual and philosophical themes in his later work.
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47

Paz, Reut Yael. ‘If I forget thee, O Jerusalem’. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805878.003.0013.

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The holiness of Jerusalem—the house of the one God—is central to the three monotheistic religions: Judaism, Christianity, and Islam, and, because of this, also to global politics and international law. But Jerusalem is also where twentieth-century international law—as a civilizing, Western, and modern project intended as a counterpoise to the extremities of religious differences and passions—repeatedly fails. There is one interesting exception. During the Berlin Congress of 1878, Western European imperial powers integrated an Eastern status quo regime first legalized by the Ottoman firmans (decrees) that had governed—and still govern—the city’s holy places since the sixteenth century. This chapter examines the complex relationship between monotheism, international law, and Jerusalem by unpacking one article—Article LXII of the Berlin Treaty (1878)—that incorporated the custom of ‘Status Quo’ formulated by Jerusalem’s Ottoman, Oriental, and Muslim rulers into the predominantly Christian European Law of Nations.
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48

Alviero, Niccacci, ed. Divine promises to the fathers in the three monotheistic religions: Proceedings of a symposium held in Jerusalem, March 24-25th, 1993. Jerusalem: Franciscan Printing Press, 1995.

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49

Peters, F. E. Monotheists : Jews, Christians, and Muslims in Conflict, Volumes I and II: Two-Volume Slipcase Set. Princeton University Press, 2003.

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50

Kulik, Alexander, Gabriele Boccaccini, Lorenzo DiTommaso, David Hamidovic, and Michael E. Stone, eds. A Guide to Early Jewish Texts and Traditions in Christian Transmission. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190863074.001.0001.

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The Jewish culture of the Hellenistic and early Roman periods established a basis for all monotheistic religions but its main sources have been preserved to a great degree through Christian transmission. This Guide is devoted to problems of preservation, reception, and transformation of Jewish texts and traditions of the Second Temple period in the many Christian milieus from the ancient world to the late medieval era. It approaches this corpus not as an artificial collection of reconstructed texts—a body of hypothetical originals—but rather from the perspective of the preserved materials, examined in their religious, social, and political contexts. It also considers the other, non-Christian, channels of the survival of early Jewish materials, including rabbinic, Gnostic, Manichaean, and Islamic. This unique project brings together scholars from many different fields in order to map the trajectories of early Jewish texts and traditions among diverse later cultures. It also provides a comprehensive and comparative introduction to this new field of study while bridging the gap between scholars of early Judaism and of medieval Christianity.
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