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Books on the topic 'Theory of (Religion) Religious pluralism'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Choice and religion: A critique of rational choice theory. Oxford: Oxford University Press, 1999.

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2

Christianity, tolerance, and pluralism: A theological engagement with Isaiah Berlin's social theory. London: Routledge, 2004.

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3

O'Leary, Joseph Stephen. L'art du jugement en théologie. Paris: Les Editions du Cerf, 2010.

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4

Der eigene Glaube und der Glaube der anderen: Philosophische Herausforderungen religiöser Vielfalt. Freiburg: Verlag Karl Alber, 2014.

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5

A new mission agenda: Dialogue, diakonia and discipling. Delhi: I.S.P.C.K, 2007.

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6

Making all things new: Dialogue, pluralism, and evangelization in Asia. Maryknoll, N.Y: Orbis Books, 1990.

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7

Faiths and faithfulness: Pluralism, dialogue and mission in the work of Kenneth Cragg and Lesslie Newbigin. Milton Keynes, UK: Paternoster, 2009.

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8

One God of all?: Probing pluralist identities. New York: Continuum, 2010.

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9

Mission shaped by promise: Lutheran missiology confronts the challenge of religious pluralism. Eugene, Or: Pickwick Publications, 2012.

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10

Christianity for the third millennium: Faith in an age of fundamentalism and skepticism. San Francisco: International Scholars Publications, 1998.

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11

Ramachandra, Vinoth. The recovery of mission: Beyond the pluralist paradigm. Delhi: Indian Society for Promoting Christian Knowledge, 1996.

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12

Ramachandra, Vinoth. The recovery of mission: Beyond the pluralist paradigm. Carlisle: Paternoster Press, 1996.

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13

The recovery of mission: Beyond the pluralist paradigm. Grand Rapids, Mich: W.B. Eerdmans, 1997.

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14

The cave and the butterfly: An intercultural theory of interpretation and religion in the public sphere. Eugene, Or: Cascade Books, 2011.

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15

The leap of reason. 2nd ed. London: SCM Press, 1985.

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16

Clarke, Clifton. Global renewal, religious pluralism, and the Great Commission: Towards a renewal theology of mission and interreligious encounter. Lexington, Ky: Emeth Press, 2011.

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17

Hoffmann, P. Cosmas. Wege zum Heil: Die Stellung der Nichtchristen und der nichtchristlichen Religionen im Werk Thomas Ohms. St. Ottilien: EOS-Verlag, 2001.

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18

Kongchŏk chilli rosŏ ŭi pogŭm: Lesŭlli Nyubigin ŭi sinhak sasang. Sŏul-si: Handŭl Ch'ulp'ansa, 2011.

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19

Theologische Studienkonferenz des Arbeitskreises für Evangelikale Theologie (7th 1991 Tübingen, Germany). Die Einzigartigkeit Jesu Christi als Grundfrage der Theologie und missionarische Herausforderung: Bericht von der 7. Theologischen Studienkonferenz des Arbeitskreises für Evangelikale Theologie (AfeT) vom 25.-28. August 1991 in Tübingen. Wuppertal: R. Brockhaus, 1993.

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20

Friedemann, Knödler, and Institut für evangelikale Mission (Giessen, Germany), eds. Kontextualisierung im postmodernen Pluralismus: Ein Projekt des Instituts für evangelikale Mission, Giessen. Nürnberg: VTR, 2008.

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21

Kroeger, James H. Mission today: Contemporary themes in missiology. Hong Kong: Federation of Asian Bishop's Conferences, 1991.

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22

Mission und Kultur in der deutschen Missionswissenschaft des 20. Jahrhunderts: Gerhard Rosenkranz, Hans-Werner Gensichen, Hans Jochen Margull und Werner Kohler. Neuendettelsau: Erlanger Verlsh für Mission und Ökumene, 2011.

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23

Hick, John. Problems of religious pluralism. New York: St. Martin's Press, 1985.

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24

Hick, John. Problems of religious pluralism. London: Macmillan, 1985.

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25

Hick, John. Problems of religious pluralism. New York: St. Martin's Press, 1985.

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26

The culture of religious pluralism. Boulder, Colo: Westview Press, 1998.

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27

Chakanza, J. C. Religious pluralism in contemporary Malawi. [Zomba, Malawi: Dept. of Theology and Religious Studies, Chancellor College, University of Malawi, 1992.

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28

Hindu response to religious pluralism. Delhi: Kant Publications, 2000.

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29

Religious pluralism and the Nigerian state. Athens: Ohio University Center for International Studies, 1997.

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30

S, Gaustad Edwin, and Allen Rodney F, eds. Pathways to pluralism: Religious issues in American culture. Menlo Park, Calif: Addison-Wesley Pub. Co., 1990.

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31

Schwabing, Erlöserkirche München, ed. Religion: Facetten eines umstrittenen Begriffs. Leipzig: Evangelische Verlagsanstalt, 2014.

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32

After pluralism: Reimagining religious engagement. New York: Columbia University Press, 2010.

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33

Hickes, Douglas A. Religion and the workplace: Pluralism, spirituality, leadership. Cambridge: Cambridge University Press, 2003.

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34

An embarrassment of riches: American religious pluralism as a threat to religious belief. Fairfield, Conn: Sacred Heart University Press, 2012.

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35

1963-, Beal Timothy K., ed. Theory for religious studies. New York, NY: Routledge, 2004.

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36

Chŏn, Ho-jin. Religious pluralism and fundamentalism in Asia. Colorado Springs, Colo: International Academic Publishers, 2002.

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37

Arthur, C. J. Religious pluralism: A metaphorical approach. Aurora, Colo: Davies Group, Publishers, 2000.

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38

Cain, Seymour. Gabriel Marcel's theory of religious experience. New York: P. Lang, 1995.

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39

Jörg, Stolz, ed. Salvation goods and religious markets: Theory and applications. Bern: Peter Lang, 2008.

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40

Bruce, Steve. Choice and Religion: A Critique of Rational Choice Theory. Oxford University Press, USA, 2000.

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41

Religious Diversity: A Philosophical Assessment (Ashgate Philosophy of Religion Series). Ashgate Publishing, 2002.

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42

Religious Diversity: A Philosophical Assessment (Ashgate Philosophy of Religion Series) (Ashgate Philosophy of Religion Series) (Ashgate Philosophy of Religion Series). Ashgate Publishing, 2001.

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43

Fletcher, Jeannine Hill. Pluralism and Power. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677565.003.0002.

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When teaching about religious diversity, instructors need to recognize the power they have in shaping what “counts” as religion and religious experience. The basis of this chapter is a literature review of world religion textbooks through which instructors might introduce religious diversity to their students. Through a critical lens of gender inclusion, this essay finds a continued androcentrism in these texts, so that while women are often included as topics of discussion, the field continues to prioritize male experience as “normative.” The chapter also explores the social and political repercussions of marginalizing women and others in our scholarly field and argues that scholars of religion bear a responsibility for how these constructions impact rights and well-being in our public square.

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44

Jinkins, Michael. Christianity, Tolerance and Pluralism: A Theological Engagement with Isaiah Berlin's Social Theory. Taylor & Francis Group, 2012.

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45

Eck, Diana L., and Brendan Randall. Pluralism in Religion and American Education. Edited by Michael D. Waggoner and Nathan C. Walker. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199386819.013.5.

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The United States is among the most religiously diverse countries in the world. Although such diversity is not a new phenomenon, its degree and visibility have increased dramatically in the past fifty years, reigniting the debate over a fundamental civic question: What is the common identity that binds us together? How we respond to religious diversity in the context of education has enormous implications for our democratic society. To the extent that previous frameworks such as exclusion or assimilation ever were desirable or effective, they no longer are. Increased religious diversity is an established fact and growing trend. The United States needs a more inclusive and robust civic framework for religious diversity in the twenty-first century—pluralism—and this framework should be an essential component of civic education.

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46

Balboni, Michael J., and Tracy A. Balboni. Structural Pluralism for Medicine and Religion. Edited by Michael J. Balboni and Tracy A. Balboni. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780199325764.003.0015.

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A spirituality of immanence has privatized other spiritual traditions in the practice of medicine. This creates social structures that make it increasingly difficult for patients to receive spiritual care from within their own spiritual traditions. Structural pluralism identifies and challenges the hegemony of immanence by imagining an alternative way to practice medicine. This form of pluralism argues for an intermediate space for communal traditions to hold structural space within the deep practices of medicine, thus upholding the tradition-dependent nature of spirituality and spiritual care, maintaining that spirituality in medicine must protect religious freedom against all forms of spiritual coercion, and identifying an incremental and scientific manner to move from the structures of immanence to pluralism. This proposal calls for a gradual unfolding through scientific testing, trial, and public evaluation toward the common good to enhance spiritual care for patients facing serious illness without imposing religion on patients or clinicians.

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47

Hu, Hsiao-Lan. Pluralistic Pedagogy for Pluralism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677565.003.0005.

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East Asians typically do not consider Confucianism, Daoism, and Buddhism in exclusive terms; they are often pluralistic in terms of being Confucian, Daoist, and Buddhist at the same time. As such an East Asian myself, I have drawn much from each of these traditions in my own teaching. Combined with third-wave feminism’s emphasis on diversity, my pluralistic background has driven me to design my teaching to accommodate students of different levels of academic preparedness as well as various intellectual and spiritual leanings. Such pluralism-informed pedagogy works best in courses that deal with multiple religious traditions, such as my “Asian Religions” and “Gender and Religion” courses. Pluralism is best taught when the instructor’s understanding of pluralism is reflected in the pedagogy.

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48

Maharaj, Ayon. John Hick’s Vedāntic Road Not Taken? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190868239.003.0005.

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This chapter explores the British philosopher John Hick’s early and late views on religious pluralism in the light of Sri Ramakrishna. Between 1970 and 1974, the early Hick espoused a Vedāntic theory of religious pluralism—based explicitly on Sri Aurobindo’s “logic of the infinite”—that comes remarkably close to Sri Ramakrishna’s pluralist model. According to the early Hick, each religion captures at least one true aspect of the impersonal-personal Infinite Reality. By 1976, though, Hick abandoned this Vedāntic line of thought in favor of his now well-known quasi-Kantian theory of religious pluralism, according to which the personal and nonpersonal ultimates of the various world religions are different phenomenal manifestations of the same unknowable “Real an sich.” Maharaj argues that Sri Ramakrishna’s model of religious pluralism is more robust and philosophically coherent than Hick’s quasi-Kantian model.

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49

Faith on Trial: Communities of Faith, the First Amendment, and the Theory of Deep Diversity. Lexington Books, 2006.

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50

Faith on Trial: Communities of Faith, the First Amendment, and the Theory of Deep Diversity. Lexington Books, 2002.

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