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A mango…is just one thing. But if I chop it in two, then chop the half in two, and keep on chopping, I get more and more bits, on and on, endlessly, to an infinity I could never ever reach. In 1887 in India, a boy named Ramanujan is born with a passion for numbers. He sees numbers in the squares of light pricking his thatched roof and in the beasts dancing on the temple tower. He writes mathematics with his finger in the sand, across the pages of his notebooks, and with chalk on the temple floor. «What is small?» he wonders. «What is big?» Head in the clouds, Ramanujan struggles in school-but his mother knows that her son and his ideas have a purpose. As he grows up, Ramanujan reinvents much of modern mathematics, but where in the world could he find someone to understand what he has conceived?

Written sometime during the 4th century BC, “Symposium” is one the most poetic and sublime works by the Greek philosopher Plato. The action of the dialogue is set during a party hosted by the poet Agathon to celebrate his first victory in a dramatic competition. The title ‘Symposium’, or ‘Banquet’ refers to the setting of the work, however the more literal translation from the Greek is a ‘drinking party.’ At this party several notable figures from classical antiquity, including Phaedrus, Pausanias, Eryximachus, Aristophanes, Agathon, Alcibiades, and Socrates in turn give speeches in praise of Eros, the god of love. The work at its core is an examination of the genesis, purpose, and nature of love. While it is possible that the circumstances of the work may be based on actual events known to Plato, scholars believe it most likely to be the sole invention of its author. An intriguing dialogue on the subject of love, “Symposium” is a preeminent example of Plato’s philosophical genius and a must read for any student of classical antiquity. This edition is translated with an introduction by Benjamin Jowett, includes a preface by Friedrich Schleiermacher, and a biographical afterword.

This work is a fresh, unusually lucid approach to Christian theology and interfaith dialogue from India. Its basic aim is to examine «the Christian consciousness of God's work in history»–redemption history within the entire history of the world. It uses Christian Faith by Friedrich Schleiermacher (1768-1834) as its main text, so as to view this theme «in a reversed order from the way it is presented there.» This approach, which centers on God's «new creation» in Christ, leads to an incisive understanding of Christianity's relation to other modes of faith. Throughout, Dr. Kunnuthara compares the thought of another Indian Christian leader steeped in Hindu thought, Pandippedi Chenchiah (1886-1959), to enable renewed interfaith dialogue across a wide spectrum.

Friedrich Schleiermacher, the «father of modern theology,» found his voice first in preaching. This book demonstrates how Schleiermacher moved between the critical reading of Scripture, the proclamation of Christian faith to congregations over a forty-five-year period, and, eventually, the work of theology in all its disciplines. Schleiermacher's Preaching, Dogmatics, and Biblical Criticism is the first work to fully unveil this interaction by focusing on Schleiermacher's 228 known sermons on the Gospel of John. Kelsey shows in detail 1) how the central insights of his theology emerged first in his preaching, and 2) that his dogmatic writings provided a context within which these insights could be related to all the major doctrinal themes of Christian faith. The study concludes by drawing implications for theological reflection and its relation to worship life in our own time.

No one is so intimately acquainted with Schleiermacher's Christian Ethics material or with the 1821-1822 first edition of his companion volume, Christian Faith, than Hermann Peiter. The present volume is a collection of Peiter's nineteen essays and thirty reviews. Extensive English summaries are offered for all this material, and an English version for four of the essays. Professor Peiter's summary of this volume reads as follows:
"This book treats of praxis in the Christian life and of Christian responsibility for the world we have in common. The following, however, forms a background for these considerations. Schleiermacher reminds his Christian brethren, who often deck themselves out with alien, borrowed plumes from morals and metaphysics, of their actual theme, that of religion, which he also designates as a kind or mode of faith. Like Luther, he also turns against both the practical misconception that considers faith itself to be a good work and the theoretical misconception that faith is a product of thinking, a theory. Whether a practitioner thinks to give thanks for one's own work or whether a theoretician hopes to find final fulfillment and justification in one's range of metaphysical ideas amounts to the same thing. Faith is the courage to be (Paul Tillich). For Schleiermacher, to want to have speculation (thus, metaphysics) and praxis without religion is the nonsalutary intention of Prometheus, who faintheartedly stole what he could have expected to possess in restful security. If taken seriously, the 'gods'-to use that pagan expression for once-are that nature to which a human being belongs. Each human being is their possession. When one steals what the gods have, one steals oneself, can thank oneself for a robbery. For a gift that is stolen, one cannot possibly be thankful. Only a pure gift awakens true joy. A human being has the chance to receive the gift that one is or is not (in case it is stolen) not from a thief but from religion. Thanks to one's birth, both physical and spiritual, one gains oneself and has oneself. To steal means to take away, to depreciate. In contrast, whoever has oneself from elsewhere is no longer extracted from oneself or from the one to whom one belongs."