Найти книгу: "Interfaith Grit"

This book is meant for every family member, colleague, and airplane seatmate who has asked me a variation of the following question: «Why is the world like this? What can I do?»
Being human is a messy endeavor. We are made to be in relationship–built for community, craving to be known and seen and heard, better together. And yet, some flaw in us allows us to dwell on difference and allows diversity to become divisiveness. We fear the unknown. We resist the new. We turn strident and hateful when made to change. Why is this?
I believe that leaning into the unknown is a transformative skill. We can practice becoming okay with difference. We can become virtuosic at embracing the unknown. When we learn that diversity will indeed transform us–body, soul, and nation–we can systematically name, teach, and celebrate the practices that help us persevere in shaky places.

In this comprehensive volume, Dr. Kenneth L. Vaux explores the shared theological ground of Judaism, Christianity, and Islam-the common God, the common good, the common word, and the common work. Based on the premise that the three Abrahamic faiths are given by God for some purpose in God's universal history, Journey Into An Interfaith World traces the ways in which these faith movements flow together from and into each other in synergistic ways. At the same time, the book reveals how each fraternal faith has missed the mark in disassociating from its sibling traditions. Vaux's «journey» examines the spiritual genealogy shared by the three cognate faiths–from whom we come–as well as the mutual spiritual ontology–to whom we belong. «All three traditions echo the same refrain: 'Do we not belong to One God?'»

Globally we seem torn between local, exclusive forms of religion, which can cause immense spiritual and physical damage to people, and a bland secularism that confines the religions to safe havens, each offering its own private options for «spirituality» within a secularized global politic. In this context the religions tolerate one another but cannot engage in mutually challenging and transforming dialogue.
Thompson argues that it is only through dialogue that the distinctive truths of the faiths emerge. Moving beyond the threefold paradigm that has limited dialogue, and challenging modern secularism and postmodern relativism alike, he argues for a dialogue-based realism that is rooted in the Christian doctrines of creation and Trinity.
Turning to recent theological approaches, Thompson both affirms and criticizes narrative and postliberal theologies, liberation theology, and the revival of negative theology. The transfiguration of Jesus provides a model for the way theology proceeds in dialogue, from an initial naivety, through metaphysical construction and deconstruction, to a new metaphorical «interillumination.» Thompson sets forth a utopian hope for «the interreligious city of God, shining with the divine, interilluminative rainbow light reflected from the many faiths, including the secular faith.»

In Keeping the Faith in Interfaith Relationships, Stuart Dauermann calls for a reconsideration of the long held assumption that a Jew who believes in Jesus exits from Jewish life. Dauermann represents Jesus, not as an exit, but as an entrance into more serious engagement with Jewish life. The implications of this perspective for interfaith couples, both Christians and Jews, are profound.

Relationships between people are frequently compromised as a result of religious viewpoints, but appropriate spiritual care requires bridges to understanding that will allow for trust and justice to become visible. The pattern for this book is shaped on the recognition that, while religious expressions differ markedly in their presentation, we can discern at the core of all religious expressions a supposition of sacred presence. It is therefore helpful for us all, in the daily events of our lives, that we approach people of other faiths with a degree of humility, recognizing that neither we, nor they, have a final answer to the question of faith. The book is divided into four parts, each part containing some chapters, in which elements of interfaith care are considered. Part one explores the complexities of interfaith engagement. Part two discusses ways for caring for each other in the search for meaning. Part three claims that spirituality is most difficult, if not impossible to define, but can be visible in a variety of experiences. The fourth part explores ways in which all that has gone before may be put into practice as spiritual care.

This is the first comparative study of the self and no-self in Hinduism, Buddhism, and Christianity. In spite of doctrinal differences within these three belief systems, they agree that human beings are in a predicament from which they need to be liberated. Indian religions, including Hinduism and Buddhism, share the belief that human nature is inherently perfectible, while the epistemological and psychological limitation of the human being is integral to Christian belief. Regarding the immortality of the human being, Hinduism and Christianity traditionally and generally agree that human beings, as atman or soul, possess intrinsic immortality. On the contrary, Buddhism teaches the doctrine of no-self (anatta). Further, in their quest to analyze the human predicament and attempt a way out of it, they employ different concepts, such as sin and salvation in Christianity, attachment (tanka) and enlightenment (nirvana) in Buddhism, and ignorance (avidya) and liberation (moksa) in Hinduism. This volume seeks to show that that behind these concepts are deep concerns related to human existence and its relationship with the whole creation. These common concerns can be a basis for a greater understanding and dialogue between Christians, Hindus, and Buddhists.