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In this volume, Alicia Myers applies a narrative approach to the theology of the Gospel of John, which presents Jesus's coming as the climactic and transformative revelation of God in the world. Placing her study in the context of past and current approaches to John's theology, she explores theological themes with an eye toward the rhetorical categories and aims of the Gospel. These themes include: John's use of Scripture in its presentation of God, Jesus's characterization as the unique one who reveals God's will, the presentation of the world in need of rescue through purification and exorcism, and the ongoing work of the Holy Spirit among the community of believers. Myers argues that John reframes other Gospel traditions and provided important fodder for early Christians debates. Contemporary readers inherit John's complicated legacy, including its apocalyptic view of liberation that relies on and undermines Jewish perspectives that do not recognize Jesus as God's Son and Christ.
This Element provides an argumentative introduction to the doctrines of karma and rebirth in Hinduism. It explains how various Hindu texts, traditions, and figures have understood the philosophical nuances of karma and rebirth. It also acquaints readers with some of the most important academic debates about these doctrines. The Element's primary argumentative aim is to defend the rationality of accepting the truth of karma and rebirth through a critical examination of an array of arguments for and against these doctrines. It concludes by highlighting the relevance of karma and rebirth to contemporary philosophical debates on a variety of issues.
The Bhagavad Gita is a world classic often considered to be not just the 'Hindu Bible' but sometimes the 'Indian Bible' as well. Over the last two centuries, it has attracted much scholarly attention from Indologists. Ithamar Theodor's bold and revisionist monograph aspires to further develop their scholarship by treating the Gita as a discrete philosophy and by offering a systematic survey of its main topics and doctrines, in so doing emphasising their philosophical potential. A major innovation here is the articulation of the Gita's structure extracted from Vedantic and Yogic pattens of thought, presented in a modern fashion. This centres on the Gita's Vedantic concept of hierarchical reality and its Yogic concept of a ladder. Beyond its overarching philosophical and holistic approach to the Bhagavad Gita, the book addresses major themes such as dharma, rebirth, Yoga and Sankhya, bhakti, the Upanishadic nature of the text, and concepts of divinity.
This is the first systematic collection of the remains of the lost Greek chronicles from the period AD 350–650 and provides an edition and translation of and commentary on the fragments. Introducing neglected authors and proposing new interpretations, it reveals the diversity of the genre and revises traditional views about its development, nuancing in particular the role usually attributed to Eusebius of Caesarea. It shows how the writing of chronicles was deeply entangled in controversies about exegesis and liturgy, especially the dates of Christmas and Easter. Drawing from Latin, Armenian, Syriac and Arabic sources besides Greek ones, the book also studies how chronographic material travelled across linguistic and cultural boundaries. In this way, it sheds a profoundly new light on historiography in transition from Antiquity to the Middle Ages.
Aquinas sees the key elements of his ethics – happiness, law, virtue, and grace – as an interconnected whole. However, he seldom steps back to help his reader see how they actually fit together. In this book, Joseph Stenberg reconsiders the most fundamental ways in which Aquinas connects these major elements of his ethics. Stenberg presents a novel reading of Aquinas's account of individual happiness that is historically sound and philosophically interesting, according to which happiness is exclusively a matter of engaging in and enjoying genuinely good activities. He builds on that reading to offer an account of common happiness. He then shows that Aquinas defends a unique form of eudaimonism, Holistic Eudaimonism, which puts common happiness rather than individual happiness at the very heart of ethics, including at the heart of law, virtue, and grace. His book will appeal to anyone with an interest in Aquinas or the history of ethics.
In his letter to the Galatians, Paul sets out an astute vision of what God has done in Christ against the backdrop of a world out-of-joint, a world engulfed in identity-distorting domination systems. Theologically profound and prophetically challenging, Galatians showcases God's initiative to empower liberation from those systems and their relational toxicity. For Paul, the union of Christ with his followers fosters flourishing forms of relational life that testify to the sovereign power of God over all competing forces. In The Theology of Galatians, respected New Testament scholar Bruce Longenecker cuts through the complexity of a notoriously opaque text, disentangling and interpreting Paul's discourse to reveal its multifaceted cosmology, its comprehensive coherence, and its penetrating analysis humanity and the divine. Offering a new interpretation of Galatians, his volume synthesizes the best of four main interpretative alternatives, finding new solutions to scholarly gridlock.
This Element brings work from the philosophy of technology into conversation with media, religion, culture studies, and work in digital religion studies to explore examples of how popular media and emerging technologies are increasingly framed and understood through a distinct range of spiritual myths, metaphors, images, and representations of God. Working with three case studies about how internet memes, popular films, and media coverage of public philosophy link ideas about God and technology, this Element draws attention to common conceptions that describe a perceived relationship between religion and technology today. It synthesizes these discussions and categories and presents them in four distinct models, showing a range of ways in which the relationship between God and technology is commonly depicted. The Element seeks to create a platform for scholarly study and critical discourse on technology's religious and spiritual representation in digital and emerging media cultures and contexts through this work.
The Holocaust is now widely recognized as a central event in twentieth-century Europe. But how did the genocide of the Jews affect European attitudes towards Jews, Judaism and Jewishness after 1945? While many histories of antisemitism exist, Good Jews offers an investigation of philosemitism – defined as a politics of post-Holocaust friendship. Gerard Daniel Cohen presents a critical exploration of the languages of philosemitism in mainstream European politics and culture from 1945 to the present day, with particular emphasis on Germany and France. Within this framework Cohen explores how the 'Jewish question', or the problem of Jewish difference and incorporation in Western countries during the postwar decades, has been distinctively foregrounded in the language of philosemitism. Ultimately, Good Jews demonstrates that philosemitic Europe is not an idealised love story, but a reflection of European attitudes towards Jews from the Holocaust to the present.
Pseudoscience includes any practice or argument that is presented as scientific but systematically violates criteria that distinguish science, particularly experimental verification. This Element discusses, in critical fashion, different ideas and approaches that combine pseudoscience and Islam. It begins by historically reconstructing the debate on Islam-related pseudoscience developed by Muslim and non-Muslim critics. It then analyzes three areas which these critics have identified as pseudoscience: iʿjāz ʿilmī or the “miraculous scientific content of the Qur'an”; Islamic creationism; ideas and approaches related to hygiene, nutrition, health, and illness. Each area is dissected, identifying the exact reasons that characterize some of its versions as pseudoscientific. After a section discussing other malpractices and erroneous approaches, which do not strictly qualify as pseudoscience but accompany and foster it, the Element ends with the discussion of overarching questions constituting an agenda for future discussions of Islam-related pseudoscience.
Leviticus is often considered to be one of the most challenging books of the Bible because of its focus on blood sacrifice, infectious diseases, and complicated dietary restrictions. Moreover, scholarly approaches have focused primarily on divisions in the text without considering its overarching theological message. In this volume, Mark W. Scarlata analyses Leviticus' theology, establishing the connection between God's divine presence and Israel's life. Exploring the symbols and rituals of ancient Israel, he traces how Leviticus develops a theology of holiness in space and time, one that weaves together the homes of the Israelites with the home of God. Seen through this theological lens, Leviticus' text demonstrates how to live in the fullness of God's holy presence and in harmony with one another and the land. Its theological vision also offers insights into how we might live today in a re-sacralized world that cherishes human dignity and cares for creation.
The concept of heresy has played a major role across Christian history. Traditionally, heretical sects have been regarded as distinct, real-life groups of people who had departed from the stable orthodox traditions of Christianity and who posed a threat that needed to be addressed, sometimes through violent repression. More recently, scholarship has focused on the notion of heresy as discourse, placing particular emphasis on its literary construction and the social and cultural contexts in which it was deployed. This literature has generated significant debates about the nature and historicity of many heresies. The Cambridge Companion to Christian Heresy provides a systematic and up-to-date guide to the study of this topic and its methodological challenges. The opening chapters explore different forms of written material that have played vital roles in historical disputes and in modern scholarly accounts. These are followed by case studies of thirteen notable heresies, ranging from the Gnostics through to the Hussites at the dawn of the Reformation.
Early modern London has long been recognised as a centre of religious diversity, yet the role of the home as the setting of religious practice for all faiths has been largely overlooked. In contrast, this study offers the first examination of domestic religion in London during a period of intense religious change, between the Gunpowder Plot of 1605 and the Gordon Riots of 1780. Emily Vine considers both Christian and Jewish practices, comparing the experiences of Catholics, Sephardi and Ashkenazi Jews, Huguenots, and conforming and nonconforming Protestants alike. Through its focus on the crowded metropolis as a place where households of different faiths coexisted, this study explores how religious communities operated beyond and in parallel to places of public worship. Vine demonstrates how families of different faiths experienced childbirth and death, arguing that homes became 'permeable' settings of communal religion at critical moments of the life cycle. By focusing on practices beyond the synagogue, meeting house, or church, this book demonstrates the vitality of collective devotion and kinship throughout the long eighteenth century.
Zoroastrianism is a religion with a long history, but it has been comparatively neglected by contemporary philosophers. This Element aims to bring aspects of its long intellectual history into conversation with contemporary Anglo-American philosophy. Section 1 provides an introduction to Zoroastrianism and its history, some of the important texts, and some contemporary philosophy engaged with Zoroastrian themes. Section 2 discusses distinctive contributions Zoroastrian thought can make to the problems of evil and suffering. And Section 3 discusses a 'quasi-universalist' approach to puzzles about heaven and salvation, inspired by Zoroastrian theological texts. This title is also available as Open Access on Cambridge Core.
Magic and Heresy in Ancient Christian Literature is a genealogical study of two parallel but not coequal discursive trajectories: of 'magic' and of 'heresy.' This longue durée analysis charts how these two discursive streams intersect in myriad ways, for myriad ends, across the first four centuries of selected Christian literature. Magic and Heresy attempts to answer in part the question: When and how did early Christian authors start thinking of magic as heresy – that is, as a religious and epistemic system wholly external to their own orthodoxies? Prompted by metacritical concerns about the relationship between magic and heresy, as well as these categories' roles in erecting and maintaining Christian empire, this Element seeks to disrupt tidy conceptual conflations of magic-heresy constructed by ancient authors and replicated in some modern scholarship. Magic and Heresy excavates the cycles of discursive disciplining that eventually resulted in these very conflations.
Since the Islamic resurgence hit Southeast Asia in the 1980s, Muslim societies now have greater aspirations for adhering to the Shariah, the body of laws meant to govern Muslims' day-to-day lives. At the institutional level, the desire for this compliance manifested in the establishment of various institutions such as Islamic banking and financial programmes. At the personal and societal levels, there are increasing demands for the provision of halal-certified goods and services, most commonly in the food and beverage industry. However, increasingly, compliance to the Shariah is no longer limited to laws or ensuring that food and beverages are halal, but has become an entire lifestyle. The rise of the Muslim middle class in Southeast Asia has catalysed this preference. Muslim consumers now demand that products in other industries, such as fashion, sports, tourism, medicine and personal hygiene, should also be Shariah-compliant and even reminiscent of the time in which Prophet Muhammad lived. This book analyses the various social, economic, and political forces that have contributed to such trends across many countries in Southeast Asia. In identifying these trends and the forces that shape them, it discusses the potential consequences of such a lifestyle on society, specifically in entrenching various forms of stratification.
Humanitarian Islam refers to the efforts of Nahdlatul Ulama (NU) to promote peaceful coexistence among people of different faiths in the world, with a focus on rahmah (universal love and compassion). The main vehicles for promoting Humanitarian Islam have been North Carolina-registered non-governmental organizations (NGOs), namely Bayt ar-Rahmah (Home of the Divine Grace) and the Center for Shared Civilizational Values. Key advocates of this campaign include current NU chairman Yahya Cholil Staquf and North Carolina native Holland Taylor. The Humanitarian Islam message promoted under Yahya Cholil Staquf's leadership goes back to the philosophy of Abdurrahman Wahid (Gus Dur) and NU's promotion of Islam Nusantara under Said Aqil Siroj's chairmanship. It focuses on recontextualizing orthodox religious teachings through the establishment of various inter- and intra-religious partnerships globally. NU and Bayt ar-Rahmah leaders have witnessed early-stage successes in promoting the Humanitarian Islam vision to forge ties with other large religious organizations across the world such as the Imam Warith Deen Muhammad (IWDM) community and World Evangelical Alliance through utilizing universal vocabularies such as indigeneity, human dignity and humanitarian Islam. However, precisely owing to the broad, catch-all nature of this concept, NU faces, among others, three communications-related challenges in implementing the Humanitarian Islam concept - within NU, among the grassroots, and with its partners. Ethnographic work and interviews with NU leaders, Gerakan Pemuda Ansor members, NU's partners and the grassroots reveal that the vision suffers from a lack of clarity and buy-in beyond a select few leaders.
Fundamental to Islamic thought is the idea that there is a way that human beings simply are, by nature or creation. This concept is called fiṭra. Rooting her investigation in the two central passages in the Qur'an and Hadith literature, where it is asserted that God created human beings in a certain way, the author moves beyond discussion of the usual figures who have commented on those texts to look instead at a group of classical Islamic philosophers rarely discussed in conjunction with ethical matters. Tracing the development of fiṭra through this overlooked strand of medieval thinking, von Doetinchem de Rande uses fiṭra as an entrée to wider topics in Islamic ethics. She shows that the notion of fiṭra articulated by al-Farabi, Ibn Bajja, Ibn Tufayl and Ibn Rushd highlights important issues about organizational hierachies of human nature. This, she argues, has major implications for contemporary political and legal debates.
In this book, Phillip Wiebe examines religious, spiritual, and mystical experiences, assessing how these experiences appear to implicate a spiritual order. Despite the current prevalence of naturalism and atheism, he argues that experiences purporting to have a religious or spiritual significance deserve close empirical investigation. Wiebe surveys the broad scope of religious experience and considers different types of evidence that might give rise to a belief in phenomena such as spirits, paranormal events, God, and an afterlife. He demonstrates that there are different explanations and interpretations of religious experiences, both because they are typically personal accounts, and they suggest a reality that is often unobservable. Wiebe also addresses how to evaluate evidence for theories that postulate unobservables in general, and a Theory of Spirits in particular. Calling for more rigorous investigation of these phenomena, Wiebe frames the study of religious experience among other accepted social sciences that seek to understand religion.
The book of Ecclesiastes is the Bible's problem child. Its probing doubts, dark ruminations, self- reflexive dialogues, and unflinching observations have simultaneously puzzled and fascinated readers for over two millennia. Some read the book's message as hopelessly pessimistic, while others regard the text as too contradictory to bear any consistent message at all. In this study, Jesse Peterson offers a coherent portrait of the book and its author-the early Jewish sage known as Qoheleth-by examining both through a philosophical lens. Drawing from relevant contemporary philosophical literature on meaning in life, death, well-being, and enjoyment, Peterson outlines a clear and compelling portrait of Qoheleth and his philosophical assumptions about what is good and bad in the human experience. As Peterson argues, Qoheleth's grievances concerning the pursuit of meaning in life are paired with a genuine affirmation of life's value and the possibility of a joy-filled existence.
The formal conversion to Christianity in 1387 of the Grand Duchy of Lithuania seemingly marked the end of Europe's last 'pagan' peoples. But the reality was different. At the margins, often under the radar, around the dusky edgelands, pre-Christian religions endured and indeed continued to flourish for an astonishing five centuries. Silence of the Gods tells, for the first time, the remarkable story of these forgotten peoples: belated adopters of Christian belief on the outer periphery of Christendom, from the Sámi of the frozen north to the Estonians, Latvians and Lithuanians around the Baltic, as well as the Finno-Ugric peoples of Russia's Volga-Ural Plain. These communities, Dr Young reveals, responded creatively to Christianity's challenge, but for centuries stopped short of embracing it. His book addresses why this was so, uncovering stories of fierce resistance, unlikely survival and considerable ingenuity. He revolutionises understandings of the lost religions of the last pagans.