Christians have traditionally claimed that humans are created in the image of God (imago Dei), but they have consistently defined that image in ways that exclude people from full humanity. The most well-known definition locates the image in the rational soul, which is constructed in such a way that women, children, and many persons with disabilities are found deficient. Body Parts claims the importance of embodiment, difference, and limitation-not only as descriptions of the human condition but also as part of the imago Dei itself.
Philosophy and theology have each struggled with the problem of dualismùthe conviction that reality comprises material arid nonmaterial entities. Too often, this split places God, spirit, mind, and the masculine in opposition to evil, body, matter, and the feminine. These intellectual divisions support social structures that oppress rather than embrace women, the poor, people of color, and others. With this volume, Voss Roberts expertly shows how comparative theology uproots dualism and fosters new modes of community built on cooperation instead of oppression.
This book develops a theology of aesthetics and emotion that holds transcendent religious experiences of peace and love accountable to the embodied demands of justice. Through engagement with Indian rasa theory, the book offers a wide range of emotions as "tastes of the divine.
Philosophy and theology have each struggled with the problem of dualismùthe conviction that reality comprises material arid nonmaterial entities. Too often, this split places God, spirit, mind, and the masculine in opposition to evil, body, matter, and the feminine. These intellectual divisions support social structures that oppress rather than embrace women, the poor, people of color, and others. With this volume, Voss Roberts expertly shows how comparative theology uproots dualism and fosters new modes of community built on cooperation instead of oppression.
Christians have traditionally claimed that humans are created in the image of God (imago Dei), but they have consistently defined that image in ways that exclude people from full humanity. The most well-known definition locates the image in the rational soul, which is constructed in such a way that women, children, and many persons with disabilities are found deficient. Body Parts claims the importance of embodiment, difference, and limitation-not only as descriptions of the human condition but also as part of the imago Dei itself.
Judaism, Christianity and Islam: An Introduction to Monotheism shows how a shared monotheistic legacy frames and helps explain the commonalities and disagreements among Judaism, Christianity and Islam and their significant denominations in the world today. Taking a thematic approach and covering both historical and contemporary dimensions, the authors discuss how contemporary geographic and cultural contexts shape the expression of monotheism in the three religions. It covers differences between religious expressions in Israeli Judaism, Latin American Christianity and British Islam. Topics discussed include scripture, creation, covenant and identity, ritual, ethics, peoplehood and community, redemption, salvation, life after death, gender, sexuality and marriage. This introductory text, which contains over 30 images, a map, a timeline, chapter afterthoughts and critical questions, is written by three authors with extensive teaching experience, each a specialist in one of the three monotheistic traditions.
The intensity and meaningfulness of aesthetic experience have often been described in theological terms. By designating basic human emotions as rasa, a word that connotes taste, flavor, or essence, Indian aesthetic theory conceptualizes emotional states as something to be savored. At their core, emotions can be tastes of the divine. In this book, the methods of the emerging discipline of comparative theology enable the author’s appreciation of Hindu texts and practices to illuminate her Christian reflections on aesthetics and emotion. Three emotions vie for prominence in the religious sphere: peace, love, and fury. Whereas Indian theorists following Abhinavagupta claim that the aesthetic emotion of peace best approximates the goal of religious experience, devotees of Krishna and medieval Christian readings of the Song of Songs argue that love communicates most powerfully with divinity. In response to the transcendence emphasized in both approaches, the book turns to fury at injustice to attend to emotion’s foundations in the material realm. The implications of this constructive theology of emotion for Christian liturgy, pastoral care, and social engagement are manifold.
The intensity and meaningfulness of aesthetic experience have often been described in theological terms. By designating basic human emotions as rasa, a word that connotes taste, flavor, or essence, Indian aesthetic theory conceptualizes emotional states as something to be savored. At their core, emotions can be tastes of the divine. In this book, the methods of the emerging discipline of comparative theology enable the author’s appreciation of Hindu texts and practices to illuminate her Christian reflections on aesthetics and emotion. Three emotions vie for prominence in the religious sphere: peace, love, and fury. Whereas Indian theorists following Abhinavagupta claim that the aesthetic emotion of peace best approximates the goal of religious experience, devotees of Krishna and medieval Christian readings of the Song of Songs argue that love communicates most powerfully with divinity. In response to the transcendence emphasized in both approaches, the book turns to fury at injustice to attend to emotion’s foundations in the material realm. The implications of this constructive theology of emotion for Christian liturgy, pastoral care, and social engagement are manifold.
In comparative theology, an adherent of one religious tradition reflects on faith through deep and focused conversation with another tradition. This volume equips students of Christian theology for leadership in a pluralistic world through conversations about God, theodicy, humanity, Christology, and soteriology that take seriously the wisdom of religious neighbors.
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