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Christian Gnosis : Christian Religious Philosophy in Its Historical Development
Ferdinand Christian Baur's Die Christliche Gnosis, first published in 1835, is considered by many to be the most important book on Gnosticism published in the nineteenth century and is a pivotal work within Baur's canon.Baur's unique thesis of a link between ancient and modern religious philosophy, as well as his conception of Gnosticism - developed through dialogues with his predecessors and contemporaries - consolidate Christian Gnosis as an important contribution to Christian theology.In this seminal work, written over a hundred years before the manuscript discovery at Nag Hammadi, Baur classifies the gnostic systems in terms of how they conceive the relationship of Christianity to Judaism and paganism, describing them in detail.He then goes on to describe the criticism of and reaction to gnosis in church history, before contending with the modern religious philosophy of his time, discussing Boehme, Schelling, Schleiermacher and Hegel.Christian Gnosis is Baur's first great religio-historical study, and Robert Brown's masterful translation ensures the work is as impactful today as it was on its first publication.
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The Hindu Religious Tradition : A New Historical, Anthropological, and Philological Approach
The Hindu Religious Tradition by Thomas J. Hopkins, originally published in 1971, provided a comprehensive survey of Hindu development from the Indus civilization to the present.This new edition incorporates up-to-date scholarship to provide a more complete history of India’s cultural and religious development, and is an invaluable resource for students in need of an introduction to the history and practice of Hinduism. In addition to textual analysis, this book offers a new approach to the study of Hinduism that reconstructs the history of India through an examination of scientific research on geography, archaeology, genetics, art history, linguistic and inscriptions, bringing to awareness the ways that patterns of cultural development, migration, kingship, and technology impacted the synthesis and integration of a wide range beliefs and practices into what we call Hinduism today.Extending beyond the borders of present-day India, The Hindu Religious Tradition shows how Hinduism was influenced by other civilizations in modern day Greece and Iran, and how it influenced them as well.This volume will provide new students of Indian religion with a detailed understanding of Hinduism’s rich history and scriptural canons, and it will provide scholars of Hinduism with a fresh perspective rooted in historical detail, offering both a more complete picture of how the Hindu religion is a network of beliefs and practices drawn from multiple civilizations and cultures over its vast history.
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Religious Affections
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Religious Poems
Reproduction of the original: Religious Poems by Harriet Beecher Stowe
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What is religious pluralism and what are the three phases of historical religious development?
Religious pluralism is the acceptance and coexistence of different religious beliefs and practices within a society. It acknowledges that there are multiple paths to understanding and experiencing the divine, and that no single religion holds a monopoly on truth. The three phases of historical religious development are animism, polytheism, and monotheism. Animism is the belief that all natural objects and phenomena have a soul or spirit. Polytheism is the belief in and worship of multiple gods and goddesses. Monotheism is the belief in and worship of a single, all-powerful deity. These phases represent the evolution of human understanding and interpretation of the divine throughout history.
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How can the three phases of historical religious development be represented?
The three phases of historical religious development can be represented through the lens of evolution, adaptation, and transformation. In the evolution phase, religions develop and change over time, adapting to new cultural, social, and political contexts. The adaptation phase involves religions adjusting to new ideas, beliefs, and practices, often in response to external influences. Finally, the transformation phase occurs when religions undergo significant changes, such as the emergence of new sects or the reinterpretation of traditional teachings. These three phases provide a framework for understanding the dynamic nature of religious development throughout history.
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Can one opt out of religious education if they are Roman Catholic?
In general, Roman Catholic schools typically require students to participate in religious education as part of their curriculum. However, some schools may offer alternative options for students who wish to opt out of religious education classes. It is best to check with the specific school or diocese to understand their policies and procedures for opting out of religious education. Ultimately, the decision to opt out of religious education may depend on the individual school's guidelines and the reasons for the request.
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Are religious people more intelligent than non-religious people?
Intelligence is a complex and multifaceted trait that cannot be solely determined by a person's religious beliefs. There is no conclusive evidence to suggest that religious people are inherently more intelligent than non-religious people, as intelligence is influenced by a variety of factors such as genetics, environment, education, and life experiences. It is important to recognize that individuals of all religious and non-religious backgrounds have the capacity for intelligence and critical thinking. Therefore, it is not accurate to make generalizations about the intelligence of religious versus non-religious individuals.
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DIY Religious Jewelry Making Components Antique Silver Tassels Brushes Accessory
DIY Religious Jewelry Making Components Antique Silver Tassels Brushes Accessory
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Religious War and Religious Peace in Early Modern Europe
Religious War and Religious Peace in Early Modern Europe presents a novel account of the origins of religious pluralism in Europe.Combining comparative historical analysis with contentious political analysis, it surveys six clusters of increasingly destructive religious wars between 1529 and 1651, analyzes the diverse settlements that brought these wars to an end, and describes the complex religious peace that emerged from two centuries of experimentation in accommodating religious differences.Rejecting the older authoritarian interpretations of the age of religious wars, the author uses traditional documentary sources as well as photographic evidence to show how a broad range Europeans - from authoritative elites to a colorful array of religious 'dissenters' - replaced the cultural 'unity and purity' of late-medieval Christendom with a variable and durable pattern of religious diversity, deeply embedded in political, legal, and cultural institutions.
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Understanding Religious Ethics
This accessible introduction to religious ethics focuses on the major forms of moral reasoning encompassing the three ‘Abrahamic’ religions: Judaism, Christianity, and Islam. Draws on a range of moral issues, such as examples arising from friendship, marriage, homosexuality, lying, forgiveness and its limits, the death penalty, the environment, warfare, and the meaning of work, career, and vocationLooks at both ethical reasoning and importantly, how that reasoning reveals insights into a religious traditionInvestigates the resources available to address common problems confronting Abrahamic faiths, and how each faith explains and defends its moral viewpointsOffering concrete topics for interfaith discussions, this is a timely and insightful introduction to a fast-growing field of interest
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The Religious History of the Roman Empire : The Republican Centuries
The Religious History of the Roman Empire: The Republican Centuries is the second Oxford Readings in Classical Studies volume on the religious history of the Roman Empire, accompanying the volume on paganism, Judaism, and Christianity.This volume presents fourteen chapters dealing with aspects of the religious life of Republican Rome between c. 500 BCE and the fall of the Republican constitution in c. 30 BCE. The topics covered include Iron Age rituals (Christopher Smith); Roman Priesthood (John Scheid; Mary Beard); religion and war (Jörg Rüpke); religious behaviour in the context of polytheism (Andreas Bendlin); religious ritual in early and middle Republic (John North); Italian warfare practices (Olivier de Cazanove); the role of women (Rebecca Flemming); sacrificial ritual in Roman poetry (Denis Feeney); the centuriation-ritual (Daniel Gargola); Roman divination (Mary Beard); Augustan Peace and the stars (Alfred Schmid); the great cult-places of Italy (John Scheid); the grove of Pesaro (Filippo Coarelli). Originally published between 1981 and 2011, these chapters provide a vivid picture of key issues under discussion in this period, providing a missing link in the historiography of Roman republican religion.A central question concerns the balance to be found between ritual and belief, both problematic concepts in interpreting this religious tradition.While there can be no question that the performance of rituals was a regular traditional activity to which Romans attached great significance, particularly those who were in a responsible position as priests or senators, the later years of the Republic increasingly saw religious issues taken as matters for debate, and books on religious themes, unknown before the age of Cicero and Varro, began to appear.
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Why do non-religious people not celebrate religious holidays?
Non-religious people may choose not to celebrate religious holidays because they do not adhere to the beliefs or practices associated with those holidays. They may not find personal significance or meaning in the religious aspects of the holidays and therefore do not feel compelled to participate. Additionally, some non-religious individuals may prefer to celebrate holidays that align more closely with their own values and beliefs.
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Can religious ultra-Orthodox be compared to religious extremists?
Religious ultra-Orthodox and religious extremists can share some similarities, such as a strict adherence to religious laws and traditions, and a resistance to modern secular influences. However, it is important to note that not all ultra-Orthodox individuals are extremists, and not all religious extremists are ultra-Orthodox. While some ultra-Orthodox groups may hold extreme views and engage in radical behavior, it is not accurate or fair to categorize all ultra-Orthodox individuals as extremists. It is important to approach each group or individual with an open mind and not make assumptions based on stereotypes.
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Are most religious people nicer than non-religious people?
It is not accurate to make a blanket statement about the behavior of most religious people compared to non-religious people. People's behavior is influenced by a variety of factors, including their individual personalities, upbringing, and personal beliefs. While some religious individuals may exhibit kindness and compassion as a result of their faith, there are also many non-religious individuals who demonstrate these qualities. It is important to recognize that kindness and compassion are not exclusive to any particular group and can be found in people of all backgrounds and beliefs.
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What do religious leaders say about other religious leaders?
Religious leaders often speak about other religious leaders with respect and admiration, acknowledging their dedication to serving their communities and spreading their faith. They may also emphasize the importance of interfaith dialogue and cooperation, promoting understanding and unity among different religious traditions. Additionally, religious leaders may highlight the shared values and teachings that are present in various faiths, emphasizing the common goal of promoting peace, compassion, and justice. Overall, religious leaders tend to express a message of mutual respect and cooperation when discussing their counterparts in other religious traditions.
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