In Breakable Glasses: Toward a Naturalist Orientational Cosmology

The author develops the formula, "that process that gives rise to all that exists," as a specification of the cosmos within which human life may find meaningful, ethical orientation. Her position intends to be consonant with the natural sciences and conversant with traditional orientational cosmologies of the world religions. After analyzing each of the key terms in this central formula, she provisionally proposes three ethical stances (humility, responsibility, and celebration) that might follow from orientation to the cosmos seen as "that process that gives rise to all that exists.

In Breakable Glasses: Toward a Naturalist Orientational Cosmology

The author develops the formula, "that process that gives rise to all that exists," as a specification of the cosmos within which human life may find meaningful, ethical orientation. Her position intends to be consonant with the natural sciences and conversant with traditional orientational cosmologies of the world religions. After analyzing each of the key terms in this central formula, she provisionally proposes three ethical stances (humility, responsibility, and celebration) that might follow from orientation to the cosmos seen as "that process that gives rise to all that exists.

How Should Religion and Science be Creatively Related? A Christian Perspective

Each of us, Hindu and Christian alike, must seek each other\u27s wisdom on one of the fundamental issues of our time: how should we relate religion and science? On the one hand, each of us has been formed and shaped by, and has inherited the wisdom and blessing of one of the world\u27s great religions, and we should be committed to the dialogue between, and the mutual enrichment of, these religions. Through these religions, we are invited to practise compassion, to seek justice, to obtain enlightenment, to live in harmony with the natural world, and to find healing, forgiveness, and new life as we follow the paths of Hindu and Christian wisdom

Religious Understanding of Nature and Influence of Geographical Environment on Shaping Religious Beliefs and Practices within Christianity and Islam

The present paper connects nature with religious understanding in regard to Christianity and Islam. Many studies show that religious beliefs and practices were shaped and reshaped, to many points, being influenced by a specific geographical environment. So, the paper aims to focus how nature serves continuously in generating human thought, feeling and experience especially with respect to religions. By correlating some verses of the Bible and the Quran alongside some interpretations by religious scholars, the paper attempts to explore why religious understanding of nature seems significant for preventing the natural environment from further degradation caused by uncontrolled human activities in nature. In so doing, it will be an effort to enrich the current discussions relating to religions and natural environment

A study of teaching about religions in selected Iowa public high schools

This study investigated public high school teachers perceptions about religions in the curriculum, and practices of public high school teachers when teaching about religions in public high school classrooms. The study used a modified version of the analytical induction model of qualitative research presented by (Bogdan & Biklen, 1982). Three pre-selected high schools in the state of Iowa were identified by the researcher for study. A common departmental structure was used to identify teachers from across the curriculum as participants in the study. The schools were of three different enrollment sizes. Thirty-four teachers who taught 79 different courses made up the sample. The data were collected through personal interviews with each of the subjects. This process was developed by the researcher with consultation from previous interview researchers, members of the researchers committee, and contributors to the literature in the field of teaching about religions. The interview instrument had four major sections: perceptions about religions in the curriculum, the explicit curriculum, the implicit curriculum, and teacher suggestions, problems and training. The data indicated that teachers made a distinction between teaching about religions as an academic study and teaching religion, or indoctrination. The terminology used for teaching about religions was not consistently understood. The social studies area was perceived by all but one teacher as the one area where teaching about religions was appropriate. Teaching about religions was more present in the language arts and social studies areas. Most teaching about religions was by natural inclusion with few specific units of study or classes strictly devoted to teaching about religions. Teaching about religions was somewhat confined to past history. Current events and issues and the effects of religions were ignored by most teachers. Although a variety of materials and methods were used, no references were made to available materials from professional curriculum sources. A hesitancy to include teaching about religions based on potential controversy from some parents or specific churches was a concern on the part of many teachers. Teachers suggested that teaching about religions should be added across the curriculum, remain objective and descriptive, and be included in preservice and inservice teacher training

Christianity and \u27Other Religions\u27: Contributions from the Work of F. Max

The history of Christian Thought in the West is not notable for its efforts to come to grips with the claims of other religious traditions, except for the purpose of proselyizatioin, i.e. the concern to save souls. The attitude taken by Christian Churches toward other religions has often been labelled as exclusivism. In its extreme form its attitude has found expression in the assertion that among all peoples of the world, Christians alone have a corner on the truth

Aqua Pura: On the Purification of Religious Subjects and Aqueous Objects

This paper is concerned with the significant symbolic and ritual applications of water in the Christian religion. The presence of water both actual and figural in the Christian tradition stretches back to pre-Christian Judaism and the history of water as it appears in the scriptural accounts. The history of the relation between water and Christian faith and ideas begins in the religions of Israel and extends continuously up to the present. This history is marked by the geography, ancient politics, and anthropology of water and water usage, such that the scriptures cannot be properly understood without taking these into account. In recent eco-theological reflection, water has become an object of renewed religious concern. The author reflects on how the Christian symbolism of water sets up a reciprocal relation between water as a religious, as well as a natural, resource

The pragmatics of defining religion in a multi-cultural world

Few seem to have difficulty in distinguishing between religious and secular institutions, yet there is widespread disagreement regarding what "religion" actually means. Indeed, some go so far as to question whether there is anything at all distinctive about religions. Hence, formulating a definition of "religion" that can command wide assent has proven to be an extremely difficult task. In this article I consider the most prominent of the many rival definitions that have been proposed, the majority falling within three basic types: intellectual, affective and functional definitions. I conclude that there are pragmatic reasons for favouring the formerly popular view that essentialist definitions of "religions" are inadequate, and that religions should be construed, instead, as possessing a number of "family resemblances". In so arguing, I provide a response to the view that there is nothing distinctive about religions, as well as to the recent claim that religions do not exist