World Religions

This essay was published in The Bible and Early Trinitarian Theology, edited by Christopher A. Beeley and Mark E. Weedman, for the CUAP Studies in Early Christianity (Washington DC: Catholic University of America Press, 2018); this is the uncorrected proofs. Exploring the humanity and divinity of Jesus, the Son's relation to the Father, and the agency of the Holy Spirit, it is one of five essays suggesting Johannine contributions to trinitarian discussions in the early church.

Muslims claim that Muhammad was born in Mecca and the earliest parts of the Qur’an were revealed to him there. Indeed, without Mecca the whole story of Muhammad would have to be re-evaluated and the very foundations of Islam would have to be questioned. However, recent archaeological and historical research calls into question whether Mecca even existed in the traditional time of Muhammad (570-632 AD). There are no archaeological artifacts from Mecca until the 8th century AD, the first direct mention of Mecca in external literature occurs in 741 AD, and the first time Mecca is listed on a map of the Middle East was 900 AD.  Indeed, if Mecca did not exist in the early 7th century, then who was Muhammad and from where did he come? 
This paper will consider the Muslim evidence for the existence of Mecca in light of the research of a number of recent scholars who have suggested that Mecca was probably neither a center of trade nor a religious center or pilgrimage site in the 7th century. One issue for consideration is that the geographical descriptions of the city of the prophet in the Qur’an do not match up with the barren landscape of Mecca. Furthermore, the qiblas, or the direction of prayer in the mosques, did not point to Mecca until 727 AD. The evidence also may indicate that Muhammad probably did not have anything to do with Mecca, especially since it may not have even existed at that time. Finally, a mounting body of evidence suggests that the Nabataean kingdom of Petra in Northeast Arabia might have actually been the center of the origin of Islam, and Muhammad a much different religious leader than the one traditionally portrayed by Islam.

This class offers an introduction to a few of the world’s major religious traditions with an emphasis on Islam, Judaism, Christianity, Hinduism and Buddhism. We will consider the history, texts, and contemporary practices of each religion. In addition, this course will acquaint you with the methods of the academic study of religion.

Socio-Historical Examination of Religion and Ministry (SHERM) is a biannual, not-for-profit, peer-reviewed academic journal that publishes the latest social scientific, historiographic, and ecclesiastic research on religious institutions and their practices. SHERM is dedicated to the critical and scholarly inquiry of historical and contemporary religious phenomena, both from within particular religious traditions and across cultural boundaries, so as to inform the broader socio-historical analysis of religion and its related fields of study.

In partnership with the FaithX Project, SHERM is a full, no-fee, open access academic journal, which means it publishes and publicly makes available your research without charging subscription dues or publishing fees. Whereas other open access journals still require authors to pay for making their publications available, SHERM believes in making high-quality scholarship accessible to the public while promoting the wide dissemination and visibility of your published article. Our goal is to increase the opportunity for erudite academicians to publish their work, gain a larger readership outside the confines of conventional journals, and receive citations from future researchers.

你可以在第135或326页快速获得这本书的摘要。如果你对进化心理学没有跟上速度,你应该先阅读标题中这个术语的最近许多文本之一。其中最好的是《进化心理学手册》第二部,由Buss出版。直到大约15年前,对行为的解释还不是对心理过程的真正解释,而是对人们做了什么和说什么的模糊和基本上无用的描述,而对原因却一无所知。我们可以说,人们聚集纪念一个事件,赞美上帝,接受他(或她或他们)的祝福,等等。,但这一切都没有描述相关的心理过程,因此,我们可以说,他们是解释的方式,它解释了为什么一个苹果下降到地面,如果我们说它,因为我们释放它,而且它很重,没有机制,也没有解释或预测能力。这本书继续阐明人类行为的遗传基础,学术界、宗教界、政界和公众几乎普遍忽视和否认(见平克的优秀书《空白斯莱特》)。他的陈述(p3)认为,问宗教是否遗传是没有意义的,因为任何行为因基因和环境而发生变异的百分比都可以被研究,就像所有其他行为一样(见Pinker)。标题应该是"初步尝试解释原始宗教的某些方面",因为他根本不对待更高的意识(例如,萨托里,启蒙等),这是迄今为止最有趣的现象,也是唯一的21世纪对聪明、受过教育的人个人感兴趣的宗教的一部分。读整本书,你永远不会猜到这样的事情存在。同样,对于毒品和宗教的巨大领域。它缺乏一个理性的框架,没有提及思想观的双重体系,这种观念现在如此富有成效。因为我建议我最近的一些论文。然而,这本书有很多的兴趣,尽管日期仍然值得一读。

那些希望从现代两个系统的观点来看为人类行为建立一个全面的最新框架的人,可以查阅我的书《路德维希的哲学、心理学、Mind 和语言的逻辑结构》维特根斯坦和约翰·西尔的《第二部》(2019年)。那些对我更多的作品感兴趣的人可能会看到《会说话的猴子——一个末日星球上的哲学、心理学、科学、宗教和政治——文章和评论2006-2019年第3次(2019年)和自杀乌托邦幻想21篇世纪4日(2019年)。

Religious Studies 101 is a general introduction to the academic  study of the religious traditions of the world. The course familiarizes students with the major religious and philosophical traditions of select geographical areas. While refining the skills of empathetic description and non-evaluative comparison, the course also
examines religion as an area of academic study, examining the function of religion in relation to human beliefs, social practices, and culture in general. A primary goal of the course is for all students to learn to define, accurately describe, and compare in a nonevaluative manner various religious traditions of the world so as to discover significant similarities and differences in various forms of human behavior.

Until 1993 there were conducted first excavations in what promised to be the site of one of the most important buildings of Petra, the stunning capital of the Nabataean kingdom. Its construction, whose initiation century BC, several changes, reconstructions and landslides along its more than five hundred years of operation. But despite this still unknown for certain functions for which it was designed and that, regardless of the construction elements, materials have been located just still less inscriptions that shed some light on a mystery that will try here exhibit various theories that enable closer to resolution.

The "problem of evil" is a highly topical subject within all world religions, and Hinduism in particular offers an interesting account for the existence of evil. Hindus believe evil does not exist, at least in the same terms as the Abrahamic family of religions. From a Hindu point of view, evil is a manifestation of our ignorance and our desire for fullness. This paper will explore the religious values and beliefs of Hinduism, and will analyse the Hindu perspective on the problem of evil.

(PL) W artykule zastanowię się nad powiązaniem dwójki osób z określoną ideą zamanifestowaną w świecie materii. Za pryzmę posłuży życiowa metamorfoza Aurobindo, który z młodzieńca przeznaczonego na dostojnika państwowego, przeistoczył się w bojownika walczącego z systemem, któremu miał służyć; by następnie, przemienić się z szanowanego profesora w poważanego filozofa i wielbionego mnicha. Wykażę role Matki w dopełnieniu dzieła Mistrza. Przybliżę założenia, perturbacje i obecny stan projektu znanego jako Auroville. Całość przeanalizuję pod kątem pojęcia utopijności Miasta Świtu. Słowa kluczowe: Śri Aurobindo, Mirra Alfassa, Auroville, socjologia religii, utopia społeczna.

(EN) In the article, I will consider the linkage two people with a specific idea manifested in the world of matter. The Aurobindo life metamorphosis will useful as a prism to show a human being who of a young man destined for a state dignitary has turned into a combatant fighting a system, for whom he was dedicated to serve; then, transform from a respected professor into a respected philosopher and worshiped monk. I will show the role of the Mother in completing the Master's work. I will explain the assumptions, perturbations and current state of the Auroville project. I will analyze the term of the concept of the utopia of the City of Dawn.

This course offers a general survey of the many world religions categorized as both eastern (Buddhism, Hinduism, Sikhism, Jainism) and Western (Judaism, Christianity, Islam). We will explore the historical developments and contemporary practices and issues of each religion. Students will learn to develop rigorous academic reasoning and analytical skills through their explorations of each tradition's history and belief systems. We will explore the traditional and cultural manifestations of these traditions as well as their place in a contemporary globalized world, especially as it relates to perception and place in American Society. By the end of the course, students will become familiar with some of the key texts, concepts, places, events, practices and peoples central to each religions' functioning. Students will also have the chance to explore their own thoughts and experiences of each religion as they engage with the course material in a scholarly manner. Class sessions will include both lectures and discussions, but, will rely heavily on the interaction of students with the reading material, presenting informed analyses and discussion of the topics covered in each session.

As a summer course: This course will be fast-paced and intense. Plan on focusing through the readings every evening, completing them for the next day's meeting. Please read through the syllabus ahead of time, planning your time adequately. Class participation will be vital to understanding the course material. Please let me know ahead of time if you plan to miss a class or if there's an issue hindering you from keeping up in class.

COURSE GOALS AND OBJECTIVES:
By the end of the course and throughout, students will
• Think critically and apply this critical thinking to what and how they present their thoughts on a given topic. I emphasize your ability to make an argument, soundly and with facts.
• Understand the essential doctrines and institutions of the different world religions
• Identify and distinguish similarities and differences between religious teachings and practices and cultural traditions.
• Trace and explain the historical developments of major world religions
• Develop presentation and reporting skills to discuss current events
• Understand various social, political, cultural, racial and historical forces that inform how religions adapt to the need of its practitioners

For years I have wrestled with how to teach religion at a Christian school that teaches a relatively secularized student body in a multi-cultural and multi-religious environment, yet at the same time speaks to the deeply personal and spiritual needs of students.  In recent years Hong Kong International School has developed statements that seem to thread this needle, and in a way that seems to works for my students.  This blog entry shares these perspectives, and then shows how I apply this middle way approach to the teaching of my grade 9 World Religions class through the use of spiritual practices.

UNkulunkulu is a very important figure within Zulu pantheon but his nature is not really
defined. Should he be considered God, a god or the first ancestor? The problem comes
from Western (Christian) need to find and define a supreme deity within Zulu religious
beliefs. In 2013, 2018 and 2019 I conducted thorough field-studies among South African
sangomas and asked them about uNkulunkulu. This article aims to organise knowledge about
uNkulunkulu and tries to place him within the deity stratum. Also, my research allows to
show if searching for answers about uNkulunkulu is a Zulu problem or maybe just Western
scholars’. Field studies that enabled writing this paper were sponsored by Polish National
Science Centre, Poland (Narodowe Centrum Nauki), project no.: 2017/25/N/HS1/02500.
Keywords: Zulu, uNkulunkulu, African religions, sangoma

A new workbook for Senior High School in the Philippines

From the back cover:

"More than ever, religion has become an important issue in the world today. It affects much of our everyday and public life. Whether we are conscious of it or not, religion in fact informs a range of choices from the values that we live by to the leaders we elect.

But much about religion is also misunderstood. To some it engenders conflict and suffering throughout the world.

In this innovative worktext, students are exposed not just to the rich history, beliefs, and practices of various religions in the world today. By drawing insights from philosophy and the social sciences, students can reflect on contemporary religious issues affecting Philippine society. Using specific case studies and other activities, the worktext bravely confronts such issues as religious violence, the decline of religion, and the peace process. It invites students to a world of deep thought with massive consequences on life, both optimistic and unsettling."

Authors:

Jayeel Serrano Cornelio, Mark Joseph T. Calano, and Manuel Victor J. Sapitula

For review copies of the book, please contact Rex Publishing:
http://www.rexestore.com/senior-high-school-books/1600-introduction-to-world-religions-and-belief-systems.html

Rather than merely applying existing forms of philosophical ethics, Religious Ethics defines the meaning of the field and presents a distinct and original method for ethical reflection through comparisons of world religious traditions. Written by leading scholars and educators in the field, this unique volume offers an innovative approach that reveals how religions concur and differ on moral matters, and provides practical guidance on thinking and living ethically.

The book's innovative method—integrating descriptive, normative, practical, fundamental, and metaethical dimensions of reflection—enables a far more complex and nuanced exploration of religious ethics than any single philosophical language, method, or theory. First introducing the task of religious ethics, the narrative moves through each of the five dimensions of reflection to compare concepts such as good and evil, perplexity and wisdom, truth and illusion, and freedom and bondage in various theological contexts. In summary, this unique and thoroughly original text:
Guides readers on understanding, assessing, and comparing the moral teachings and practices of world religions;

Applies a disciplined, scholarly approach to the subject of religious ethics;

Explores the distinctions between religious ethics and moral philosophy;

Provides a methodology which can be applied to comparative ethics for various religions;

Compares religious traditions to illuminate each of the five dimensions of ethical and moral reflection

Religious Ethics: Meaning and Method will help anyone interested in the relation between religion and ethics in the modern world, including those involved in general and comparative religion studies, religious and comparative ethics, and moral theory.

Emmett contributes to missional pentecostal historiography through bringing a pre-eminent figure in early British Pentecostalism into the limelight. He shows how Pentecostalism in Belgian Congo was pioneered by W.F.P. Burton alongside local agency. Central to Burton’s contradictory and complex personality was a passionate desire to see the emancipation of humankind from the spiritual powers of darkness believing only Spirit-empowered local agency would enduringly prove effective.

Burton’s faith believed for Spirit intervention in church communities converting lives, bringing physical healing and transforming regions. In the maelstrom following Congolese Independence, Burton’s belief in his own brand of indigenisation made him an outlier even among Pentecostals. Burton’s pentecostal faith engendered an idealism which frustratingly conflicted with those not sharing it in the way he pursued it. This book thus serves Pentecostals and historians by clarifying Burton’s ideals and revealing the reasons for his frustrations.

The first section was published under the title: "Research Evangelism among Folk Muslims: Calling Missionaries to Christian Cultural Anthropology."  This section is an adaptation of that article. The second section is an application of the author's dissertation to the issue of the Evil Eye.

As a Christo-Ethnologist you must evaluate the culture and world-view with Biblical lenses.  Missionaries to any people must be students of cultural anthropology so as to fully understand the people they seek to reach.  They study the host country’s religion and culture in order to discover what is Biblical and what is not, what needs to be changed according to the Word of God, and what can stay. They use the local and religious knowledge as bridges to the gospel and Biblical doctrines. This very long and sometimes tedious learning journey, sometimes called Christo-ethnology, is invaluable. In short, Christo-Ethnology is the study or observation of a culture that evaluates from a Biblical perspective, for the purpose of conforming faith and practices to the word of God. In this article, I expose readers to the major Folk Islamic categories that are commonly found in the Muslim world.  In the second section, I explore a biblical perspective to the Muslim concept of the Evil Eye (nazar), and necessary renouncements and declarations that must be considered for Believers from a Muslim Background (BMBs).

مقدمة:‏
لا يراودُ القارئَ شكٌ في أنَّ دينَ الإسلام، هو جوهرُ الحضارة الإسلامية، وأنَّ ‏التوحيدَ هو جوهرُ هذا الدين؛ إذلم تصطبغ أية حضارة في القديم والحديث بطابع ديني ‏كما حصل ذلك في الحضارة الإسلامية. ولعلَّ خصائصَ هذا الدين الذي يجعلُ حياةَ ‏الإنسان في الدنيا خلافةً في الأرض، وحملاً للأمانة الربانية، جعلت بناء الحضارة في ‏أشكالها المعنوية والمادية عملاً دينياً، لا يقل أهمية عن التوجُّه إلى الخالق بالشعائر ‏العبادية الخالصة، من صلاة وصيام وحج. كما أنَّ التوحيد الخالص في دين الإسلام ‏جعل الإنسان المسلم يسعى جاهداً للتحقق بالإيمان بالله وطاعة أوامره والرجاء في ثوابه ‏وهو يمارس الإنتاج الزراعي، والتطوير الصناعي، والإبداع الفني، والتشييد العمراني، ‏والتخطيط المدني، والتنظيم الاجتماعي، حتى يصحَّ القول: إنَّ تجليات التوحيد تصبغ ‏الحضارة الإسلامية في سائر منجزاتها.‏
كيف يمكن أن يتحقق لنا ذلك القدر من اليقين في أن إحسان العمل في شؤون ‏الدنيا فيما تتقوَّم به الحياة وتترقّى أسبابُها، وتزدهر به الحضارة في مجالاتها المادية ‏والمعنوية، هو شأن ديني، يفرضه الإيمان، ويتوجَّه به أصحابُه إلى الله سبحانه لنيل ‏الدرجات العلى من ثواب الآخرة ونعيمها؟ ‏
أجل! إنَّ القرآن الكريم سبيل لتحقيق ذلك اليقين، لكن القرآن الكريم لم ينكر ‏على الإنسان رغبته في الاستئناس بالخبرة التاريخية، وحاجته إلى الملاحظة الحسية، ‏وسعيه للاستدلال بالمشاهدات المادية، لتعزيز إيمانه بما يهدي إليه القرآن الكريم. ولعل ‏القراءة المتأنية للكتاب، الذي نحن بصدد الحديث عنه، تكشف عن الإبداع الذي ‏حققه المؤلفان في تحليل النصوص التاريخية والشواهد المادية للوصول إلى أنَّ التوحيد هو ‏جوهر الحضارة الإسلامية. وبهذه القراءة المتأنية يتحقق ذلك اليقين لغير المسلم بالاستناد ‏إلى فاعلية المنهج الذي يستخدمه المؤلفان، وقوة الحجج التي يقدمانها، كما يتحقق ‏ذلك للمسلم الذي يجد فيما يقرأه في الكتاب تجليات لإيمان المؤلفيْن ويقينهما الديني، ‏الذي يتعاضد من خبرتهما وكفاءتهما العلمية. ‏
الكتاب الذي نحن بصده "أطلس الحضارة الإسلامية" هو الترجمة العربية للنسخة ‏الأصلية من الكتاب بعنوان: ‏The Atlas of Islamic Civilization‏ الصادر ‏بالإنجليزية عن دار النشر الدولية ‏MCMILLAN‏ في لندن عام 1986 في 600 ‏صفحة من القطع الكبير، بعد استشهاد المؤلفين في منـزلهما بفترة قصيرة. ترجم الكتاب ‏إلى ست لغات: الماليزية، والإندونيسية، والتركية، والإسبانية، والبرتغالية، والفارسية، ‏قبل أن يُترجم إلى العربية.‏
مؤلفا الكتاب إسماعيل راجي الفاروقي، وزوجته لوس لمياء الفاروقي. ولد إسماعيل ‏إسماعيل الفاروقي في فلسطين، وتخصص في الدراسات الفلسفية، ودرس العلوم ‏الإسلامية وتاريخ الأديان، وأحاط بتاريخ الشعوب وأديانها وحضاراتها، وعمل أستاذاً ‏في عدد من الجامعات الكبرى في الولايات المتحدة وكندا، وتجول في بلدان العالم ‏الإسلامي، وعمل أستاذا زائراً في كثير من جامعاتها، ونشر حوالي خمسة وعشرين كتاباً ‏وأكثر من مائة بحث، وشارك في تأليف "الأطلس التاريخي لأديان العالم" وموسوعة ‏‏"الديانات الأسيوية الكبرى" وكان آخر ما دفع به إلى الطباعة في حياته هذا المجلد ‏الضخم "أطلس الحضارة الإسلامية". ‏
أما المؤلفة المشاركة في تأليف هذا الأطلس، فهي زوجة الدكتور إسماعيل الفاروقي، ‏الدكتورة "لوس لمياء الفاروقي" المتخصصة في الدراسات الإسلامية والخبيرة بالفنون ‏الإسلامية والموسيقى. وقد مارست التدريس والبحث والتأليف في مصطلحات ‏الموسيقى العربية والفنون الإسلامية، وتاريخ الموسيقى. وقد جرى اغتيال المؤلفان في ‏منـزلهما في جامعة تمبّل في ولاية بنسلفانيا الأمريكية في ظروف غامضة، نسأل الله لهما ‏الرحمة والمغفرة، وذلك في شهر رمضان 1406ھ (مايو 1986م).‏
والقراءة المتأنية للكتاب، والألفة بالكتابات الأخرى للمؤلفيْن، تبين أن محتوى ‏الكتاب يمثل خلاصة الخبرة العلمية والبحثية للمولفين، فقد ظهرت معظم الموضوعات ‏الواردة في الكتاب في البحوث المنشورة سابقاً لهما بصورة أكثر عمقاً وتفصيلاً. ولكنها ‏تَرِد هنا ضمن بنية متكاملة تكاد تحيط بموضوعات الحضارة الإسلامية، وأعلامها، ‏ومدوناتها، وتجلياتها؛ مما يسوغ وجود كلمة أطلس في عنوان الكتاب. وقد شاء الله ‏سبحانه أن يكون هذا الكتاب هو آخر ما يدفعان به إلى الطباعة، قبل أن يلتحقا معاً ‏بالرفيق الأعلى. ‏
والجدير بالذكر أن المترجم (وهو يفضل مصطلح الناقل بديلاً عن المترجم) هو ‏الدكتور عبد الواحد لؤلؤة أستاذ الأدب الإنجليزي في العراق، وهو أديب ومترجم مشهود ‏له بالكفاءة، وقد نوَّه في مقدمة الناقل بالمساعدة التي قدمتها زوجته مريم في ضبط ‏العبارة العربية، وبالتقويم والتشذيب الذي قام به زميله وصديقه الدكتور رياض نور الله ‏في مراجعة الترجمة.‏
وقد تعاون المعهد العالمي للفكر الإسلامي ومكتبة العبيكان في الرياض على القيام ‏بمهمة الترجمة والنشر.‏

“World Religions” are typically characterised by written scriptures, systematic theology, missions and proselytization, other-worldliness, professional clergy, exclusivism, and universalism, and have been linked to expansionist economies and global understandings of warfare. This model is the polar opposite of that of indigenous religions, which are typically characterized as this-worldly, orally transmitted, non-proselytizing, folk-oriented, generally expressed in myths and traditional law, pluralist, and linked to subsistence economies and local notions of warfare. This chapter interrogates a major thematic of the world religions paradigm: the spread of particular, self-contained, boundaried and systematized “World Religions” across geographical and temporal locations (via mission, imperialism, colonialism and so on), and the concomitant destruction of the forms of Indigenous Religion existing in the societies so dominated. Rather than affirming this thematic, the chapter argues that by utilising the archaeological data left by the Northern European Neolithic peoples (including the Stones of Stenness and the Ness of Brodgar in the Orkneys, Stonehenge and Durrington Walls on Salisbury Plain), the emergence, prosperity and decline of a variety of human enterprises (and not only religions) can be demonstrated to be a perennial and inevitable aspect of human history. By directly examining archaeological evidence rather than employing a priori religious categories, it is possible to focus Religious Studies away from the World Religions Paradigm (WRP) and toward other models that are non-elitist, fluid, and non-normative.

Christopher Buck, “Baha’i Temples.” 
Religions of the World:
A Comprehensive Encyclopedia of Beliefs and Practices. 2nd edition.
Edited by J. Gordon Melton and Martin Baumann.
Santa Barbara, CA: ABC-CLIO, 2010.
Vol. 6, pp. 2817–2821.  

A memoir, of sorts, detailing my "search" for Satan in order to prove the existence of God. You can guess how this turns out (but at least it's more fun than the ontological argument!). In order to satiate your diabolical taste buds, I will include the table of contents.

TOC:

-Introduction:
The Wager: Why Tommy No Longer Works on the
Docks

-Chapter One: The Protestant Deification

The Devil is My DJ: The Fresh Prince of Baal Air

Decapitated Chickens as a Metaphor

Satan Gives Birth on the Galapagos Islands (and Kirk Cameron Goes Bananas)

-Chapter Two: Defying the Devil

Faith Force: “Exercising” Demons

“When in Doubt, Cast it Out!” PMS, Poverty, and Cindy Jacobs’ Pussycat

The Mason Tarwaters of this World Confront the Politics of Penis Fencing

-Chapter Three: Running with the Devil

Never Bet Against the House

The First Ethicist Discusses the Impossibility of His Fall

Turning Water into Wine and Demons into Swine

Mr. President, Who’s Your Daddy?

-Chapter Four: Denying the Devil

Unitarian Universalism: The Boring-ality of Evil

Druidian Capitalism

Some Satanist You Are, You Sound More Like a Christian

-Chapter Five: Finding, Binding, and “Get Behind Me” Satan

Now You Satan, Now You Don’t: Meet Bob “I Exorcised Death” Larson

Thelema and Louise, Or, Holy Smoke Baphomet!

I Sold My Soul to Satan and All I Got was this Lousy T-Shirt


-Epilogue

The Existence of God Revisited: Why Gina Still Works at the Diner

The Protest of Brother Ray (Or, Why I'm Probably Stuck with These Student Loans)

This paper is about a small south Indian village called ‘Pappankulam’ which has many
temples and interesting stories associated with it. This article includes deep in depth research on the origins of the myths. This artciel will try to answer the following questions:

1) Why was the Indian society divided into four varnas?
2) Were Shudras (working class) denied access to Vedic study? If so, why?
3) Who is a Brahmin?
4) Why did Rama kill Shambuka, a Shudra ascetic?
5) What is Svadharma?
6) What is the essential message of Vedas and Vedanta?

The article has links to many important posts that I have written in the past three years. By going through all of them, you can get the complete picture when it comes to the history of religions.

Comment le mariage, le divorce et la fécondité varient-ils entre pays et au fil du temps ? Qu'est-ce qui explique la formidable variété de ces comportements familiaux ? Et quelles sont les conséquences des systèmes familiaux sur le statut des femmes ? Ce cours vise à présenter une image globale de la famille humaine, dans le monde entier et sur le long terme. Pour cela, il s'appuie sur les résultats de plusieurs disciplines (histoire, sociologie et économie de la famille, anthropologie de la parenté, démographie) et sur des cartes du monde des comportements familiaux. L'image globale qui en ressort est utile pour connaître et comprendre notre monde tel qu'il est.

PREVIEW ONLY - READ THE FULL ARTICLE HERE:
https://doi.org/10.33929/sherm.2020.vol2.no1.09
This essay argues for the rationality of truth claims arising from religious faith over against the contention that such claims are, at best, viewed as subjective "value" language or, at worst, strictly irrational. An argument will be offered for the epistemic warrant of faith-based claims, not for the objective veracity of the religious claims themselves.