By Nathan R. Kollar, Muhammad Shafiq
This e-book gathers students from the 3 significant monotheistic religions to debate the problem of poverty and wealth from the numerous views of every culture. It presents a cadre of values inherent to the sacred texts of Jews, Christians, and Muslims and illustrates how those values can be used to accommodate present monetary inequalities.
Contributors use the methodologies of spiritual experiences to supply descriptions and comparisons of views from Judaism, Christianity, and Islam on poverty and wealth. The booklet provides citations from the sacred texts of all 3 religions. The participants speak about the interpretations of those texts and the mandatory contexts, either prior and current, for decoding the stances stumbled on there. Poverty and Wealth in Judaism, Christianity, and Islam identifies and info a starting place of universal values upon which person and institutional judgements can be made.
Read Online or Download Poverty and Wealth in Judaism, Christianity, and Islam PDF
Best comparative religion books
This pioneering, interdisciplinary paintings exhibits how rituals let us reside in a perennially imperfect global. Drawing on a number of cultural settings, the authors make the most of psychoanalytic and anthropological views to explain how ritual--like play--creates ''as if'' worlds, rooted within the creative capability of the human brain to create a subjunctive universe.
There are saints in Orthodox Christian tradition who overturn the normal suggestion of sainthood. Their behavior can be unruly and salacious, they could blaspheme or even kill--yet, mysteriously, these round them deal with them with much more reverence. Such saints are known as "holy fools. " during this pioneering examine Sergey A.
In a global suffering from non secular clash, how can many of the non secular and secular traditions coexist peacefully in the world? And, what position does sociology play in assisting us comprehend the kingdom of non secular lifestyles in a globalizing international? In the Fourth Edition ofGods within the international Village, writer Lester Kurtz maintains to deal with those questions.
Secular and non secular prophets of doom abound within the information-rich twenty-first century - as they've got for millennia. yet there has but to be all over the world floods, meteor impression, worldwide desktop failure, noticeable alien touch, or direct intervention from God to finish the area as we all know it. contemplating the frequency with which prophecy it appears fails, why do prophecies remain made, and what social features do they serve?
- Everything You Know About God Is Wrong: The Disinformation Guide to Religion, 1st Edition
- Judaism and Other Faiths
- Buddhist Christianity: A Passionate Openness
- Santeria Experience
- Images of Jesus Christ in Islam: 2nd Edition
- Images of Spaces and Places: A Comparative Study
Extra info for Poverty and Wealth in Judaism, Christianity, and Islam
The results of both reductionism and quantitative description upon contemporary charitable institutions may be found in Peter Buffett, “The Charitable Industrial Complex,” New York Times (July 27, 2013). Also see Leon Wieseltier, “Among the Disrupted,” in NYT Book Review (Jan 18, 2015) 1, 14–16. Brad Tuttle, “What It Means to Be ‘Wealthy’ in America Today,” Time (July, 24, 2013). World Development Report 2015: Mind, Society, and Behavior. Washington, DC: World Bank. Martin Ravallion, “The Idea of Antipoverty Policy,” NBER Working Paper No.
Job’s friends set out to console him (Job 2:11–13), yet their words throughout the dialogues are anything but compassionate. Job’s poverty transmutes into unbearable suffering because it is accompanied by the loss or transformation of his relationships with his fellow human beings (Job 19:13–19). The experience of social alienation strengthens his conviction that he has also lost his God. ” Job’s suffering takes on a distinctly social quality. Can a sociological—in particular, a symbolic-interactionist—approach help us uncover the agency that Job’s interactants have in the creation of poverty and suffering?
He has, however, been rediscovered in the poverty-stricken faith communities of the global south and the unique brand of theology, that is, liberation theology, that emerged from their experience. The ever-widening gap between the rich and the poor, and the unspeakable suffering poverty produces for so many, continues to challenge faith communities everywhere. How do we speak of God in the presence of someone who lives in grinding poverty, who suffers from an agonizing disease, has suffered the loss of a loved one, or who has been condemned to live on the margins, on the dung hills of our ‘oh-so-accepting’ societies?