A Religion Against Itself

Western religion today is as phony as an aluminum Christmas tree or a celluloid carnation. Our culture in its customs, laws, and creative arts no longer reckons seriously with supernatural realities--although it pretends to. According to Robert W. Jenson, the present epoch of phony religion gives the church the task and opportunity of making explicit the antireligious nature of the gospel. Indeed, Christian faith is antireligious religion. Dr. Jenson takes up the theme of religionless Christianity and works it out in relation to theology, worship, ethics, parish structure, missionary motivation, and faith. The final chapter consists of sermonic attempts to do what A Religion against Itself says must be done. Three excursuses show how the author's thought differs from that of Thomas J. J. Altizer, William Hamilton, and Harvey Cox. For Christians repelled by their own religion, here is a book that comes to grips with the "logic and music of our condition," in the hope of helping the church make sense of the gospel to itself and perhaps also to others.

This study, based on the author's fieldwork among rural Tamil villagers in South India, focuses on the ways in which people in this society interact with the supernatural beings who play such a large role in their personal and corporate lives. Isabelle Navokov looks at a spectrum of ritualized contexts in which the boundaries between the natural and spiritual worlds are penetrated and communication takes place. Throughout, Nabokov's meticulous analysis sheds new light on this hiterto almost unknown domain - and entire range of fascinating phenomena basic to South Indian religion as it is really lived.

An even-tempered (if rather partisan) critique of the American soul as it exhibits itself on the different fronts of our culture war.'' Neuhaus (Unsecular America, 1986, etc.) traces the traumas of our social and political life back to their ontological roots and supplies a prognosis that will undoubtedly scandalize as many as it sways. A Catholic priest and scholar who presides over the Institute of Religion and Public Life, Neuhaus has concentrated his sociological efforts for some years now on the intersection between the political and the spiritual in American life. In doing so, he has run counter to prevailing notions of secularism--held only, he maintains, by an elite minority--that would, he says, collapse all religious impulses into an entirely private realm. Neuhaus skips over the more obvious examples of conflict--school prayer, Nativity scenes in public parks, etc.--and attempts in more theoretical terms to show that liberal democracy (in its American incarnation) requires a religious foundation if it is to succeed as a unifying social force. He draws on his experiences with the civil-rights movement to show how a religious vocabulary can be used--as it was by Martin Luther King--to bring together even the most mutually antagonistic groups. One might question Neuhaus's optimism in light of the increasing lack of cohesion in most mainline churches today, and parts of his argument display an inclination toward the sort of throne-and-altar'' alliance that has bedeviled European reactionaries for two hundred years--but his analysis of the seeming void around which the secular'' consensus is built, and the fragility of the social structures that depend upon that consensus, is challenging, prescient, and ominous. And his chapters on the abortion issue, while hardly impartial, are remarkably free of the usual cant. A trifle glib and overconfident, Neuhaus's tone can irritate. His thesis, however, is original enough to compel attention and forceful enough to provoke thought. -- Copyright (c)1992, Kirkus Associates, LP. All rights reserved.

Reprint of the original, first published in 1859. The publishing house Anatiposi publishes historical books as reprints. Due to their age, these books may have missing pages or inferior quality. Our aim is to preserve these books and make them available to the public so that they do not get lost.

Why have the monotheistic religions failed to produce societies that live up to their ethical ideals? A prominent rabbi answers this question by looking at his own faith and offering a way for religion to heal itself. In Putting God Second, Rabbi Donniel Hartman tackles one of modern life’s most urgent and vexing questions: Why are the great monotheistic faiths—Judaism, Christianity, and Islam—chronically unable to fulfill their own self-professed goal of creating individuals infused with moral sensitivity and societies governed by the highest ethical standards? To answer this question, Hartman takes a sober look at the moral peaks and valleys of his own tradition, Judaism, and diagnoses it with clarity, creativity, and erudition. He rejects both the sweeping denouncements of those who view religion as an inherent impediment to moral progress and the apologetics of fundamentalists who proclaim religion’s moral perfection against all evidence to the contrary. Hartman identifies the primary source of religion’s moral failure in what he terms its “autoimmune disease,” or the way religions so often undermine their own deepest values. While God obligates the good and calls us into its service, Hartman argues, God simultaneously and inadvertently makes us morally blind. The nature of this self-defeating condition is that the human religious desire to live in relationship with God often distracts religious believers from their traditions’ core moral truths. The answer Hartman offers is this: put God second. In order to fulfill religion’s true vision for humanity—an uncompromising focus on the ethical treatment of others—religious believers must hold their traditions accountable to the highest independent moral standards. Decency toward one’s neighbor must always take precedence over acts of religious devotion, and ethical piety must trump ritual piety. For as long as devotion to God comes first, responsibility to other people will trail far, far behind. In this book, Judaism serves as a template for how the challenge might be addressed by those of other faiths, whose sacred scriptures similarly evoke both the sublime heights of human aspiration and the depths of narcissistic moral blindness. In Putting God Second, Rabbi Hartman offers a lucid analysis of religion’s flaws, as well as a compelling resource, and vision, for its repair.

This book provides a holistic description of Hinduism, showing how different types of Hinduism form a "total" or systematic cosmology and repeat crucial values through different symbols. Looking at Tamil religious practices, Isabelle Nabokov reveals that Tamil religion is primarily concerned with transformations of identity and subjectivity, both in this world and in the hereafter.

What social conditions and intellectual practices are necessary in order for religious cultures to flourish? Paul Griffiths finds the answer in "religious reading" --- the kind of reading in which a religious believer allows his mind to be furnished and his heart instructed by a sacred text, understood in the light of an authoritative tradition. He favorably contrasts the practices and pedagogies of traditional religious cultures with those of our own fragmented and secularized culture and insists that religious reading should be preserved.