Self And Salvation In Hinduism And Christianity

Study relates to the philosophy of self and salvation of Ramanuja, 1017-1137 and Paul Tillich, 1886-1965.

This is the first comparative study of the self and no-self in Hinduism, Buddhism, and Christianity. In spite of doctrinal differences within these three belief systems, they agree that human beings are in a predicament from which they need to be liberated. Indian religions, including Hinduism and Buddhism, share the belief that human nature is inherently perfectible, while the epistemological and psychological limitation of the human being is integral to Christian belief. Regarding the immortality of the human being, Hinduism and Christianity traditionally and generally agree that human beings, as atman or soul, possess intrinsic immortality. On the contrary, Buddhism teaches the doctrine of no-self (anatta). Further, in their quest to analyze the human predicament and attempt a way out of it, they employ different concepts, such as sin and salvation in Christianity, attachment (tanka) and enlightenment (nirvana) in Buddhism, and ignorance (avidya) and liberation (moksa) in Hinduism. This volume seeks to show that that behind these concepts are deep concerns related to human existence and its relationship with the whole creation. These common concerns can be a basis for a greater understanding and dialogue between Christians, Hindus, and Buddhists.

It is just as false to say that all religions lead to hemen, If one be right, tho others must be wrong. very one should follow his own religion.-This is anot, her common saying cqually erroneous. There arc many false religions in the world, some of them enjoining the most wickod practices. The Vamacharis commit nameless abominations the Thug st, rangled travolIers in the name of the goddess Kdi. According to the above maxim, religions-however false and however wicked their rites-should not be given up by those who hold them. One God created all men, and Hia religion is one othe roligions are the inventions of men, and displeasing in His sight, True Iteligion eeded.-Suppose rt cooly, after labouring al. day, were paid with bad money. Vhen he went to the bazaar il the evening to buy food for his hungry and weary body, lyhal he offorod in payment would be refusod as worthless. Supposc s man sold all his property to buy what hs believed to be a preciour diamond. If it turned out to bc merely a piece of glass, he moulc hsvo lost all in vain. So it is with religion. Unless it is the trut one, it will profit us nothing. Duty of Religious Inquiry.-In money matters people act wiseIy When a clerk receives his salary, he counts the rupees, and see that they oro all good...

The final book of the Bible, Revelation prophesies the ultimate judgement of mankind in a series of allegorical visions, grisly images and numerological predictions. According to these, empires will fall, the "Beast" will be destroyed and Christ will rule a new Jerusalem. With an introduction by Will Self.

''Never before in history have people of different faiths, cultures, and ideologies been drawn together as a community for common purposes as now.'' -- (editor) Mathews George Chunakara *** Rather than seeing each other as enemies or rivals, today's interreligious environment allows for open-minded encounters that also fully acknowledge the tensions and even oppressions of the past. In this book, Christian theologians reflect on the how their encounters with Hinduism in pluralistic settings has changed their approaches - toward interreligious dialogue, sacred scriptures and ecclesiology, charged religious involvement in politics, and learning from Hinduism - in order to create a more responsible Christian community. The book is part of a long-term World Council of Churches' project on Christian self-understanding in light of various other religious traditions. [Subject: Religious Studies, Christianity, Hinduism]

This book focuses on dual belonging within Hindu-Christian contexts. Written by experts in a variety of fields, the chapters explore the theological, philosophical, and cultural anthropological debates relating to religious pluralism, religious language, and social identity while addressing the fact that both Hindu and Christian forms of self-understandings have been significantly moulded through their interactions in South Asia and across certain Euro-American horizons. The limits of the definition of dual belonging are tested via case studies, and contributors address the question of whether there is anything distinctive about dual belonging across Christianity and Hinduism specifically. A timely contribution to the emerging subject of dual religious belonging, this book will be of interest to academics in the fields of Hindu studies and Christian theology, Hindu-Christian comparative theology, religious pluralism, interreligious relations, the sociology and anthropology of religion, and comparative theology and philosophy.