The Numinous Legacy

Where is God in the universe if anywhere? Why did God make germs? Why should we be so special? Could the universe have been different? This is a book that brings home, in no uncertain fashion, the discrepancy between the universe envisaged by the ancient sages and prophets and that of modern scientific cosmology, where the possibility of divine intervention looks less and less likely. Butchins demonstrates with clarity how the scientific method may be used, despite certain drawbacks, in an attempt to verify objective truth. It describes how the effect of the Copernican Revolution in the seventeenth century has steadily undermined the basic structure of the three great monotheistic religions of our day, Judaism, Christianity, and Islam, especially with respect to their eschatological concepts. The Eastern religions, being less anthropomorphic, are less affected. The theistic argument from design is shown to be powerful enough to have caused disagreement among present-day scientists, in spite of the strictures of Professor Dawkins. In general, the book attempts to make some sense of the structure of the universe in terms of our own consciousness; it behoves the reader to consider tha

'The wonderful breadth of Jamie Fumo's engaging examination of classical forms in the Middle Ages offers valuable new interpretations of Chaucer's work and rare -insight into medieval tropes of narrative authority.'-Suzanne Yeager, Department of English, Fordham University --

The field of `science and religion' is exploding in popularity among both academics and the reading public. This is a comprehensive and authoritative introduction to the debate, written by the leading experts yet accessible to the general reader.

[This book] serves to emphasize the central role of evidence, rather than blind faith in religion as well as in science. -- Russell Stannard.

The Religious Heritage Complex examines heritage-making of Christian-related legacies led by secular and clerical institutions. It argues that the relationship between public policies and spiritual practices is not as clear-cut as some might think. In fact, the authors show that religious activity has always combined care for the past with conscious practices of heritage-making, which they term “the religious heritage complex.” The book considers the ways patrimony, religion, and identity interact in different Christian contexts worldwide and how religious objects and sites function as identity symbols. It focuses on heritage-making as a religious and material activity for the groups in charge of a sacred inheritance and considers heritage activities as one of the forms of spiritual renewal and transmission. Case studies explore various Christian traditions located in Europe, the Americas, and Africa, investigating the longstanding and tightly-enmeshed connections that weave together religion and cultural heritage. Through comparing ecclesiastical and civil heritage institutions, this book allows us to consider the ambiguity of religious heritage.

The contributors to this volume describe the many facets shamanism and depth psychology have in common: animal symbolism; recognition of the reality of the collective unconscious; and healing rituals that put therapist and patient in touch with transpersonal powers. By reintroducing the core of shamanism in contemporary form, these essays shape a powerful means of healing that combines the direct contact with the inner psyche one finds in shamanism with the self-reflection and critical awareness of modern consciousness. The contributors' draw from experiences both inside and outside the consulting room, and with cultures that include the Lakota Sioux, and those of the Peruvian Andes and the Hawaiian Islands. The focus is on those aspects of shamanism most useful and relevant to the modern practice of depth psychology. These explorations bring the young practice of analytical psychology into perspective as part of a much more ancient heritage of shamanistic healing.

This collection - the second of a three-volume study - examines the roots of the artistic, literary and cultural renaissance of Sufism from the 12th to the 15th centuries. It includes essays on Rumi's poetry and imagery; Sufi music and the idea of ecstacy; sainthood and Neoplatonism; comparative metaphysics and literature; and unity of religion theory in Sufi philosophy.

This book examines in detail both historical and current legal concepts of ‘religious cultural heritage’ within the context of the European continent. The latter group is primarily based on the variety of sacred cultural elements emanating from the different religious traditions of the peoples of Europe, which are deemed worthy of protection and preservation due to their outstanding value, in terms of their social, cultural and religious significance. In view of this, the study provides evidence of the European States’ active involvement with their sacred/cultural treasures, on the basis of the political and legal foundations of neutrality and pluralism. Furthermore, the book analyzes all relevant international legislative instruments (i.e. the plethora of EU, EC and UNESCO norms), as well as all major European legislative patterns, in light of their significance for the aforementioned aspects of pluralism and neutrality. The interdisciplinary references listed at the end of each chapter provide an additional incentive for further reading on the subject matter. The most important finding to emerge from the study is that there is a shared legal ethos in Europe that imposes a duty of appropriate care concerning the vast variety of sacred cultural goods and the religious cultural heritage in general, as an invaluable repository of European cultural capital. It also considers the sui generis nature of this capital: like any other type of asset, it may deteriorate or fade over time, necessitating investment in its preservation or refurbishment; nevertheless, like no other, this particular capital maintains a distinct cultural value, as it contains an additional characteristic of ‘sacredness’ expressed in the form of its ‘religious character,’ the latter being analyzed as a triptych of religious memory, religious aesthetics and religious beliefs.