Twice in this century popular revolts against colonial rule have occured in the Banten district of West Java. These revolts, conducted largely under an Islamic leadership, also proclaimed themselves Communist. Islamic Communism is seemingly a paradox. This is especially the case when one considers that probably no religion has proved more resistant to Communist ideology than Islam.
Russian philosopher S. L. Frank here examines the unceasing struggle between good and evil within the limits of this world. Frank combines an interpretation of his life-experience in the light of his Christian faith with his overall philosophical intuition of metaphysical realism.
In our time, we require a religion, ethics, and politics adequate to confront the global crises we face. In our scientific era of “progress,” we might expect to look with confidence to the “scientific” disciplines of political science, sociology, and economics to solve the problems of our civilization. We might also look to the older disciplines of religion and ethics to determine our values and to tell us what we ought to do.
This volume addresses the complex issue of the Christian response to the Nicaraguan revolution from a perspective generally sympathetic to the Sandinista’s goals. Luis Serra, himself a Latin American who has worked with the peasantry, argues that the institutional Church has now become a major autonomous source of opposition to the revolution.
In the West we are accustomed to think of religion as centered in the personal quest for salvation or the longing for unchanging Being. Perhaps this is why we have found it so difficult to understand the religions of Africa. These religions are oriented to very different goals: fecundity, prosperity, health, social harmony.
The only source in which Sarah is mentioned is the Book of Genesis, which contains very few highly selective and rather enigmatic stories dealing with her. On the surface, these stories tell us very little about Sarah, and what they do tell is complicated and confused by the probability that it represents residue surviving from two different written sources based on two independent oral traditions.
The Unknowable is Frank’s most mature work and possibly the greatest work of Russian philosophy of the 20th century. It is a work in which epistemology, ontology, and religious philosophy are intertwined: the soul transcends outward to knowledge of other souls and thereby gains knowledge of itself, becomes itself for the first time; and the soul transcends inward to gain knowledge of God and acquires stable, certain being for the first time in this knowledge of God.
W. Y. Evans–Wentz, great Buddhist scholar and translator of such now familiar works as the Tibetan Book of the Dead and the Tibetan Book of the Great Liberation, spent his final years in California. There, in the shadow of Cuchama, one of the Earth’s holiest mountains, he began to explore the astonishing parallels between the spiritual teaching of America’s native peoples and that of the deeply mystical Hindus and Tibetans.
The year 1722/23 saw what, in the denominational usage of New Englanders, was called the Great Apostacy. The Rector of the recently founded College of Yale, and three of his colleagues, sought and received ordination from the Bishop of London. They came back as paid missionaries of the Society for the Propagation of the Gospel in Foreign Parts, zealous for the establishment of an American episcopal succession. Into this new group of missionaries Samuel Seabury was born in 1729.
Masked Gods is a vast book, a challenging and profoundly original account of the history, legends, and ceremonialism of the Navaho and Pueblo Indians of the Southwest. Following a brief but vivid history of the two tribes through the centuries of conquest, the book turns inward to the meaning of Indian legends and ritual—Navaho songs, Pueblo dances, Zuni kachina ceremonies.