The discursive study of religion is a growing field that attracts increasing numbers of students and researchers from a wide variety of disciplinary backgrounds. This volume is the first systematic presentation of the research into religion and discourse. Written by experts from various disciplines, each chapter offers an integrative overview of theory, method, and contextual studies by focusing on a specific approach, interdisciplinary relationship, controversy, or theme in the field. Taking the discursive dimension in the production of knowledge seriously, the book also provides a critical analysis of academic practice and explores new forms of scholarly communication, including open peer-review. The collected volume will appeal to scholars and postgraduate students across a variety of disciplines, including religious studies, history of religion, sociology of religion, discourse studies, cultural studies, and area studies.

Prominent in the canonical texts and traditions of Judaism, Christianity, and Islam is the claim that God speaks. Nicholas Wolterstorff argues that contemporary speech-action theory, when appropriately expanded, offers us a fascinating way of interpreting this claim and showing its intelligibility. He develops an innovative theory of double-hermeneutics - along the way opposing the current near-consensus led by Ricoeur and Derrida that there is something wrong-headed about interpreting a text to find out what its author said. Wolterstorff argues that at least some of us are entitled to believe that God has spoken. Philosophers have never before, in any sustained fashion, reflected on these matters, mainly because they have mistakenly treated speech as revelation.

Feminist theology is a significant movement within contemporary theology. The aim of this Companion is to give an outline of feminist theology through an analysis of its overall shape and its major themes, so that both its place in and its contributions to the present changing theological landscape may be discerned. The two sections of the volume are designed to provide a comprehensive and critical introduction to feminist theology which is authoritative and up-to-date. Written by some of the main figures in feminist theology, as well as by younger scholars who are considering their inheritance, it offers fresh insights into the nature of feminist theological work. The book as a whole is intended to present a challenge for future scholarship, since it critically engages with the assumptions of feminist theology, and seeks to open ways for women after feminism to enter into the vocation of theology.

Nathan G. Jennings's captivating study explores the ascetical logic of the various practices that Christians call theology. By establishing ascetic practice as coherent within the logic of Christian thought, Jennings argues that Christian theology itself, as an embodied Christian practice, is a type of and participant in Christian asceticism. Jennings establishes that the implications of such an understanding of Christian theology can be brought to bear on modern Christian scholarship in profound and transformative ways. With engagements and references that span a vast terrain from Patristic authors to modern systematic theologians, Theology as Ascetic Act: Disciplining Christian Discourse is a significant contribution to both modern Christian thought and the study of asceticism.

Religious discourse uses ordinary language in an extraordinary way. This book surveys Western and Indian discussions of the nature and aspects of religious discourse. It presents the first cross-cultural elucidation of Advaita Vedānta Implications as religious discourse.

Raised a slave in Nero’s court, Epictetus would become one of the most influential philosophers in the Stoic tradition. While exiled in Greece by an emperor who considered philosophers a threat, Epictetus founded a school of philosophy at Nicopolis. His student Arrian of Nicomedia took careful notes of his sometimes cantankerous lectures, the surviving examples of which are now known as the Discourses of Epictetus. In these discourses, Epictetus explains how to gain peace-of-mind by only willing that which is within the domain of your will. There is no point in getting upset about things that are outside of your control; that only leads to distress. Instead, let such things be however they are, and focus your effort on the things that are in your control: your own attitudes and priorities. This way, you can never be thrown off balance, and tranquility is yours for the taking. The lessons in the Discourses of Epictetus, along with his Enchiridion, have continued to attract new adherents to Stoic philosophy down to the present day. This book is part of the Standard Ebooks project, which produces free public domain ebooks.

In this new book, author Russell McCutcheon offers a powerful critique of traditional scholarship on religion, focusing on multiple interrelated targets. Most prominent among these are the History of Religions as a discipline; Mircea Eliade, one of the founders of the modern discipline; recent scholarship on Eliade's life and politics; contemporary textbooks on world religions; and the oft-repeated bromide that "religion" is a sui generis phenomenon. McCutcheon skillfully analyzes the ideological basis for and service of the sui generis argument, demonstrating that it has been used to constitute the field's object of study in a form that is ahistoric, apolitical, fetishized, and sacrosanct. As such, he charges, it has helped to create departments, jobs, and publication outlets for those who are comfortable with such a suspect construction, while establishing a disciplinary ethos of astounding theoretical naivete and a body of scholarship to match. Surveying the textbooks available for introductory courses in comparative religion, the author finds that they uniformly adopt the sui generis line and all that comes with it. As a result, he argues, they are not just uncritical (which helps keep them popular among the audiences for which they are intended, but badly disserve), but actively inhibit the emergence of critical perspectives and capacities. And on the geo-political scale, he contends, the study of religion as an ahistorical category participates in a larger system of political domination and economic and cultural imperialism.

This book sets out to interpret Henri de Lubac's theology of creation from a christological perspective. The challenge of this research has been the absence of a systematic christology in the writings of de Lubac. Yet it is possible to posit a Lubacian christology by sifting through the author's work on a myriad of subjects. The point of entry is the patristic distinction between 'image' and 'likeness', whereby 'image' is understood as an inamissible seal which bestows the divine prerogatives of reason, freedom, immortality and dominion over nature. 'Likeness' is a potential given at creation and realised in the course of the economy of salvation. De Lubac describes it variously as divinisation, divine union, the supernatural dignity of the human being, and participation in the internal movement of the Trinity. The originality of this book consists in the gradual emergence of the role of Christ in the process whereby image becomes likeness. De Lubac records his intention to publish a book on Jesus Christ, an ambition he never realised. The present book does not just illustrate the omnipresence of Christ in the writings of de Lubac but dares to delineate what a Lubacian christology would look like.

Sometimes described as “a theologian’s theologian,” David Tracy’s scholarship has impacted countless thinkers around the globe. The complexity of his thought, however, has often made engaging his work into a daunting challenge. Combining analysis of the most influential features of Tracy’s theology (theological method, the religious classic, public theology) with a retrieval of his more overlooked interests (Christology, God), Stephen Okey presents the essential themes of Tracy’s career in accessible and insightful prose.

The author shows the many ways in which women's scriptural "performances" are liberating. Shifting decisively from "women's experience" to discursive practices, she offers three sample readings of "emancipatory discourses" from diverse social locations that better display the variety of ways in which women are oppressed and resistant.