The essays in this book take an exciting and creative approach to doing theology in the twenty-first century

In Polydoxy, Dr. Alvin J. Reines has developed a wonderfully unique and new point of view in the philosophy of liberal religion. Polydoxy explores the reasons for personal religious freedom, the limits of this freedom, and the rich possibilities it offers to intelligent, thoughtful human beings. Expanding on the nature of polydoxy, the author analyzes the "liberal" religions, drawing a distinction between orthodox liberal religions and polydox liberal religions. Dr. Reines' development of the concept of polydox religion is regarded by many as the most important theoretical advance in contemporary religious thought. It has come to exercise a profound influence upon many of the present generation of liberal religionists. This influence has produced new forms of religion: Polydox Reform Judaism, Polydox Christianity, and the Polydox fellowship (which brings together in one community adherents from all historical religions). Reines describes the intriguing anatomy of liberal religions, analyzes their institutions, and critiques their doctrines. He has found that the vocabulary that has been used to express this new religious understanding is still tangled in a thicket of traditional concepts and shows how to make such language both clear and contemporary. He offers new definitions of "religion" and "theology."

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Explores why the question of what defines Christianity has become so damagingly vexatious - and how believers might conceive of it differently.

Meister Eckhart might have liked it. Indeed, many-one thinking is the idea that there is the one ultimate origin, coherence, spirit of it all . . . but not without a multitude and diversity emerging within, which is the evolving universe with planets like Earth, with its biosphere and humankind, with you and me living in it. The Many-One is thought of as the whole of the cosmos complementing and entangled with all its parts, as beings inside Being and Being inside beings, as the Creator and "his" co-creating creatures. The both-one-and-many idea takes a strong stance against any ultimate either-or-reduction, against isms of all sorts. Being unity and plurality and duality all at once, the Many-One is neither monistic nor pluralistic nor dualistic in any way. Inside this broad frame, it is open for many specific approaches, not least those represented in this volume, which are cosmic holism, cultural-spiritual-evolution thought, Higher-We, integral thinking, the Metaphysics of Adjacency, panentheism, process theology, and transpersonal-participatory thinking. However, the many-one idea also chimes in with approaches not sampled here, like Roy Bhaskar's Critical Realism, Edgar Morin's Complex Thought, or metamodernism.

Since the Reformation in the sixteenth century, Lutheran traditions have impacted culture and politics in many societies. At the same time, Lutheran belief has had an effect on personal faith, morality, and ethics. Modern society, however, is quite different from that at the time of the Reformation. How should we evaluate Lutheran tradition in today's Western multicultural and post-Christian society? Is it possible to develop a Lutheran theological position that can be regarded as reasonable in a society that evidences a considerable weakening of the role of Christianity? What are the challenges raised by cultural diversity for a Lutheran theology and ethics? Is it possible to develop a Lutheran identity in a multicultural society, and isthere any fruitful Lutheran contribution to the coexistence of diff erent religious and non-religious traditions in the future?

Do you believe in God? So many people answer this question in the negative because the God they have been taught to believe in is simply not all that believable. In the twenty-first century, a Deity who intervenes in history, supernaturally responds to prayers, favors and protects his faithful and chosen, and executes righteous judgment engenders doubt and disbelief in thinking people of all faiths, as well as those of no practicing faith. A God We Can Believe In is a response to this moment. Herein you will find contributions from leading rabbis and scholars that articulate paths to heart, mind, and soul with God-teachings that are spiritually compelling and intellectually sound. Our authors present God in ways that are consistent with the facts that higher learning has established, the principles of reason, and our shared life experiences. In these pages you will find a God that cannot be brushed aside by educated moderns; a God that does not violate the realities of logic or natural law; a God presented in accessible language; a God that can be lived with and lived for. It is a book for thoughtful individuals everywhere.

This book is an exploration into the paradoxical structure of pluralistic thinking as illuminated by both Western and Eastern insights—especially Jainism. By calling into question the most fundamental assumptions of religious pluralists, the author hopes to contribute to a paradigm shift in discourse on religious pluralism and conflicting truth claims.

It is now widely acknowledged that Anglicanism, far from being centred on western contexts is a worldwide phenomenon, with some of its liveliest corners located in the global south. Yet the Anglican theology which is taught in institutions is still focused overwhelmingly on a handful of British and North American voices. By exploring the work of eighteen tricontinential and marginalized Anglican theologians, this book begins to correct widespread bias in Anglican theology towards Britain and North Atlantic contexts. The chapters it gathers consider the methods, concerns and contributions to Anglican thinkers from Africa, Asia, Pasifika, South America and eastern European settings, amongst minoritized migrants to North Atlantic countries. Chapters include Esther Mombo on Jenny Te Paa-Daniel, Michael Jagessar on Mukti Barton, and Keun-Joo Christine Pae on Kwok Pui-lan.

"2011 Madeleva lecture in spirituality."