By Jacob Neusner, William C. Chittick, Vigen Guroian, Ruben L. F. Habito, William K. Mahony, John S. Mbiti, Clark H. Pinnock, David Tracy, Jeff Levin, Stephen G. Post
The final word objective for lots of of the world’s significant religion traditions is to like and be enjoyed via God—to dwell in reference to the Divine, in union with the loved, in reconciliation with the last word. non secular students Jeff Levin and Stephen G. put up have termed this connection “divine love.” of their new selection of a similar identify, they've got invited 8 of the world’s preeminent spiritual students to percentage their views at the what, how, and why of divine love.
The individuals to Divine Love hide a wide spectrum of global religions, evaluating and contrasting techniques to the subject between Christians of numerous denominations, Jews, Buddhists, Muslims, Hindus, and adherents of conventional African faith. each one bankruptcy specializes in the definition and conceptual obstacles of divine love; on its expression and adventure; on its instrumentality and salience; and either on the way it can develop into distorted and on the way it has been made take place or restored by means of nice ancient exemplars of altruism, compassion, and limitless love.
From this varied accumulating of views emerges facts that to like and to be enjoyed through God, to go into right into a mutual and covenantal courting with the Divine, may supply strategies to a number of the present crises all over the world. just a loving courting with the resource of being in the context of the nice religion and knowledge traditions of the realm can totally tell and inspire the acts of affection, harmony, justice, compassion, kindness, and mercy for all beings which are so desperately required to counter the poisonous impacts within the world.
Contributors: William C. Chittick, Vigen Guroian, Ruben L. F. Habito, William okay. Mahony, John S. Mbiti, Jacob Neusner, Clark H. Pinnock, and David Tracy.
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Additional resources for Divine Love: Perspectives from the World’s Religious Traditions
Lawrence, Defenders of God: The Fundamentalist Revolt against the Modern Age (San Francisco: Harper & Row, 1989). 20. Jean Borella, “René Guénon and the Traditionalist School,” in Modern Esoteric Spirituality, ed. Antoine Faivre and Jacob Needleman (New York: SCM Press, 1992), 330–58; quotation on 351. 21. Huston Smith, The Soul of Christianity: Restoring the Great Tradition (New York: HarperSanFrancisco, 2005), xx. 22. Ibid. 23. Exodus 22:20. 24. Emile Durkheim, The Elementary Forms of Religious Life, trans.
Yet God believes in us, so we ought to believe in God’s good judgment. Second, by contrast, we can become so swelled with self-pride over our incremental gains in worldly knowledge that we delude ourselves into believing that we can and have usurped God’s sovereignty. Such is the danger of falling victim to the delusion of our grandeur, as among prideful evangelists of the scientistic faith. These dangers are ever present, as respected rabbinic scholar Ephraim E. Urbach alludes to: Recognizing the enormous interval between the transcendental God—a consciousness that exists in every religion that has passed the mythical stage—and himself, the believer also yearns to attain to the realization of his nearness, without reverting to dangerous identification.
The transformation of religion from a system of transcendental moral teachings and values guiding groups of believers to build and maintain a just or otherwise ideal social order to a narcissistic program of personal growth with individually defined endpoints, as in the neologistic rebranding of the term “spirituality,” has further divorced religion from its communal and moral contexts and contributed to the fracturing of human unity. 37 Rabbi Sacks explains that this is the truest representation of the social contract Divine Love in the World’s Religious Traditions 17 as sanctioned by the Western monotheistic traditions in sacred writings dating to the earliest lessons of the Hebrew Bible.