More Moral than God: Taking Responsibility for Religious Violence
She carefully surveys the many forms of religiously-related violence around the world and, using the insights of archetypal psychology, shows how individual experiences of suffering, injustice, and deprivation can prompt these bursts of aggressive rage.
Burns combines a bracing moral rigor with tremendous scholarly sophistication to analyze what may be the thorniest problem in an increasingly multi-cultural world. Toon meer Toon minder.
More Moral than God: Taking Responsibility for Religious by Charlene P. E. Burns
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Laat het voor je inpakken en bezorgen. As a work of historical theology, Christian Understandings of Evil reminds us that theodicy does not hang on skyhooks, but has a historical trajectory that evolves over time and draws from diverse intellectual contexts. Too often, debates on the problem of evil soar to rarefied noetic heights without sufficient grounding in their original historical roots.
- Christian Understandings of Evil;
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- More Moral Than God: Taking Responsibility for Religious Violence by Charlene Burns.
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By highlighting the people and places that give birth to the germinating ideas of theodicy, Burns equips us to engage better with the problem of evil theologically and philosophically. Christian Understandings of Evil gives a salutary starting point for initial contact with the problem of evil and theodicy in the Christian tradition. Please read our policy on commenting. Want to Read Currently Reading Read.
More Moral Than God: Taking Responsibility for Religious Violence
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Although violence in the name of religion has been around for centuries, there is increasing need to examine the roots of religious violence, with the hope of working for peace. In More Moral than God, Charlene Burns takes a unique look at the psychological motivations behind religious violence. Drawing from psychology, philosophy, and theology, Burns illuminates the interplay between our images of God, our individual egos, and our collective selves, and brings to light the degree to which each of us can and must take responsibility for the religious landscape.
In addition to her own perspective on religious violence, Burns provides a brief history of religious violence and addresses other possible motivations, including politics, economics, globalization, family dynamics and more.