6. The Psalmist, the Primatologist, and the Place of Animals in Biblical Religion

Keyword(s):  
Worldview ◽  
1966 ◽  
Vol 9 (4) ◽  
pp. 4-9
Author(s):  
John C. Bennett

A statement on religion and peace should begin with some affirmations about the bases that our churches and synagogues have for speaking and acting in the sphere of international relations.Underlying all else that we may say or do here is the Biblical faith that God is Lord of our nation and of all nations. As the prophet said, “all the nations are us nothing before him, they are accounted by him as less than nothing and emptiness” (Is. 40:17). As Amos said earlier: “Did I not bring up Israel from the land of Egypt, and the Philistines from Canhtor and the Syrians from Kir?” (9:7). The faith that all nations are under the judgment and providence and mercy of God is central to Biblical religion. Since it is the nation that so easily becomes the ultimate object of loyalty for its citizens, this faith in God transcending the nation is always a warning against national idolatry. And in our time it is political idolatry, the worship of any social group or system, that is the greatest obstacle to the tolerance and humaneness which are essential conditions for decent relations among nations, essential conditions for peace.


2007 ◽  
Vol 102 (3) ◽  
pp. 824
Author(s):  
Elisabeth Jay ◽  
Mark Knight ◽  
Thomas Woodman
Keyword(s):  

2010 ◽  
Vol 14 (2) ◽  
pp. 14-33 ◽  
Author(s):  
Eugene V. Gallagher

Interpretation of the Bible has played a central role in the origins and development of the Raëëlian movement. Claude Vorilhon's first encounter with the "Elohim" was immediately followed by an intensive week of Bible study that gave him a new identity as the messianic prophet "Raëël," a new direction for his life as the earthly ambassador of the Elohim, and a new doctrine that would serve as the intellectual foundation of a new religious movement. The Raëëlian movement and other new religions in which interpretation of the Bible figure prominently do not originate one-sidedly in a "cultic milieu" or "occulture" that is divorced from the broad biblical tradition. Rather, they represent creative blendings of biblical and other sources. Part of the attractiveness of the Bible for new religions is that it contains and legitimizes multiple examples of successful religious innovation.


1982 ◽  
Vol 10 (4) ◽  
pp. 461-470
Author(s):  
Michael S. Moore
Keyword(s):  

No serious student of mission can afford to ignore C. S. Song's work, says Pastor Michael S. Moore, who recognizes that theology no longer monopolized by Western voices. Here he delves into this provocative Asian theologian's thoughts — and the criticism they engender. Though Song's clear, strong voice is singing an old melody in a new key, his overarching concern is Asia's need for a biblical religion.


1991 ◽  
Vol 19 (4) ◽  
pp. 461-473 ◽  
Author(s):  
Robert N. Bellah

The Lockean myth upon which American social life is based presents a fundamental challenge to the churches. The freedom of the solitary individual and the establishment of government by social contract have repercussions for political, economic, and religious life. Christian leadership is faced with the difficulty of communicating the deep social realism of biblical religion to an individualistic culture. This individualistic heritage, so susceptible to defining the human as relentless market maximizer, has reduced the notion of common good to that of the sum of individual goods. “Consumer Christians” may see the church as simply existing to “meet their needs,” but having no claim to their commitment and loyalty. The church's calling is to demonstrate how different its understanding of human existence is from that of the surrounding culture.1


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