Das neue, deutschsprachige Referenzwerk – print und online
– vier Bände mit über 2,600 Lemmata bzw. Stichworten
– zentrale Fachbegriffe in interreligiöser und ökumenischer Perspektive
– hochwertige Ausstattung mit Leineneinband mit Goldprägung
Zuverlässige und prägnante Informationen zu den grundlegenden Fragen des internen Rechts von Kirchen und Religionsgemeinschaften und des Religionsrechts.
Aufgrund der kirchlichen und gesellschaftlichen Veränderungen in den letzten Jahren stehen das Kirchen- und das Religionsrecht vor großen Herausforderungen und Modifikationen.
Die Herausgeber haben daher ein neues Lexikon für Kirchen- und Religionsrecht erarbeitet, dessen Ziel es ist, den Nutzern fundierte Orientierung und Informationen auf dem neuesten Stand der Forschung zum geschichtlich gewachsenen, geltenden eigenen Recht der Kirchen und Religionsgemeinschaften und zu deren rechtlichen Verhältnissen zum Staat zu liefern.
Das Lexikon für Kirchen- und Religionsrecht (LKRR) erscheint in vier Bänden, print und online in deutscher Sprache, und bietet in über 2,600 Lemmata bzw. Stichworten zuverlässige und prägnante Informationen zu den grundlegenden Fragen des internen Rechts von Kirchen und Religionsgemeinschaften und des Religionsrechts.
Ausrichtung und Ziel Neben Fragen des staatlichen Rechts und des Kirchenrechts der katholischen und der evangelischen Kirche werden auch zentrale Inhalte des Kirchenrechts der orthodoxen Kirchen sowie des Rechts des Judentums und des Islams behandelt. Das Lexikon ist einer interreligiösen und ökumenischen Perspektive verpflichtet und eröffnet dem Anwender die Möglichkeit, die verschiedenen Rechtsbereiche zu vergleichen.
Die Mitarbeit von namhaften Wissenschaftlerinnen und Wissenschaftlern des staatlichen Rechts, des Religionsrechts sowie des katholischen, evangelischen, orthodoxen, jüdischen und islamischen Rechts garantiert fundierte und kompetente Informationen.
Das Lexikon ist sowohl für Theologen als auch für Juristen im Studium, in der Wissenschaft, in der staatlichen und kirchlichen Verwaltung sowie in der Seelsorge und beruflichen Praxis eine verlässliche und unerlässliche Informationsquelle.
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zentrale Fachbegriffe in interreligiöser und ökumenischer Perspektive
mit über 2,600 Lemmata bzw. Stichworten eine der umfassendsten Darstellungen des Fachbereichs
The new German reference work – print and online
– four volumes with more than 2,600 lemmas or keywords
– central terms in interreligious and ecumenical perspective
– high-quality equipment with linen binding with gold embossing
Reliable and concise information on the fundamental questions of the internal law of churches and religious communities and of religious law.
Due to the ecclesiastical and social changes in recent years, church and religious law faces major challenges and modifications. That is why the editors have developed a new encyclopedia for church and religious law. It provides users with a wellrounded orientation and information on the latest state of research regarding the history and current state of laws of the churches and religious communities and their legal relations to the state.
The Lexikon für Kirchen- und Religionsrecht (LKRR) is published in four volumes, print and online, in German, and offers reliable and concise information in over 2,600 lemmas or keywords on the fundamental questions of the internal law of churches and religious communities and of religious law.
This new extensive reference work for church and religious law covers the state law and the ecclesiastic law of the Catholic and Protestant churches. Beyond that it also includes canon law of the Orthodox churches as well as Islamic and Jewish law.
For theologians and lawyers in academia, state and church administration as well as in pastoral care and professional practice, this lexicon, developed by renowned specialists, offers reliable and up-to-date information.
–fast and easy research because of digital availability without DRM –central terms in interreligious and ecumenical perspective –with over 2,600 lemmas or keywords one of the most extensive representations of the faculty
For years the fact that the debate on science and religion was not related to cultural diversity was considered only a minor issue. However, lately, there is a growing concern that the dominance of ‘Western’ perspectives in this field do not allow for new understandings. This book testifies to the growing interest in the different cultural embeddings of the science and religion interface and proposes a framework that makes an intercultural debate possible. This proposal is based on a thorough study of the ‘lived theology’ of Christian students and university professors in Abidjan, Kinshasa and Yaoundé. The outcomes of the field research are related to a worldwide perspective of doing theology and a broader scope of scholarly discussions.
The editors of
Experiments in Empathy: Critical Reflections on Interreligious Education have assembled a volume that spans multiple religious traditions and offers innovative methods for teaching and designing interreligious learning. This groundbreaking text includes established interreligious educators and emerging scholars who expand the vision of this field to include critical studies, decolonial approaches and exciting pedagogical developments.
The book includes voices that are often left out of other comparative theology or interreligious education texts. Scholars from evangelical, Muslim, Catholic, Protestant, Jewish, religiously hybrid and other background enrich the existing models for interreligious classrooms. The book is particularly relevant at a time when religion is so often harnessed for division and hatred. By examining the roots of racism, xenophobia, sexism and their interaction with religion that contribute to inequity the volume offers real world educational interventions. The content is in high demand as are the authors who contributed to the volume.
Contributors are: Scott Alexander, Judith A. Berling, Monica A. Coleman, Reuven Firestone, Christine Hong, Jennifer Howe Peace, Munir Jiwa, Nancy Fuchs Kreimer, Tony Ritchie, Rachel Mikva, John Thatanamil, Timur Yuskaev.
The focus of this chapter is on innovative efforts to educate Evangelical/Pentecostal seminarians and university students regarding interfaith (i.e. multifaith) understanding, dialogue, and cooperation. Most of these efforts have been conducted at the Pentecostal Theological Seminary (pts) with related activities at Lee University. Both institutions are located in Cleveland, Tennessee, as educational ministries of the Church of God, which has international offices in Cleveland as well.1 Additionally, annual academic conferences and publications of the Society for Pentecostal Studies have provided a broader forum for promoting multifaith understanding, dialogue, and cooperation among member institutions with their respective scholars.2
The structure of this chapter is threefold. First, I outline the philosophy behind an explicitly Pentecostal pedagogy for teaching on interfaith topics in higher education contexts. Second, I survey the current state of the Christian theology of religions among Pentecostal thinkers and practitioners. The third section recounts specific educational praxis through classroom instruction and guided encounters. I discuss symbiotic concerns and questions as they arise in each section.
Why and how does interreligious theological education matter? In this chapter I reflect on such questions through in-the-field experiences of Muslim chaplains trained at Hartford Seminary. In moments of crisis—situations that viscerally encapsulate multitudes of embodied histories and hierarchies of power—chaplains rely on seminary courses that interweave theological, comparative and pastoral threads. The intersectional quality of such coursework is impactful because it is formational: it enables seminary students to hone a more nuanced, deeper sense of the pluralistic spaces they inhabit. Employing William E. Connolly’s theory of pluralism, I argue that interreligious theological education matters when it adds depth to the experience and politics of pluralism.
This chapter argues that the two words in the term “comparative theology” generate between them a field of creative tension that require the nature of theology itself to be reimagined. The adjective “comparative” does not sit placidly alongside “theology,” leaving the latter materially unchanged for business as usual. The adjective pressures the noun to undergo transformation when encounters with other traditions compel comparative theology to remember that its primary genre once was, as Edward Farley has shown, sapientia or contemplative wisdom, and not academic text production. Because theological reflection in other traditions still remains a quest for such wisdom, an encounter between Christian theology as academic text production and theology as practiced by other traditions, will likely be of limited value. Theological writing that engages other traditions will have to harken back to its earliest genre—the quest for wisdom. Comparative theology, in at least one of its modes, will then become a quest for “interreligious wisdom.” In this chapter, I will attempt to offer a preliminary working definition of interreligious wisdom. The prime pedagogical question to follow is then, “How can interreligious wisdom be taught?”
This chapter reports on the Reconstructionist Rabbinical College (rrc)’s bold experimentation in the field of inter religious education as integral to its mission. It chronicles how, with the support of the Henry Luce Foundation, over the last decade and a half, rrc has responded to developments in the American and Jewish environment with an-ever evolving approach to the training of clergy. The chapter details two signature programs, one to build solidarity between Jews and Muslims, the other to create a novel entry point for education in interreligious literacy and co-spiritual formation across multiple traditions.
This chapter engages with ways interreligious and intercultural pedagogies might honor and make visible the religious and cultural diversity present in classrooms by co-cultivating new forms of trans-spiritualities and nurturing a commitment to mutual transformation. It examines how minoritized people and communities carry porous boundaries across space, time, and lands, creating new practices, customs, and lexicons, while simultaneously struggling with the impact of internalized cultural and religious hybridity. The chapter discusses the dangers of white and Christian supremacist understandings of non-white and non-Christian communities, and the resistance of such supremacism to any naturally hybrid and dynamic representations of culture and religion in the intercultural and interreligious classroom.