The three books in this volume were written in France in the early 1930's. Maritain accepts the responsibility of a Christian philosopher by addressing the problems of civil and world war. He discusses issues such as the relationship between freedom and religion, the opposition of democracy to any form of totalitarianism, the relationship between spirituality and temporality, and how Christian civilization in opposition to communism and capitalism.
Though, childhood of Pandit Deendayal Upadhyaya was spent in dire circumstances, yet he was masked as a talented student when Indian struggle for independence was engulfed by two nation theory. 1942 he started his public life via Rashtriya Swayam Sewaksangh. He was an astute organiser, man of letters, a journalist and an orator. He supplemented his work of R.S.S. through his skills. He joined politics when Bharatiya Jana Sangh was established as a political party under the presidentship of Dr. Syama Prasad Mookerjee. He started Kashmir movement, independence of Goa movement and movement against transferring of Berubari and thus kept these issues alive in Indian politics to strengthen unity and integrity of India. He devoted whole of his life for the integration of India. India needed a strong opposition party and Bharatiya Jana Sangh emerged as a powerful opposition. He made extensive preparation for making this opposition party as an alternative to the ruling party. An alternative was needed not only of the old system but of the old ideologies too. He gave a call for ‘Integral Humanism’, ‘Cultural Nationalism’ and ‘Indianisation’. He remained General Secretary of Bharatiya Jana Sangh from 1951 to 1967 and was made president of the party in 1968, shortly before his gruesome murder. The political party he nurtured became the political alternative in the form of Bharatiya Janata Party.
Pandit Deendayal Upadhyaya is well-known for his holistic philosophy of ‘Integral Humanism’ and the supreme challenge of today; is to convert his ideological-base to actual practice. The key objective of Integral Humanism is to develop an indigenous economic model, based on Bharatiya culture, to solve the problems faced by India. An indigenous economic operating system, with Dharma as its central pillar, is the need of the hour so that India will emerge as the strongest economy of the world in a purely ethical manner. Here in this book the authors try to propose such a developmental strategy by blending Blockchain technologies with Integral Humanism.
"Ignatian Humanism puts into perspective our contemporary search for a spirituality that responds both to our search for meaning and desire for God." -John W. Padberg, S.J., director, Institute of Jesuit Sources "Modras integrates fascinating history, contemporary theology, and inspiring spirituality with consistent focus on central issues for our day." -Joann Wolski Conn, associate professor of religious studies, Neumann College "A stunning book! Modras has profiled a number of Jesuit thinkers and activists as role models for our time-revitalizing humanism as a model for moderns." -Leonard Swidler, professor of Catholic thought and inter-religious dialogue, Temple University Ignatius Loyola, founder of the Jesuit order, is one of a mere handful of individuals who has permanently changed the way we understand God. In this vividly written and meticulously researched book, Ronald Modras shows how Ignatian spirituality retains extraordinary vigor and relevance nearly five centuries after Loyola's death. At its heart, Ignatian spirituality is a humanism that defends human rights, prizes learning from other cultures, seeks common ground between science and religion, struggles for justice, and honors a God who is actively at work in creation. The towering achievements of the Jesuits are made tangible by Modras's vivid portraits of Ignatius and five of his successors: Matteo Ricci, the first Westerner at the court of the Chinese emperor; Friederich Spee, who defended women accused of witchcraft; Karl Rahner, the greatest Catholic theologian of the twentieth century; Pierre Teilhard de Chardin, the scientist-mystic; and Pedro Arrupe, the charismatic leader of the Jesuits in the years following Vatican II.
Jens Zimmermann locates Bonhoeffer within the Christian humanist tradition extending back to patristic theology. He begins by explaining Bonhoeffer's own use of the term humanism (and Christian humanism), and considering how his criticism of liberal Protestant theology prevents him from articulating his own theology rhetorically as a Christian humanism. He then provides an in-depth portrayal of Bonhoeffer's theological anthropology and establishes that Bonhoeffer's Christology and attendant anthropology closely resemble patristic teaching. The volume also considers Bonhoeffer's mature anthropology, focusing in particular on the Christian self. It introduces the hermeneutic quality of Bonhoeffer's theology as a further important feature of his Christian humanism. In contrast to secular and religious fundamentalisms, Bonhoeffer offers a hermeneutic understanding of truth as participation in the Christ event that makes interpretation central to human knowing. Having established the hermeneutical structure of his theology, and his personalist configuration of reality, Zimmermann outlines Bonhoeffer's ethics as 'Christformation'. Building on the hermeneutic theology and participatory ethics of the previous chapters, he then shows how a major part of Bonhoeffer's life and theology, namely his dedication to the Bible as God's word, is also consistent with his Christian humanism.
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