As we move away from worn-out dogma from both the religious and scientific realms toward a contemporary synthesis of understanding about our existence, Christophor's refreshing and comprehensive analysis of major religions in light of the profound lessons from numerous NDE journeyers offers a rich new tapestry of understanding that I find most valuable.

This book was born of a refusal, the refusal of the very philosophy from which it has sprung. After the war, when it had become apparent that the classical tradition, and particularly neo-Kantianism, was breathing its last, French thought looked to Germany for its inspiration and renewal. Jean Hyppolite and Kojeve reintroduced Hegel and the "existentialists" and phenomenologists drew the attention of a curious public to the fundamental investigations of Husserl and Heidegger. If only by being understood as a phenomenological ontology, this books speaks eloquently enough of the debt it owes to these thinkers of genius. The conceptual material which it uses, particn1arly in chapters 1 to 44, outlines the Husserlian and Heideggerian horizon of the investigations. However, it is precisely this horizon which is questioned. In spite of its profundity and achievements, I wanted to show that contemporary ontology pushes to the absolute the presuppositions and the limits of the philosophy of consciousness since Descartes and even of all Western philosophy since the Greeks. An 'External' critique, viz. the opposing of one thesis to another, wonld have no sense whatever. Rather, it is interior to these presuppositions whose insufficiency had to be shown that we placed ourselves; the very concepts which were rejected were also the ones which guided the problem initially.

James Mackey has written a bold one-volume systematic theology in eight chapters on creation, fall, salvation, God, creed, code, cult and church constitution.

Featuring more than 170 authentic passages from the Old and New Testaments, the Koran, Dhammapada, Tao Te Ching, Bhagavad-Gita, and Upanishads, this book explains, in clear and straightforward language, the heights and depths of spirituality, pointing out the common ideas and ideals that unite the world's major religions.

This book, translated for the first time into English, presents the major statement of the philosophy of Ludwig Feuerbach. Here, in his most systematic work, Feuerbach’s thought on religion and on the philosophy of nature achieves its full maturity. Central to the thought of Feuerbach is the concept that man not God is the creator, that divinities are representations of man’s innermost feelings and ideas. Philosophy should turn from theology and speculative rationalism to sound factual anthropology. “My aim in these Lectures,” writes Feuerbach, “is to transform friends of God into friends of man, believers into thinkers, worshippers into workers, candidates for the other world into students of this world, Christians, who on their own confession are half-animal and half-angel, into men––whole men.”

In some ways, this book fits into the long tradition of textbooks on Judaism, Christianity, and Islam. It seeks to teach the basics both of the study of religion and the study of the religions themselves. For each religion, it presents the trajectories of development over time, the main theological debates and claims, the sacred writings, and the common practices and holy days. Yet, in other ways, this book is like no other introductory textbook on Judaism, Christianity, and Islam. Rather than claim to show the "essence" of Judaism, Christianity, or Islam, this book shows the diversity within Jewish, Christian, and Islamic experience, theological dispute, and practice. Rather than rely solely on the traditional theorists of religion, the "giants," this book updates the approach, relying also on the newest critical thinkers on defining, classifying, and studying religion. Rather than present Latter-Day Saints and Baha'i Religion as among the New Religious Movements, this book treats them as part of the continuing history of religion, growing out of and within Christianity and Islam respectively. Religion, in other words, is not a thing of the past. It's happening right now, all around us.