Biblical Religion and the Search for Ultimate Reality by Paul Tillich | Goodreads

Biblical Religion and the Search for Ultimate Reality by Paul Tillich | Goodreads

Biblical Religion and the Search for Ultimate Reality

by
Paul Tillich
3.93 · Rating details · 115 ratings · 15 reviews
Dr Tillich shows here that in spite of the contrast between philosophical and biblical language, it is neither necessary nor possible to separate them from each other. On the contrary, all the symbols used in biblical religion drive inescapably toward the philosophical quest for being. An important statement of a great theologian's position, this book presents an eloquent plea for the essential function of philosophy in religious thought. (less)

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Paperback, 96 pages
Published March 15th 1964 by University of Chicago Press (IL)
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To read at Scribd

https://www.scribd.com/book/187537859/Biblical-Religion-and-the-Search-for-Ultimate-Reality

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Aug 19, 2010

Wayne rated it it was amazing
Prepare to take a lot of notes, highlight and re-read a lot. This thin little volume is very dense, but teriffically rewarding as the reader follows Paul down a clear and succinctly defined path of both logic and empathy.
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Dec 03, 2018Roger rated it it was amazing
I read this book as part of my research into Tillich's thought for a required paper in a graduate school class. Like all of Tillich's works, it takes some effort to comprehend, mostly because of Tillich's unique use of the theological and philosophical vocabulary, but I found it to be one of his more approachable works . . . and short, too!

The closing paragraph is illustrative:

"Faith comprises both itself and the doubt of itself . . . Biblical religion is the negation and the affirmation of ontology. To live serenely and courageously in these tensions and to discover finally their ultimate unity in the depths of our own souls and in the depth of the divine life is the task and dignity of human thought." (less)
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Nov 22, 2011Tylor Lovins rated it it was amazing
Shelves: theology-biblical-studies, religious-studies
This book is merely suggestive but useful if one is interested in how theologians have thought about the relationship between philosophy and theology.
(1) The main purpose of this article is to argue that “…in spite of the tremendous tension between biblical religion and ontology, they have an ultimate unity and profound interdependence” (1). (2) In light of his claim, Tillich seeks to answer: what is the ultimate concern? By establishing the ultimate concern, Tillich is able to show the unity of biblical religion and ontology.
(5) Before the analysis of the interdependence of biblical religion and ontology can be shown, they must be separated into distinct entities, although the distinction fails when Tillich shows the union of the two. To set up the interdependence, the two are embodied in the concepts of eros and agape. Eros “intuits the universals… of which the concrete is only a weak imitation” (50-51). Ultimately, “It uses the concrete as a starting point. But then it “transcends it and dissolves it into the universal” (51). Agape, on the other hand, is concerned with the “here and now” (50), and “seeks the person, the other one who cannot be exchanged for anything or anyone else” (50). More key terms are the Bible and is defined as “the document of God’s final self-manifestation” (2) and religion as the reception of revelation (3). So biblical religion is formally defined as the reception, and therefore the embodiment of the revelation, of the Bible. Philosophy is characterized by asking the question of being, making ontology the “center of all philosophy” (6). Throughout the article, Tillich sets up a contrast between ontology, eros, philosopher on one hand and biblical religion, agape, prophet, on the other. Again, the distinction fails when faith enters the equation: “the state of being grasped by an ultimate concern” (51). The ultimate concern is God (27), being-itself.
(3) I see the conflict between eros and agape as central in Tillich’s book. Tillich says, on page 50, “If agape and eros exclude each other, the case for a synthesis between biblical religion and ontology is hopeless.” Following is an examination of the interdependence of eros and agape. Whereas eros starts with the particular, the particular is absorbed in the transcendent, in the infinite, agape starts with the particular and accepts it as it is. As a result, eros is determined, not by the historical salvation event, such happened historically (it is only a concern of agape), but by sin. Because, to put it bluntly, eros does not rely on the historical situation—it is swallowed by an idea of history, not history itself. Thus, eros can never accomplish the ontological task. “Whereas revelation through the word keeps him who reveals himself apart from him who receives revelation, ontology tries to penetrate into the power of being which we encounter when we meet ourselves” (34). Ontology relies on biblical religion, being unable to reach being-itself (56) unless already participating in the historical reality of the eschaton (77). Agape, too, is shown in this interdependence because, staying with the particulars, one will never ask the question of being because the transitory will forever stay ostensibly infinite. Thus, the interdependence of biblical religion and ontology is characterized by biblical religion’s appeal to salvation history and ontology’s appeal to the universal (66). Being-itself is never found outside of biblical religion, but it is never asked inside of biblical religion—it is always assumed.
This is shown in a few ways, one is explored here. In the doctrine of creation, God creates something out of nothing (36). Accordingly, ontology cannot find God on its own because there is no substance of being-itself to be found in creation (36). Ontology, by itself, does not find being-itself. “Ontology dissolves the infinite into the finite or the finite into the infinite. Ontology seems to deprive God of his creative Word” (37). The creative manifestation of God is blended with God as being-itself. Thus, the Word of God is never received. “The doctrine of creation through the word denies any substantial participation of man in God. It replaces substantial identity by personal distance” (36). Thus, again, biblical religion is needed because by it we receive the “message that the divine Word was incarnate in a personal life, in the life of Jesus, who for this reason is called the Christ” (37). God becomes man because God is personal, God is Word (38). Indeed, the possibility for a person-to-person relationship is actualized through word, through the creation, in one sense, of a reality (31). As such, ontology cannot receive the Word of God, “the command of God, the expression of his will and purpose, the means of creating and ordering the universe, of legislating and directing nations and individuals, of ruling and fulfilling history as a whole,” because it cannot see the distinction between a universe being ordered and an ordered universe. The Bible critiques philosophy because it uses “unregenerated reason for the knowledge of God” (56). In its estrangement, by seeking being-itself, it increases its estrangement (56). “The philosopher has not and has; the believer has and has not” (62).
(4) Concluding, biblical religion reaches being-itself through ontology, and ontology reaches being-itself through biblical religion. Or, in other words, “…each side needs the other for its own realization” (42). The union between ontology and biblical religion is expressed most saliently on page 75, when Tillich says, “The Logos universal and the Logos as the power of a personal life are one and the same Logos. Only against the background of the universal Logos is the incarnate Logos a meaningful concept.” By recognizing the ultimate concern, the interdependence of ontology and biblical religion destroys itself, making the false distinction a single entity in the life of the person of faith.
(6) The main assumption underlying the author’s thinking is that the structure of being is distinct from the manifestation of being-itself.
(7) If we take this line of reasoning seriously, the implications are seemingly simple. Whereas philosophy deals with the Logos, theology deals with the Word. Philosophy, then, gives us a way to articulate the rationality of faith; theology gives us symbols for expressing the meaning of faith.
(8) If we fail to take this line of reasoning seriously, the implications are that faith becomes something esoteric, whereby one is unable to become a member of the group because one wasn’t born a member of the group. Or faith becomes mistaken as philosophy and where once there was participation, now there is only estrangement. In other words, faith will disregard the manifestation of being for being-itself: it will try to make a distinction between revelation and reception of revelation.
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Dec 10, 2013Ronald rated it it was amazing
The definitive synthesis of existentialism and the Christian theological paradigm. The concept of God as the ground of being was a turning point in understanding the unity and timelessness of God creator and His immanence.

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Dec 27, 2013Tom Talamantez rated it did not like it
Shelves: heresy, contemporary-theology
Heresy: Tillich worldview is grounded in Panenthesism, so his attempt to interpret the Bible in light of his worldview leads to an exegetical catastrophe. His philosophical footing is weak because he ignores the Biblical message on origins and takes you off into philosophical speculation that cannot be reconciled with the Bible. The book would be more cohesive without Biblical reference though it would eventually break down as all finite worldviews eventually do. I give it one star because he did write the book, a star for effort no matter how misguided. (less)
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Nov 22, 2013John rated it liked it
Short and concise summary of Tillich's thought in the early fifties. The influence of his Systematic Theology is visible here. Tillich makes an effective argument for the use of philosophical concepts to make sense of the biblical God, indeed shows that this is being done even by the antiphilosophers, whether they are conscious of it or not. (less)
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Dec 17, 2012Gene rated it it was amazing
Shelves: ideas, religion
A clear and succinct statement of Tillich's position regarding biblical truths and philosophical investigation. He posits his view of God as the "ground of being" and opens the way for philosophy to investigate being ("ontology"). I would assume that would include Vedanta, Taoism, and prajnaparamita studies. But who knows? (less)
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Jun 07, 2015Regina Kelly rated it it was amazing
Excellent book for it's length. It skims over several concepts, but I believe that's because Tillich writes about them in depth elsewhere. Over all an good read for anyone who thinks philosophically about biblical religion. (less)
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May 03, 2007Craig Pope rated it really liked it
Recommends it for: those tracking the onto-theology debate/issue/illusion or whatever
Shelves: philosophy
Tillich's view of the relationship between philosophy (ontology) and theology (biblical religion). In a way his answer to Heidegger's critique of onto-theology. (less)
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Apr 06, 2012Erik Graff rated it liked it
Recommends it for: Tillich fans
Recommended to Erik by: Dennis Haas
Shelves: religion
I believe this little essay was assigned for the senior seminar for religious studies students at Grinnell College, Iowa.
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Feb 03, 2010Meg rated it liked it
Shelves: philosophy, non-fiction, religion
What is the connection between philosophy and biblical religion (between ontology and revelation, being and the word)? Between faith and doubt? Tillich questions his way to an answer.
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Top reviews from the United States
WayneSL
5.0 out of 5 stars Ultimate reality cannot be rushed
Reviewed in the United States on September 20, 2009
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This tiny tome is the thickest piece of reading I have ever encountered. Tillich is crystal clear and exhaustive in his treatment of very abstruse matters here. I found that, in order to truly comprehend Tillich's message, I had to return again and again to certain passages. With teutonic concision, he parses and defines, then synthesizes and proceeds to the next level of certainty, gradually building very cogent models of philosophic endeavor and mystic revelation, then comparing and contrasting them dispassionately and honestly. If you really want to come to terms with the differences between religion and philosophy, the subjective acceptance of knowledge and principles delivered from another, versus the relatively objective testing of hypotheses and building of thoretic systems, this is the book for you. Do not, however, be deceived by its appearance of brevity. The weighty matters so elegantly covered in this book will take time and serious study to digest. A worthy venture, but not one to be embarked upon lightly. To the reader who perseveres, this book offers much clarity and discernment. To any other, it will seem nonsense.
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Jim Marcum
5.0 out of 5 stars Excellent in every way!
Reviewed in the United States on January 16, 2017
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Tillich has a way of including all of us as members of the human family and has a message for all of us, not just a particular sect that tends to exclude those outside their particular club. God is relevant and present in every life as the ground of our being, and therefore the answer to our search for meaning.
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Introduction of Buddhism to Korea: An Overview Se-Woong Koo

FSI | SPICE

Introduction of Buddhism to Korea: An Overview

Authors

Se-Woong Koo


The arrival of Buddhism in Korea led to the fundamental transformation of local society and a blossoming of Korean civilization. Situated at the end of a long trade route spanning the Eurasian continent, the three Korean kingdoms of Koguryo (37 BCE-668), Paekche (18 BCE-663), and Silla (57 BCE-935) not only benefited from the intellectual sophistication of the Buddhist thought system, but also absorbed the numerous continental cultural products and ideas carried by Buddhist monks. It was the beginning of a golden age on the peninsula.

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http://spice.stanford.edu FALL 2011

 

Introduction of Buddhism to Korea: An Overview

The arrival of Buddhism in Korea led to the fundamental transformation of local society and a blossoming of Korean civilization. Situated at the end of a long trade route spanning the Eurasian continent, the three Korean kindoms of Koguryo (37 BCE-668), Paekche (18 BCE-663), and Silla (57 BCE-935) not only benefited from the intellectual sophistication of the Buddhist thought system, but also absorbed the numerous continental cultural products and ideas carried by Buddhist monks.1 It was the beginning of a golden age on the peninsula.

Religious life itself was directly and irreversibly affected by Buddhism. Korean states had been familiar with Chinese religions in the forms of Taoism and Confucianism, but the impact of such belief systems on the kingdoms was disparate and limited. Buddhism, on the other hand, was adopted as the state religion by rulers as early as the fourth century, in spite of considerable local oppositions. It is believed that until then Koreans had predominantly practiced animism centered on tribal gods and ancestor worship. Elites in particular considered the worship of clan deities as their source of authority and found royal support for Buddhism to be an effort to render the old religion obsolete and encroach upon aristocratic power.

Royal houses had an obvious motive in sponsoring Buddhism: they desperately needed a ruling ideology that would help centralize political power in the body of the sovereign. The notion of the Buddha as the supreme being whose reach was not confined to the spiritual realm but all-pervasive even in politics held promise as a possible justification for privileging royal authority over that of aristocracy. 

As Chinese and Japanese rulers had or would soon do, Korean sovereigns wove elaborate theories equating themselves to either the Buddha himself, or at least a ruler sanctioned by Buddhism to wield political authority. For instance, Sondok (r. 632-647), a seventhcentury queen of Silla, was said to have been born to parents who coincidentally had the same names as those of the Buddha’s father and mother. The reign of Sondok’s great-grandfather, King Chinung (r. 540-576), allegedly saw the beaching of an Indian ship laden with treasures and a Buddha triad: an event understood in the secondoldest Korean historical document to mean that political authority invested in an Indian king by the Buddha was transferred onto the lord of Silla.

But Buddhism never completely eradicated the local religion. Instead, it incorporated local gods into its system and gave them legitimacy as protectors and devotees of the Buddha, albeit at a lower status than the one accorded him and his original retinue. The local religion, too, did not denigrate Buddhism for long, inviting the Buddha into its rituals and treating him as just another transcendental entity with tremendous power to benefit humans. The harmonious co-existence of Buddhism and the local religion—which some scholars have taken to calling “shamanism”—can still be observed today in Korea when one visits a Buddhist temple, where a shrine may be set aside for gods of mountains and stars, or a shaman’s house, inside which are paintings and statues of multiple deities including the Buddha and bodhisattvas (all-powerful Buddhist practitioners with superhuman attributes).

Buddhism also offered a more complex understanding of the universe at large, both theoretical and physical. With its many moral injunctions, Buddhism served as a foundation of Korean ethics, best exemplified by the precepts that were given to military youths but yet grounded in Buddhist teachings of non-violence and life’s preciousness. Concerning death, the notion of six realms of reincarnation, ranging from paradise at the most desirable end of the spectrum to hell as the world of unbearable pain and suffering at the other, was first articulated by the Buddhists and went on to be commonly accepted by the population. As a reward for good behavior, Buddhism presented a vision of the western paradise as the ultimate destination of purity and bliss under Buddha Amitabha’s guidance, a concept well-known to all Koreans.

On the earthly plane, Buddhism inculcated a concrete awareness of India as a real place to which one could conceivably journey to; at least one Silla monk did so and wrote a travelogue about it. Many of the travellers who regularly went back and forth between Korea and China were monks fuelled by a desire to more closely study Buddhism on the continent. But most importantly, Buddhism became a kind of universal language spoken by people of all countries in East Asia. By influencing the shapes of politics, ethics, metaphysics, geography, and life here and even thereafter, Buddhism presented East Asians with a common way of thinking, against the backdrop of which exchange of ideas and goods could unfold and thrive.

The fall of Paekche and Koguryo between 663 and 668 at the hands of Silla and its ally, the Tang dynasty (618-907) of China, only hastened Buddhism’s spread across Korea. Fabulously wealthy monasteries and their rich and powerful following assumed the role of patrons for craftsmen and encouraged production of spectacular artistic treasures the likes of which Koreans had never seen. Buddhist monasteries especially, buoyed by state gifts of land and slaves, asserted their reputations as centers of culture and learning. Grand temples and pagodas mushroomed everywhere, and paintings and statues of the Buddhist pantheon appeared in places high and low as tangible manifestations of people’s devotion. It is necessary to note that without Buddhism the Korean art of sculpture would not have reached its level of refinement. Korea had no strong indigenous tradition of sculpture, especially of the three-dimensional human form, and it was only after Buddhism and Buddha images were transmitted that Koreans crafted significant sculptural representations of human and divine figures.2 

The art of printing was another important legacy of Buddhism in Korea. Buddhists found it incumbent upon them to propagate the Buddha’s teachings because it led to accumulation of positive merit known as karma.3 One way to spread Buddhism was through production of images of the Buddha, but duplication of the sacred texts was considered equally important as an expression of faith. Hand-copying, however, was a difficult proposition in early medieval Korea: literacy was low, and qualified scribes too few; scriptures were written in complex Chinese characters and difficult to read; and the amount of time and energy required to individually copy texts was too great compared to the volume of output. It was inevitable that the printing technology would evolve to meet the voracious appetite of Buddhists for more sacred words.

The oldest surviving example of woodblock printing in the world dates to the Unified Silla period of Korea (668-936), found alongside several treasures inside a stone pagoda undergoing restoration in 1966. Although scholarly debates continue over the origin of the scroll, at the very least the artifact attests to the high esteem in which early Korean Buddhists held sacred words.4 Seen through that history, it is not a surprise that Koreans would go on to twice create the tripitaka, more than eighty-thousand individually carved woodblock printing panels containing the entire canon of Buddhist texts.5 The second batch of panels, commissioned in 1251, remains nearly intact as a set and is protected as a national treasure as well as a UNESCO world heritage.

More Readings

• Kim, Lena. 1986. “Buddhist Sculpture.” In Korean Art Treasures, edited by Roderick Whitfield, 93-102. Seoul: Yekyong Publications Co., Ltd.
• Lancaster, Lewis, and Chai-Shin Yu. 1989. The Introduction of Buddhism to Korea: New Cultural Patterns. Fremont, CA: Asian Humanities Press.
• Lancaster, Lewis, and Sung-bae Park. 1979. The Korean Buddhist Cannon: A Descriptive Catalogue. Berkeley, CA: University of California Press.
• McBride, Richard D. 2010. “Silla Buddhism and the Hwarang.” Korean Studies 34: 54-89.

Notes:

1. A smaller kingdom by the name of Kaya (1??-562) existed between Silla and Paekche until it was absorbed by Silla. The standard chronology nevertheless refers to the period as the Three Kingdoms.

2. A similar suggestion has been made about China.

3. Karma is a term for both positive and negative merit, the final tally of which upon a person’s death determines his or her next incarnation.

4. Some Chinese scholars have argued that the scroll is ofChinese origin, given the appearance in the text of Chinese characters invented and used only during the reign of Empress Wu (r. 690-705) over China.

5. Tripitaka, literally “Three Baskets,” is the term used to refer to the collection of Buddhist texts comprising three categories: sutra (words of the Buddha), vinaya (monastic rules), and abhidharma (commentaries).

The World Wisdom Bible: A New Testament for a Global Spirituality by Rami M. Shapiro | Goodreads

The World Wisdom Bible: A New Testament for a Global Spirituality by Rami M. Shapiro | Goodreads

The World Wisdom Bible: A New Testament for a Global Spirituality

The World Wisdom Bible: A New Testament for a Global Spirituality

by Rami M. Shapiro (Editor)

 4.52  ·   Rating details ·  27 ratings  ·  3 reviews

A groundbreaking spiritual conversation that invites you to step beyond the limits of any one faith into a global spirituality. Long description: The World Wisdom Bible is a global spiritual conversation about the nature of life and how best to live it. Drawing on ancient and timeless texts from Christianity, Judaism, Islam, Buddhism, Hinduism, Confucianism, and Taoism, this compendium of sacred texts juxtaposes seemingly divergent teachings to create a spiritual collage of wisdom that crosses religious boundaries, and invites the reader to step beyond the limits of any one faith into a global spirituality. Organized by themes--The Absolute, Justice, Wisdom, Compassion, Spiritual Practice, Ethical Living, and more--The World Wisdom Bible is more than an anthology of diverse teachings; it is a new scripture for those who describe themselves as spiritual independents, spiritual but not religious, and nones. Where conventional Bibles and scriptures speak to believers of one religion or another, The World Wisdom Bible speaks to seekers of every faith and none. (less)

 Average rating4.52  ·  Rating details ·  27 ratings  ·  3 reviews

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Review

"In this beautiful book, Rabbi Rami invites us to step outside of ourselves to taste the truth as understood by the great religious traditions."―Rabbi Ellen Bernstein, author of Splendor of Creation, and founder of Shomrei Adamah, Keepers of the Earth

"This book is a treasure. Whatever your spiritual path, The World Wisdom Bible will give you a deeper knowing of the Truth that weaves through all existence."―Rabbi Stephen Booth-Nadav, Director, Wisdom House Denver: A Center for Multifaith Engagement and Spiritual Inquiry

"The World Wisdom Bible is a testament of the internal pilgrimage of souls down the ages and around the globe. Here, we too can find our soul's yearnings mirrored, encouraged, and consoled. It is an invaluable reference for travelers, a companion for those on the way."―Sr. Jo-Ann Iannotti, OP, Art and Spirituality Director, Wisdom House Retreat and Conference Center

"The World Wisdom Bible is a treasure whose time has come. Bless you for bringing it into being."―Rev. Barbara Brown Taylor, author of Leaving Church and Holy Envy (forthcoming)

"The World Wisdom Bible touches the soul and mind of the spiritual seeker who yearns to move beyond doctrine into the grandeur of divine space."―Sister Rosemarie Greco, DW, Executive Director Wisdom House Retreat and Conference Center

The World Wisdom Bible is a multicolored tapestry woven from the vibrant threads of the world’s spiritual traditions helping us to find universal meaning to guide our lives."―Ed Bastian, author of Living Fully Dying Well and InterSpiritual Meditation --This text refers to the paperback edition.

About the Author

Rami Shapiro, a renowned teacher of spirituality across faith traditions, is an award-winning storyteller, poet and essayist. He is author of The Sacred Art of Lovingkindness: Preparing to Practice, Recovery―The Sacred Art: The Twelve Steps as Spiritual Practice and The Divine Feminine in Biblical Wisdom Literature: Selections Annotated & Explained (all SkyLight Paths), among other books.

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Mary

Oct 30, 2020Mary rated it it was amazing

Shelves: spirituality

Rabbi Rami and his co-editors have done a magnificent job of revealing how very close we all are spiritually.

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Pam

Oct 11, 2017Pam rated it really liked it

Great reference book—

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Brian Campbell

Nov 13, 2019Brian Campbell rated it liked it

Book collects sacred text from over 50 sources including Christian, Hebrew, Islam, Buddhist, Hindu, Confucian and Taoism. It is enlightening the read so many perspectives expressing the same idea. The texts are organized by idea so that Chapter 1 shows many different perspectives on Ultimate Reality or the One that is All. Ending with wisdom themes got a little repetitive. Liked idea that wisdom is most effectively shared with kindness. Also noted Romans 12:2 and Proverbs 19:11

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Beavo63

5.0 out of 5 stars A Must-Read

Reviewed in the United States on July 1, 2017

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I've become familiar with the wisdom of Rabbi Shapiro from a spirituality-oriented magazine. I'm glad I purchased this book. It's extremely well put together with a great deal of potential insight for all truth seekers. There's no emphasis on any particular religion... just a presentation of the 'wisdom' underlying all the major thought systems on man's origin and meaning. Well worth the cost!

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Matthew Weiss

5.0 out of 5 stars Belief and acceptance in one volume

Reviewed in the United States on June 28, 2019

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Religion is based on belief and acceptance. Rami Shapiro has gathered excerpts of ancient writings for us to ponder; not to push an agenda. I applaud his talent. He has an ability to clearly present a variety of beliefs that are thousands of years old. This variety has some common elements that he enables us to see for ourselves. Try to accept his wisdom; there is too much rejection in the world today.

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Marlene Oaks

5.0 out of 5 stars Oneness

Reviewed in the United States on December 20, 2017

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I have always loved how at the heights and depths of spiritual understanding there is agreement across times and places and sects. At our best, we all touch the hem of the Infinite and find the same Oneness.

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Rick Petersen

5.0 out of 5 stars Religion without dogma

Reviewed in the United States on December 11, 2017

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I have traveled the world as an airline pilot for thirty years and am so excited to have found this inspiring bible. We need to accept all major religions as guides for learning spiritual values, compassion and love for all creation. I will be purchasing several bibles for relatives and friends. I have almost finished the book and will find it a very close companion in my journey for a richer more meaningful life.

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M. Bady

5.0 out of 5 stars Interspiritual scripture in one place

Reviewed in the United States on June 7, 2018

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I’ve been looking for a devotional that draws from all the worlds wisdom traditions for a very long time. I was thrilled to find this book. If you are dedicated to one religious path - then this book may not be for you. This bible is for those who expand and include all the ways God can be expressed and conceived. Thank you Rabbi Rami

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Dst

5.0 out of 5 stars ... for many years and have read many of the great original texts (in English of course)

Reviewed in the United States on September 30, 2017

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I have been a student of spirituality for many years and have read many of the great original texts (in English of course). But this book pulled out key sections that I had missed. Context is everything and the commonalities of the great traditions is made poignantly clear and meaningful. A modern day roadmap for the spiritual traveler. The best of the best. As they themselves are aiming for: the Gideon Bible for a new age of seekers.

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Mary A. Pitts

5.0 out of 5 stars It is spiritual in a great way. Makes me think and gives me ideas ...

Reviewed in the United States on November 15, 2017

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This is a must read for everyone. It is spiritual in a great way. Makes me think and gives me ideas to ponder throughout my day.

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Nessa

3.0 out of 5 stars Not as wonderful as I expected

Reviewed in the United States on November 7, 2017

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Not as wonderful as I expected, but hoping to find good stuff here. I would have preferred a wider representation of views, too much Bible based for me.

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Shirley Martin
5.0 out of 5 stars Wise Buy!Reviewed in the United Kingdom on August 5, 2017
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This book was exactly what I was looking for and difficult to access so delighted to find it on Amazon. Good price and arrived promptly!
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Kindle Edition




Embracing the Divine Feminine: Finding God through God the Ecstasy of Physical Love—The Song of Songs Annotated & Explained (SkyLight Illuminations)
Part of: SkyLight Illuminations (52 Books) | by Rev. Cynthia Bourgeault, PhD and Rabbi Rami Shapiro | Apr 13, 2015
4.5 out of 5 stars 7
Kindle Edition




Hasidic Tales: Annotated & Explained (SkyLight Illuminations)
Part of: SkyLight Illuminations (52 Books) | by Rabbi Rami Shapiro | Apr 23, 2011
4.4 out of 5 stars 23
Kindle Edition




Minyan: Ten Principles for Living a Life of Integrity
by Rami Shapiro | Feb 17, 2010
4.6 out of 5 stars 16
Kindle Edition




Ethics of the Sages: Pirke Avot—Annotated & Explained (SkyLight Illuminations)
Part of: SkyLight Illuminations (52 Books) | by Rabbi Rami Shapiro | Apr 23, 2011
4.4 out of 5 stars 34
Kindle Edition




God: A Rabbi Rami Guide
by Rabbi Rami Shapiro | Aug 23, 2013
4.7 out of 5 stars 15
Kindle Edition