Year of publication
- English (23) (remove)
- Salvation and faith : with special reference to Martin Luther’s and John Calvin’s ideas ; a theological contribution to a general theory of religion (2010)
- Muslim charity : a concept of fundamental solidarity (2007)
- There is no question about charity in Islam: Allah himself has ordered almsgiv-ing: "Narrated Anas bin Malik: … The man further said, 'I ask you by Allah. Has Allah ordered you to take zakat from our rich people and distribute it amongst our poor people?' The Prophet replied, 'By Allah, yes'." The fundamental relevance of Islamic charity, zakat and sadaqa3, roots in the Muslim understanding of God. According to the proper message of Mohammed the first and primary name and quality of God is rahman and rahim4. Allah is - so to speak – rahman, the life giving uterus, rahim. Like the uterus he gives life to the men without any pre-condition. Life is a gift free of charge not a reward for something. ...
- Religious conversion : historical aspects and modern perspective (2008)
- Religious conversion has become a dangerous social and individual problem. In Latin America, a traditional Catholic area, Protestant sects are successfully con-verting more and more Catholics into their own communities. Therefore the Pope demands a strict control of these activities. In India e.g., the Catholic hierarchy is critizising the Indian governments which have forbidden conversion on non-spiritual reasons. Hindu organizations have started even very successfully to re-convert Indian Christians particularly of Dalit and tribal background. Buddhists are very successful in indirect and even direct conversion of many Westerners. Wah-habit missionaries spread their Neo-Islam in the Muslim societies and get more and more even non-Muslim converts. We should add the forcible and sometimes ex-tremely cruel conversions the atheistic states had executed since the last century. ...
- Raja Dharma : Hindu democracy, rational government and political Bhakti according to Swami Dayanand Saraswati (2009)
- The Hindu Buddha according to the theology of the Bengali Vaishnava Acharya Bhaktivedanta Swami (1999)
- In the broad Indian religious culture we find two basic concepts of the inner structure of the Holy. The Advaita religion believes in the 'not-two' will say absolute 'oneness' of the ultimate reality. The Dvaita religion yet believes in 'two' will say the dual structure of the whole. Nevertheless, the latter one is no radical dualism because it recognises nothing to be outside the last reality. It is a kind of 'dualist monism' and insofar fundamentally different to West Asian and European moderate or radical dualism. The Dvaita religion experiences the inner structure of the Holy as everlasting dynamic relation of the whole and its parts. As a rule, the representation of the whole is the personal God, mostly called Bhagavan. The representations of the parts are the soul or jivas. Mostly following the idea the whole being a personal God the Dvaita religion is something like theism; yet, it is an Indian or Hindu theism teaching that the Godhead comprises within herself souls and matter, too. By the way, many of the jivas aren't conscious of their role within the Holy. They erroneously take themselves for empty monads and believe that they would get their realisation only by implementing themselves with 'matter'. Experiencing in this concern the uselessness of matter, the maya energy of the Godhead, they can get the true consciousness of their role as divine co-players in the inner divine play or lila. ...
- The presence of the Holy in the Lilanukarana (2001)
- The people of Braj1 are attracted by the Holy in many ways. But nowhere is its attraction per-ceived as strongly as in the public performances of the lilas of Krisna – the lilanukaranas. Although by their aesthetic constitution these dramatic performances are a mixture of song, theater and dance, they do not belong to the genre of folkloric entertainment, for in their very essence they are revelations of the Holy. Thus in Braj the Holy is not at all considered a nirguna entity concealing itself from the world. On the contrary, it reveals itself plainly and unmistakably. This revelation is fully authentic because in its essence the Holy is saguna, i.e. possessed of form. This, however, further means that the lilanukarana do not present something mundane as sacred, nor do they present a 'substitute religion' – for they offer the experience of the Holy moving among and with the lilanukarana, as their equal, freely and naturally, without fear of touch by the creature. And this unconcern for possible worldly contamination allows the Brajbasis to meet the Holy without fear, and in intimate friendship.