Polytheism & Concept of God in Other Religions
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The Invention Of
How Did God Get Started? COLIN WELLS the usual suspects One day in the Middle East about four thousand years ago, an elderly but still rather astonishingly spry gentleman took his son for a walk up a hill. The young man carried on his back some wood that his father had told him they would use at the top to make an altar, upon which they would then perform the ritual sacrifice of a burnt offering. Unbeknownst to the son, however, the father had another sort of sacrifice in mind altogether. Abraham, the father, had been commanded, by the God he worshipped as supreme above all others, to sacrifice the young man himself, his beloved and only legitimate son, Isaac. We all know how things turned out, of course. An angel appeared, together with a ram, letting Abraham know that God didn’t really want him to kill his son, that he should sacrifice the ram instead, and that the whole thing had merely been a test. And to modern observers, at least, it’s abundantly clear what exactly was being tested. Should we pose the question to most people familiar with one of the three “Abrahamic” religious traditions (Judaism, Christianity, Islam), all of which trace their origins to this misty figure, and which together claim half the world’s population, the answer would come without hesitation. God was testing Abraham’s faith. If we could ask someone from a much earlier time, however, a time closer to that of Abraham himself, the answer might be different. The usual story we tell ourselves about faith and reason says that faith was invented by the ancient Jews, whose monotheistic tradition goes back to Abraham. -
The Heritage of Non-Theistic Belief in China
The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism. -
Hinduism and Hindu Philosophy
Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm. -
Hindi Beliefs: from Monotheism to Polytheism
jocO quarterly, Vol.1, No.2. Winter 2014 Hindi Beliefs: From Monotheism to Polytheism Shohreh Javadi This article retrieved from the research project of “the interplay Ph. D in Art history, University of Tehran of Indian and Iranian Art” and a field research trip, which was organized in 2012 by NAZAR research center. [email protected] Abstract Religious culture was out of access for Indian public, and deep philosophical religious texts were exclusively for the class of privileged and clergymen; So over many years, popular religion was collected in a book called Veda (means the Indian knowledge) including poems, legends and mystical chants which sometimes were obscure. This set is known as the world's oldest religious book and the mother of religions. Most researchers do not re- member it as a religion, and consider it as culture and rituals of living. Religion, ritual and popular beliefs in India were accompanied with the fabulous ambiguous curious adventures. What is understood from the appearance of Hindu ritual is polytheism, idolatry and superstition. But it is not true. The history of Hinduism and its branches expresses the monotheism and belief in the unity of the creator. As the Hindu-Iranian Aryans were always Unitarian and were praising various manifestations of nature as gods. They never were idolaters and believed in monotheism, although they had pluralistic beliefs. The interpretation of monotheistic in Semitic religions1 is different from Hinduism as a gradually altered religion. My field researches in India and dialogues with Hindu thinkers demonstrated that today’s common ritual in Hinduism is a distorted form of a monotheistic belief, that originally had believed in the Oneness of the Creator, as mentioned in the Upanishads. -
Original Monotheism: a Signal of Transcendence Challenging
Liberty University Original Monotheism: A Signal of Transcendence Challenging Naturalism and New Ageism A Thesis Project Report Submitted to the Faculty of the School of Divinity in Candidacy for the Degree of Doctor of Ministry Department of Christian Leadership and Church Ministries by Daniel R. Cote Lynchburg, Virginia April 5, 2020 Copyright © 2020 by Daniel R. Cote All Rights Reserved ii Liberty University School of Divinity Thesis Project Approval Sheet Dr. T. Michael Christ Adjunct Faculty School of Divinity Dr. Phil Gifford Adjunct Faculty School of Divinity iii THE DOCTOR OF MINISTRY THESIS PROJECT ABSTRACT Daniel R. Cote Liberty University School of Divinity, 2020 Mentor: Dr. T. Michael Christ Where once in America, belief in Christian theism was shared by a large majority of the population, over the last 70 years belief in Christian theism has significantly eroded. From 1948 to 2018, the percent of Americans identifying as Catholic or Christians dropped from 91 percent to 67 percent, with virtually all the drop coming from protestant denominations.1 Naturalism and new ageism increasingly provide alternative means for understanding existential reality without the moral imperatives and the belief in the divine associated with Christian theism. The ironic aspect of the shifting of worldviews underway in western culture is that it continues with little regard for strong evidence for the truth of Christian theism emerging from historical, cultural, and scientific research. One reality long overlooked in this regard is the research of Wilhelm Schmidt and others, which indicates that the earliest religion of humanity is monotheism. Original monotheism is a strong indicator of the existence of a transcendent God who revealed Himself as portrayed in Genesis 1-11, thus affirming the truth of essential elements of Christian theism and the falsity of naturalism and new ageism. -
The Force of Monotheism. Psychoanalysis and Religions Thinking About Religion – After Freud Idea, Concept, Organization and De
The Force of Monotheism. Psychoanalysis and Religions Thinking About Religion – After Freud Idea, Concept, Organization and Design Inge Scholz-Strasser (Chairwoman, Sigmund Freud Foundation) Wolfgang Müller-Funk (University Vienna) Felix de Mendelssohn (Sigmund Freud University) The title represents the two axes upon which the symposium is to be based: the newly awakened discussion of religion, and Freud’s critical ideas on the subject of religion. When we put Freud’s monotheism in the foreground, then we are following a trail in his thinking. The psychoanalytic “lawgiver” and the Jewish Nomothet stand in a tense relationship to one another, but also in a relationship of analogy. Even if the line of delineation between psychoanalysis and the West’s Judeo-Christian heritage is meticulously drawn, it cannot be denied that Freud’s psychoanalysis, rooted in the skeptical tradition of the Enlightenment, is very distant from any sort of heterogeneous polytheism. Despite the occasional postmodern conjuring of a polytheistic mythology, which allegedly would be more tolerant on account of its diversity, no return of polytheism in religion is visible. The power of religion represents itself in ONE principle and it continues to be based in the singular. Since the Enlightenment and the critique of religion it initiated, an end of religion has seemed to represent a highly probable historical development. Exposed as deception, decried as an opium, dismissed as inadequate and outdated knowledge, religion has come to occupy an uncertain position. From this perspective it stands for the opposite of a consciousness that understands itself as enlightened. In this pattern of thinking, those who continue to have religion are easily seen as being inferior, backward, peripheral, uneducated, poor and maybe even female. -
Fundamentalist Religious Movements : a Case Study of the Maitatsine Movement in Nigeria
University of Louisville ThinkIR: The University of Louisville's Institutional Repository Electronic Theses and Dissertations 5-2004 Fundamentalist religious movements : a case study of the Maitatsine movement in Nigeria. Katarzyna Z. Skuratowicz University of Louisville Follow this and additional works at: https://ir.library.louisville.edu/etd Recommended Citation Skuratowicz, Katarzyna Z., "Fundamentalist religious movements : a case study of the Maitatsine movement in Nigeria." (2004). Electronic Theses and Dissertations. Paper 1340. https://doi.org/10.18297/etd/1340 This Master's Thesis is brought to you for free and open access by ThinkIR: The University of Louisville's Institutional Repository. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of ThinkIR: The University of Louisville's Institutional Repository. This title appears here courtesy of the author, who has retained all other copyrights. For more information, please contact [email protected]. FUNDAMENTALIST RELIGIOUS MOVEMENTS: A CASE STUDY OF THE MAITATSINE MOVEMENT IN NIGERIA By Katarzyna Z. Skuratowicz M.S, University of Warsaw, 2002 A Thesis Submitted to the Faculty of the Graduate School of the University of Louisville in Partial Fulfillment of the Requirements for the Degree of Master of Arts Department of Sociology University of Louisville Louisville, Kentucky May 2004 FUNDAMENTALIST RELIGIOUS MOVEMENTS: A CASE STUDY OF THE MAITATSINE MOVEMENT IN NIGERIA By Katarzyna Z. Skuratowicz M.S., University of Warsaw, Poland, 2002 A Thesis Approved on April 20, 2004 By the Following Thesis Committee: Thesis Director Dr. Lateef Badru University of Louisville Thesis Associate Dr. Clarence Talley University of Louisville Thesis Associate Dr. -
Theology of Supernatural
religions Article Theology of Supernatural Pavel Nosachev School of Philosophy and Cultural Studies, HSE University, 101000 Moscow, Russia; [email protected] Received: 15 October 2020; Accepted: 1 December 2020; Published: 4 December 2020 Abstract: The main research issues of the article are the determination of the genesis of theology created in Supernatural and the understanding of ways in which this show transforms a traditional Christian theological narrative. The methodological framework of the article, on the one hand, is the theory of the occulture (C. Partridge), and on the other, the narrative theory proposed in U. Eco’s semiotic model. C. Partridge successfully described modern religious popular culture as a coexistence of abstract Eastern good (the idea of the transcendent Absolute, self-spirituality) and Western personified evil. The ideal confirmation of this thesis is Supernatural, since it was the bricolage game with images of Christian evil that became the cornerstone of its popularity. In the 15 seasons of its existence, Supernatural, conceived as a story of two evil-hunting brothers wrapped in a collection of urban legends, has turned into a global panorama of world demonology while touching on the nature of evil, the world order, theodicy, the image of God, etc. In fact, this show creates a new demonology, angelology, and eschatology. The article states that the narrative topics of Supernatural are based on two themes, i.e., the theology of the spiritual war of the third wave of charismatic Protestantism and the occult outlooks derived from Emmanuel Swedenborg’s system. The main topic of this article is the role of monotheistic mythology in Supernatural. -
Monotheism in the Nature of Prayer in the Abrahamic Religions
Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND January 2016 CULTURAL STUDIES ISSN 2356-5926 Monotheism in the Nature of Prayer in the Abrahamic Religions Qasem Kakaei1 Mahdi Mo’meni2 Abstract Prayer is one of the most fundamental and most important characteristic of religions, especially the monotheistic religions that contain a large part of the literature of all faiths. The nature of prayer in prayer in monotheistic religions has two major directions: God-man. God is located in the main direction of this nature as the faith in Him forms the prayer. It is belief in His oneness (tawhid) and belief in the fact that He is the only listener to every prayer. The belief in God’s tawhid in pious prayer will mean when man knows that the the beginning of every prayer is the spirit of monotheism. In other words, it is the establishment of a unique God, His servitude, and denying servitude of other than God or numerous gods. As a common point in monotheistic religions, this principle has formed a very close literature in available liturgical texts. A study on available liturgical texts can lead us to uncover the position of tawhid in the nature of pious prayers. Keywords: tawhid, Abrahamic religions, nature of prayer, prayer management. 1 Phd. Professor at Shiraz University. [email protected] 2 Phd Student, Islamic Sufism and Mysticism, Qom University of Religions and Denominations. [email protected] http://www.ijhcs.com/index.php/ijhcs/index Page 2342 Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND January 2016 CULTURAL STUDIES ISSN 2356-5926 1. -
King Henry School Year 7 Knowledge Organiser
King Henry School Polytheism Atheism The Cosmological argument Year 7 Knowledge Organiser Hinduism is often depicted as a polytheistic According to thinkers like Richard The cosmological argument is an attempt to religion, which means the belief in many Religion and beliefs about God Dawkins, Christopher Hitchens, prove the existence of God by the fact that Sources: gods that operate in the natural world. and Sam Harris, belief in God is things exist. It assumes that things must have a https://www.bbc.co.uk/bitesize/guides/zygbtv4/revision/1 The three main deities in Hinduism, known irrational. Atheism has attracted cause, and that the chain of causes can only end Key Terms as the Trimurti, are Brahma, the creator, millions of people due to by a supernatural event. Vishnu, the preserver, and Shiva, the bestselling books such as The God Literalist – a person who adheres to destroyer. The word Trimurti means ‘three Delusion and God Is Not Great. The Ontological argument. the literal representation of the bible. forms’. Non Literalist – a person who does not The Ontological argument rests on the take the literal interpretation of the identification of God as “that than which no Bible. Monotheism and Theist greater can be conceived”. Once it is understood Prayers – a request for help or that God is that than which no greater can be expression of thanks to God. There are still a large majority of people conceived, Anselm suggests, it becomes evident Miracles – an event that cannot be in the world who would consider that God must exist. In other words if God explained by science. -
The One and Many Gods of Hinduism
VOLUME 1 ISSUE 2 2007 ISSN: 1833-878X Pages 15-27 Cathy Byrne The One and Many Gods of Hinduism ABSTRACT Hinduism is commonly thought to represent polytheism. This label reflects a superficial perception of how the gods were and are understood. This essay explores the idea that Hinduism, (itself a relatively modern, externally imposed label), has many understandings… that it is polygnostic . It takes a journey through the evolution of a range of Hindu conceptions of deity, from the philosophical and abstract through to the deeply personal. Although such modern commentators as Richard Dawkins claim that the possibility of Hinduism including a monotheistic stream is deceptive, this essay traces monotheistic stances through a range of India’s rich theological and philosophical trends. Noting that individual Hindus are just as likely to think that: ‘There are many gods’; ‘only one god’; ‘many gods in one’; or that ‘god has two aspects’; ‘god is a trinity’; ‘The world is god’; ‘I am god’; ‘I am close, but different to god’; god is love’; ‘god is beyond qualities’, and even, ‘there is no god’, the essay supports the now famous quotation from Crooke, that “among all the great religions of the world, there is none more catholic than Hinduism”. 1 1 Klostermaier, K. 1994:1 quoting Crooke, W. The Popular Religion and Folklore of Northern India. Vol 1. Oxford University Press, 1896:1 15 BIOGRAPHY Cathy Byrne, a Queensland University Masters student of Religion Studies, is currently researching the relationship between studying religion and the development of positive attitudes to cultural diversity. -
Between Monotheism and Tawhid: a Comparative Analysis
Revelation and Science Vol. 03, No. 02 (1435H/2013) 23-29 Between Monotheism and Tawhid: A Comparative Analysis Abdurezak A. Hashi Department of Biotechnology, Kulliyyah of Science, International Islamic University Malaysia Abstract In contemporary academic discourse, there are instances of “monotheism” and “tawhid” being used as synonymous terms, as if these words signified the same conceptual connotations about the belief in, and the unity of, God. Consequently, Judaism, Christianity and Islam, are categorized together as monotheistic religions. However, is it true that monotheism and tawhid are synonymous or identical concepts? Using analytical and comparative methods, this paper compares and contrasts these two terms, and identifies the conceptual and theological properties of each. Keywords: belief, unity of God, monotheism, tawhid Abstrak Dalam domain akademik kontemporari, terdapat insiden di mana ‘monoteisme’ dan ‘tauhid’ digunakan sebagai istilah sinonim; seolah-olah konsep-konsep ini menandakan penotasian konsep yang sama tentang kepercayaan dan kesatuan Tuhan dan menghasilkan agama seperti agama Yahudi, Kristian dan Islam, yang dikategorikan sebagai monoteis. Walau bagaimanapun, adakah benar bahawa monoteisme dan tauhid adalah konsep yang sinonim atau sama? Melalui kaedah analisis dan perbandingan, kajian ini bertujuan untuk membandingkan dan membezakan antara kedua-dua konsep, dan mengenalpasti ciri-ciri sebenar konsep dan teologi bagi setiap istilah. Kata kunci: kepercayaan, kesatuan Tuhan, monoteisme, tauhid Introduction: between monotheism and other thus monotheism teaches the sense of worshiping belief systems only one god. Third, monotheism includes the Monotheism is a combination of two words, ‘mono’ doctrine that there exists one god who is the source of and ‘theism’. The former is from the Greek origins, life.iii Thus, monotheism represents the belief in one and it means ‘one’ or ‘single’, while theism is also personal God, who is the creator and the ruler of the derived from the Greek word theos or God, thus universe.