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Consciousness” in Zarathushtra’S Teachings
THE PHILOSOPHICAL CONCEPT OF “CONSCIOUSNESS” IN ZARATHUSHTRA’S TEACHINGS Zarathushtra, a visionary giant, must be credited as the father of modern philosophical thought and opinions. Through his poetic hymns he transmits the prophetic notions of his Divine Revelation, leaving behind words of profound psycho-social significance, which have triggered off an endless chain of philosophical discussions on the matters of the mind and human conscious senses. The modern meaning of the word “Consciousness” is perceived differently in different disciplines. For the philosophical purpose of this paper let us make the meaning simple. The most fundamental aspect of “Consciousness” is the ability to sense existence/being. It is a notion that is recognised with the world around us and in our personal experience. It, naturally, follows on the appraisal that accompanies the experience of existence. The core sense of being “Conscious” involves a subjective condition of Access Consciousness, which occurs when we are able to access /to perceive through our senses the world around us in a generalised state of alertness or arousal. We are, therefore, able to respond /to imagine i.e. when we are not in deep sleep, in coma or under anaesthesia. Another form, a Phenomenal Consciousness occurs when we are aware that we have a subjective experience or feeling of phenomena /happenings /events around us. A third sense of (Objective) Consciousness is the awareness of a particular object or event of a conscious state. Zarathushtra’s words impart a clear insight into the reality of being. His concept of Reality is a physical world (‘out there’) of perceptual consciousness, which truly exists as our personal presence on earth. -
Tuesday, 17 April
Tuesday, 17 April 08:00-09:00 Conference Registration Desk Open 09:00-09:30 Conference Opening - Homer Stavely, Common Ground Research Networks, Champaign, USA 09:30-10:05 Plenary Session - Susan Abraham, Pacific School of Religion, Berkeley, USA "Is Religion Relevant? The Time, Space and Law of the Nation" 10:05-10:35 Garden Conversation & Coffee Break 10:35-11:20 Talking Circles Room 1 - Religious Foundations Room 2 - Religious Community and Socialization Room 3 - Religious Commonalities and Differences Room 4 - The Politics of Religion Room 5 - 2018 Special Focus: "Religion, Spirituality, and Sociopolitical Engagement" 11:20-11:30 Transition 11:30-12:45 PARALLEL SESSIONS Room 1 Gender Impacts and Implications Gender in Transformation: The Temporary Buddhist Ordination and Women’s Empowerment in Thailand Kakanang Yavaprabhas, Literature about the issue of bhikkhuni (female Buddhist monks or fully ordained nuns), whose existence in Theravada tradition has controversially been recently revived, tends to portray the topic as more relevant to international platforms than to local communities. This study, based on ethnographic fieldwork in Thailand, however, shows that the topic of bhikkhuni is pertinent to locals and the society. In Thai society where nearly 95 percent of the population self-identifies as Buddhist, Buddhism is influential and the full Buddhist monastic status is highly prestigious. The full monastic form for women as bhikkhuni bestowed by the Buddha, however, was not locally available, and only in 2003 that the first Thai woman can controversially assume it. In 2009 the temporary ordination as female novices (samaneri), remarkably similar to the traditional temporary ordination for men, has also been publicly available and at least 1,234 Thai women received the ordination. -
A Philosophical Investigation of the Nature of God in Igbo Ontology
Open Journal of Philosophy, 2015, 5, 137-151 Published Online March 2015 in SciRes. http://www.scirp.org/journal/ojpp http://dx.doi.org/10.4236/ojpp.2015.52016 A Philosophical Investigation of the Nature of God in Igbo Ontology Celestine Chukwuemeka Mbaegbu Department of Philosophy, Nnamdi Azikiwe University, Awka, Nigeria Email: [email protected] Received 25 February 2015; accepted 3 March 2015; published 4 March 2015 Copyright © 2015 by author and Scientific Research Publishing Inc. This work is licensed under the Creative Commons Attribution International License (CC BY). http://creativecommons.org/licenses/by/4.0/ Abstract In its general task, philosophy as an academic or professional exercise is a conscious, critical, per- sonal reflection on human experience, on man, and how he perceives and interprets his world. This article specifically examines the nature of God in Igbo ontology. It is widely accepted by all philosophers that man in all cultures has the ability to philosophize. This was what Plato and Aris- totle would want us to believe, but it is not the same as saying that man has always philosophized in the academic meaning of the word in the sense of a coherent, systematic inquiry, since power and its use are different things altogether. Using the method of analysis and hermeneutics this ar- ticle sets out to discover, find out the inherent difficulties in the common sense views, ideas and insights of the pre-modern Igbo of Nigeria to redefine, refine and remodel them. The reason is sim- ple: Their concepts and nature of realities especially that of the nature of God were very hazy, in- articulate and confusing. -
17 Zoroastrianism
17 Zoroastrianism This statement was prepared by the Athravan Education Trust and Zoroastrian Studies, the two main academic bodies responsible to the Zoroastrian faith for theological developments and study. Whoever teaches care for all these seven creations, does well and pleases the Bounteous Immortals; then his soul will never arrive at kinship with the Hostile Spirit. When he has cared for the creations, the care of these Bounteous Immortals is for him, and he must teach this to all mankind in the material world. —Shayasht ne Shayast (15:6)1 These actions, according to Zoroastrianism, will lead toward “making the world wonderful,” when the world will be restored to a perfect state. In this state the material world will never grow old, never die, never decay, will be ever living and ever increasing and master of its wish. The dead will rise, life and immortality will come, and the world will be restored to a perfect state in accordance with the Will of Ahura Mazda (Lord of Wisdom). The role of humanity in the world is to serve and honor not just the Wise Lord but the Seven Bounteous Creations of the sky, water, earth, plants, animals, man, and fire—gifts of God on High to humanity on earth. The great strength of the Zoroastrian faith is that it enjoins the caring of the physical world not merely to seek spiritual salvation, but because 1. The Shayasht ne Shayast is a compilation of miscellaneous laws dealing with proper and improper behavior. 145 146 FAITH IN CONSERVATION human beings, as the purposeful creation of God, are seen as the natural motivators or overseers of the Seven Creations. -
30 Days of Praying the Names and Attributes Of
30 Days of Praying the 1 God is Jehovah. 2 God is Jehovah-M’Kad- 3 God is infinite. The name of the independent, desh. God is beyond measure- self-complete being—“I AM This name means “the ment—we cannot define Him WHO I AM”—only belongs God who sanctifies.” A God by size or amount. He has no Names and Attributes of God to Jehovah God. Our proper separate from all that is evil beginning, no end, and no response to Him is to fall down requires that the people who limits. Though God is infinitely far above our ability to fully understand, He tells us through the Scriptures very specific truths in fear and awe of the One who follow Him be cleansed from —Romans 11:33 about Himself so that we can know what He is like, and be drawn to worship Him. The following is a list of 30 names possesses all authority. all evil. and attributes of God. Use this guide to enrich your time set apart with God by taking one description of Him and medi- —Exodus 3:13-15 —Leviticus 20:7,8 tating on that for one day, along with the accompanying passage. Worship God, focusing on Him and His character. 4 God is omnipotent. 5 God is good. 6 God is love. 7 God is Jehovah-jireh. 8 God is Jehovah-shalom. 9 God is immutable. 10 God is transcendent. This means God is all-power- God is the embodiment of God’s love is so great that He “The God who provides.” Just as “The God of peace.” We are All that God is, He has always We must not think of God ful. -
Christian Communication and Its Impact on Korean Society : Past, Present and Future Soon Nim Lee University of Wollongong
University of Wollongong Thesis Collections University of Wollongong Thesis Collection University of Wollongong Year Christian communication and its impact on Korean society : past, present and future Soon Nim Lee University of Wollongong Lee, Soon Nim, Christian communication and its impact on Korean society : past, present and future, Doctor of Philosphy thesis, School of Journalism and Creative Writing - Faculty of Creative Arts, University of Wollongong, 2009. http://ro.uow.edu.au/theses/3051 This paper is posted at Research Online. Christian Communication and Its Impact on Korean Society: Past, Present and Future Thesis submitted in fulfilment of the requirements for the award of the degree of Doctor of Philosophy University of Wollongong Soon Nim Lee Faculty of Creative Arts School of Journalism & Creative writing October 2009 i CERTIFICATION I, Soon Nim, Lee, declare that this thesis, submitted in partial fulfilment of the requirements for the award of Doctor of Philosophy, in the Department of Creative Arts and Writings (School of Journalism), University of Wollongong, is wholly my own work unless otherwise referenced or acknowledged. The document has not been submitted for qualifications at any other academic institution. Soon Nim, Lee 18 March 2009. i Table of Contents Certification i Table of Contents ii List of Tables vii Abstract viii Acknowledgements x Chapter 1: Introduction 1 Chapter 2: Christianity awakens the sleeping Hangeul 12 Introduction 12 2.1 What is the Hangeul? 12 2.2 Praise of Hangeul by Christian missionaries -
605-616 Hinduism and Zoroastrianism.Indd
Hinduism and Zoroastrianism The term “Zoroastrianism,” coined in the 19th migrated to other parts of the world, and in the century in a colonial context, is inspired by a postcolonial age, especially since the 1960s, this Greek pseudo-etymological rendering (Zoro- movement has intensified, so that the so-called astres, where the second element is reminiscent diaspora is becoming the key factor for the future of the word for star) of the ancient Iranian name development of the religion (Stausberg, 2002b; Zaraϑuštra (etymology unclear apart from the sec- Hinnells, 2005). Given their tiny numbers, their ond element, uštra [camel]). This modern name non-proselytization and their constructive con- of the religion reflects the emphasis on Zarathus- tributions to Indian society (e.g. example through tra (Zoroaster) as its (presumed) founding figure their various charitable contributions [Hinnells, or prophet. 2000]), and their commitments to the army and Zoroastrianism and Hinduism share a remote other Indian institutions, which are routinely common original ancestry, but their historical celebrated in community publications, the Parsis trajectories over the millennia have been notably and their religion have so far not drawn forth any distinct. Just like Hinduism claims and maintains negative social response in India. a particular relationship to the spatial entity know Being offshoots of older Indo-European and as India, Zoroastrianism has conceived itself as Indo-Iranian poetic traditions, the oldest tex- the religion of the Iranians and -
Names of God and Exodus 3:16
Names of God and Exodus 3:16 Jeffrey D. Oldham 2000 July 15 Starting with Exodus 3:16, we will explore the verse's translation and its context to learn about different names for God. (Start by listing as many different names for God as possible. Possibly transliterate a Hebrew word into the Latin alphabet.) 1 Translating the Verse from Hebrew to English Copying from [GRB43], I have listed a word-for-word translation of Exodus 3:16 from Hebrew to English in Table 1. Hebrew writers can add suf®xes to convert one word into a clause so English words appear next to the Hebrew words in the left column. By choosing among the the choices for each Hebrew word, adding punctuation, and rearranging, write the verse in English. Caveat reader: I obtained the Hebrew transliteration words from both [VeW96, Zod84], which differ in the use of accents and in tone. 2 The Verse's Meaning and Context What does the verse mean? What is its context? Who is the speaker, and who is the listener? What is the verse's context? Question to answer at home: What is the relationship with Gen 50:24±25? What verb is used for God's actions? 3 Names for God What names for God does the verse use? What do each of the different names mean? Why so many different names? What other names are used in Exodus 3? Is there a pattern to their use? c 2000 Jeffrey D. Oldham ([email protected]). All rights reserved. This document may not be redistributed in any form without the express permission of the author. -
Biblical Theology of God (Additional Notes on Character of God; Attributes and Who God Is)
Biblical Theology of God (Additional notes on character of God; attributes and who God is) Compilations from some of the pastors at The Grove Kerry Warren: Attributes of God are simply something that God has revealed about Himself. This can’t be confused with what we attribute to God or what we want God to be. I think for most people how they describe God will reveal what they know about Him. For instance, if they say that He is a spiteful God, then their first impression of Him must be that. I think it will say a lot about people when they are asked to list attributes about God. For me God is truth. He doesn’t lie to me or tell me things that I want to hear. He simply speaks truth even if that truth hurts (Deut. 32:4, Ps 33:4). What God says He will do, He will do. Matt Furby: Scripture Key Phrases Attributes Topic Like the appearance of a rainbow in the Ezekiel 1:13- clouds on a rainy day, so was the radiance Indescribable, glorious Awesome 28 around him Job 11:7-9 Can you fathom the mysteries of God? Indescribable, eternal Awesome Awesome, eternal, and the ancient of days took his seat Awesome, Daniel 9:9-14 unique, over all, sovereign given authority, glory, and sovereign power Eternal over all 1 Corinthians No one knows the thoughts of God except Eternal, far above us Eternal 2:11 the Spirit of God in the beginning Creator/maker John 1:1-5 Eternal made all things Eternal No one has ever seen God, but God the One Unique, eternal, far above John 1:18 Eternal and Only has made him known us from everlasting to everlasting you are God Psalm 90:1-4 Eternal Eternal a thousand years in your sight are like a day Revelation Holy Holy Holy Eternal Eternal 4:8-9 Who was, and is, and is to come I am God, and there is no other God is unique and Isaiah 46:9-13 Eternal what I have planned, that will I do unmatched Even to your old age and gray hairs I am he, I am he who will sustain you Sustains His people, does Eternal, Isaiah 46:3-5 To whom will you compare me or count me not grow old Sovereign equal? Be still and know that I am God. -
An Examination of the Possibility of Persian Influence on the Tibetan Bon Religion
W&M ScholarWorks Undergraduate Honors Theses Theses, Dissertations, & Master Projects 5-2010 From a Land in the West: An Examination of the Possibility of Persian Influence on the Tibetan Bon Religion Jeremy Ronald McMahan College of William and Mary Follow this and additional works at: https://scholarworks.wm.edu/honorstheses Part of the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation McMahan, Jeremy Ronald, "From a Land in the West: An Examination of the Possibility of Persian Influence on the Tibetan Bon Religion" (2010). Undergraduate Honors Theses. Paper 715. https://scholarworks.wm.edu/honorstheses/715 This Honors Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Undergraduate Honors Theses by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. From a Land in the West: An Examination of the Possibility of Persian Influence on the Tibetan Bon Religion A thesis submitted in partial fulfillment of the requirement for the degree of Bachelors of Arts in Religious Studies from The College of William and Mary by Jeremy Ronald McMahan Accepted for ___________________________________ (Honors, High Honors, Highest Honors) ________________________________________ Kevin Vose, Director ________________________________________ Chrystie Swiney ________________________________________ Melissa Kerin Williamsburg, VA April 27, 2010 1 Introduction Since coming to light during the 19th and 20th centuries, Bon, Tibet's “other” religion, has consistently posed a problem for Western scholarship. Claiming to be the original religion of Tibet, to the untrained eye Bon looks exactly like Tibetan Buddhism. -
Zoroaster's Contributions to Christianity
ZOROASTER'S CONTRIBUTIONS TO CHRIS- TIANITY. r.V THE EDITOR. WE read in the Arabic Gospel of the Infancy (p. 176) the fol- lowing passage which we cannot doubt is but a more com- plete version of Matt. 11 :i : "And it came to pass when the Lord Jesus was born at Bethle- hem of Judah. in the time of Herod the King, behold Magi came from the East to Jerusalem, as Zerdusht had predicted : and they liad with them gifts, gold, incense and myrrh ; and they worshipped him and offered unto him their gifts." Zerdusht is the Arabic name for Zoroaster, and we have here the positive statement that Zoroaster had predicted the Saviour. The three Magi are now commonly supposed to be represent- atives of the Gentile nations, but among the early Christians they were Magi, or priests of Mesopotamia. They are always represented as wearing Persian caps, the same head covering which Mithra wears, and which under the name of miter, has become the typical cap of honor of the Christian bishops. The names of the three Magi according to an ancient popular legend, are Caspar, Melchior and Balthazar. All are pagan names ; not one of them is Jewish. Caspar means "radiance", Melchior means "the light of Malech or Moloch" (i. e. the king, viz., God), Balchazar means "Bel protect the king." The story of the Magi is the last remnant in the Christian can- on of the evidences of the influence which the religion of the Per- sians exercised on early Christianity. We know now that this in- fluence must have been enormous although it appears that during the rivalry between Mithraism and Christianity, the vestiges that might testify to it have been systematically obliterated, leaving only hints of the significance of Zoroaster's faith at the beginning of the Christian era. -
Religions Manual Development of New Inter-Religious Tools
This Publication is part of the project Development of new Inter-religious tools. HOLY MEMO Development of new Inter-religious tools Religions Manual Development of new Inter-religious tools HOLY MEMO This Manual is part of the game HOLY MEMO which is created during project Development of new Inter-religious tools Development of new Inter-religious tools is a project financed under Key Action 2, Capacity building in the field of youth under Western Balkans Window by European Commission, within Erasmus + Youth in Action Program. Project partners: NGO Iuventa (Serbia); Associazione TDM 2000 (Italy); Beyond Barriers - Pertej Barrierave (Albania); BEES (Austria); Intercultura Dinan (France); United Societies of Balkans (Greece); Batman Fen Lisesi Mezunları Derneği (Turkey); Föreningen Framtidståget (Sweden); Better Life In Kosova (Kosovo); Crveni Križ NOVO SARAJEVO (Bosnia and Herzegovina); Nvo Prima (Montenegro) "The European Commission support for the production of this publication does not constitute an endorsement of the contents which reflects the views only of the authors, and the Commission cannot be held responsible for any use which may be made of the information contained therein." 1 2 TABLE OF CONTENTS AYYAVAZHI ............................................................................................................................................. 4 BAHA'I FAITH .......................................................................................................................................... 5 BUDDHISM ...............................................................................................................................................