DOCSLIB.ORG

Christianity and New Age Spirituality Zagreb, Bogoslovni Institut, 2005, Pp

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Christianity and New Age Spirituality Zagreb, Bogoslovni Institut, 2005, Pp Book reviews king about the heavens and the city, whi- passing, but works remain for eternity. ch certainly doesn’t need to be related While speaking about Boris Trajkov- only to Osijek, could consider the touching ski, the forward-thinking Macedonian pe- or encounters of reality and the ideal, the acemaker, and a Protestant president in an material with the spiritual. Observing the Orthodox country – who died in an airpla- interrelation of time and eternity, we could ne crash on route to a conference in Mostar imagine that - if God created time, in whi- – Kuzmič cited Tolstoy, “The deeper you ch mankind lives, – eternity is unending become acquainted with life, the less you time because God lives in eternity. Through believe that it can destroy death.” Kuzmič’s texts, we could discern that time And in the end, instead of a classic cannot become eternity because it is a sequ- conclusion, in his book Kuzmič stresses ence of events that immediately becomes the message, a little like a pair of gloves to- the past, and we just anticipate the future. ssed into contemporary thought, “Where Still, the arrival of Jesus Christ in the God and man meet, there heaven and city world made it possible for man to reach touch.” Kuzmič confirms how it is possible eternity in which he will live after time. to dive deeply into time, while at the same Exactly that Way, about which Kuzmič spe- time holding on to eternity. Even though it aks in his book, the meaning of life – in it will appear to some new children that the man is not just directed to time, but he has time about which Kuzmič writes looks far the real opportunity to receive eternity. Just away and hard to understand, it is impor- as Jesus reminds to read the signs of the tant that they leave a trail and that they time so that we could interpret events thro- attempt to fathom where to look for an an- ugh the eyes of faith, so Kuzmič touches on swer – because time is passing, but eternity the need of an awareness of reality – it is is here, it just needs to be grasped. Robert Bogešić Stanko JAMBREK Christianity and New Age Spirituality Zagreb, Bogoslovni institut, 2005, pp. 256 translated by Roger Massey Stanko Jambrek completed a study of theologians engaged in the study of church theology and a master’s degree in church history and the New Age movement. He is history at the Evangelical Theological Se- currently researching the history and pre- minary in Osijek, and earned his docto- sent day activities of the churches of the rate in theology in the United States and Reformation tradition at the Theological is one of the leading Croatian Protestant Institute in Zagreb. 155 KAIROS - Evangelical Journal of Theology / Vol. 1, No. 1 (2007), pp. 153-162 His book “Christianity and New Age speculative debates with the movement Spirituality: Similarities and Differences” is and neither does he shop for ideas, which a serious attempt to portray the differences characterizes New Age. He simply states and similarities between biblical Christia- the facts and offers solutions for eventual nity and New Age. problems. The book doesn’t represent some This is not the author’s first attempt kind of a smorgasbord so that everyone can to take on a New Age topic, so this book take what he or she likes — instead, he of- represents a deeper journey into this study fers a free choice, but with that shows the and research. The author, in his first book, possibility of the right choice. He doesn’t “New Age and Christianity” (Zaprešić, Ma- convince and doesn’t emphasize exclusive- tica hrvatska Zaprešić, 1997) took the posi- ness. He gives basic ideas and interpretati- tion of a Protestant theologian in showing ons and theological aspects of New Age, but the problems facing modern Christianity not in such a way that is only understanda- as well as the dangers that can influence a ble to theologians, but to any reader. “stunted spiritual growth” for believers. The book consists of four main parts, The fact is that a trend is continuing while in the fifth part, along with the lite- as the 20th century winds down and hu- rature; the author presents a short over- manity is being dashed by the waves of new view of teaching on biblical Christianity religious movements — just as the words and New Age spirituality with a glossary of an old song say, “na istoku ništa novo, of terms. In the first part of the book, “In na zapadu stare priče” [in the East there’s Search of Fulfilled Needs” the author por- nothing new and in the West its the same trays the human longing for the satisfacti- old story]. Just about everything that can on of their basic needs. Jambrek points out be labeled “alternative” is washing up in how that longing and searching most often this flood of mystic spirituality. The term lead a person either into Christian spiritu- New Age itself refers to a body of spiritual ality or into New Age spirituality. trends in various circles of western civili- In the second part, “New Age Spiritu- zation, especially among the dominating ality,” he lays out the spiritual history and conformistic classes. foundational beliefs of the New Age move- New Age does not represent the coun- ment. Even though the movement is quite ter-culture from the 60’s and 70’s that flo- diffused, the author sorts out several unifi- oded Western Europe and North America, ed remarks: pantheism, monism, animism, leaving its influence and in some circles of an impersonal god, the divinity of man, the other civilizations. Contrary to the coun- power to create personal and subjective re- ter-culture New Age doesn’t represent a ality, reincarnation, karma, universal religi- movement that would deal with political or on and the new world order. ideological radicalism and it tends not to New Age, irregardless of what collec- come into conflict with the existing struc- tion of spiritual tendencies one is talking tures. Paraphrasing Karl Marx who said, about, actually represents the throwing “Religion is the opium of the masses,” it out of hierarchical constructs of religio- could be said that New Age represents the us teaching and is directed more towards “opium of the middle class.” esoteric and occult doctrines from all over Reading this book, one can observe the world, along with a sprinkling of mo- how Jambrek doesn’t go into laborious and dern scientific and parascientific paradi- 156 Book reviews gms. Precisely in the middle, in the third that Christ’s coming represents a collective part of the book, “Biblical Christianity in experience in which “every eye” will witne- Contrast to New Age Spirituality,” the aut- ss his coming. hor attempts to show the unbridgeable di- The great worth of this book lies in fferences and contrasts between biblically its fourth part where the author has no based Christianity and the New Age Mo- intention of remaining on the theoretical vement and its spirituality. On one side is level, but crosses over into the practical. God’s revealed Word contrasted to various In this chapter, “Christianity as a Living sources of revelation. The personal Father Relationship With God,” Jambrek presents God is contrasted to the gods of religions testimonies of individuals who have, each that, in New Age, possess no personality in their own way, been involved in the New at all. Jesus Christ is presented in New Age Age Movement or had some contact with as a teacher in contrast to the Christian it. Reading about their experiences, it is understanding of him as the Savior of the possible to see where the exit from these world. While Christianity speaks of a Holy experiences in the movement lie, but also Spirit as one of the persons of the triune what kind of a life to continue to live. It is God, New Age doesn’t recognize the idea important to realize that these experiences of a Spirit at all. do not concern only people who live “so- Jambrek especially brings to light the mewhere out there,” but that many things various understandings about humanity. happen in our “own backyard.” The author While Christianity upholds that humanity wants to provoke a reaction among Chri- is God’s creation, New Age considers hu- stians regarding their spiritual condition, man kind to be just another part of everyt- because the fact is that New Age does not hing that exists. He points out that there is represent an emerging religion, but is a similar contrast in the view of sin and sal- symptom of a worldview crisis and fertile vation — in Christianity, the accent is on soil for the blooming of spiritual syncreti- salvation, while in New Age, self-realizati- sm of every kind. on takes the front seat. As Jambrek points out, New Age is The author pays particular attention slowly sinking its roots into the general spi- to the different understandings of the exi- ritual crisis that has been encompassing the stence of angels. In Christianity, they are West for centuries. The appraisal that Polish God’s creation and in New Age they re- philosopher Leszek Kolakowski offered abo- present realization of occult activities. As ut Marxism — that it was about mankind’s far as Satan and evil spirits are concerned, self-worship — goes for what New Age the author presents a list of arguments con- represents as well. Will it follow the same firming their existence along with various path as all other collective and individual interpretations of the second coming of attempts at self-worship, like the comical Christ.
Load more

Recommended publications
  • Statement of the Problem 1
    Liberty Baptist Theological Seminary THE INCOMPATIBILITY OF OPEN THEISM WITH THE DOCTRINE OF INERRANCY A Report Presented in Partial Fulfillment Of the Requirements for the Degree of Master of Theology by Stuart M. Mattfield 29 December 2014 Copyright © 2015 by Stuart M. Mattfield All Rights Reserved ii ACKNOWLEDGMENTS As with all things, the first-fruits of my praise goes to God: Father, Son and Spirit. I pray this work brings Him glory and honor. To my love and wife, Heidi Ann: You have been my calm, my sanity, my helpful critic, and my biggest support. Thank you and I love you. To my kids: Madison, Samantha, and Nick: Thank you for your patience, your humor, and your love. Thank you to Dr. Kevin King and Dr. Dan Mitchell. I greatly appreciate your mentorship and patience through this process. iii ABSTRACT The primary purpose of this thesis is to show that the doctrine of open theism denies the doctrine of inerrancy. Specifically open theism falsely interprets Scriptural references to God’s Divine omniscience and sovereignty, and conversely ignores the weighty Scriptural references to those two attributes which attribute perfection and completeness in a manner which open theism explicitly denies. While the doctrine of inerrancy has been hotly debated since the Enlightenment, and mostly so through the modern and postmodern eras, it may be argued that there has been a traditional understanding of the Bible’s inerrancy that is drawn from Scripture, and has been held since the early church fathers up to today’s conservative theologians. This view was codified in October, 1978 in the form of the Chicago Statement of Biblical Inerrancy.
    [Show full text]
  • Response to Papers on Theism (Just a Little) and Non-Theism (Much More)
    Quaker Religious Thought Volume 118 Article 6 1-1-2012 Response to Papers on Theism (Just a Little) and Non-Theism (Much More) Patrick J. Nugent Follow this and additional works at: https://digitalcommons.georgefox.edu/qrt Part of the Christianity Commons Recommended Citation Nugent, Patrick J. (2012) "Response to Papers on Theism (Just a Little) and Non-Theism (Much More)," Quaker Religious Thought: Vol. 118 , Article 6. Available at: https://digitalcommons.georgefox.edu/qrt/vol118/iss1/6 This Article is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Quaker Religious Thought by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. RESPONSE TO PAPERS ON THEISM (JUST A LITTLE) AND NON-THEISM (MUCH MORE) Patrick J. nuGent am immensely grateful for the opportunity to respond to these I two papers and regret that I cannot be present. I am going to trust that Jeffrey Dudiak’s excellent and thought-provoking paper will inspire good conversation in San Francisco, and I wish take up the opportunity offered by David Boulton’s. I share Jeff’s position as a Christ-centered and theistic Friend, and I regret that he chose not to be more of an apologist for Quaker theism in his fine paper. My position remains that a thorough, contextual, and systematic reading of the Quaker authors of the first one hundred fifty years cannot sustain non-theism as authentically Quaker. Yet I would rather respond constructively to David’s paper as a theological colleague responding to an emerging theology that raises fertile theological opportunities to attain the mature theological credibility non-theism does not yet have.
    [Show full text]
  • Six Ways Theology Uses Philosophy
    Six Ways Theology The Context Since I teach philosophy to seminarians,the UsesPhilosophy questionwhich is often raisedis "how is philosophy used by theology?" My answers,at first, did not David Foster. Ph.D. move pastthe generalitiesthat philosophy is the in- strumentof theologyor that philosophytaught you to Yote: This paper wasfirst presentedin Venice,April, 1996 at think logically. Realizing the inadequacyof those 'he International Conferenceon Preparation for Priesthood answers,I began to study the relationship. with the support of the Wethersfield Institute. As a result,this paperaims to describein betterr detail how theology usesphilosophy. Its main con- tributionsare 1) a descriptionof the instrumentaluses of philosophy,2) the identification of the intrinsic role of philosophy as material to theology. Becauseof the focus on the theologicaluses of philosophy,I will leave aside other contributionsof philosophyto theology students,such as, helping them to understandthe modern world, disciplining their thinking, stimulatingcreative thought, and providing order for a complex world. These contributions of philosophyare important, but are not unique to the- ology. The Traditional Ways Theology UsesPhilosophy Four main uses quickly emergedas a working hypothesis:philosophy serves theology as a preamble, a tool, a bridge, and a shield.2 Theseare the more traditional ways of describing how theology uses philosophy.The list eventually grew to six. Philosophyis a preamblein thatit preparespeople for understandingthe Faith. It is a tool in that it is usedas an instrumentto better understandthe Faith. It is a bridge in that it provides common principles where believer and nonbeliever can meet. It is a shieldin thatit can be usedto defendthe Faith against argumentsof nonbelievers3.The seconduse, as a tool, is the most commonand the most importantto articulatefor theologystudents.
    [Show full text]
  • The Vedanta of Ramanuja
    Cleveland State University EngagedScholarship@CSU Philosophy & Comparative Religion Department Faculty Publications Philosophy & Comparative Religion Department 2016 Review of Indian Thought and Western Theism: The Vedanta of Ramanuja Sucharita Adluri Cleveland State University, [email protected] Follow this and additional works at: https://engagedscholarship.csuohio.edu/clphil_facpub Part of the Catholic Studies Commons, Christianity Commons, Comparative Methodologies and Theories Commons, Hindu Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons How does access to this work benefit ou?y Let us know! Original Citation Adluri, S. (2016). Review of Martin Ganeri's Indian Thought and Western Theism: The Vedanta of Ramanuja, Journal of Hindu-Christian Studies, 29, 77-9. This Book Review is brought to you for free and open access by the Philosophy & Comparative Religion Department at EngagedScholarship@CSU. It has been accepted for inclusion in Philosophy & Comparative Religion Department Faculty Publications by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. Journal of Hindu-Christian Studies Volume 29 God and Evil in Hindu and Christian Article 14 Theology, Myth, and Practice 2016 Book Review: Indian Thought and Western Theism: the Vedan̄ ta of Ram̄ an̄ uja Sucharita Adluri Cleveland State University Follow this and additional works at: https://digitalcommons.butler.edu/jhcs Part of the Catholic Studies Commons, Christianity Commons, Hindu Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Adluri, Sucharita (2016) "Book Review: Indian Thought and Western Theism: the Vedan̄ ta of Ram̄ an̄ uja," Journal of Hindu-Christian Studies: Vol. 29, Article 14.
    [Show full text]
  • 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.
    [Show full text]
  • Open Theism and Pentecostalism: a Comparative Study of the Godhead, Soteriology, Eschatology and Providence
    OPEN THEISM AND PENTECOSTALISM: A COMPARATIVE STUDY OF THE GODHEAD, SOTERIOLOGY, ESCHATOLOGY AND PROVIDENCE By RICHARD ALLAN A Thesis Submitted to the University of Birmingham for the Degree of DOCTOR OF PHILOSOPHY Department of Theology and Religion School of Philosophy, Theology and Religion College of Arts and Law University of Birmingham March 2018 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT Despite Open Theism’s claims for a robust ‘Social’ Trinitarianism, there exists significant inconsistencies in how it is portrayed and subsequently applied within its wider theology. This sympathetic, yet critical, evaluation arises from the Pneumatological lacuna which exists not only in the conception of God as Trinity, but the subsequent treatment of divine providence, soteriology and eschatology. In overcoming this significant lacuna, the thesis adopts Francis Clooney’s comparative methodology as a means of initiating a comparative dialogue with Pentecostalism, to glean important insights concerning its Pneumatology. By engaging in the comparative dialogue between to the two communities, the novel insights regarding the Spirit are then incorporated into a provisional and experimental model of Open Theism entitled Realizing Eschatology.
    [Show full text]
  • The Correlation Between Theology and Worship
    Running head: THE CORRELATION BETWEEN THEOLOGY AND WORSHIP The Correlation Between Theology and Worship Tyler Thompson A Senior Thesis submitted in partial fulfillment of the requirements for graduation in the Honors Program Liberty University Spring 2018 THE CORRELATION BETWEEN THEOLOGY AND WORSHIP Thompson 1 Acceptance of Senior Honors Thesis This Senior Honors Thesis is accepted in partial fulfillment of the requirements for graduation from the Honors Program of Liberty University. ______________________________ Rick Jupin, D.M.A. Thesis Chair ______________________________ Keith Cooper, M.A. Committee Member ______________________________ David Wheeler, P.H.D. Committee Member ______________________________ Chris Nelson, M.F.A. Assistant Honors Director THE CORRELATION BETWEEN THEOLOGY AND WORSHIP Thompson 2 ______________________________ Date Abstract This thesis will address the correlation between theology and worship. Firstly, it will address the process of framing a worldview and how one’s worldview influences his thinking. Secondly, it will contrast flawed views of worship with the biblically defined worship that Christ calls His followers to practice. Thirdly, it will address the impact of theology in the life of a believer and its necessity and practice in the lifestyle of a worship leader. THE CORRELATION BETWEEN THEOLOGY AND WORSHIP Thompson 3 The Correlation Between Worship and Theology Introduction Since creation, mankind was designed to devote its heart, soul, and mind to the Sovereign God of all (Rom. 1:18-20). As an outward sign of this commitment and devotion, mankind would live in accordance with the established, inerrant, and absolute truths of God (Matt. 22:37, John 17:17). Unfortunately, as a consequence of man’s disobedience, many beliefs have arisen which tempt mankind to replace God’s absolute truth as the basis of their worldview (Rom.
    [Show full text]
  • A Students Guide to the 'Philosophy of Worship in Islam'
    A STUDENTS GUIDE TO THE ‘PHILOSOPHY OF WORSHIP IN ISLAM’ DR FAZL-UR- RAHMAN ANSARI BY ABDULLAH CONCEPT OF WORSHIP UNIQUENESS The concept of worship in Islam is unique among the religions of the world. IMPLICATION The word which the Holy Qur’an has used for worship is ‘ibadat, Which means: 1. Submission to God, 2. Service to Him. The word “worship” denotes: in the English language what is termed as “adoration.” The word “ibadat” denotes: the act of becoming ‘abd, namely, slave1. Consequently, the full connotation of the term ‘ibadat’ is to hand over or deliver oneself solely to God. In other words, the worshipper has to negate himself entirely and affirm the supremacy and absolute authority of God in all respects. 1 According to Islamic terminology, this term does not refer to slavery in terms of imprisonment, rather, it refers to Servitude in terms of service. Namely, service in reference to his Creator through whom he attains true freedom, instead of becoming a slave unto himself or others. THE SCOPE OF WORSHIP A HOLISTIC SCOPE OF WORSHIP 1. Worship forms only a part of human life in other religions. 2. In Islam it is meant to cover the whole life.2 2 The purpose behind the creation of man is ‘ibadat’ (worship) as mentioned above, which implies the act of becoming and remaining an Abd (one who lives a life of service in accordance to the Will of God). As many faculties and powers man possesses that many ways and modes of expression manifest. Utilizing each faculty in accordance to the function bestowed upon it will be regarded as worship in terms of Shukr (gratitude), while, misusing any of the faculties will be regarded as Kufr (ingratitude).
    [Show full text]
  • Open Theism and the Divine Timelessness Debate
    TMSJ 18/1 (Spring 2007) 43-68 IS IT TIME TO CHANGE? OPEN THEISM AND THE DIVINE TIMELESSNESS DEBATE Marshall Wicks* The recent popularity of Open Theism in evangelical circles has raised questions regarding the traditional doctrine of divine eternality, timelessness, or atemporality. The questions necessitate a three-part investigation of the subject. Part one investigates the present status of temporality studies which define time as either tenseless or dynamic. Part two compares the temporal position with the atemporal. The classical position has been that God is timeless, but some recent evangelical scholars have come to view God as a temporal being, with some others theorizing that He is both temporal and atemporal. The temporal position criticizes atemporalism in three ways: (1) the Bible presents God as a temporal being; (2) the modern consensus is that God is temporal; (3) atemporality is a result of the influence of Greek philosophy on Christian doctrine; (4) the idea of a timeless God is incoherent. In each case, the criticisms prove to be invalid. Part three examines positions that attempt to maintain temporality and atemporality simultaneously, but the composite approach proves to be nothing but another way of stating the atemporal position. A successful defense of the atemporal position proves Open Theism to be an unorthodox version of theism that should be rejected. * * * * * No generation in Christian history has debated like ours about whether God is timeless or whether he has unending duration, that is, whether temporal existence extends interminably forward and backward.1 *Marshall Wicks is Professor of Bible at the Word of Life Bible Institute.
    [Show full text]
  • Hinduism As Religion and Philosophy
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by OpenSIUC HINDUISM AS RELIGION AND PHILOSOPHY Hinduism may best be treated from four different points of view. 1. Tbe lower popular cults and beliefs and practices which cen- ter around the worship of local godlings or village deities. 2. The religious sects on the middle and higher levels which worship deities of a more cosmic character. 3. The higher theology or philosophy which makes a synthesis of these various deities and tends to think of this unity as im- personal. 4. The basic social dharma which underlies all of these and finds its expression in the caste system. In what follows I shall try to -describe the forest of Hinduism without giving a detailed botanical description of each tree, by em- l)hasizing what seem to be the most significant general trends of thought and action, and by dwelling on the higher ideals and pre- suppositions of the system as a whole rather than on the lower pop- ular cults. Many treatments of Hinduism tend to compare the highest ideals and practices of western civilization and of Christian- ity with the lowest ideals and practices of Hinduism. Such com- jiarison is not fair. But Hinduism is extremely complex and diffi- cult to generalize about. Trying to grasp it is like trying to pick np cjuicksilver between the fingers. The religion of the masses consists almost entirely of animism, magic, and demonolog}'. Worship centers around local godlings and spirits, freaks of nature, trees and lakes and rivers and hills, inani- mate things which have mysterious powers of motion, tools and im- plements like the plow, animals which are feared like the snake or which are useful like the cow, and spirits of the dead.
    [Show full text]
  • Worshipping the Father with Our Whole Soul
    Worshiping our Father on four levels of cosmic Reality Julian McGarry, Hobart, Tasmania Presented at the Tasmanian Conference, October 2010 What is this experience that we call “worship”? What happens to us when we worship? What’s actually going on inside when we worship? At what level of reality do we worship? We are talking here about the ultimate human experience! The Urantia Book constantly emphasizes that our faith is not based on knowing about God, but is to be a personal experience of God – actually knowing God! We are talking about God-consciousness! Touching the Divine! Again and again the UB admonishes us to personally experience God – to have a personal relationship with God. How do we do this? Worship--the spiritual domain of the reality of religious experience, the personal realization of divine fellowship, the recognition of spirit values, the assurance of eternal survival, the ascent from the status of servants of God to the joy and liberty of the sons of God. This is the highest insight of the cosmic mind, the reverential and worshipful form of the cosmic discrimination. – P.192:4 Worship involves the mind!....working at the highest level of discrimination. But that’s just the beginning! The spirit of the Father speaks best to man when the human mind is in an attitude of true worship….. Worship is a transforming experience whereby the finite gradually approaches and ultimately attains the presence of the Infinite. P.1641:1 But how is this possible? The great challenge to modern man is to achieve better communication with the divine Monitor that dwells within the human mind.
    [Show full text]
  • A Historical Overview of the Study of the Theology of Religions Jaco Beyers Department of Science of Religion and Missiology University of Pretoria South Africa
    Chapter 1 A historical overview of the study of the theology of religions Jaco Beyers Department of Science of Religion and Missiology University of Pretoria South Africa Introduction1 It is commonplace that our world has become plural in more than one way (Kärkkäinen 2003:18). Isolation is something of the past. A growing number of communities are linked to a widening network and exposed to influences far outside their traditional range. Homogeneous communities are becoming the exception and plural communities the rule. Our world is changing into one huge plural society. This plurality applies to all levels of existence, such as religious affiliation, race and culture, social and economic status and even world view. Plurality also implies connectedness. Globalisation has made the inhabitants of this planet aware of their differences. Open access to society and world communities at large 1.This section does not have the intention of presenting a complete historical description of the development of the thoughts leading to a theology of religions; it merely presents a broad overview in order to reach an understanding of the complexity of the matter. How to cite: Beyers, J., 2017, ‘A historical overview of the study of theology of religions’, in HTS Theological Studies/Teologiese Studies, suppl. 12, 73(6), a4837. https://doi.org/10.4102/hts.v73i6.4837 1 A historical overview of the study of the theology of religions not only brought people into contact, but multiplied divergences. Any claim or statement purporting to have fundamental and/or universal implications must be prepared to be tested in this worldwide forum.
    [Show full text]