DOCSLIB.ORG

Georgetown University Bachelor of Arts in Liberal Studies Program

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Georgetown University Bachelor of Arts in Liberal Studies Program GEORGETOWN UNIVERSITY BACHELOR OF ARTS IN LIBERAL STUDIES PROGRAM ZOROASTRIANISM: AN INTRODUCTION BLHV 452-01 Three Credits Summer Semester, 2015 Thursdays: May 21 – August 6 6:00-9:20 pm 640 Mass Ave Campus. Room C230 Joseph E. Jensen, Ph.D. Email: [email protected] Office hours: By appointment on Thursdays after class at the Chinatown campus. Other times by appointment. Use e-mail to make appointment or to contact me. I will respond to all e-mails within thirty- six hours. Ashem Vohu © The British Library Board Righteousness is the best good. It is radiant happiness. Radiant happiness comes to the person to whom righteousness is for the sake of the best righteousness alone. (“Ashen Vohu, The Main Motto”; tr. Jafarey) Truth is best (of all that is good). As desired, what is being desired is truth for Him/him who (represents) best truth. (Ashem Vohu prayer, Y:27:14, Clark, p. 124) Order is the best good reward/possession there is. There are wished-for things in the wish for this one when one’s Order is for the best Order. (Harvard coursebook) Catalog Description: “Zoroastroism: An Introduction” offers an overview of what is generally acknowledged as one of if not the oldest of the world’s living and practiced religions. The content will include the origins of Zoroastrianism, its long history, doctrines and teachings, scriptures, rituals, and the varieties and structures of the religion as it is practiced today. Attention is given to careful reading the Avesta (The Book of the Law), especially the Gathas, and other scriptures, comparing different English translations. Consideration is also given to the historical relationships between Zoroastrianism and the Abrahamic faiths, Judaism, Christianity, and Islam, and Zoroastrianism’s influences on and contributions to those faiths. 2 Course Objectives: At the completion of this course: 1.) Students will have explored the characteristics that typically constitute a religion, and be able to illustrate how these characteristics apply or do not apply to ancient and modern Zoroastrianism. 2.) Students will have acquired and be able to articulate a basic understanding of the nature of Zoroastrianism as a religion, and its significant doctrines, ethical values, rituals, and practices. 3.) Students will have explored the historical ambiguities and uncertainty surrounding the dates and times of Zarathustra’s life, ministry, and teachings. 4.) Students will have read from multiple English translations the Zoroastrian sacred Scriptures, especially the Avesta, and from experience, be able to discuss the difficulties that arise when anyone seeks to understand and interpret any other’s ancient sacred texts. 5.) Students will be able to outline and trace the history of Zoroastriansim from the Persian empire down to modern times, and show how this history relates to the two branches of Zoroastrianism that we find today. 6.) Students will have explored the similarities and possible relationships between Zoroastrianism and the three “Abrahamic faiths [Judaism, Christianity, and Islam]”, and demonstrate a familiarity with the on-going debates regarding Zoroastrianism’s possible doctrinal contributions to these three faiths. 7.) Students will have become familiar with contemporary Zoroastrianism including doctrinal and cultural issues between its two branches, and the difficulties modern Zoroastrians face in striving to maintain religious and cultural identity in the midst of Western cultural settings. 8.) In keeping with the major goals of the Liberal Studies program, students will be able to address the relevance of Zoroastrian values in discussions of relationships between the human and the divine, the individual and society, and identity and difference, especially as this relates to gender roles, to authority [how it is construed, exercised, and challenged] and to ethics and justice. Required Textbooks: Peter Clark. Zoroastrianism: An Introduction to an Ancient Faith. Sussex. 1998. ISBN 978-1- 898723-78-3 Jenny Rose. Zoroastrianism: An Introduction. I.B. Tauris, 2011. ISBN 978-1-84885-088-0. Mary Boyce. Textual Sources for the Study of Zoroastrianism. University of Chicago Press, 1990. ISBN 978-0-226-06930-2. Paul Kriwaczek. In Search of Zarathustra: Across Iran and Central Asia to Find The First Prophet. Vintage, 2004. ISBN 978-1-4000-3142-9. M. C. West. Hymns of Zoroaster: A New Translation of the Most Sacred Ancient Texts of Iran. I.B. Tauris. 2010. ISBN 978-1-84885-505-2 All are available from the University bookstore, and from dealers on the internet. All other readings for this class are available online or will be available on Blackboard. For each class, we will read a selection from the Avesta, the Zoroastrian scriptures. Your experience in reading the Avesta could vary wildly depending on the translation you choose. For each 3 assigned reading from the Avesta, in addition to West’s text, please refer to at least two other translations. You can find these easily on-line. Make copies and bring them copies to class. Useful websites: http://avesta.org/ http://fezana.org/ http://www.zarathushtra.com/ http://www.fas.harvard.edu/~iranian/Zoroastrianism/ Attendance: Students are expected to be on time and present for each meeting of this class. In accord with BALS policy, students with two or more absences, excused or unexcused, may receive a failing grade for the course. Class Requirements: Attendance and participation (5% of grade). One 5 - 6 page paper on the topic “What Constitutes a Religion” (15 % of grade) due Thursday, June 4. One 7 – 9 page paper on the topic “Monotheism and the Problem of Evil in Zoroastrianism” (25 % of grade) due Thursday, July 9. One 7 – 9 page paper on the topic “Zoroastrianism’s relationships with Judaism, Christianity, and Islam: Similarities and / or Influences” (25 % of grade) due Monday, August 10. Weekly Reflections: (together 30% of grade). The reflection is to devote at least one page [c. 360 words] to a question or concept posted on Blackboard regarding the week’s readings, and the remainder to the student’s questions and insights from the readings as a whole. Reflection is an essential counterpart to reading. For this class, you will be asked to do this actively, reflecting on the assigned readings by writing 2-3 pages to be completed and submitted to Turnitin prior to the beginning of class. The Reflections will be graded on Turnitin within two weeks. Reflections will be graded with: A “meets and exceeds expectations” B “meets expectations” C “adequate” but some spelling, grammar, or content problems D “not adequate” because of significant spelling or grammar issues, or content not related to the assigned readings. After you have responded to the weekly question or posted topic, You should prepare a paragraph or two of concise summary of the readings or passages that motivated your insights and questions. You are not expected to expound expert theories, or detail vast amounts of independent research. You are, however, expected to offer a genuine response to the reading, which includes raising questions, drawing connections to earlier readings, exploring similarities between Zoroastrian and non-Zoroastrian texts, teasing out murky passages, chasing elusive concepts, etc. For example, at the beginning of class during Week 2, your reflection will be a collection of your insights about what makes something a religion. At the beginning of class in Week 3, you would might focus your questions and insights to Yasna 29 or on Chapter 1 from Kriwaczek’s book, In Search of Zarathustra, or both. Final Reflection: Your final reflection paper should “reflect on the entire course and its pertinence to the major themes of the core curriculum” discussed in the “Course Objectives” section above. “Student insights into these topics will” also “be the discussion material for the last class”. Late papers will be accepted up to one week after the due date and will be penalized by one grade reduction, i.e. a late “B” paper will receive a “B-“. All papers will be graded on Turnitin within two weeks of receipt. [See scoring for essays above]. 4 Grading: The final grade for the course will be calculated as follows: 93-100 % = A 77 - 79 % = C+ 90 - 92 % = A- 73 - 76 % = C 87 - 89 % = B+ 70 - 72 % = C- 83 - 86 % = B 67 - 69 % = D+ 80 - 82 % = B- 60 - 66 % = D Below 60 % = F Effort: This is a content intensive course. Students should expect to spend on average 350 minutes [about 6 hours] each week in reading, preparing assignments, and writing essays and papers for this course. Keeping up with the readings and written assignments is essential. There are no tests and no final exam for this course. Evaluation of student performance is based on attendance, preparation reflected in active class participation and weekly essay submissions, and timely submission of three assigned papers. Incomplete grades: Should a student require an extension of time to complete the required coursework, the student must discuss this with the professor, fill out the Request for incomplete form, and submit it to the Associate Dean prior to the last regular class session (Thursday, August 6). Disabilities: If you are a student with a documented disability who requires accommodations or if you think you may have a disability and want to inquire about accommodations, please contact the Academic Resource Center at 202-687-8354 or [email protected]. Georgetown Honor System: All students are expected to follow Georgetown's honor code unconditionally. We assume you have read the honor code material located at www.georgetown.edu/honor, and in particular have read the following documents: Honor Council Pamphlet, What is Plagiarism, Sanctioning Guidelines, and Expedited Sanctioning Process. Papers in this course will all be submitted to turnitin.com for checking. Submitting material in fulfillment of the requirements of this course means that you have abided by the Georgetown honor pledge: In the pursuit of the high ideals and rigorous standards of academic life, I commit myself to respect and uphold the Georgetown Honor System: To be honest in any academic endeavor, and to conduct myself honorably, as a responsible member of the Georgetown community, as we live and work together.
Load more

Recommended publications
  • On the Good Faith
    On the Good Faith Zoroastrianism is ascribed to the teachings of the legendary prophet Zarathustra and originated in ancient times. It was developed within the area populated by the Iranian peoples, and following the Arab conquest, it formed into a diaspora. In modern Russia it has evolved since the end of the Soviet era. It has become an attractive object of cultural produc- tion due to its association with Oriental philosophies and religions and its rearticulation since the modern era in Europe. The lasting appeal of Zoroastrianism evidenced by centuries of book pub- lishing in Russia was enlivened in the 1990s. A new, religious, and even occult dimension was introduced with the appearance of neo-Zoroastrian groups with their own publications and online websites (dedicated to Zoroastrianism). This study focuses on the intersectional relationships and topical analysis of different Zoroastrian themes in modern Russia. On the Good Faith A Fourfold Discursive Construction of Zoroastrianism in Contemporary Russia Anna Tessmann Anna Tessmann Södertörns högskola SE-141 89 Huddinge [email protected] www.sh.se/publications On the Good Faith A Fourfold Discursive Construction of Zoroastrianism in Contemporary Russia Anna Tessmann Södertörns högskola 2012 Södertörns högskola SE-141 89 Huddinge www.sh.se/publications Cover Image: Anna Tessmann Cover Design: Jonathan Robson Layout: Jonathan Robson & Per Lindblom Printed by E-print, Stockholm 2012 Södertörn Doctoral Dissertations 68 ISSN 1652-7399 ISBN 978-91-86069-50-6 Avhandlingar utgivna vid
    [Show full text]
  • Late Onset of Sufism in Azerbaijan and the Influence of Zarathustra Thoughts on Its Fundamentals
    International Journal of Philosophy and Theology September 2014, Vol. 2, No. 3, pp. 93-106 ISSN: 2333-5750 (Print), 2333-5769 (Online) Copyright © The Author(s). 2014. All Rights Reserved. Published by American Research Institute for Policy Development DOI: 10.15640/ijpt.v2n3a7 URL: http://dx.doi.org/10.15640/ijpt.v2n3a7 Late Onset of Sufism in Azerbaijan and the Influence of Zarathustra Thoughts on its Fundamentals Parisa Ghorbannejad1 Abstract Islamic Sufism started in Azerbaijan later than other Islamic regions for some reasons.Early Sufis in this region had been inspired by mysterious beliefs of Zarathustra which played an important role in future path of Sufism in Iran the consequences of which can be seen in illumination theory. This research deals with the reason of the delay in the advent of Sufism in Azerbaijan compared with other regions in a descriptive analytic method. Studies show that the deficiency of conqueror Arabs, loyalty of ethnic people to Iranian religion and the influence of theosophical beliefs such as heart's eye, meeting the right, relation between body and soul and cross evidences in heart had important effects on ideas and thoughts of Azerbaijan's first Sufis such as Ebn-e-Yazdanyar. Investigating Arab victories and conducting case studies on early Sufis' thoughts and ideas, the author attains considerable results via this research. Keywords: Sufism, Azerbaijan, Zarathustra, Ebn-e-Yazdanyar, Islam Introduction Azerbaijan territory2 with its unique geography and history, was the cultural center of Iran for many years in Sasanian era and was very important for Zarathustra religion and Magi class. 1 PhD, Faculty of Science, Islamic Azad University, Urmia Branch,WestAzarbayjan, Iran.
    [Show full text]
  • 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
    [Show full text]
  • A SUFI ‘FRIEND of GOD’ and HIS ZOROASTRIAN CONNECTIONS: the Paradox of Abū Yazīd Al-Basṭāmī ______Kenneth Avery
    SAJRP Vol. 1 No. 2 (July/August 2020) A SUFI ‘FRIEND OF GOD’ AND HIS ZOROASTRIAN CONNECTIONS: The Paradox of Abū Yazīd al-Basṭāmī ____________________________________________________ Kenneth Avery ABSTRACT his paper examines the paradoxical relation between the T famed Sufi ‘friend’ Abū Yazīd al-Basṭāmī (nicknamed Bāyazīd; d. 875 C.E. or less likely 848 C.E.) and his Zoroastrian connections. Bāyazīd is renowned as a pious ecstatic visionary who experienced dream journeys of ascent to the heavens, and made bold claims of intimacy with the Divine. The early source writings in both Arabic and Persian reveal a holy man overly concerned with the wearing and subsequent cutting of the non- Muslim zunnār or cincture. This became a metaphor of his constant almost obsessive need for conversion and reconversion to Islam. The zunnār also acts as a symbol of infidelity and his desire to constrict his lower ego nafs. The experience of Bāyazīd shows the juxtaposition of Islam with other faiths on the Silk Road in 9th century Iran, and despite pressures to convert, other religions were generally tolerated in the early centuries following the Arab conquests. Bāyazīd’s grandfather was said to be a Zoroastrian and the family lived in the Zoroastrian quarter of their home town Basṭām in northeast Iran. Bāyazīd shows great kindness to his non-Muslim neighbours who see in him the best qualities of Sufi Islam. The sources record that his saintliness influenced many to become Muslims, not unlike later Sufi missionaries among Hindus and Buddhists in the subcontinent. 1 Avery: Sufi Friend of God INTRODUCTION Bāyazīd’s fame as a friend of God is legendary in Sufi discourse.
    [Show full text]
  • Iran: Zoroastrians
    Country Policy and Information Note Iran: Zoroastrians Version 1.0 June 2017 Preface This note provides country of origin information (COI) and policy guidance to Home Office decision makers on handling particular types of protection and human rights claims. This includes whether claims are likely to justify the granting of asylum, humanitarian protection or discretionary leave and whether – in the event of a claim being refused – it is likely to be certifiable as ‘clearly unfounded’ under s94 of the Nationality, Immigration and Asylum Act 2002. Decision makers must consider claims on an individual basis, taking into account the case specific facts and all relevant evidence, including: the policy guidance contained with this note; the available COI; any applicable caselaw; and the Home Office casework guidance in relation to relevant policies. Country information COI in this note has been researched in accordance with principles set out in the Common EU [European Union] Guidelines for Processing Country of Origin Information (COI) and the European Asylum Support Office’s research guidelines, Country of Origin Information report methodology, namely taking into account its relevance, reliability, accuracy, objectivity, currency, transparency and traceability. All information is carefully selected from generally reliable, publicly accessible sources or is information that can be made publicly available. Full publication details of supporting documentation are provided in footnotes. Multiple sourcing is normally used to ensure that the information is accurate, balanced and corroborated, and that a comprehensive and up-to-date picture at the time of publication is provided. Information is compared and contrasted, whenever possible, to provide a range of views and opinions.
    [Show full text]
  • Religions and Cultures of the Middle East
    Religions and Cultures of the Middle East J. N. Hooker Osher Course March 2013 A Word About Religion • We often think of religion as: – Divisive, cause of conflict – Irrational – Prone to fanaticism – Apart from the rest of life • Sacred vs. secular A Word About Religion • Religion = re-connect – Puts life back together. A Word About Religion • Religion = re-connect – Puts life back together. • How? – Makes sense of things. – Finds meaning in life. – Brings us together. A Word About Religion • Religion is inseparable from the larger culture. – Deals with life as a whole. – Gets us through the day. Middle Eastern Religions • Zoroastrianism • Judaism • Christianity • Islam Middle Eastern Religions • Zoroastrianism • Judaism Abrahamic • Christianity religions • Islam Middle Eastern Religions • Zoroastrianism • Judaism Focus on these • Christianity • Islam – Sunni, Shia, Sufi – Everyday life – Recent events Zoroaster • Zarathustra (Persian) • One of the world’s most influential figures. – Lived about 1200 bce in Persia. Zoroaster • Key ideas: – Cosmic battle between good and evil. • We must take sides. – Reward and punishment in the afterlife. – Concept of history. Zoroaster • Good vs. evil. – Good: Ahura Mazda. • The stronger god, object of worship. – Evil: Ahriman. • Solves theodicy problem (existence of evil). Relief of Ahura Mazda at Persepolis Zoroaster • Another Mazda... The Origin and Meaning of “Mazda” The company’s name, “Mazda,” derives from Ahura Mazda, a god of the earliest civilizations in western Asia. We have interpreted Ahura Mazda, the god of wisdom, intelligence and harmony, as a symbol of the origin of both Eastern and Western civilizations, and also as a symbol of automotive culture. It incorporates a desire to achieve world peace and the development of the automobile manufacturing industry.
    [Show full text]
  • Zoroastrianism and the Abrahamic Faiths Is There a Connection? © Donald E
    Zoroastrianism and the Abrahamic Faiths Is There a Connection? © Donald E. Knebel May 22, 2016 Slide 1 1. Today we will talk about Zoroastrianism, one of the world’s oldest religions. 2. Although perhaps as few as 200,000 people practice Zoroastrianism today, almost all of them in India, many scholars believe its lasting influence can be seen in the beliefs and practices of billions of Jews, Christians and Muslims. Slide 2 1. Zoroastrianism arose from the teachings of a person called “Zarathustra ,” known as “Zoroaster” after the Greek rendering of his name. 2. Most scholars believe Zoroaster was an actual person who lived in what is now the mountainous region of eastern Iran, but there is uncertainty about when he lived. 3. Some scholars believe Zoroaster lived from around 628 B.C. to 551 B.C. 5. Others believe he may have lived as early as 1200 BC or even earlier. Slide 3 1. The writings of Zoroaster and his followers were collected in a series of books called the Avesta, only a small portion of which has survived. 2. What remains includes a number of hymns called “Gathas.” Slide 4 1. Zoroaster was born into a world that worshiped multiple gods, similar to Hindu gods today. 2. Some of those gods, like Hindu gods, bore the title “Ahura” or “Lord” and were seen as responsible for the world’s stability. 3. Zoroaster became a priest serving one or more of these positive gods. Slide 5 1. Other gods were responsible for instability and trouble. 2. Indra, an important god, was responsible for both war and bad weather.
    [Show full text]
  • Zoroastrianism in India, by Jesse S. Palsetia
    CHAPTER SEVEN Zoroastrianism in India JESSE S . P ALSETI A Introduction HE PARSIS ARE A community in India that trace their ancestry T and religious identity to pre-Islamic, Zoroastrian Iran (pre-651 CE). Te Parsis presently number approximately 110,000 individuals worldwide, and 57,245 individu als in India according to the Census of India 2011. Tis chapter examines the history of the Parsis and the emergence of a unique religious community in India. Te Parsis are the descendants of the Zoroastrians of Iran who migrated to and settled in India in order to preserve their religion. Zoroastrianism is the religion associated with the teachings and revelation of the Iranian prophet and priest Zarathustra (or Zoroaster, as he was referred to by the ancient Greeks). Zarathustra and his religious message date from the second millennium BCE (c. 1200-1000 BCE). Zoroastrianism was the first major religion of Iran and a living faith in the an cient world. Zoroastrianism shares with Hindu (Vedic) religion ancient roots in the common history of the Indo-Iranian peoples. Te oldest Zoroastrian religious works are the Gāthās: a collection of esoteric songs, poems, and thoughts composed in Old Iranian, later referred to as Gāthic Avestan or Old Avestan, and ascribed to Zarathustra and his culture. Te Gāthās intimate a world of good and evil attributed to antagonistic good and evil spirits. Zoro- astrianism represents an original attempt to unify the existing ancient Iranian dualistic tradition within an ethical framework. Early Zoro- astrianism held human nature to be essentially good, and modern Zoroastrianism continues to summarize the duty of humans as 226 JESSE S .
    [Show full text]
  • Manichaeism and Its Spread Into China
    University of Tennessee, Knoxville TRACE: Tennessee Research and Creative Exchange Supervised Undergraduate Student Research Chancellor’s Honors Program Projects and Creative Work Spring 4-2002 Manichaeism and its Spread into China Jennifer Marie Dan University of Tennessee - Knoxville Follow this and additional works at: https://trace.tennessee.edu/utk_chanhonoproj Recommended Citation Dan, Jennifer Marie, "Manichaeism and its Spread into China" (2002). Chancellor’s Honors Program Projects. https://trace.tennessee.edu/utk_chanhonoproj/529 This is brought to you for free and open access by the Supervised Undergraduate Student Research and Creative Work at TRACE: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Chancellor’s Honors Program Projects by an authorized administrator of TRACE: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. Appendix E - UNIVERSITY HONORS PROGRA_lYI SENIOR PROJECT - APPROVAL College: I\("t~~ bc.\4rl~ Depanment: C \ Q ~ ~ i. Co :. r have reviewed this completed senior honors thesis with this student and certify that it is a project commensurate with honors level undergraduate research in this field. - \ '""' ) .A, ' Signed: ___1._----_-- ---=1.:....'..,:/_• ....:'-::..,./ _.::::---:....-_________• Faculty Mentor General Assessment - please provide a short paragraph that highlights the most significant features of the project. Comments (Optional): This project pursues Jennifer's recondite interest in the ancient dualistic religion of Manichaeism, known to most of us only through St. Augustine. Jennifer shows a command of appropriate bibliography and strong synthetic ability in presenting a picture of Mani and of his teachings. Jennifer further describes precisely the spread of Manichaeism to China along the Silk Road.
    [Show full text]
  • A Brief Introduction to Zoroastrianism
    A Brief Introduction to Zoroastrianism Zoroastrianism and Zarathustra Zoroastrianism has been called the “world’s oldest revealed religion.” The religion derives its title from the Iranian philosopher/poet/priest, Zarathustra, who is often referred to by the Greek version of his name - “Zoroaster.” The consensus both within the Zoroastrian community today (which numbers around 125,00-140,000 individuals around the world) and among Zoroastrian scholars is that Zarathustra lived sometime around 1250 BCE on the Central Asian Steppes, perhaps in what is now central Kazakhstan. Ancient Zoroastrianism is associated with the Iran. The name ‘Iran’ comes from an Old Iranian term Airyanem Vaejah – the ‘Aryan expanse’ or ‘the place where the Aryans lived.’ In Zoroastrian tradition, ‘Airyana Vaejah,’ comes to be regarded as the center of the world, a semi-mythical region where all great events of the past had taken place. Textual Sources Early Zoroastrianism is understood from the ‘writings’ and hymns of Zarathustra. The works reflect an Indo-Iranian cultural and linguistic background. The Indo- Iranians were tribes that shared a common religious culture and drifted apart during the late 3rd /early 2nd millennium BCE, with the Iranians moving towards the Iranian plateau, arriving there early in the 1st millennium BCE, and the Indo- Aryans settling in the Indian subcontinent around 1500 BCE. The earliest Zoroastrian texts, the Gāthās – “songs” or “hymns” - were composed in Old Avestan, an Old Iranian language close in language and style to the Sanskrit of the Rig Veda. The Gāthās and later Zoroastrian scriptures (in Young Avestan) seem to be geographically localized in north-eastern/eastern Iran.
    [Show full text]
  • Concepts and Beliefs Zoroastrianism Shares with Other Religions As a Guide to an Inter- Religious Dialogue
    Concepts and Beliefs Zoroastrianism Shares with other Religions as a Guide to an Inter- religious Dialogue Rationale for an Inter-religious Dialogue By Kersey H. Antia, Ph.D. Religion is God’s precious gift to all humanity. As Lord Krishna says in the Bhagavad Gita, prophets come to this earth whenever mankind reaches its low ebb in righteousness. Different religions or prophets may emphasize different virtues in their messages to mankind depending on the needs of the particular time and clime, but there are many a common element among them which are often overlooked by us in our zeal for our own piety. However, never before in the history of mankind have different nations and races been so close to as well as so dependent upon each other and never before in the history of our planet have the fate of mankind depended on amity and harmony among different nations, peoples and religious denominations as right now in our own times. It was therefore never as imperative to have an inter-religious dialogue in the history of humanity as at present. As our faith in science and technological progress is fading fast, we need to restore our faith in the transcendental dimensions in life and history in order to avoid self-destruction. We have established a United Nations Organization to unite warring nations, but we have done little to establish a similar worldwide body for uniting all religious organizations for ensuring and promoting world peace. As André Malraux once said: “If gods are dead, the devils are living more than ever.” History of mankind is a sad testimonial to the naked truth that despite being endowed with so many prophets and religions that inspired man to turn to God and Heaven, man has set at naught all their efforts in turning the world into a haven and himself into a saint.
    [Show full text]
  • Zoroastrianism: the Iranian Roots of Christianity?
    Zoroastrianism: The Iranian Roots of Christianity? Bryan Rennie, Department of Religion, History, Philosophy, and Classics Westminster College, New Wilmington, PA 16172-0001 [email protected] To readers other than scholars of Iranian religion this material is very late, the oldest manuscript being from the thirteenth may be new, but the issue of Zoroastrian influence on Biblical century CE. religions is itself far from new. Matthew Black, John Bright, The reliability of oral tradition in preserving such ancient Harold Henry Rowley, William David Davies, Walther material as the Hindu 0g Veda from around 1,200 BCE is Eichrodt, Reginald H. Fuller, Theodore Gaster, E. O. James, seldom seriously questioned but the similar antiquity of the and Helmer Ringgren all recognized it. Parallels between the Avestan materials is not widely accepted. It is true, as Mary Jewish and Christian Messiah and the Zoroastrian Sosyans Boyce says, that absolute dating is impossible for this sort of were noted in Ί906 by Lawrence Mills and in 1926 by Hu­ material (1992, 1168). And Almut Hintze agrees that attempts bertus Von Gall. George Carter wrote a monograph on Zoro­ at dating any Avestan text are uncertain (1999, 77). The astrian influence in 1918. It was a common theme of the Avestan texts are complemented by more extensive materials Religionsgeschichtliche Schule, who suggested a thoroughgo­ in Pahlavi, which were composed between the ninth and ing influence on Jewish and Christian apocalyptism, messian- tenth centuries of the Christian era. The Dênkard, the Bunda- ism, and eschatology. Finkelstein and Manson in 1929 and hisn, the Zädspram, the Dädestän J Dënïg, the Pahlavi Ri- 1938 suggested that "Pharisee" derives from a Pahlavi rather väyat, the Bahman Yast or Zand J Wahuman Yasn, the Arda than a Hebrew root, and thus means "Persian" or "Persian- Wiräz Nämag all date from between the seventh and the tenth izer." That has not been decided and seems to have been centuries CE.
    [Show full text]