Concept of God in Primitive Religions
Primitive religion is a name given to the religious beliefs and practices of those traditional, often isolated, preliterate cultures which have not developed urban and technologically sophisticated forms of society. The term is misleading in suggesting that the religions of those peoples are somehow less complex than the religions of "advanced" societies. In fact, research carried out among the indigenous peoples of Oceania, the Americas, and sub Saharan Africa have revealed rich and very complex religions, which organize the smallest details of the people's lives.
The religions of archaic cultures - the cultures of the Paleolithic, Mesolithic, and Neolithic ages - are also referred to as primitive. The available evidence for prehistoric religions is so limited as to render any reconstruction highly speculative. Scholars such as Mircea Eliade, however, have emphasized the importance of contemporary fieldwork in recapturing a sense of the religious life of early humankind.
Since the 17th century in the Western world scholars have speculated on the problem of the beginnings of human culture by making use of the empirical data collected about religious belief and practice among the non European cultures of the New World, Africa, Australia, the South Pacific, and elsewhere. Religion thus became one of the areas of study that shaped current ideas about the origins of human consciousness and institutions. Religion, both as a human experience and as an expression of that experience, was viewed as a primitive model of human consciousness, most clearly seen in primitive cultures. It is significant that the first systematic treatise in the discipline of Anthropology, Edward B Tylor's Primitive Culture (1871), had "Religion in Primitive Culture" as its subtitle, and that the first person to be appointed to a professorial chair of social anthropology in Britain was Sir James Frazer, author of the monumental study of comparative folklore, magic, and religion, The Golden Bough.
Theories of Primitive Religion
Theories of the nature of primitive religion have moved between two poles: one intellectualistic and rational, the other psychological and irrational. Tylor and Frazer, both of whom saw primitive religion as characterized preeminently by a belief in magic and unseen forces or powers, represent the intellectual - rational position. Tylor based his interpretation of primitive religion on the idea that primitive people make a mistaken logical inference - an intellectual error. He thought that they confuse subjective and objective reality in their belief that the vital force (soul) present in living organisms is detachable and capable of independent existence in its own mode. Dreams, he thought, might be a basis for this error. Tylor's definition of primitive religion as Animism, a belief in spiritual beings, expresses his interpretation that the basis of primitive religion is the belief that detached and detachable vital forces make up a suprahuman realm of reality that is just as real as the physical world of rocks, trees, and plants.
An opposing interpretation of primitive religion comes from an experimental and psychological approach to the data. R H Codrington's study The Melanesians (1891), in which he described the meaning of Mana as a supernatural power or influence experienced by the Melanesians, has provided a basis for other scholars to explain the origin and interpretation of primitive religion as rooted in the experience by primitive peoples of the dynamic power of nature. The most prominent interpreter of this point of view was the English anthropologist Robert R Marett. Variations of this theory may be seen in the works of Lucien Levy - Bruhl, who distinguished between a logical and prelogical mentality in analyzing the kind of thinking that takes place through this mode of experience, and the writings of Rudolf Otto, who described the specific religious meaning of this mode of human consciousness.
Another intellectual - rationalist approach to primitive religion is exemplified by Emile Durkheim, who saw religion as the deification of society and its structures. The symbols of religion arise as "collective representations" of the social sphere, and rituals function to unite the individual with society. Claude Levi - Strauss moved beyond Durkheim in an attempt to articulate the way in which the structures of society are exemplified in myths and symbols. Starting from the structural ideas of contemporary linguistics, he argued that there is one universal form of human logic and that the difference between the thinking of primitive and modern people cannot be based on different modes of thought or logic but rather on differences in the data on which logic operates.
Religious Experience and Expression
Whichever approach - psychological or intellectual - is accepted, it is clear that primitives experience the world differently than do persons in modern cultures. Few would hold that that difference can be explained by a different level of intelligence. Levi - Strauss, as has been indicated, believes that the intellectual powers of primitive peoples are equal to those of humans in all cultures and that differences between the two modes of thought may be attributed to the things thought upon. He refers to primitive thought as concrete thought. By this he means that such thought expresses a different way of relating to the objects and experiences of the everyday world. This form of thinking, he says, expresses itself in myth, rituals, and kinship systems, but all of these expressions embody an underlying rational order.
Mircea Eliade expressed a similar position. For him, primitive cultures are more open to the world of natural forms. This openness allows them to experience the world as a sacred reality. Anything in the world can reveal some aspect and dimension of sacredness to the person in primitive cultures. This mode of revelation is called a hierophany. In Eliade's theory, the revealing of the sacred is a total experience. It cannot be reduced to the rational, the irrational, or the psychological; the experience of the sacred includes them all. It is the way in which these experiences are integrated and received that characterizes the sacred. The integration of many seemingly disparate and often opposed meanings into a unity is what Eliade means by the religious symbol.
A myth is the integration of religious symbols into a narrative form. Myths not only provide a comprehensive view of the world, but they also provide the tools for deciphering the world. Although myths may have a counterpart in ritual patterns, they are autonomous modes of the expression of the sacredness of the world for primitive peoples.
Rituals
One of the most pervasive forms of religious behavior in primitive cultures is expressed by rituals and ritualistic actions. The forms and functions of rituals are diverse. They may be performed to ensure the favor of the divine, to ward off evil, or to mark a change in cultural status. In most, but not all, cases an etiological myth provides the basis for the ritual in a divine act or injunction.
Generally, rituals express the great transitions in human life: birth (coming into being); puberty (the recognition and expression of sexual status); marriage (the acceptance of an adult role in the society); and death (the return to the world of the ancestors). These passage rites vary in form, importance, and intensity from one culture to another for they are tied to several other meanings and rituals in the culture. For example, the primitive cultures of south New Guinea and Indonesia place a great emphasis on rituals of death and funerary rites. They have elaborate myths describing the geography of the place of the dead and the journey of the dead to that place. Hardly any ritual meaning is given to birth. The Polynesians, on the other hand, have elaborate birth rituals and place much less emphasis on funerary rituals.
Almost all primitive cultures pay attention to puberty and marriage rituals, although there is a general tendency to pay more attention to the puberty rites of males than of females. Because puberty and marriage symbolize the fact that children are acquiring adult roles in the kinship system in particular, and in the culture in general, most primitive cultures consider the rituals surrounding these events very important. Puberty rituals are often accompanied with ceremonial circumcision or some other operation on the male genitals. Female circumcision is less common, although it occurs in several cultures. Female puberty rites are more often related to the commencement of the menstrual cycle in young girls.
In addition to these life cycle rituals, rituals are associated with the beginning of the new year and with planting and harvest times in agricultural societies. Numerous other rituals are found in hunting - and - gathering societies; these are supposed to increase the game and to give the hunter greater prowess.
Another class of rituals is related to occasional events, such as war, droughts, catastrophes, or extraordinary events. Rituals performed at such times are usually intended to appease supernatural forces or divine beings who might be the cause of the event, or to discover what divine power is causing the event and why.
Rituals are highly structured actions. Each person or class of persons has particular stylized roles to play in them. While some rituals call for communal participation, others are restricted by sex, age, and type of activity. Thus initiation rites for males and females are separate, and only hunters participate in hunting rituals. There are also rituals limited to warriors, blacksmiths, magicians, and diviners. Among the Dogon of the western Sudan, the ritual system integrates life cycle rituals with vocational cults; these in turn are related to a complex cosmological myth.
Divine Beings
Divine beings are usually known through the mode of their manifestation. Creator - gods are usually deities of the sky. The sky as a primordial expression of transcendence is one of the exemplary forms of sacred power. Deities of the sky are often considered to possess an ultimate power.
The apparent similarity in form between the supreme sky deities of primitive cultures and the single godheads of Judaism, Christianity, Islam, and Zoroastrianism has led some Western students of religion to speak of a "primitive monotheism." By this they were suggesting a devolution of religion rather than the more rationalistic evolution of religion from Polytheism, through henotheism (the presence of several gods, but with one dominant), to Monotheism. The most avid proponent of the primitive monotheism was Wilhelm Schmidt, an Austrian Roman Catholic priest who was also an ethnologist. In his view the original sacred form was a creator - god of the sky. This original and first revelation of deity was lost or obscured by the attention evoked by other lesser sacred beings, and throughout the history of human culture this original creator - sky - god has been rediscovered or remembered in the monotheistic religions. This position has been largely rejected by contemporary scholars.
Allied to and existing within the same sphere as the sky - god are the manifestations of divine presence in the sun and the moon. The symbolism of the sun, while sharing the transcendent power of the sky, is more intimately related to the destiny of the human community and to the revelation of the rational power necessary to order the world. Sun - deities are creators by virtue of their growth - producing powers, whereas the sky - god creators often create ex nihilo ("out of nothing"); they do not require human agency in their creative capacities, and in many instances they withdraw and have little to do with humankind.
The manifestation and presence of the deity in the moon is different from that of the sun. Moon - deities are associated with a more rhythmic structure; they wax and wane, seem more vulnerable and more capable of loss and gain. Moon - deities are often female in form and associated with feminine characteristics. The moon - goddess is the revelation of the vulnerability and fragility of life, and unlike solar gods, her destiny is not the historical destiny of powerful rulers and empires, but the destiny of the human life cycle of birth, life, and death. Other places where deities show themselves are in the natural forms of water, vegetation, agriculture, stones, human sexuality, and so on.
The pattern of deities, of course, varies markedly among different types of societies. Hunting - and - gathering cultures, for example, not only have language and rituals related to hunting, but also often have a Lord, Master, or Mistress of Animals - a divine being who not only created the world of humans and animals but who also cares for, protects, and supplies the animals to the hunters. Religious cultures of this kind still exist among the Mbuti pygmies, the San of the Kalahari desert in Africa, Australian Aborigines, and Eskimo.
A somewhat more complex religious culture is found in early agricultural societies. It is commonly accepted that the earliest form of agriculture was both a feminine rite and a female right. This means that the gift and power of agriculture provided a means by which the sacredness of the world could be expressed in the femininity of the human species. Agricultural rituals became a powerful symbolic language that spoke of gestation, birth, nurture, and death. This development does not imply an early Matriarchy nor the dominance of society by females. In agricultural societies males dominate in the conventional sense of the term, but the power of women is nevertheless potent and real.
In some cultures of West Africa three layers of cultural religious meaning may be discerned. One refers to an earlier agriculture, in which the feminine symbolism and power predominated. In the second the theft of the ritual and rights of agriculture is portrayed in masculine symbolism and language. By contrast, the equal cooperation of masculine and feminine in the power and meaning of cultural life is symbolized in the third level. In present cultures of this area the older layer can be seen in the Queen Mother, who is "owner of the land"; the second layer in the kingship system; and the third layer in the myths associated with egg symbolism, which on the cosmological level are a means of transmuting sexual tensions into practical harmonies.
Sacred Personages
Just as sacredness tends to be localized in the natural forms of the world in primitive religious cultures, sacred meaning is also defined by specific kinds of persons. On the one hand, sacredness may be located in and defined by office and status in a society. In such cases the role and function of the chief or king carries a sacred meaning because it is seen as an imitation of a divine model, which is generally narrated in a cultural myth; it may also be thought to possess divine power. Offices and functions of this kind are usually hereditary and are not dependent on any specific or unique personality structure in the individual.
On the other hand, forms of individual sacredness exist that do depend on specific types of personality structures and the calling to a particular religious vocation. Persons such as shamans fall into this category. Shamans are recruited from among young persons who tend to exhibit particular psychological traits that indicate their openness to a more profound and complex world of sacred meanings than is available to the society at large. Once chosen, shamans undergo a special shamanistic initiation and are taught by older shamans the peculiar forms of healing and behavior that identify their sacred work. Given the nature of their sacred work, they must undergo long periods of training before they are capable practitioners of the sacred and healing arts. The same is true of medicine men and diviners, although these often inherit their status.
Each person in a primitive society may also bear an ordinary form of sacred meaning. Such meaning can be discerned in the elements of the person's psychological structure. For example, among the Ashanti of Ghana, an individual's blood is said to be derived from the goddess of the earth through that individual's mother, an individual's destiny from the high - god, and personality and temperament from the tutelary deity of the individual's father. On the cosmological level of myths and rituals all of these divine forms have a primordial meaning that acquires individual and existential significance when it is expressed in persons.
Charles H Long
(Adopted)
NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
Re: NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
MYSTERY OF 73 ISLAMIC SECTS
Jan-e-Alam Khaki Published August 9, 2013
ONE of the enduring topics of Muslim sectarian polemics has been the hadith attributed to the Prophet Muhammad (PBUH) according to which he had predicted that his ummah would be divided into 73 sects, but only one would be saved.
All Muslim sects happily claim that their sect is the ‘saved one’ (naji) and the ‘others’ are destined for hell. This hadith, if we were to follow the traditional line of argument, divides the Muslim ummah into two sections: the saved ones and the hell-bound ones.
Few people ask why the number 73, and where it comes from. Luckily, there is now a tendency to see this hadith in a more objective way, beyond sectarian interpretations. There is an attempt to see the sects more in a pluralistic and inclusive light than in exclusive ways. In recent times, attempts have been made to unravel the context of this hadith and examine its implications.
The most frequently cited hadith regarding the 73 divisions of the Muslim faith is reported as: the Jews are divided into 71 sects (firqa), the Christians into 72 sects, and my community will divide into 73 sects (Ibn Majah, Abu Daud, al-Tirmidhi and al-Nisa’i). The hadith also occurs in many other versions as well.
This hadith has two parts: one is the number of sects that are to emerge, and the other the salvation part. Often, it was understood that the 72 sects would be condemned while one would be saved. As opposed to this, we have another version of the hadith which tells us a different story.
Muqaddasi (a 10th-century geographer), according to Roy Mottahedeh (Diversity and Pluralism in Islam), tells us that “72 sects are in heaven and one in hell, according to what he considers is a more sound line of transmission (isnad)”. This shows that there is variation of the hadith reported on the 73 sects.
According to Mottahedeh, Fakhruddin Razi (d. 1209) reports that some have questioned the authenticity of this tradition, saying that if by 72 they mean the fundamentals of religious belief (usul), then they do not reach this number and if they mean the practices (furu), then the number passes this number by several multiples.
The other view of this hadith is that the figure 73 is not meant literally, but is a relative and figurative number, identified because of a context. Mottahedeh gives extensive historical examples wherein the figure was used as a symbolic number. The author says that “70 meant ‘a sizeable number’ and 70-odd meant ‘a sizeable number and then some’ is fairly clear. In many cases, the expressions are meant to be pictorial numbers and not exact ‘head counts’”.
He further adds that 70 assumed the role of a metaphor for numerousness and thus is “rhetorically significant”. The author cites a hadith that says, ‘He who helps a believer in distress, God will remove him from 73 afflictions’. Here again, probably what is meant is a generous indication towards God’s reward. Religious language is often couched in symbolic language and not meant to be literally understood.
Two famous personalities, al-Baghdadi (d. 1037) and al-Shahrastani (d. 1153) give different accounts of the sectarian numbers and their backgrounds. There is no standard explanation; each, according to his background and time, has highlighted the sectarian beliefs and backgrounds as they understood them in their times.
Talking about the quarrelling of sects, Hafiz (d. 1389-1390), a great Muslim poet, says, “Forgive the war of the 72 sects; since they did not see the truth they have struck out on the road to fancy”.
Hafiz regards the sectarian quarrels as afsana that preoccupies those who fail to understand the diversity of faith. Similarly, Mowlana Jalaluddin Rumi, according to Mottahedeh, thinks that the “deeper religion is the trans-religious mystery of love of God. This manifests itself in many (ie 72) ‘madnesses’ and takes the soul beyond the world of being. Ultimately, we not only accept pluralism among Muslims, but among all the mysterious paths of the love of God” (Diversity and Pluralism).
Truth cannot be contained and constrained by communities’ quarrels among themselves. When we step outside the narrow confines of our communities, we realise that there is so much to learn from others. This point is reinforced by Abdul Aziz Sachedina in his remarkable book The Islamic Roots of Democratic Pluralism by demystifying the mystery of different religions and sects, and how Islam views this diversity.
Throughout history, communities have learnt much from each other. Today as well, there is an increasing global trend to learn from and celebrate the diversity of faiths in many ways.
This discussion leads us to the realization that sectarian numbers and who ‘owns’ the truth are complex issues. We need to look at Muslim diversity with respect, humility, responsibility, and celebration rather than through the prism of sectarianism.
Let there be no bloodshed just because one sect believes and practices its faith in a particular way. All are seeking the truth. The Quran refers to this positive outlook in many verses and an example is: “… if thy Lord willed, all who are in the earth would have believed together. Wouldst thou (Muhammad PBUH) compel men until they are believers? It is not for any soul to believe save by the permission of Allah. He hath set uncleanness upon those who have no understanding” (10:99-100).
The writer teaches Histories and Cultures of Muslim Societies at a private university in Pakistan.
https://www.dawn.com/news/1035023/the-m ... f-73-sects
Jan-e-Alam Khaki Published August 9, 2013
ONE of the enduring topics of Muslim sectarian polemics has been the hadith attributed to the Prophet Muhammad (PBUH) according to which he had predicted that his ummah would be divided into 73 sects, but only one would be saved.
All Muslim sects happily claim that their sect is the ‘saved one’ (naji) and the ‘others’ are destined for hell. This hadith, if we were to follow the traditional line of argument, divides the Muslim ummah into two sections: the saved ones and the hell-bound ones.
Few people ask why the number 73, and where it comes from. Luckily, there is now a tendency to see this hadith in a more objective way, beyond sectarian interpretations. There is an attempt to see the sects more in a pluralistic and inclusive light than in exclusive ways. In recent times, attempts have been made to unravel the context of this hadith and examine its implications.
The most frequently cited hadith regarding the 73 divisions of the Muslim faith is reported as: the Jews are divided into 71 sects (firqa), the Christians into 72 sects, and my community will divide into 73 sects (Ibn Majah, Abu Daud, al-Tirmidhi and al-Nisa’i). The hadith also occurs in many other versions as well.
This hadith has two parts: one is the number of sects that are to emerge, and the other the salvation part. Often, it was understood that the 72 sects would be condemned while one would be saved. As opposed to this, we have another version of the hadith which tells us a different story.
Muqaddasi (a 10th-century geographer), according to Roy Mottahedeh (Diversity and Pluralism in Islam), tells us that “72 sects are in heaven and one in hell, according to what he considers is a more sound line of transmission (isnad)”. This shows that there is variation of the hadith reported on the 73 sects.
According to Mottahedeh, Fakhruddin Razi (d. 1209) reports that some have questioned the authenticity of this tradition, saying that if by 72 they mean the fundamentals of religious belief (usul), then they do not reach this number and if they mean the practices (furu), then the number passes this number by several multiples.
The other view of this hadith is that the figure 73 is not meant literally, but is a relative and figurative number, identified because of a context. Mottahedeh gives extensive historical examples wherein the figure was used as a symbolic number. The author says that “70 meant ‘a sizeable number’ and 70-odd meant ‘a sizeable number and then some’ is fairly clear. In many cases, the expressions are meant to be pictorial numbers and not exact ‘head counts’”.
He further adds that 70 assumed the role of a metaphor for numerousness and thus is “rhetorically significant”. The author cites a hadith that says, ‘He who helps a believer in distress, God will remove him from 73 afflictions’. Here again, probably what is meant is a generous indication towards God’s reward. Religious language is often couched in symbolic language and not meant to be literally understood.
Two famous personalities, al-Baghdadi (d. 1037) and al-Shahrastani (d. 1153) give different accounts of the sectarian numbers and their backgrounds. There is no standard explanation; each, according to his background and time, has highlighted the sectarian beliefs and backgrounds as they understood them in their times.
Talking about the quarrelling of sects, Hafiz (d. 1389-1390), a great Muslim poet, says, “Forgive the war of the 72 sects; since they did not see the truth they have struck out on the road to fancy”.
Hafiz regards the sectarian quarrels as afsana that preoccupies those who fail to understand the diversity of faith. Similarly, Mowlana Jalaluddin Rumi, according to Mottahedeh, thinks that the “deeper religion is the trans-religious mystery of love of God. This manifests itself in many (ie 72) ‘madnesses’ and takes the soul beyond the world of being. Ultimately, we not only accept pluralism among Muslims, but among all the mysterious paths of the love of God” (Diversity and Pluralism).
Truth cannot be contained and constrained by communities’ quarrels among themselves. When we step outside the narrow confines of our communities, we realise that there is so much to learn from others. This point is reinforced by Abdul Aziz Sachedina in his remarkable book The Islamic Roots of Democratic Pluralism by demystifying the mystery of different religions and sects, and how Islam views this diversity.
Throughout history, communities have learnt much from each other. Today as well, there is an increasing global trend to learn from and celebrate the diversity of faiths in many ways.
This discussion leads us to the realization that sectarian numbers and who ‘owns’ the truth are complex issues. We need to look at Muslim diversity with respect, humility, responsibility, and celebration rather than through the prism of sectarianism.
Let there be no bloodshed just because one sect believes and practices its faith in a particular way. All are seeking the truth. The Quran refers to this positive outlook in many verses and an example is: “… if thy Lord willed, all who are in the earth would have believed together. Wouldst thou (Muhammad PBUH) compel men until they are believers? It is not for any soul to believe save by the permission of Allah. He hath set uncleanness upon those who have no understanding” (10:99-100).
The writer teaches Histories and Cultures of Muslim Societies at a private university in Pakistan.
https://www.dawn.com/news/1035023/the-m ... f-73-sects
Re: NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
Church of England discusses gender-neutral God
If liberal clergy get their way, the Almighty Father may be stricken from the scriptures
Church of England discusses gender-neutral God
Liberal Christians are pushing the Church of England to abolish gendered references to God from scriptures and services, the Telegraph reported on Tuesday. Describing God as a man, they argue, is a “theological misreading.”
The argument was brought up at a sitting of the General Synod – the Church’s lawmaking body – this week. According to the Telegraph, the Reverend Joanna Stobart of Bath and Wells asked the Liturgical Commission what steps were being taken “to develop more inclusive language in our authorized liturgy.”
Stobart said that she wanted more options to “speak of God in a non-gendered way,” and more prayers that didn’t refer to God “using male pronouns.”
The Liturgical Commission is responsible for setting out how church services are conducted, including what kind of language is used during these services. Its vice-chairman, the Bishop of Litchfield, told Stobart that the commission has “been exploring the use of gendered language in relation to God for several years,” and would discuss the matter with the Faith and Order Commission this spring.
However, any change to the Church’s liturgy would require the unanimous approval of the Synod, where there is strong opposition.
“The fact that God is called ‘Father’ can’t be substituted by ‘Mother’ without changing meaning, nor can it be gender-neutralized to ‘Parent’ without loss of meaning,” Rev. Ian Paul, a member of the Church’s Archbishop’s Council, said in response to Stobart’s proposal.
“Fathers and mothers are not interchangeable but relate to their offspring in different ways,” he continued. “If the Liturgical Commission seeks to change this, then in an important way they will be moving the doctrine of the Church away from being grounded in the Scriptures.”
The Church of England differs from the Catholic Church in several key ways: It does not recognize the Pope as the one appointed ‘Vicar of Christ’, it allows clergy to marry, and it permits women to be ordained, all while delegating more authority to individual bishops and ministers. Thus, while orders from the Vatican forbid Catholic priests from blessing same-sex unions, the General Synod of the Church of England is currently preparing for a divisive vote on the matter this week.
While the catechisms of both the Catholic and Anglican churches define God as neither a man nor a woman, both refer to him as male in their liturgy.
https://www.rt.com/news/571139-gender-n ... d-england/
If liberal clergy get their way, the Almighty Father may be stricken from the scriptures
Church of England discusses gender-neutral God
Liberal Christians are pushing the Church of England to abolish gendered references to God from scriptures and services, the Telegraph reported on Tuesday. Describing God as a man, they argue, is a “theological misreading.”
The argument was brought up at a sitting of the General Synod – the Church’s lawmaking body – this week. According to the Telegraph, the Reverend Joanna Stobart of Bath and Wells asked the Liturgical Commission what steps were being taken “to develop more inclusive language in our authorized liturgy.”
Stobart said that she wanted more options to “speak of God in a non-gendered way,” and more prayers that didn’t refer to God “using male pronouns.”
The Liturgical Commission is responsible for setting out how church services are conducted, including what kind of language is used during these services. Its vice-chairman, the Bishop of Litchfield, told Stobart that the commission has “been exploring the use of gendered language in relation to God for several years,” and would discuss the matter with the Faith and Order Commission this spring.
However, any change to the Church’s liturgy would require the unanimous approval of the Synod, where there is strong opposition.
“The fact that God is called ‘Father’ can’t be substituted by ‘Mother’ without changing meaning, nor can it be gender-neutralized to ‘Parent’ without loss of meaning,” Rev. Ian Paul, a member of the Church’s Archbishop’s Council, said in response to Stobart’s proposal.
“Fathers and mothers are not interchangeable but relate to their offspring in different ways,” he continued. “If the Liturgical Commission seeks to change this, then in an important way they will be moving the doctrine of the Church away from being grounded in the Scriptures.”
The Church of England differs from the Catholic Church in several key ways: It does not recognize the Pope as the one appointed ‘Vicar of Christ’, it allows clergy to marry, and it permits women to be ordained, all while delegating more authority to individual bishops and ministers. Thus, while orders from the Vatican forbid Catholic priests from blessing same-sex unions, the General Synod of the Church of England is currently preparing for a divisive vote on the matter this week.
While the catechisms of both the Catholic and Anglican churches define God as neither a man nor a woman, both refer to him as male in their liturgy.
https://www.rt.com/news/571139-gender-n ... d-england/
Re: NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
BBC
The Satanic Temple: Think you know about Satanists? Maybe you don't
Rebecca Seales - BBC News, Boston
Sat, May 20, 2023 at 6:53 AM CDT
This may be the world's largest ever gathering of Satanists - and it's about to begin at a Marriott hotel in downtown Boston.
In a candle-lit room set aside for Satanic ceremonies, a neon sign welcomes you to The Little Black Chapel. A raised altar stands at one end, a white pentagram on the floor in front of it.
The ritual being performed here is an "unbaptism", in which participants symbolically reject religious rites performed when they were children.
"No names," says a Satanist who agreed to let me witness their ceremony, as long as they aren't identified.
They wear a floor-length, hooded cloak and a black face mask. Their hands are bound with rope, which is then cast off to represent liberation. Pages are torn out of a Bible to symbolise overturning their Christian baptism.
An altar decked in blue-white lights also with an upside down cross on it stands behind. The subject of the ceremony kneels down in a black robe and hood.
Minister Rose d'Arc performs an Unbaptism Ceremony for an attendee in the Little Black Chapel
It's clear the experience was powerful for them.
"As a gay child, being told you are an abomination and should be destroyed, warped a lot of my thinking. Finding The Satanic Temple has really helped me embrace logic and empathy."
The Satanic Temple is recognised as a religion by the US government, and has ministers and congregations in America, Europe and Australia.
More than 830 people snapped up tickets for its late April convention, dubbed SatanCon.
Members say they don't actually believe in a literal Lucifer or Hell. Instead, they say Satan is a metaphor for questioning authority, and grounding your beliefs in science. The sense of community around these shared values makes it a religion, they say.
They do use the symbols of Satan for rituals - for example when celebrating a wedding or adopting a new name. That might include having an upside-down neon cross on your altar while shouting: "Hail Satan!"
For many Christians, this is serious blasphemy.
"That's not wrong," agrees Dex Desjardins, a spokesperson for The Satanic Temple. "A lot of our imagery is inherently blasphemous.
"We've got folks who wear inverted crosses. And our opening ceremony did have the ripping up of a Bible as a symbol of oppression, especially oppression of LGBTQ folk and women, and also the BIPOC community, and pretty much anybody who's grown up with religious trauma, which is a tremendous number of our members."
Chalice Blythe, a woman in a long black dress, gestures with a Holy Bible during the opening ceremony for SatanCon. A man in a long red robe stands at her side
SatanCon's opening ceremony featured pages being torn out of a Bible - which drew the wrath of critics online
A woman in a black dress shakes fake money from a Bible during the opening statements at SatanCon 2023
Members of the Satanic Temple know their use of Christian materials is blasphemous to some people, but say they aren't setting out to upset anyone
The Satanists say they respect everyone's right to choose their faith, and they're not trying to upset people.
But Christian protesters from many denominations have gathered outside the hotel, carrying signs warning of damnation.
"Repent and believe the Gospel," urges one. "Satan rules over all the children of pride," says another - the letters of "pride" shaded in the rainbow colours of the LGBTQ Pride flag.
"We are hoping to show God that we do not accept this blasphemy, and that we Catholics have not abandoned the public square to Satanists," says protester Michael Shivler, from a conservative Catholic group.
Convention-goers in the lobby eye the protest outside. "They called us 'dope-smoking masturbators'," one man reports. "Oooh, sky daddy is mad with me!" someone else jokes.
Outside the Marriott Copley hotel, the event takes up the whole fourth floor of the hotel. The Satanists fill it with androgynous goth chic, flamboyant robes, hand-painted horns, diabolical tattoos, and high-maintenance moustache choices.
Most people here are old enough to be parents, and several are. I spot at least one pushchair.
Presentations are given, including one called "Hellbillies: Visible Satanism in Rural America", and a seminar on Satanism and self-pleasure.
A man wearing horns, a black ruff and elaborate pointed fake nails poses with a martini
Some attendees wore their normal street clothes to the convention. Others added a little extra
Political activism is a core part of The Satanic Temple's identity. It believes religion and the state should be kept separate, and frequently files lawsuits in the US to defend the distinction. Their point is serious, but they relish bringing satire and outrageousness to the fight.
In Oklahoma, for example, they asked to erect an 8ft (2.4m) Satanic statue at the state capitol when a monument of the Ten Commandments was put up, noting that the First Amendment requires all religions to be treated equally. (The Commandments were ultimately removed after a court battle.)
Decoding the symbols on Satan's statue
The Temple also advocates for abortion access, arguing that everyone should have autonomy over their own body.
Earlier this year, it opened an online clinic based in New Mexico, which provides abortion pills by mail.
It has also developed an abortion ritual for people terminating a pregnancy - which is designed to be comforting and involves reciting an affirmation before the abortion - and argues its members must be religiously exempt from abortion bans that would stop them performing it.
That rationale has drawn criticism from some quarters, including in Catholic newspaper the National Catholic Register which called the ritual "nothing more than a grotesque parodying of religious rituals and symbols".
The Yellowhammer Fund, which finances low-income people seeking abortions, declared that "putting your dollars and trust in grassroots organisations that have been doing this work for decades" was a better way to support abortion access.
In a hall packed with supporters, the directors of TST's campaigns present updates on their work. Successes are greeted with whoops, applause, and the sign of the horns.
Another project drawing headlines is After School Satan Clubs - slogan: "Educatin' with Satan". The Temple would rather keep religion out of schools, but wants to counter faith groups coming in to evangelise to pupils.
So where local people have asked it to, it tries to launch an After School Satan Club, focused on community service, science, crafts and critical thinking.
Opponents say it's frightening children, but TST says its content is demon-free. They have a kids' song - My Pal Satan - with a bopping animated goat, and the lines: "Satan's not an evil guy, he wants you to learn and question why. He wants you to have fun and be yourself - and by the way there is no hell."
'Satan loves you!'
Dozens of artists and vendors have set up stalls to sell Satanically inspired crafts. They have everything from "Satan Loves You!" beanies, to crocheted toys modelled on the Baphomet - a goat-headed Satanist symbol with wings.
The Satanic Temple is selling its own T-shirts too. The group doesn't take membership fees, and is kept running largely off donations and merch sales.
The Satanic Temple's code of guiding principles - the Seven Tenets - prioritises empathy, control over one's own body, and respect for other people's freedoms, including the freedom to offend.
Chatting around the merch stalls, many people say their intro to The Satanic Temple came from the 2019 documentary Hail Satan?, directed by Penny Lane, which explores the Temple's principles and early activism.
TST says it boosted membership from perhaps 10,000 in 2019, to more than 700,000 today.
Those gathered in Boston include local government staff, medics, engineers, artists, people in finance, a social worker, a therapist, and a circus performer. Many belong to the LGBTQ community. Plenty are married to Christians - or at least to non-Satanists.
Members tend to lean to the left politically, but there's no political test to join and the Temple will not endorse any party or candidate.
Lucien Greaves, The Satanic Temple's co-founder, arrives with personal security, dressed in black and carrying a Thermos. "English breakfast tea. I got it from a shop that sells British stuff." He smiles when I accidentally say "bless you!"
Greaves (a pseudonym) started the movement a decade ago with a friend, Malcolm Jarry (also a pseudonym). They shared a commitment to religious freedom, and opposing what they see as Christianity encroaching on legislation.
Lucien Greaves, co-founder of The Satanic Temple, says it was never a prank project - despite their willingness to use satire and shock value
News outlets, especially in the US, often present The Satanic Temple as attention-seeking pranksters pretending to be a religion, something he strongly objects to.
"People are hesitant to take anything we say at face value, but I feel like everything we say is pretty straightforward and we're not misrepresenting ourselves at all."
If you're trying not to look like trolls, was it wise to name your abortion clinic "Samuel Alito's Mom's Satanic Abortion Clinic", after the Supreme Court judge who backed the decision to remove the federal right to abortion? And then put it on a T-shirt?
The Satanic Temple defends giving its abortion clinic an openly trollish name
"Part of the consideration was refusing to yield to this idea that everything must be sober and humourless to be authentic at all," says Greaves.
"My thinking on that was - nothing could be more serious than us opening a telehealth clinic. I just would hate to see us lose any sense of humour." Greaves has had to adjust his life to deal with the personal risks he faces as America's most prominent Satanist.
"I moved at some point within the past four years and I don't even have people over, because I don't want to have to move again."
Some TST members feel unable to acknowledge openly that they're involved, citing risks to their safety. Members who have been outed have lost their jobs, lost their children in custody battles, and found fake bombs under their cars.
Chalice Blythe, spokesperson for the Temple's religious reproductive rights campaign, received online harassment in the middle of SatanCon, after footage went viral of her tearing a Bible during the opening ceremony.
It's not the first time she's been threatened. In 2016, a family member leaked her details online and a gunman turned up at her home.
The gunman "said 'this is what I'm here to do - I have this gun with that bitch's name on it.' I know they went to jail.
"Legally changing my name, I've had to do that."
As far as she's concerned, it's worth it. "If my enemies are people of a crazy evangelical mindset who want to take my rights away - those are the kind of enemies I'm proud to have."
Typhon Nyx, in his 30s, is one of many TST members who uses an alternative name in the community - a "Satanym", as they call it. He says he moved from atheism to Satanism only recently.
"Satanism stands for everything I believe in," he says. "Including bodily autonomy, compassion, respect, science. And Satan represents those who were cast out, those who think differently.
"I never found my friends being accepted in the Christian circles. The appeal of Satan is that he is the accepting one, the inclusive one, and someone I can more identify with.
"Although, I don't believe he actually exists."
https://currently.att.yahoo.com/news/sa ... 51041.html
The Satanic Temple: Think you know about Satanists? Maybe you don't
Rebecca Seales - BBC News, Boston
Sat, May 20, 2023 at 6:53 AM CDT
This may be the world's largest ever gathering of Satanists - and it's about to begin at a Marriott hotel in downtown Boston.
In a candle-lit room set aside for Satanic ceremonies, a neon sign welcomes you to The Little Black Chapel. A raised altar stands at one end, a white pentagram on the floor in front of it.
The ritual being performed here is an "unbaptism", in which participants symbolically reject religious rites performed when they were children.
"No names," says a Satanist who agreed to let me witness their ceremony, as long as they aren't identified.
They wear a floor-length, hooded cloak and a black face mask. Their hands are bound with rope, which is then cast off to represent liberation. Pages are torn out of a Bible to symbolise overturning their Christian baptism.
An altar decked in blue-white lights also with an upside down cross on it stands behind. The subject of the ceremony kneels down in a black robe and hood.
Minister Rose d'Arc performs an Unbaptism Ceremony for an attendee in the Little Black Chapel
It's clear the experience was powerful for them.
"As a gay child, being told you are an abomination and should be destroyed, warped a lot of my thinking. Finding The Satanic Temple has really helped me embrace logic and empathy."
The Satanic Temple is recognised as a religion by the US government, and has ministers and congregations in America, Europe and Australia.
More than 830 people snapped up tickets for its late April convention, dubbed SatanCon.
Members say they don't actually believe in a literal Lucifer or Hell. Instead, they say Satan is a metaphor for questioning authority, and grounding your beliefs in science. The sense of community around these shared values makes it a religion, they say.
They do use the symbols of Satan for rituals - for example when celebrating a wedding or adopting a new name. That might include having an upside-down neon cross on your altar while shouting: "Hail Satan!"
For many Christians, this is serious blasphemy.
"That's not wrong," agrees Dex Desjardins, a spokesperson for The Satanic Temple. "A lot of our imagery is inherently blasphemous.
"We've got folks who wear inverted crosses. And our opening ceremony did have the ripping up of a Bible as a symbol of oppression, especially oppression of LGBTQ folk and women, and also the BIPOC community, and pretty much anybody who's grown up with religious trauma, which is a tremendous number of our members."
Chalice Blythe, a woman in a long black dress, gestures with a Holy Bible during the opening ceremony for SatanCon. A man in a long red robe stands at her side
SatanCon's opening ceremony featured pages being torn out of a Bible - which drew the wrath of critics online
A woman in a black dress shakes fake money from a Bible during the opening statements at SatanCon 2023
Members of the Satanic Temple know their use of Christian materials is blasphemous to some people, but say they aren't setting out to upset anyone
The Satanists say they respect everyone's right to choose their faith, and they're not trying to upset people.
But Christian protesters from many denominations have gathered outside the hotel, carrying signs warning of damnation.
"Repent and believe the Gospel," urges one. "Satan rules over all the children of pride," says another - the letters of "pride" shaded in the rainbow colours of the LGBTQ Pride flag.
"We are hoping to show God that we do not accept this blasphemy, and that we Catholics have not abandoned the public square to Satanists," says protester Michael Shivler, from a conservative Catholic group.
Convention-goers in the lobby eye the protest outside. "They called us 'dope-smoking masturbators'," one man reports. "Oooh, sky daddy is mad with me!" someone else jokes.
Outside the Marriott Copley hotel, the event takes up the whole fourth floor of the hotel. The Satanists fill it with androgynous goth chic, flamboyant robes, hand-painted horns, diabolical tattoos, and high-maintenance moustache choices.
Most people here are old enough to be parents, and several are. I spot at least one pushchair.
Presentations are given, including one called "Hellbillies: Visible Satanism in Rural America", and a seminar on Satanism and self-pleasure.
A man wearing horns, a black ruff and elaborate pointed fake nails poses with a martini
Some attendees wore their normal street clothes to the convention. Others added a little extra
Political activism is a core part of The Satanic Temple's identity. It believes religion and the state should be kept separate, and frequently files lawsuits in the US to defend the distinction. Their point is serious, but they relish bringing satire and outrageousness to the fight.
In Oklahoma, for example, they asked to erect an 8ft (2.4m) Satanic statue at the state capitol when a monument of the Ten Commandments was put up, noting that the First Amendment requires all religions to be treated equally. (The Commandments were ultimately removed after a court battle.)
Decoding the symbols on Satan's statue
The Temple also advocates for abortion access, arguing that everyone should have autonomy over their own body.
Earlier this year, it opened an online clinic based in New Mexico, which provides abortion pills by mail.
It has also developed an abortion ritual for people terminating a pregnancy - which is designed to be comforting and involves reciting an affirmation before the abortion - and argues its members must be religiously exempt from abortion bans that would stop them performing it.
That rationale has drawn criticism from some quarters, including in Catholic newspaper the National Catholic Register which called the ritual "nothing more than a grotesque parodying of religious rituals and symbols".
The Yellowhammer Fund, which finances low-income people seeking abortions, declared that "putting your dollars and trust in grassroots organisations that have been doing this work for decades" was a better way to support abortion access.
In a hall packed with supporters, the directors of TST's campaigns present updates on their work. Successes are greeted with whoops, applause, and the sign of the horns.
Another project drawing headlines is After School Satan Clubs - slogan: "Educatin' with Satan". The Temple would rather keep religion out of schools, but wants to counter faith groups coming in to evangelise to pupils.
So where local people have asked it to, it tries to launch an After School Satan Club, focused on community service, science, crafts and critical thinking.
Opponents say it's frightening children, but TST says its content is demon-free. They have a kids' song - My Pal Satan - with a bopping animated goat, and the lines: "Satan's not an evil guy, he wants you to learn and question why. He wants you to have fun and be yourself - and by the way there is no hell."
'Satan loves you!'
Dozens of artists and vendors have set up stalls to sell Satanically inspired crafts. They have everything from "Satan Loves You!" beanies, to crocheted toys modelled on the Baphomet - a goat-headed Satanist symbol with wings.
The Satanic Temple is selling its own T-shirts too. The group doesn't take membership fees, and is kept running largely off donations and merch sales.
The Satanic Temple's code of guiding principles - the Seven Tenets - prioritises empathy, control over one's own body, and respect for other people's freedoms, including the freedom to offend.
Chatting around the merch stalls, many people say their intro to The Satanic Temple came from the 2019 documentary Hail Satan?, directed by Penny Lane, which explores the Temple's principles and early activism.
TST says it boosted membership from perhaps 10,000 in 2019, to more than 700,000 today.
Those gathered in Boston include local government staff, medics, engineers, artists, people in finance, a social worker, a therapist, and a circus performer. Many belong to the LGBTQ community. Plenty are married to Christians - or at least to non-Satanists.
Members tend to lean to the left politically, but there's no political test to join and the Temple will not endorse any party or candidate.
Lucien Greaves, The Satanic Temple's co-founder, arrives with personal security, dressed in black and carrying a Thermos. "English breakfast tea. I got it from a shop that sells British stuff." He smiles when I accidentally say "bless you!"
Greaves (a pseudonym) started the movement a decade ago with a friend, Malcolm Jarry (also a pseudonym). They shared a commitment to religious freedom, and opposing what they see as Christianity encroaching on legislation.
Lucien Greaves, co-founder of The Satanic Temple, says it was never a prank project - despite their willingness to use satire and shock value
News outlets, especially in the US, often present The Satanic Temple as attention-seeking pranksters pretending to be a religion, something he strongly objects to.
"People are hesitant to take anything we say at face value, but I feel like everything we say is pretty straightforward and we're not misrepresenting ourselves at all."
If you're trying not to look like trolls, was it wise to name your abortion clinic "Samuel Alito's Mom's Satanic Abortion Clinic", after the Supreme Court judge who backed the decision to remove the federal right to abortion? And then put it on a T-shirt?
The Satanic Temple defends giving its abortion clinic an openly trollish name
"Part of the consideration was refusing to yield to this idea that everything must be sober and humourless to be authentic at all," says Greaves.
"My thinking on that was - nothing could be more serious than us opening a telehealth clinic. I just would hate to see us lose any sense of humour." Greaves has had to adjust his life to deal with the personal risks he faces as America's most prominent Satanist.
"I moved at some point within the past four years and I don't even have people over, because I don't want to have to move again."
Some TST members feel unable to acknowledge openly that they're involved, citing risks to their safety. Members who have been outed have lost their jobs, lost their children in custody battles, and found fake bombs under their cars.
Chalice Blythe, spokesperson for the Temple's religious reproductive rights campaign, received online harassment in the middle of SatanCon, after footage went viral of her tearing a Bible during the opening ceremony.
It's not the first time she's been threatened. In 2016, a family member leaked her details online and a gunman turned up at her home.
The gunman "said 'this is what I'm here to do - I have this gun with that bitch's name on it.' I know they went to jail.
"Legally changing my name, I've had to do that."
As far as she's concerned, it's worth it. "If my enemies are people of a crazy evangelical mindset who want to take my rights away - those are the kind of enemies I'm proud to have."
Typhon Nyx, in his 30s, is one of many TST members who uses an alternative name in the community - a "Satanym", as they call it. He says he moved from atheism to Satanism only recently.
"Satanism stands for everything I believe in," he says. "Including bodily autonomy, compassion, respect, science. And Satan represents those who were cast out, those who think differently.
"I never found my friends being accepted in the Christian circles. The appeal of Satan is that he is the accepting one, the inclusive one, and someone I can more identify with.
"Although, I don't believe he actually exists."
https://currently.att.yahoo.com/news/sa ... 51041.html
Re: NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
The Conversation
Happy birthday, Buddha! Why the founder of Buddhism has so many different birthdays around the world
Megan Bryson, Associate Professor of Religious Studies, University of Tennessee
Wed, May 24, 2023 at 7:17 AM CDT
When Siddhartha Gautama was born, he was clearly no ordinary infant. According to Buddhist texts, he raised his hand to the skies and declared, “In the heavens above and below the heavens, I am the world’s most honored one. I will free all beings from birth, old age, sickness, and death.”
Then the remarkable baby is believed to have received a first bath: streams of water poured by the gods Brahma and Indra – or flowing from two dragon kings’ mouths, depending on the legend. This cleansing consecrated the Buddha-to-be as holy, signaling that even the gods recognized him as worthy of veneration.
Buddhists believe that several “buddhas,” or enlightened teachers, have been born throughout history. Yet the title “the Buddha” typically refers to this historical figure, Siddhartha Gautama, who went on to found Buddhism. Each year on the Buddha’s birthday, East Asian Buddhists recreate his first bath by pouring water or sweetened tea over a statue of the infant.
The holiday has been observed in different parts of Asia for hundreds of years, but its significance varied by region. In Sri Lanka, for example, it was a religious day simply celebrated at temples, not a public celebration. In Korea, on the other hand, the Buddha’s birthday became a more commercial festival under the Choson dynasty, which frowned upon Buddhist religious practices and ended in 1910.
Buddhist reformers in the 19th and 20th centuries, however, deliberately emphasized the Buddha’s birthday in their efforts to unite Buddhist populations across countries and protect traditions from Christian missionaries. In the late 1800s, Sri Lankans successfully petitioned the British colonial government to allow celebrations for the Buddha’s birthday, which they deliberately modeled on Christmas – a model that caught on around Asia.
These efforts helped the Buddha’s birthday become a major global holiday, but celebrations still take place on different dates and with different traditions. As a scholar of Buddhism who studies the religion’s transmission from India to China, I am keenly aware of how people adapt practices and ideas to their own cultures.
One Buddha, many dates
In South Asia and Southeast Asia, the Buddha’s birthday is celebrated on the full moon of the second lunar month, known as Vesākha or Vaiśākha. In Sanskrit, a full moon is “Pūrṇimā,” which is why the holiday is often called Buddha Pūrṇimā, Vesak or Wesak.
Vaiśākha corresponds to April and May of the Gregorian calendar, so in 2023, people in countries like Sri Lanka, Cambodia, Laos and Burma celebrated the Buddha’s birthday on the full moon of May 5.
Buddhists in East Asia, however, mark the Buddha’s birthday on the eighth day of the fourth lunar month – and follow a different lunisolar calendar, too. In China, Vietnam and Korea, Buddha’s birthday will be celebrated in 2023 on May 26.
But there are even more variations. The Taiwanese government decided in 1999 to celebrate the Buddha’s birthday jointly with Mother’s Day, on the second Sunday in May. In Japan, meanwhile, the Buddha’s birthday is called “Flower Festival” – Hana Matsuri in Japanese – and celebrated on April 8, following the government’s decision to adopt the Gregorian calendar in 1873.
Yet another date for the Buddha’s birthday in 2023 is June 4: the full moon of the fourth lunar month in the Tibetan lunisolar calendar. The entire month, called Saga Dawa, is considered holy because it includes the Buddha’s birth, awakening and death. Tibetan Buddhists believe that good deeds generate exponentially more positive karma during Saga Dawa than at other times of the year.
The date of the Buddha’s birthday isn’t the only difference between cultures. In South Asia and Southeast Asia, including Tibetan regions, Vesak doesn’t just commemorate the Buddha’s birth, but also his attainment of nirvāṇa, or enlightenment, and his death, known as parinirvana. In East Asia, however, the Buddha’s enlightenment and passing are honored on separate days, so the spring holiday only focuses on the Buddha’s birth.
China: Care for creatures
Throughout East Asia, Buddhists will bathe statues of the infant Buddha-to-be, recite Buddhist scriptures and make donations to Buddhist temples – but there will still be a lot of diversity in these celebrations.
In China, the practice of “fangsheng,” releasing animals, has been part of celebrating the Buddha’s birthday since the 11th century. Devout Buddhists purchase animals otherwise destined for slaughter and release them into the wild. Recently, some cities in China have encouraged greater consideration of local ecosystems to prevent invasive species that worshippers release from crowding out native animals.
Another way Chinese Buddhists express compassion for all living beings is by avoiding meat for three days around the Buddha’s birthday – similar to the Tibetan practice of following a vegetarian diet during the month of Saga Dawa.
Korea: Lighting up the sky
Korea was under Japanese imperial rule from 1910 to 1945. During that period, the Japanese government sponsored a joint Japanese-Korean celebration of the Buddha’s birthday that revived the holiday’s religious significance. Though many Koreans opposed the Japanese occupation, some Korean Buddhists appreciated the opportunity to celebrate the Buddha’s birthday as a new pan-Buddhist holiday.
Korean celebrations of the Buddha’s birthday are distinctive for their use of lanterns, which represent the light of awakening and can also be used as vehicles for prayers and vows sent up toward the heavens. Today in South Korea, colorful lantern displays and lantern parades mark the national holiday.
The Buddha’s birthday has even been observed in North Korea since 1988, despite the country’s general suppression of religious activity. In 2018, the holiday served as an occasion for Korean unity, with Buddhists in North and South Korea jointly composing and reciting a prayer for the occasion.
Vietnam: Renewed traditions
In Vietnam, the celebration of the Buddha’s birthday – known as Phật Đản – was observed in the medieval period, often alongside prayers for rain. However, celebrations seem to have faded over time until the festival was reintroduced in the early 20th century, when the holiday was gaining popularity throughout the region.
The holiday still remains somewhat obscure in northern Vietnamese villages, but has gained popularity elsewhere in the country. Today, Buddha birthday celebrations in Vietnam involve lighting paper lanterns, making offerings to the Buddha and praying for health and well-being. Lotus-shaped lanterns are especially popular because they symbolize the ability to remain pure in an impure world, just like beautiful lotuses grow from murky swamps.
Buddha birthday celebrations that fall earlier in the spring are often the ones international groups focus on. In 1950, the World Fellowship of Buddhists decided to make Vesak an international Buddhist holiday, commemorated on the first full moon of May. Nearly 50 years later, the United Nations passed a resolution to recognize Vesak on the same day, in line with South Asian and Southeast Asian celebrations.
These official acts of recognition mark the importance of this holiday for Buddhists worldwide, but we should also remember the just-as-meaningful celebrations that come a few weeks later.
This article is republished from The Conversation, an independent nonprofit news site dedicated to sharing ideas from academic experts.
It was written by: Megan Bryson, University of Tennessee.
https://currently.att.yahoo.com/news/ha ... 15281.html
Happy birthday, Buddha! Why the founder of Buddhism has so many different birthdays around the world
Megan Bryson, Associate Professor of Religious Studies, University of Tennessee
Wed, May 24, 2023 at 7:17 AM CDT
When Siddhartha Gautama was born, he was clearly no ordinary infant. According to Buddhist texts, he raised his hand to the skies and declared, “In the heavens above and below the heavens, I am the world’s most honored one. I will free all beings from birth, old age, sickness, and death.”
Then the remarkable baby is believed to have received a first bath: streams of water poured by the gods Brahma and Indra – or flowing from two dragon kings’ mouths, depending on the legend. This cleansing consecrated the Buddha-to-be as holy, signaling that even the gods recognized him as worthy of veneration.
Buddhists believe that several “buddhas,” or enlightened teachers, have been born throughout history. Yet the title “the Buddha” typically refers to this historical figure, Siddhartha Gautama, who went on to found Buddhism. Each year on the Buddha’s birthday, East Asian Buddhists recreate his first bath by pouring water or sweetened tea over a statue of the infant.
The holiday has been observed in different parts of Asia for hundreds of years, but its significance varied by region. In Sri Lanka, for example, it was a religious day simply celebrated at temples, not a public celebration. In Korea, on the other hand, the Buddha’s birthday became a more commercial festival under the Choson dynasty, which frowned upon Buddhist religious practices and ended in 1910.
Buddhist reformers in the 19th and 20th centuries, however, deliberately emphasized the Buddha’s birthday in their efforts to unite Buddhist populations across countries and protect traditions from Christian missionaries. In the late 1800s, Sri Lankans successfully petitioned the British colonial government to allow celebrations for the Buddha’s birthday, which they deliberately modeled on Christmas – a model that caught on around Asia.
These efforts helped the Buddha’s birthday become a major global holiday, but celebrations still take place on different dates and with different traditions. As a scholar of Buddhism who studies the religion’s transmission from India to China, I am keenly aware of how people adapt practices and ideas to their own cultures.
One Buddha, many dates
In South Asia and Southeast Asia, the Buddha’s birthday is celebrated on the full moon of the second lunar month, known as Vesākha or Vaiśākha. In Sanskrit, a full moon is “Pūrṇimā,” which is why the holiday is often called Buddha Pūrṇimā, Vesak or Wesak.
Vaiśākha corresponds to April and May of the Gregorian calendar, so in 2023, people in countries like Sri Lanka, Cambodia, Laos and Burma celebrated the Buddha’s birthday on the full moon of May 5.
Buddhists in East Asia, however, mark the Buddha’s birthday on the eighth day of the fourth lunar month – and follow a different lunisolar calendar, too. In China, Vietnam and Korea, Buddha’s birthday will be celebrated in 2023 on May 26.
But there are even more variations. The Taiwanese government decided in 1999 to celebrate the Buddha’s birthday jointly with Mother’s Day, on the second Sunday in May. In Japan, meanwhile, the Buddha’s birthday is called “Flower Festival” – Hana Matsuri in Japanese – and celebrated on April 8, following the government’s decision to adopt the Gregorian calendar in 1873.
Yet another date for the Buddha’s birthday in 2023 is June 4: the full moon of the fourth lunar month in the Tibetan lunisolar calendar. The entire month, called Saga Dawa, is considered holy because it includes the Buddha’s birth, awakening and death. Tibetan Buddhists believe that good deeds generate exponentially more positive karma during Saga Dawa than at other times of the year.
The date of the Buddha’s birthday isn’t the only difference between cultures. In South Asia and Southeast Asia, including Tibetan regions, Vesak doesn’t just commemorate the Buddha’s birth, but also his attainment of nirvāṇa, or enlightenment, and his death, known as parinirvana. In East Asia, however, the Buddha’s enlightenment and passing are honored on separate days, so the spring holiday only focuses on the Buddha’s birth.
China: Care for creatures
Throughout East Asia, Buddhists will bathe statues of the infant Buddha-to-be, recite Buddhist scriptures and make donations to Buddhist temples – but there will still be a lot of diversity in these celebrations.
In China, the practice of “fangsheng,” releasing animals, has been part of celebrating the Buddha’s birthday since the 11th century. Devout Buddhists purchase animals otherwise destined for slaughter and release them into the wild. Recently, some cities in China have encouraged greater consideration of local ecosystems to prevent invasive species that worshippers release from crowding out native animals.
Another way Chinese Buddhists express compassion for all living beings is by avoiding meat for three days around the Buddha’s birthday – similar to the Tibetan practice of following a vegetarian diet during the month of Saga Dawa.
Korea: Lighting up the sky
Korea was under Japanese imperial rule from 1910 to 1945. During that period, the Japanese government sponsored a joint Japanese-Korean celebration of the Buddha’s birthday that revived the holiday’s religious significance. Though many Koreans opposed the Japanese occupation, some Korean Buddhists appreciated the opportunity to celebrate the Buddha’s birthday as a new pan-Buddhist holiday.
Korean celebrations of the Buddha’s birthday are distinctive for their use of lanterns, which represent the light of awakening and can also be used as vehicles for prayers and vows sent up toward the heavens. Today in South Korea, colorful lantern displays and lantern parades mark the national holiday.
The Buddha’s birthday has even been observed in North Korea since 1988, despite the country’s general suppression of religious activity. In 2018, the holiday served as an occasion for Korean unity, with Buddhists in North and South Korea jointly composing and reciting a prayer for the occasion.
Vietnam: Renewed traditions
In Vietnam, the celebration of the Buddha’s birthday – known as Phật Đản – was observed in the medieval period, often alongside prayers for rain. However, celebrations seem to have faded over time until the festival was reintroduced in the early 20th century, when the holiday was gaining popularity throughout the region.
The holiday still remains somewhat obscure in northern Vietnamese villages, but has gained popularity elsewhere in the country. Today, Buddha birthday celebrations in Vietnam involve lighting paper lanterns, making offerings to the Buddha and praying for health and well-being. Lotus-shaped lanterns are especially popular because they symbolize the ability to remain pure in an impure world, just like beautiful lotuses grow from murky swamps.
Buddha birthday celebrations that fall earlier in the spring are often the ones international groups focus on. In 1950, the World Fellowship of Buddhists decided to make Vesak an international Buddhist holiday, commemorated on the first full moon of May. Nearly 50 years later, the United Nations passed a resolution to recognize Vesak on the same day, in line with South Asian and Southeast Asian celebrations.
These official acts of recognition mark the importance of this holiday for Buddhists worldwide, but we should also remember the just-as-meaningful celebrations that come a few weeks later.
This article is republished from The Conversation, an independent nonprofit news site dedicated to sharing ideas from academic experts.
It was written by: Megan Bryson, University of Tennessee.
https://currently.att.yahoo.com/news/ha ... 15281.html
Re: NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
Iran's Zoroastrians keep ancient, sacred flame burning
Ahmad Parhizi and Jerome Rivet
Sat, July 22, 2023 at 11:35 PM CDT
A Zoroastrian priest dressed in white carefully added wood to a fire that has burned for centuries inside an Iranian temple, sacred to one of the world's oldest religions.
The fragrant holy fire, kept in a large bronze goblet, "has been burning for more than 1,500 years", said Simin, a tour guide welcoming visitors to the Zoroastrian fire temple in Iran's central Yazd province.
Zoroastrianism dates back some 3,500 years, but centuries of persecution have dwindled its numbers and a fast-changing modern world has left it struggling to adjust.
Founded by the prophet Zarathustra, it was the predominant religion of the ancient Persian empire, until the rise of Islam with the Arab conquests of the seventh century.
Today, the Zoroastrian community is estimated at around 200,000 people who live mainly in Iran and India.
They venerate fire as a supreme form of purity.
Alongside water, air and earth, the elements must not be contaminated by human activity, according to their faith.
Only Zoroastrian priests are allowed in the Yazd sanctum, covering their faces to prevent vapour and breath from contaminating the sacred fire, as they take turns during the day to keep the flame burning.
The fire "can never die out", said the tour guide.
Visitors can only observe the rituals from behind tinted glass.
In Iran, Zoroastrian leaders say the community nowadays counts about 50,000 members. The latest national census, conducted in 2016 and excluding converts, put their number at 24,000.
Over the centuries, faithful have undergone forced conversions, with many of their temples destroyed, libraries set ablaze, and much of their cultural heritage lost.
But "our religion still occupies a place in the history of the world, and it will continue to exist", said Bahram Demehri, a 76-year-old faithful from Yazd.
"The essence of Zoroastrianism, like other religions, is based on monotheism, prophecy, belief in the afterlife and benevolence," he told AFP.
Zoroastrians believe that "good thoughts, good words, good deeds" are the key to happiness and spirituality.
A messiah called Saoshyant will one day return and save the world by fighting wrongs, they believe.
Their teachings are embodied in Faravahar, an ancient symbol of a man emerging from a winged disc while holding a ring, which is carved on the pediments of ancient Persian temples.
"Joy is essential in the practice of our religion," Simin, the tour guide, noted, mentioning multiple religious celebrations.
One of those festivals, Nowruz, marks the new Persian year and is celebrated to this day by Iran's overwhelmingly Shiite Muslim majority.
Tehran recognises Zoroastrians as a religious minority, granting them freedom of worship and representation in parliament, which also reserves seats for other minorities including Armenians, Assyrians and Jews.
Some other religious minorities, like followers of the Bahai faith -- Iran's largest non-Muslim group -- are not recognised by the state.
But for Zoroastrians like Demehri, "the laws protect us", he said.
"Zoroastrians are active members of Iranian society," and include "university professors and government employees", Demehri added.
They are, however, barred from careers in Iran's armed forces and cannot run for president.
- Waning traditions -
Some Zoroastrian rituals were lost as followers were forced to practise their faith discreetly.
A funerary rite known as "dakhma" was banned in Iran since the late 1960s for sanitary reasons.
It involves exposing the dead bodies atop a platform known as "the tower of silence" to be devoured by scavenging birds.
Instead, Zoroastrians have opted to lay their deceased to rest in cemeteries.
Other traditions are challenged by modernity, with many followers scattered around the world.
Among the community's most famous exiles is legendary Queen lead vocalist Freddie Mercury, born to a Zoroastrian family originally from India.
Zoroastrian priests have sought to open centres abroad, including in California in the United States, where a sizeable diaspora community lives.
Demehri noted efforts to "modernise the rites" and simplify them for younger generations.
"It is difficult to ask young people who love pizza to eat our traditional tasteless bread during celebrations," he said.
https://currently.att.yahoo.com/news/ir ... 42201.html
Ahmad Parhizi and Jerome Rivet
Sat, July 22, 2023 at 11:35 PM CDT
A Zoroastrian priest dressed in white carefully added wood to a fire that has burned for centuries inside an Iranian temple, sacred to one of the world's oldest religions.
The fragrant holy fire, kept in a large bronze goblet, "has been burning for more than 1,500 years", said Simin, a tour guide welcoming visitors to the Zoroastrian fire temple in Iran's central Yazd province.
Zoroastrianism dates back some 3,500 years, but centuries of persecution have dwindled its numbers and a fast-changing modern world has left it struggling to adjust.
Founded by the prophet Zarathustra, it was the predominant religion of the ancient Persian empire, until the rise of Islam with the Arab conquests of the seventh century.
Today, the Zoroastrian community is estimated at around 200,000 people who live mainly in Iran and India.
They venerate fire as a supreme form of purity.
Alongside water, air and earth, the elements must not be contaminated by human activity, according to their faith.
Only Zoroastrian priests are allowed in the Yazd sanctum, covering their faces to prevent vapour and breath from contaminating the sacred fire, as they take turns during the day to keep the flame burning.
The fire "can never die out", said the tour guide.
Visitors can only observe the rituals from behind tinted glass.
In Iran, Zoroastrian leaders say the community nowadays counts about 50,000 members. The latest national census, conducted in 2016 and excluding converts, put their number at 24,000.
Over the centuries, faithful have undergone forced conversions, with many of their temples destroyed, libraries set ablaze, and much of their cultural heritage lost.
But "our religion still occupies a place in the history of the world, and it will continue to exist", said Bahram Demehri, a 76-year-old faithful from Yazd.
"The essence of Zoroastrianism, like other religions, is based on monotheism, prophecy, belief in the afterlife and benevolence," he told AFP.
Zoroastrians believe that "good thoughts, good words, good deeds" are the key to happiness and spirituality.
A messiah called Saoshyant will one day return and save the world by fighting wrongs, they believe.
Their teachings are embodied in Faravahar, an ancient symbol of a man emerging from a winged disc while holding a ring, which is carved on the pediments of ancient Persian temples.
"Joy is essential in the practice of our religion," Simin, the tour guide, noted, mentioning multiple religious celebrations.
One of those festivals, Nowruz, marks the new Persian year and is celebrated to this day by Iran's overwhelmingly Shiite Muslim majority.
Tehran recognises Zoroastrians as a religious minority, granting them freedom of worship and representation in parliament, which also reserves seats for other minorities including Armenians, Assyrians and Jews.
Some other religious minorities, like followers of the Bahai faith -- Iran's largest non-Muslim group -- are not recognised by the state.
But for Zoroastrians like Demehri, "the laws protect us", he said.
"Zoroastrians are active members of Iranian society," and include "university professors and government employees", Demehri added.
They are, however, barred from careers in Iran's armed forces and cannot run for president.
- Waning traditions -
Some Zoroastrian rituals were lost as followers were forced to practise their faith discreetly.
A funerary rite known as "dakhma" was banned in Iran since the late 1960s for sanitary reasons.
It involves exposing the dead bodies atop a platform known as "the tower of silence" to be devoured by scavenging birds.
Instead, Zoroastrians have opted to lay their deceased to rest in cemeteries.
Other traditions are challenged by modernity, with many followers scattered around the world.
Among the community's most famous exiles is legendary Queen lead vocalist Freddie Mercury, born to a Zoroastrian family originally from India.
Zoroastrian priests have sought to open centres abroad, including in California in the United States, where a sizeable diaspora community lives.
Demehri noted efforts to "modernise the rites" and simplify them for younger generations.
"It is difficult to ask young people who love pizza to eat our traditional tasteless bread during celebrations," he said.
https://currently.att.yahoo.com/news/ir ... 42201.html
Re: NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
Sermon 1: Praise is due to Allah
Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed. He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks.
The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute.
Thus whoever attaches attributes to Allah recognises His like, and whoever recognises His like regards Him two; and whoever regards Him as two recognises parts for Him; and whoever recognises parts for Him mistook Him; and whoever mistook Him pointed at Him; and whoever pointed at Him admitted limitations for Him; and whoever admitted limitations for Him numbered Him. Whoever said: ‘In what is He?’, held that He is contained; and whoever said: ‘On what is He?’, held He is not on something else.
He is a Being, but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation. He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence.
Note: Adopted from first Sermon of Nahjul Balagha (Peak of Eloquence) explained by Mowla Murtaza Ali, only beginning portion of Sermon related to Allah is mentioned.
Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed. He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks.
The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute.
Thus whoever attaches attributes to Allah recognises His like, and whoever recognises His like regards Him two; and whoever regards Him as two recognises parts for Him; and whoever recognises parts for Him mistook Him; and whoever mistook Him pointed at Him; and whoever pointed at Him admitted limitations for Him; and whoever admitted limitations for Him numbered Him. Whoever said: ‘In what is He?’, held that He is contained; and whoever said: ‘On what is He?’, held He is not on something else.
He is a Being, but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation. He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence.
Note: Adopted from first Sermon of Nahjul Balagha (Peak of Eloquence) explained by Mowla Murtaza Ali, only beginning portion of Sermon related to Allah is mentioned.
Re: NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
Karen L. King /Harvard
An ancient piece of text is reviving an equally ancient debate: Was Jesus Christ married?
Of course, most Christians believe that he wasn't. But today, Harvard Professor of Divinity Karen King presented a scrap of papyrus that dates back to the fourth century. She told a gathering of scholars in Rome that written in Coptic was this surprising sentence: "Jesus said to them, 'My wife...' "
"Christian tradition has long held that Jesus was not married, even though no reliable historical evidence exists to support that claim," King said in a press release. "This new gospel doesn't prove that Jesus was married, but it tells us that the whole question only came up as part of vociferous debates about sexuality and marriage. From the very beginning, Christians disagreed about whether it was better not to marry, but it was over a century after Jesus' death before they began appealing to Jesus' marital status to support their positions."
King adds that this new gospel also tells us that some early Christians believed that Jesus was indeed married.
The New York Times reports that the provenance of the fragment is not known because the owner asked to remain anonymous. Still, the Times reports, this ancient debate is relevant today:
"Even with many questions unsettled, the discovery could reignite the debate over whether Jesus was married, whether Mary Magdalene was his wife and whether he had a female disciple. These debates date to the early centuries of Christianity, scholars say. But they are relevant today, when global Christianity is roiling over the place of women in ministry and the boundaries of marriage.
"The discussion is particularly animated in the Roman Catholic Church, where despite calls for change, the Vatican has reiterated the teaching that the priesthood cannot be opened to women and married men because of the model set by Jesus."
The Washington Post reports that in her announcement in Rome, King said that the Vatican had not yet responded to her findings. Harvard quotes two independent experts who believe the 3-inch fragment is authentic, both after examining the papyrus and the writing and after examining the language and grammar.
King and AnneMarie Luijendijk, an associate professor of religion at Princeton University, will present their hypothesis in the January 2013 issue of Harvard Theological Review journal.
Harvard has posted images of both sides of the fragment along with a line-by-line transcription and translation.
King points out that ultimate confirmation will come from further testing, especially of the chemical composition of the ink.
Update at 10:15 a.m. ET, Sept. 19: On Morning Edition today, NPR's Barbara Bradley Hagerty reported that King says that while the scrap of papyrus is not evidence that Jesus was married, it is "quite clear evidence, in fact, that some Christians, probably in the second half of the second century ... thought that Jesus had a wife."
Barbara also talked with Darrell Bock, a New Testament scholar at the Dallas Theological Seminary, who says the scrap is an extraordinary discovery, but is at this point more of "an asterisk" regarding what is known about Jesus — and not enough to begin considering changes to any church's theology.
https://www.npr.org/sections/thetwo-way ... %20release.
An ancient piece of text is reviving an equally ancient debate: Was Jesus Christ married?
Of course, most Christians believe that he wasn't. But today, Harvard Professor of Divinity Karen King presented a scrap of papyrus that dates back to the fourth century. She told a gathering of scholars in Rome that written in Coptic was this surprising sentence: "Jesus said to them, 'My wife...' "
"Christian tradition has long held that Jesus was not married, even though no reliable historical evidence exists to support that claim," King said in a press release. "This new gospel doesn't prove that Jesus was married, but it tells us that the whole question only came up as part of vociferous debates about sexuality and marriage. From the very beginning, Christians disagreed about whether it was better not to marry, but it was over a century after Jesus' death before they began appealing to Jesus' marital status to support their positions."
King adds that this new gospel also tells us that some early Christians believed that Jesus was indeed married.
The New York Times reports that the provenance of the fragment is not known because the owner asked to remain anonymous. Still, the Times reports, this ancient debate is relevant today:
"Even with many questions unsettled, the discovery could reignite the debate over whether Jesus was married, whether Mary Magdalene was his wife and whether he had a female disciple. These debates date to the early centuries of Christianity, scholars say. But they are relevant today, when global Christianity is roiling over the place of women in ministry and the boundaries of marriage.
"The discussion is particularly animated in the Roman Catholic Church, where despite calls for change, the Vatican has reiterated the teaching that the priesthood cannot be opened to women and married men because of the model set by Jesus."
The Washington Post reports that in her announcement in Rome, King said that the Vatican had not yet responded to her findings. Harvard quotes two independent experts who believe the 3-inch fragment is authentic, both after examining the papyrus and the writing and after examining the language and grammar.
King and AnneMarie Luijendijk, an associate professor of religion at Princeton University, will present their hypothesis in the January 2013 issue of Harvard Theological Review journal.
Harvard has posted images of both sides of the fragment along with a line-by-line transcription and translation.
King points out that ultimate confirmation will come from further testing, especially of the chemical composition of the ink.
Update at 10:15 a.m. ET, Sept. 19: On Morning Edition today, NPR's Barbara Bradley Hagerty reported that King says that while the scrap of papyrus is not evidence that Jesus was married, it is "quite clear evidence, in fact, that some Christians, probably in the second half of the second century ... thought that Jesus had a wife."
Barbara also talked with Darrell Bock, a New Testament scholar at the Dallas Theological Seminary, who says the scrap is an extraordinary discovery, but is at this point more of "an asterisk" regarding what is known about Jesus — and not enough to begin considering changes to any church's theology.
https://www.npr.org/sections/thetwo-way ... %20release.
Re: NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
In esoteric traditions such as Ismailism it is not unusual for the Master to be called the Husband the provider and protector and the disciple the wife the protected.swamidada wrote: ↑Sun Feb 18, 2024 10:38 pm
An ancient piece of text is reviving an equally ancient debate: Was Jesus Christ married?
Of course, most Christians believe that he wasn't. But today, Harvard Professor of Divinity Karen King presented a scrap of papyrus that dates back to the fourth century. She told a gathering of scholars in Rome that written in Coptic was this surprising sentence: "Jesus said to them, 'My wife...' "
Re: NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
The 51 Gospels found in Nag Hamadi and translated in French by Universite Laval make clear that Jesus was married and also had many siblings.
Re: NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
In 2003 DAN BROWN wrote a mysterious novel named " THE DA VINCI CODE ", later on a film was made on this novel. At that time the debate reignited whether Jesus was married or not? I remeber at that time few persons in France claimed their forefathers were descendent of Jesus Christ.
Re: NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
The Evolution Of God Summary
Author: Robert Wright
The Evolution of God: Tracing the historical progress of religious belief
In his groundbreaking book, The Evolution of God, Robert Wright embarks on a fascinating exploration of the history of human religion, tracing its development from ancient times to the present day. Through meticulous research and an insightful analysis, Wright illuminates the core idea that while the understanding and image of God may vary across cultures and eras, there exists a underlying trajectory towards a more inclusive and universal concept of the divine. Seamlessly blending history, anthropology, and psychology, this compelling narrative invites readers on a thought-provoking journey, challenging us to reconsider our preconceived notions about religion, faith, and the nature of God.
Robert Wright is an acclaimed American author and journalist known for his thought-provoking works exploring the interactions between science, philosophy, and religion. With a background in religious studies and political science, Wright’s insightful and influential writings have earned him a reputation as an expert in the field. Through his books, including "The Moral Animal" and "Nonzero," Wright offers readers a unique perspective by combining evolutionary psychology, game theory, and the study of religion, aiming to shed light on the complexities of human behavior and society. Renowned for his engaging and accessible style, Robert Wright remains a leading voice in the quest for understanding the evolution of our beliefs and the ways they shape our world.
Overview
Chapter 1
The Evolution of God by Robert Wright paints an intricate and riveting account of humanity's relationship with the divine throughout the ages. Journeying through the annals of history, Wright's compelling narrative unveils the diverse beliefs, conflicts, and profound transformations that have shaped the concept of God as understood by civilizations past and present.
In the initial pages of this remarkable work, Wright masterfully sets the stage by delving into the concept of religious syncretism, a phenomenon where different belief systems merge and intermingle, giving rise to something new and vibrant. He skillfully illustrates this concept with a captivating example—the emergence of Greco-Buddhism in the ancient world.
Wright takes us back to the Hellenistic period, when Alexander the Great conquered vast territories from Greece to India, spanning cultures, religions, and ideologies. As his empire expanded, the Greeks encountered the profound philosophical insights of Buddhism, a spiritual tradition that had flourished in the Indian subcontinent for centuries.
Drawing on extensive research and archaeological findings, Wright deftly describes the convergence of these two civilizations, highlighting the encounters between Greek philosophers and Buddhist scholars in the bustling cosmopolitan cities of the newly formed Greco-Bactrian Kingdoms. He vividly portrays the intellectual exchange and cultural assimilation that occurred during this historical period, where the Greek philosophers sought to integrate Buddhist principles into their own philosophical frameworks.
Wright zooms in on one pivotal figure—an enigmatic monk named Anaxarchus. With meticulous attention to detail, he chronicles Anaxarchus' journey from Greece to India, exploring his encounters with Buddhist sages and his profound fascination with their teachings. Here, the author expertly weaves together historical facts, primary sources, and anecdotes to bring Anaxarchus' transformative experiences to life. Through captivating storytelling, he recreates the vibrant intellectual climate where the amalgamation of Greek and Buddhist ideas gave birth to a unique philosophical and religious fusion, forever altering the spiritual landscape of the ancient world.
By immersing the reader in this captivating example, Wright captures the essence of his larger argument—that throughout human history, the concept of God has continually evolved through interactions and confluence between different cultures and belief systems. He sets the stage for a profound exploration of how religious ideas have adapted, merged, and transformed, constantly reshaping the understanding of the divine in the minds of humanity.
As the opening section of The Evolution of God draws to a close, readers will find themselves captivated by the mesmerizing story of Greco-Buddhism, eager to embark on the journey that lies ahead. With its rich historical detail, engaging narrative, and thought-provoking insights, this book promises to be a profound exploration of the evolution of humanity's understanding of God—an enticing invitation to delve deep into the complex tapestry of religious beliefs that have shaped our world.
In the following text, we'll cover the three most important key ideas presented in this book.
1. The concept of God has evolved throughout human history, shaped by cultural, social, and psychological factors.
2. The progression of belief in God can be traced from tribal religions to moral religions, and ultimately to the idea of a global moral order.
3. The evolution of God is closely tied to the evolution of human society, as our understanding of morality and our capacity for cooperation expanded over time.
The concept of God has evolved throughout human history, shaped by cultural, social, and psychological factors.
Chapter 2
For instance, Wright explores the influence of political power on the concept of God. He discusses how rulers throughout history have manipulated religious beliefs for their own gain. In ancient Egypt, pharaohs claimed to be divine rulers, having the authority and status of gods themselves. This merging of political power and religion reinforced the belief in a personal and interventionist deity, as it provided legitimacy to the rulers' authority. Similarly, in medieval Europe, kings and emperors used their position to enforce certain religious beliefs upon their subjects, thereby shaping the concept of God within their domains.
Additionally, the book delves into the psychological factors that contribute to the evolution of God. Wright explores the human need for a purpose and meaning in life, which often leads to the belief in a higher power or divine being. He argues that as human societies have become more complex, individuals have sought a more abstract and transcendent concept of God that can provide guidance and meaning in an increasingly complicated world. This psychological need for a higher power has influenced the development of monotheism and the emphasis on a single, all-powerful deity who can provide answers to life's existential questions.
Furthermore, Wright explores how interactions between different cultures and religions have shaped the concept of God. He discusses how the conquests and trade routes of ancient civilizations led to the spread and exchange of religious ideas, resulting in the fusion of beliefs and the emergence of syncretism. This intermingling of different religious traditions often resulted in the development of new conceptions of God that incorporated elements from various sources. For example, the rise of Christianity in the Roman Empire was influenced by the blending of Jewish monotheism with Greco-Roman philosophical ideas, ultimately shaping the concept of a monotheistic, personal God.
Moreover, Wright highlights the role of scientific and intellectual advancements in shaping the concept of God. As human knowledge has expanded, particularly in fields like astronomy, biology, and psychology, traditional religious beliefs have been challenged, leading to new interpretations of God. The book explores how scientific discoveries, such as the Copernican revolution or Charles Darwin's theory of evolution, have forced religious thinkers to reassess their beliefs and reconcile them with new scientific understandings. This ongoing interaction between science and religion continues to shape the concept of God in modern societies.
In conclusion, "The Evolution of God" convincingly argues that the concept of God is not fixed but has evolved throughout human history. Cultural, social, and psychological factors, as well as political power, geographical influences, and intellectual advancements, all play significant roles in shaping this evolution. By exploring various examples from different historical periods and cultures, Wright provides a comprehensive understanding of how the concept of God has continually adapted and transformed to meet the changing needs and circumstances of human societies. This book is a thought-provoking exploration of the complex and dynamic nature of religious beliefs and their evolution over time.
The progression of belief in God can be traced from tribal religions to moral religions, and ultimately to the idea of a global moral order.
Chapter 3
As Christianity spread, it incorporated elements from different cultures and merged them into a universal moral framework. For example, Christianity adopted the idea of monotheism from the Jews, who believed in one God. This concept of monotheism is crucial in the development of a global moral order as it provides a unifying belief system for people of different backgrounds.
The rise of Islam in the seventh century further exemplifies the progression towards a global moral order. Islam, like Christianity, emphasizes monotheism and universal moral principles. The Quran, the holy book of Islam, contains ethical guidelines that apply to all believers, regardless of their tribal or ethnic affiliations. Through these teachings, Islam aimed to establish a universal moral framework that transcends tribal boundaries.
With the advent of globalization and increased interconnectivity, the idea of a global moral order has become even more relevant. In the modern world, people from different cultures and religions interact on a daily basis, necessitating a common ethical system to facilitate peaceful coexistence. This is why secular moral systems, such as human rights, have gained global recognition and acceptance.
Human rights, as a secular moral framework, advocate for the inherent dignity and worth of all individuals, regardless of their religion, ethnicity, or nationality. The principles of human rights aim to establish a global moral order rooted in the idea that all humans are entitled to certain fundamental rights and freedoms. This concept transcends religious boundaries and provides a common moral ground for people of diverse backgrounds.
The evolution of belief in God and the progression towards a global moral order is not without challenges. Differences in religious beliefs and interpretations can lead to conflicts and tensions. However, Wright argues that the increasing interconnectedness of the world and the shared values of compassion and empathy can help overcome these challenges.
In conclusion, Robert Wright's book, "The Evolution of God," explores the progression of belief in God from tribal religions to moral religions and eventually to the notion of a global moral order. As societies became more interconnected, the need for broader and more inclusive belief systems arose, leading to the development of moral religions. These religions introduced universal moral principles that facilitated greater cooperation and peaceful coexistence among diverse groups. The concept of a global moral order emerged from these moral religions, emphasizing ethical principles applicable to all humanity. The rise of secular moral systems, such as human rights, further reflects this progression towards a global moral order. While challenges remain, the shared values of compassion and empathy can help bridge religious divides and establish a common ethical framework for people of diverse backgrounds.
The evolution of God is closely tied to the evolution of human society, as our understanding of morality and our capacity for cooperation expanded over time.
Chapter 4
Societal changes, such as the rise of agriculture and the formation of complex civilizations, played a significant role in shaping the concept of God. The transition from hunter-gatherer societies to settled agricultural communities marked a fundamental shift in human organization. It required cooperation, communal decision-making, and the establishment of rules and norms to ensure the efficient functioning of these communities. In this new social landscape, religious beliefs emerged as a means of promoting social order and cooperation.
As societies became more complex, religious beliefs adapted to address emerging ethical concerns. Moral religions began to develop, introducing guidelines for living harmoniously within larger communities. These religions emphasized virtues such as honesty, justice, and compassion, and they provided a moral framework for individuals to navigate the challenges brought about by increased social complexity. Gods were no longer simply seen as tribal deities favoring one group over another, but as beings who upheld universal principles of right and wrong.
The link between economic development and religious beliefs is another fascinating aspect of the evolution of God. Wright explores how religious doctrines, particularly the Protestant work ethic, contributed to economic progress in Western societies. The Protestant work ethic emphasizes hard work, thrift, and deferred gratification as virtuous qualities. These values were seen as contributing to economic success and individual prosperity. In turn, economic progress reinforced the religious beliefs that underpinned it, creating a self-reinforcing cycle.
The interaction between different societies through trade and exploration also played a crucial role in shaping religious beliefs. Contacts between cultures often resulted in the exchange and blending of religious ideas, leading to a more inclusive and diverse understanding of God. For example, the spread of Buddhism from India to East Asia led to the integration of local religious beliefs in countries like China and Japan. As a result, unique interpretations of Buddhist teachings emerged, incorporating cultural specificities and local religious traditions.
Moreover, the evolution of God can be seen as a way of fostering social cohesion in diverse societies. As societies became more interconnected, individuals needed to relate to people from different backgrounds and belief systems. The concept of God expanded to accommodate these changing social dynamics, giving rise to more inclusive forms of religious practice. This inclusivity helped to bridge the gaps between different groups and fostered cooperative and peaceful relations.
The Evolution of God Review
Chapter 5
After delving into the key takeaways from Robert Wright's book, "The Evolution of God," it becomes evident that there are several actionable steps that we can incorporate into our daily lives to enhance our understanding of spirituality, religion, and human values.
First and foremost, it is crucial to emphasize the importance of empathy and tolerance towards others' beliefs. The book highlights the evolution of God throughout human history and how religious systems have transformed over time. In light of this understanding, we can actively choose to cultivate open-mindedness and respect for individuals with differing religious or spiritual perspectives. By engaging in constructive conversations and genuinely listening to others, we lay the foundation for a more harmonious world.
Another crucial aspect emphasized in the book is the need to critically analyze our own beliefs and biases. Wright explores how religious doctrines were shaped by social and political forces, indicating that our own spiritual inclinations might be influenced by similar factors. Regular self-reflection and introspection can help us identify any ingrained biases, allowing us to approach religion and spirituality with a more objective mindset. This introspection can lead to personal growth and a deeper understanding of ourselves as well as others.
Furthermore, incorporating aspects of interfaith dialogue into our daily lives can be immensely helpful in fostering a greater sense of unity and shared values. By actively seeking opportunities to engage with individuals from diverse religious backgrounds, we can learn about their beliefs, rituals, and practices. This exchange of knowledge not only broadens our own perspective but also reinforces the common humanity among different faiths. We can attend interfaith events, participate in dialogue groups, or even engage with religious texts from various traditions to expand our knowledge and appreciation for different religious perspectives.
In addition, the book highlights the significance of studying the historical context of religious traditions to gain a more comprehensive understanding. By delving into the historical narratives and cultural contexts that shaped different religious doctrines, we can better comprehend the motivations and intentions behind certain beliefs or practices. Engaging in historical research or reading literature that provides insights into religious history can enrich our understanding and enable us to distinguish between cultural traditions and core spiritual principles.
Lastly, it is crucial to recognize the transformative power of personal experiences and spiritual practices. The book delves into the concept of personal religious experiences as a catalyst for individual growth. Engaging in regular spiritual practices such as meditation, prayer, or self-reflection can help foster a deeper connection with our inner selves, enabling us to explore our own spiritual journey. Such practices also help cultivate a sense of mindfulness and gratitude for the present moment, ultimately contributing to our overall well-being.
Incorporating these actionable steps into our daily lives can contribute to our personal growth and broaden our understanding of religion, spirituality, and human values. Embracing empathy and tolerance, critically analyzing our own beliefs, engaging in interfaith dialogue, studying historical context, and practicing personal spiritual routines all play a part in fostering a more nuanced and compassionate approach to religion and spirituality in our everyday lives.
Author: Robert Wright
The Evolution of God: Tracing the historical progress of religious belief
In his groundbreaking book, The Evolution of God, Robert Wright embarks on a fascinating exploration of the history of human religion, tracing its development from ancient times to the present day. Through meticulous research and an insightful analysis, Wright illuminates the core idea that while the understanding and image of God may vary across cultures and eras, there exists a underlying trajectory towards a more inclusive and universal concept of the divine. Seamlessly blending history, anthropology, and psychology, this compelling narrative invites readers on a thought-provoking journey, challenging us to reconsider our preconceived notions about religion, faith, and the nature of God.
Robert Wright is an acclaimed American author and journalist known for his thought-provoking works exploring the interactions between science, philosophy, and religion. With a background in religious studies and political science, Wright’s insightful and influential writings have earned him a reputation as an expert in the field. Through his books, including "The Moral Animal" and "Nonzero," Wright offers readers a unique perspective by combining evolutionary psychology, game theory, and the study of religion, aiming to shed light on the complexities of human behavior and society. Renowned for his engaging and accessible style, Robert Wright remains a leading voice in the quest for understanding the evolution of our beliefs and the ways they shape our world.
Overview
Chapter 1
The Evolution of God by Robert Wright paints an intricate and riveting account of humanity's relationship with the divine throughout the ages. Journeying through the annals of history, Wright's compelling narrative unveils the diverse beliefs, conflicts, and profound transformations that have shaped the concept of God as understood by civilizations past and present.
In the initial pages of this remarkable work, Wright masterfully sets the stage by delving into the concept of religious syncretism, a phenomenon where different belief systems merge and intermingle, giving rise to something new and vibrant. He skillfully illustrates this concept with a captivating example—the emergence of Greco-Buddhism in the ancient world.
Wright takes us back to the Hellenistic period, when Alexander the Great conquered vast territories from Greece to India, spanning cultures, religions, and ideologies. As his empire expanded, the Greeks encountered the profound philosophical insights of Buddhism, a spiritual tradition that had flourished in the Indian subcontinent for centuries.
Drawing on extensive research and archaeological findings, Wright deftly describes the convergence of these two civilizations, highlighting the encounters between Greek philosophers and Buddhist scholars in the bustling cosmopolitan cities of the newly formed Greco-Bactrian Kingdoms. He vividly portrays the intellectual exchange and cultural assimilation that occurred during this historical period, where the Greek philosophers sought to integrate Buddhist principles into their own philosophical frameworks.
Wright zooms in on one pivotal figure—an enigmatic monk named Anaxarchus. With meticulous attention to detail, he chronicles Anaxarchus' journey from Greece to India, exploring his encounters with Buddhist sages and his profound fascination with their teachings. Here, the author expertly weaves together historical facts, primary sources, and anecdotes to bring Anaxarchus' transformative experiences to life. Through captivating storytelling, he recreates the vibrant intellectual climate where the amalgamation of Greek and Buddhist ideas gave birth to a unique philosophical and religious fusion, forever altering the spiritual landscape of the ancient world.
By immersing the reader in this captivating example, Wright captures the essence of his larger argument—that throughout human history, the concept of God has continually evolved through interactions and confluence between different cultures and belief systems. He sets the stage for a profound exploration of how religious ideas have adapted, merged, and transformed, constantly reshaping the understanding of the divine in the minds of humanity.
As the opening section of The Evolution of God draws to a close, readers will find themselves captivated by the mesmerizing story of Greco-Buddhism, eager to embark on the journey that lies ahead. With its rich historical detail, engaging narrative, and thought-provoking insights, this book promises to be a profound exploration of the evolution of humanity's understanding of God—an enticing invitation to delve deep into the complex tapestry of religious beliefs that have shaped our world.
In the following text, we'll cover the three most important key ideas presented in this book.
1. The concept of God has evolved throughout human history, shaped by cultural, social, and psychological factors.
2. The progression of belief in God can be traced from tribal religions to moral religions, and ultimately to the idea of a global moral order.
3. The evolution of God is closely tied to the evolution of human society, as our understanding of morality and our capacity for cooperation expanded over time.
The concept of God has evolved throughout human history, shaped by cultural, social, and psychological factors.
Chapter 2
For instance, Wright explores the influence of political power on the concept of God. He discusses how rulers throughout history have manipulated religious beliefs for their own gain. In ancient Egypt, pharaohs claimed to be divine rulers, having the authority and status of gods themselves. This merging of political power and religion reinforced the belief in a personal and interventionist deity, as it provided legitimacy to the rulers' authority. Similarly, in medieval Europe, kings and emperors used their position to enforce certain religious beliefs upon their subjects, thereby shaping the concept of God within their domains.
Additionally, the book delves into the psychological factors that contribute to the evolution of God. Wright explores the human need for a purpose and meaning in life, which often leads to the belief in a higher power or divine being. He argues that as human societies have become more complex, individuals have sought a more abstract and transcendent concept of God that can provide guidance and meaning in an increasingly complicated world. This psychological need for a higher power has influenced the development of monotheism and the emphasis on a single, all-powerful deity who can provide answers to life's existential questions.
Furthermore, Wright explores how interactions between different cultures and religions have shaped the concept of God. He discusses how the conquests and trade routes of ancient civilizations led to the spread and exchange of religious ideas, resulting in the fusion of beliefs and the emergence of syncretism. This intermingling of different religious traditions often resulted in the development of new conceptions of God that incorporated elements from various sources. For example, the rise of Christianity in the Roman Empire was influenced by the blending of Jewish monotheism with Greco-Roman philosophical ideas, ultimately shaping the concept of a monotheistic, personal God.
Moreover, Wright highlights the role of scientific and intellectual advancements in shaping the concept of God. As human knowledge has expanded, particularly in fields like astronomy, biology, and psychology, traditional religious beliefs have been challenged, leading to new interpretations of God. The book explores how scientific discoveries, such as the Copernican revolution or Charles Darwin's theory of evolution, have forced religious thinkers to reassess their beliefs and reconcile them with new scientific understandings. This ongoing interaction between science and religion continues to shape the concept of God in modern societies.
In conclusion, "The Evolution of God" convincingly argues that the concept of God is not fixed but has evolved throughout human history. Cultural, social, and psychological factors, as well as political power, geographical influences, and intellectual advancements, all play significant roles in shaping this evolution. By exploring various examples from different historical periods and cultures, Wright provides a comprehensive understanding of how the concept of God has continually adapted and transformed to meet the changing needs and circumstances of human societies. This book is a thought-provoking exploration of the complex and dynamic nature of religious beliefs and their evolution over time.
The progression of belief in God can be traced from tribal religions to moral religions, and ultimately to the idea of a global moral order.
Chapter 3
As Christianity spread, it incorporated elements from different cultures and merged them into a universal moral framework. For example, Christianity adopted the idea of monotheism from the Jews, who believed in one God. This concept of monotheism is crucial in the development of a global moral order as it provides a unifying belief system for people of different backgrounds.
The rise of Islam in the seventh century further exemplifies the progression towards a global moral order. Islam, like Christianity, emphasizes monotheism and universal moral principles. The Quran, the holy book of Islam, contains ethical guidelines that apply to all believers, regardless of their tribal or ethnic affiliations. Through these teachings, Islam aimed to establish a universal moral framework that transcends tribal boundaries.
With the advent of globalization and increased interconnectivity, the idea of a global moral order has become even more relevant. In the modern world, people from different cultures and religions interact on a daily basis, necessitating a common ethical system to facilitate peaceful coexistence. This is why secular moral systems, such as human rights, have gained global recognition and acceptance.
Human rights, as a secular moral framework, advocate for the inherent dignity and worth of all individuals, regardless of their religion, ethnicity, or nationality. The principles of human rights aim to establish a global moral order rooted in the idea that all humans are entitled to certain fundamental rights and freedoms. This concept transcends religious boundaries and provides a common moral ground for people of diverse backgrounds.
The evolution of belief in God and the progression towards a global moral order is not without challenges. Differences in religious beliefs and interpretations can lead to conflicts and tensions. However, Wright argues that the increasing interconnectedness of the world and the shared values of compassion and empathy can help overcome these challenges.
In conclusion, Robert Wright's book, "The Evolution of God," explores the progression of belief in God from tribal religions to moral religions and eventually to the notion of a global moral order. As societies became more interconnected, the need for broader and more inclusive belief systems arose, leading to the development of moral religions. These religions introduced universal moral principles that facilitated greater cooperation and peaceful coexistence among diverse groups. The concept of a global moral order emerged from these moral religions, emphasizing ethical principles applicable to all humanity. The rise of secular moral systems, such as human rights, further reflects this progression towards a global moral order. While challenges remain, the shared values of compassion and empathy can help bridge religious divides and establish a common ethical framework for people of diverse backgrounds.
The evolution of God is closely tied to the evolution of human society, as our understanding of morality and our capacity for cooperation expanded over time.
Chapter 4
Societal changes, such as the rise of agriculture and the formation of complex civilizations, played a significant role in shaping the concept of God. The transition from hunter-gatherer societies to settled agricultural communities marked a fundamental shift in human organization. It required cooperation, communal decision-making, and the establishment of rules and norms to ensure the efficient functioning of these communities. In this new social landscape, religious beliefs emerged as a means of promoting social order and cooperation.
As societies became more complex, religious beliefs adapted to address emerging ethical concerns. Moral religions began to develop, introducing guidelines for living harmoniously within larger communities. These religions emphasized virtues such as honesty, justice, and compassion, and they provided a moral framework for individuals to navigate the challenges brought about by increased social complexity. Gods were no longer simply seen as tribal deities favoring one group over another, but as beings who upheld universal principles of right and wrong.
The link between economic development and religious beliefs is another fascinating aspect of the evolution of God. Wright explores how religious doctrines, particularly the Protestant work ethic, contributed to economic progress in Western societies. The Protestant work ethic emphasizes hard work, thrift, and deferred gratification as virtuous qualities. These values were seen as contributing to economic success and individual prosperity. In turn, economic progress reinforced the religious beliefs that underpinned it, creating a self-reinforcing cycle.
The interaction between different societies through trade and exploration also played a crucial role in shaping religious beliefs. Contacts between cultures often resulted in the exchange and blending of religious ideas, leading to a more inclusive and diverse understanding of God. For example, the spread of Buddhism from India to East Asia led to the integration of local religious beliefs in countries like China and Japan. As a result, unique interpretations of Buddhist teachings emerged, incorporating cultural specificities and local religious traditions.
Moreover, the evolution of God can be seen as a way of fostering social cohesion in diverse societies. As societies became more interconnected, individuals needed to relate to people from different backgrounds and belief systems. The concept of God expanded to accommodate these changing social dynamics, giving rise to more inclusive forms of religious practice. This inclusivity helped to bridge the gaps between different groups and fostered cooperative and peaceful relations.
The Evolution of God Review
Chapter 5
After delving into the key takeaways from Robert Wright's book, "The Evolution of God," it becomes evident that there are several actionable steps that we can incorporate into our daily lives to enhance our understanding of spirituality, religion, and human values.
First and foremost, it is crucial to emphasize the importance of empathy and tolerance towards others' beliefs. The book highlights the evolution of God throughout human history and how religious systems have transformed over time. In light of this understanding, we can actively choose to cultivate open-mindedness and respect for individuals with differing religious or spiritual perspectives. By engaging in constructive conversations and genuinely listening to others, we lay the foundation for a more harmonious world.
Another crucial aspect emphasized in the book is the need to critically analyze our own beliefs and biases. Wright explores how religious doctrines were shaped by social and political forces, indicating that our own spiritual inclinations might be influenced by similar factors. Regular self-reflection and introspection can help us identify any ingrained biases, allowing us to approach religion and spirituality with a more objective mindset. This introspection can lead to personal growth and a deeper understanding of ourselves as well as others.
Furthermore, incorporating aspects of interfaith dialogue into our daily lives can be immensely helpful in fostering a greater sense of unity and shared values. By actively seeking opportunities to engage with individuals from diverse religious backgrounds, we can learn about their beliefs, rituals, and practices. This exchange of knowledge not only broadens our own perspective but also reinforces the common humanity among different faiths. We can attend interfaith events, participate in dialogue groups, or even engage with religious texts from various traditions to expand our knowledge and appreciation for different religious perspectives.
In addition, the book highlights the significance of studying the historical context of religious traditions to gain a more comprehensive understanding. By delving into the historical narratives and cultural contexts that shaped different religious doctrines, we can better comprehend the motivations and intentions behind certain beliefs or practices. Engaging in historical research or reading literature that provides insights into religious history can enrich our understanding and enable us to distinguish between cultural traditions and core spiritual principles.
Lastly, it is crucial to recognize the transformative power of personal experiences and spiritual practices. The book delves into the concept of personal religious experiences as a catalyst for individual growth. Engaging in regular spiritual practices such as meditation, prayer, or self-reflection can help foster a deeper connection with our inner selves, enabling us to explore our own spiritual journey. Such practices also help cultivate a sense of mindfulness and gratitude for the present moment, ultimately contributing to our overall well-being.
Incorporating these actionable steps into our daily lives can contribute to our personal growth and broaden our understanding of religion, spirituality, and human values. Embracing empathy and tolerance, critically analyzing our own beliefs, engaging in interfaith dialogue, studying historical context, and practicing personal spiritual routines all play a part in fostering a more nuanced and compassionate approach to religion and spirituality in our everyday lives.
Re: NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
Spiritual DNA: Unveiling the Genetic Blueprint of Spirituality
Dr S Giridharan, MBBS, MSc, PhD, FRCP, FRCR
The Concept of Spiritual DNA:
In our pursuit of understanding the human experience, we often find ourselves exploring the depths of our existence. Beyond the physical realm, there lies a mysterious dimension – the realm of spirituality. Just as our genetic blueprint determines our physical traits, there is a growing belief that we possess a spiritual DNA that shapes our connection to the divine. Let’s assume that we do possess a spiritual DNA and explore the possible mechanisms of improving its genetic expression.
Understanding the Connection between Spirituality and Genetics:
Spirituality and genetics may seem like unrelated domains of our existence, but recent research has shed light on their profound interconnection. Our genetic makeup not only determines our physical characteristics but also influences our behaviors, beliefs, and values. Similarly, spirituality encompasses our connection with something greater than ourselves, be it a higher power, the universe, or a collective consciousness. It is through this connection that we find meaning, purpose, and transcendence. This emerging field of research, known as neurotheology, seeks to uncover the neurological and genetic underpinnings of spiritual experiences.
Genetic epidemiology research suggests that personal spirituality has a heritable component, with about 30–37% of the variance in spirituality attributed to genetics. Personality traits like lower neuroticism and higher religiousness are associated with spirituality, influencing an individual’s spiritual growth and experiences. Spirituality is also linked to positive well-being, including meaning in life, self-esteem, and better coping with stressors. Recent studies indicate a positive correlation between white matter integrity in the brain and spiritual growth. However, it’s important to remember that spirituality is a complex construct influenced by environmental and cultural factors.
To truly decipher the secrets of a possible spiritual DNA, we must first understand the science behind our genetic blueprint. Our genes, composed of DNA, contain the instructions for building and maintaining our bodies. Through complex processes of replication and transcription, our DNA produces proteins that carry out vital functions in our cells. These proteins not only influence physical traits but also regulate the expression of genes associated with mental and emotional well-being. Recent studies have shown that certain genetic variations are linked to spirituality, suggesting a biological basis for our spiritual inclinations.
Unraveling the Secrets of Spiritual DNA:
The secrets of a potential spiritual DNA lie in the intricate interplay between our genes and our spiritual experiences. While our genetic makeup provides a framework, our spiritual practices and beliefs shape the expression of these genes. Through mindfulness, meditation, prayer, or other spiritual practices, we can activate specific genes that promote well-being, resilience, and a sense of connectedness. Furthermore, our spiritual experiences can modify the way genes are expressed, resulting in measurable changes in our brain structure and function.
Spirituality plays a crucial role in shaping our genetic makeup and overall well-being. Studies have shown that individuals who identify as spiritual tend to have lower levels of stress, greater resilience in the face of adversity, and enhanced overall mental health. This may be attributed to the activation of genes associated with stress regulation, immune function, and emotional well-being. Moreover, spirituality fosters a sense of purpose, meaning, and connectedness, all of which contribute to a higher quality of life.
Tapping into one’s spiritual DNA is a deeply personal, rewarding and transformative journey. It begins with self-reflection and exploration of our beliefs, values, and experiences. Engaging in practices that promote mindfulness and self-awareness, such as meditation or journaling, can help us connect with our spiritual essence. Cultivating a sense of awe and wonder towards the natural world and engaging in acts of compassion and kindness can also facilitate a deeper connection with our spiritual DNA. Remember, spirituality is not limited to religious or traditional practices; it is a unique and personal expression of our connection to something greater.
There are various aspects that contribute to our spiritual experiences. These include our beliefs, values, rituals, and the sense of connectedness we feel with others and the universe. By exploring these aspects, we gain a deeper understanding of our spiritual DNA and how it influences our lives. Delving into different religious or philosophical traditions can provide valuable insights into diverse expressions of spirituality. Engaging in practices such as yoga, tai chi, or energy healing can also help unlock different dimensions of your spiritual blueprint.
Our spiritual inclination has a profound impact on our personal growth and fulfillment. By embracing our spiritual essence, we tap into a source of wisdom, guidance, and resilience that supports us on our life’s journey. It provides a sense of purpose and meaning, helping us navigate challenges with grace and find fulfillment in our endeavors. Moreover, connecting with our spiritual nature allows us to cultivate a deeper sense of self-awareness, compassion, and empathy towards ourselves and others. This, in turn, enhances our relationships, promotes personal growth, and contributes to our overall well-being.
Techniques for Decoding and Activating Your Spiritual DNA:
Decoding and activating our spiritual DNA requires intentional and dedicated practice. Here are some techniques that will help us journey this transformative path:
Meditation: Meditation is a powerful tool for quieting the mind and connecting with our spiritual essence. Find a quiet space, sit in a comfortable position, and focus on your breath. Allow thoughts to come and go without judgment, and observe the stillness that lies within.
Mindfulness: Cultivate present-moment awareness by engaging in daily activities with full attention and intention. Whether it’s eating, walking, or interacting with others, bring a sense of mindfulness to each moment, savoring the richness of the experience.
Journaling: Reflect on your beliefs, values, and spiritual experiences through journaling. Write down your thoughts, insights, and questions, allowing your inner wisdom to unfold on the pages. Use this practice as a tool for self-discovery and self-expression. Include a section for gratitude in your journal.
Nature Connection: Spend time in nature and cultivate a sense of awe and wonder towards the natural world. Take walks in the forest, sit by the ocean, or simply observe the beauty of a sunrise or sunset. Allow the magnificence of nature to deepen your connection with your spiritual DNA.
Finding one’s purpose: This is a profound and personal endeavour that involves exploring our passions, values, and unique talents to uncover the deeper meaning and direction in our lives. By delving into self-reflection and introspection, we can identify what truly fulfills us and gives our lives a sense of significance.
Embracing the Power of Our Spiritual DNA:
Our spirituality is intricately connected to our genetic makeup, influencing our beliefs, values, and experiences. By embracing our spiritual nature, we can tap into a deep well of wisdom, resilience, and fulfillment. Engaging in the journey of self-discovery allows us to explore the various facets of our spiritual essence, enabling our spiritual DNA to guide us towards a life filled with purpose, meaning, and transcendence.
References:
Bitēna, D., Mārtinsone, K. (2021). Mystical Experience Has a Stronger Relationship With Spiritual Intelligence Than With Schizotypal Personality Traits And Psychotic Symptoms.. Psychology of Consciousness: Theory, Research, and Practice. https://doi.org/10.1037/cns0000312
Fujino, M., Watanabe, K., Yamakawa, Y. (2022). The Personal Trait Of Spiritual Growth Is Correlated With the White Matter Integrity Of The Brain. Front. Hum. Neurosci., (16). https://doi.org/10.3389/fnhum.2022.890160
Kashdan, T., Nezlek, J. (2012). Whether, When, and How Is Spirituality Related To Well-being? Moving Beyond Single Occasion Questionnaires To Understanding Daily Process. Pers Soc Psychol Bull, 11(38), 1523–1535. https://doi.org/10.1177/0146167212454549
Labbé, E., Fobes, A. (2009). Evaluating the Interplay Between Spirituality, Personality And Stress. Appl Psychophysiol Biofeedback, 2(35), 141–146. https://doi.org/10.1007/s10484-009-9119-9
Schnell, T. (2012). Spirituality With and Without Religion – differential Relationships With Personality. Archive for the Psychology of Religion, 1(34), 33–61. https://doi.org/10.1163/157361212x644495
Wilt, J., Grubbs, J., Exline, J., Pargament, K. (2016). Personality, Religious and Spiritual Struggles, And Well-being.. Psychology of Religion and Spirituality, 4(8), 341–351. https://doi.org/10.1037/rel0000054
Cloninger CR. Feeling Good: The Science of Well-Being. New York: Oxford University Press, 2004.
The God Gene: How Faith Is Hardwired Into Our Genes by Dean Hamer. Published by Doubleday, ISBN 0–385–50058–0.
Dr S Giridharan, MBBS, MSc, PhD, FRCP, FRCR
The Concept of Spiritual DNA:
In our pursuit of understanding the human experience, we often find ourselves exploring the depths of our existence. Beyond the physical realm, there lies a mysterious dimension – the realm of spirituality. Just as our genetic blueprint determines our physical traits, there is a growing belief that we possess a spiritual DNA that shapes our connection to the divine. Let’s assume that we do possess a spiritual DNA and explore the possible mechanisms of improving its genetic expression.
Understanding the Connection between Spirituality and Genetics:
Spirituality and genetics may seem like unrelated domains of our existence, but recent research has shed light on their profound interconnection. Our genetic makeup not only determines our physical characteristics but also influences our behaviors, beliefs, and values. Similarly, spirituality encompasses our connection with something greater than ourselves, be it a higher power, the universe, or a collective consciousness. It is through this connection that we find meaning, purpose, and transcendence. This emerging field of research, known as neurotheology, seeks to uncover the neurological and genetic underpinnings of spiritual experiences.
Genetic epidemiology research suggests that personal spirituality has a heritable component, with about 30–37% of the variance in spirituality attributed to genetics. Personality traits like lower neuroticism and higher religiousness are associated with spirituality, influencing an individual’s spiritual growth and experiences. Spirituality is also linked to positive well-being, including meaning in life, self-esteem, and better coping with stressors. Recent studies indicate a positive correlation between white matter integrity in the brain and spiritual growth. However, it’s important to remember that spirituality is a complex construct influenced by environmental and cultural factors.
To truly decipher the secrets of a possible spiritual DNA, we must first understand the science behind our genetic blueprint. Our genes, composed of DNA, contain the instructions for building and maintaining our bodies. Through complex processes of replication and transcription, our DNA produces proteins that carry out vital functions in our cells. These proteins not only influence physical traits but also regulate the expression of genes associated with mental and emotional well-being. Recent studies have shown that certain genetic variations are linked to spirituality, suggesting a biological basis for our spiritual inclinations.
Unraveling the Secrets of Spiritual DNA:
The secrets of a potential spiritual DNA lie in the intricate interplay between our genes and our spiritual experiences. While our genetic makeup provides a framework, our spiritual practices and beliefs shape the expression of these genes. Through mindfulness, meditation, prayer, or other spiritual practices, we can activate specific genes that promote well-being, resilience, and a sense of connectedness. Furthermore, our spiritual experiences can modify the way genes are expressed, resulting in measurable changes in our brain structure and function.
Spirituality plays a crucial role in shaping our genetic makeup and overall well-being. Studies have shown that individuals who identify as spiritual tend to have lower levels of stress, greater resilience in the face of adversity, and enhanced overall mental health. This may be attributed to the activation of genes associated with stress regulation, immune function, and emotional well-being. Moreover, spirituality fosters a sense of purpose, meaning, and connectedness, all of which contribute to a higher quality of life.
Tapping into one’s spiritual DNA is a deeply personal, rewarding and transformative journey. It begins with self-reflection and exploration of our beliefs, values, and experiences. Engaging in practices that promote mindfulness and self-awareness, such as meditation or journaling, can help us connect with our spiritual essence. Cultivating a sense of awe and wonder towards the natural world and engaging in acts of compassion and kindness can also facilitate a deeper connection with our spiritual DNA. Remember, spirituality is not limited to religious or traditional practices; it is a unique and personal expression of our connection to something greater.
There are various aspects that contribute to our spiritual experiences. These include our beliefs, values, rituals, and the sense of connectedness we feel with others and the universe. By exploring these aspects, we gain a deeper understanding of our spiritual DNA and how it influences our lives. Delving into different religious or philosophical traditions can provide valuable insights into diverse expressions of spirituality. Engaging in practices such as yoga, tai chi, or energy healing can also help unlock different dimensions of your spiritual blueprint.
Our spiritual inclination has a profound impact on our personal growth and fulfillment. By embracing our spiritual essence, we tap into a source of wisdom, guidance, and resilience that supports us on our life’s journey. It provides a sense of purpose and meaning, helping us navigate challenges with grace and find fulfillment in our endeavors. Moreover, connecting with our spiritual nature allows us to cultivate a deeper sense of self-awareness, compassion, and empathy towards ourselves and others. This, in turn, enhances our relationships, promotes personal growth, and contributes to our overall well-being.
Techniques for Decoding and Activating Your Spiritual DNA:
Decoding and activating our spiritual DNA requires intentional and dedicated practice. Here are some techniques that will help us journey this transformative path:
Meditation: Meditation is a powerful tool for quieting the mind and connecting with our spiritual essence. Find a quiet space, sit in a comfortable position, and focus on your breath. Allow thoughts to come and go without judgment, and observe the stillness that lies within.
Mindfulness: Cultivate present-moment awareness by engaging in daily activities with full attention and intention. Whether it’s eating, walking, or interacting with others, bring a sense of mindfulness to each moment, savoring the richness of the experience.
Journaling: Reflect on your beliefs, values, and spiritual experiences through journaling. Write down your thoughts, insights, and questions, allowing your inner wisdom to unfold on the pages. Use this practice as a tool for self-discovery and self-expression. Include a section for gratitude in your journal.
Nature Connection: Spend time in nature and cultivate a sense of awe and wonder towards the natural world. Take walks in the forest, sit by the ocean, or simply observe the beauty of a sunrise or sunset. Allow the magnificence of nature to deepen your connection with your spiritual DNA.
Finding one’s purpose: This is a profound and personal endeavour that involves exploring our passions, values, and unique talents to uncover the deeper meaning and direction in our lives. By delving into self-reflection and introspection, we can identify what truly fulfills us and gives our lives a sense of significance.
Embracing the Power of Our Spiritual DNA:
Our spirituality is intricately connected to our genetic makeup, influencing our beliefs, values, and experiences. By embracing our spiritual nature, we can tap into a deep well of wisdom, resilience, and fulfillment. Engaging in the journey of self-discovery allows us to explore the various facets of our spiritual essence, enabling our spiritual DNA to guide us towards a life filled with purpose, meaning, and transcendence.
References:
Bitēna, D., Mārtinsone, K. (2021). Mystical Experience Has a Stronger Relationship With Spiritual Intelligence Than With Schizotypal Personality Traits And Psychotic Symptoms.. Psychology of Consciousness: Theory, Research, and Practice. https://doi.org/10.1037/cns0000312
Fujino, M., Watanabe, K., Yamakawa, Y. (2022). The Personal Trait Of Spiritual Growth Is Correlated With the White Matter Integrity Of The Brain. Front. Hum. Neurosci., (16). https://doi.org/10.3389/fnhum.2022.890160
Kashdan, T., Nezlek, J. (2012). Whether, When, and How Is Spirituality Related To Well-being? Moving Beyond Single Occasion Questionnaires To Understanding Daily Process. Pers Soc Psychol Bull, 11(38), 1523–1535. https://doi.org/10.1177/0146167212454549
Labbé, E., Fobes, A. (2009). Evaluating the Interplay Between Spirituality, Personality And Stress. Appl Psychophysiol Biofeedback, 2(35), 141–146. https://doi.org/10.1007/s10484-009-9119-9
Schnell, T. (2012). Spirituality With and Without Religion – differential Relationships With Personality. Archive for the Psychology of Religion, 1(34), 33–61. https://doi.org/10.1163/157361212x644495
Wilt, J., Grubbs, J., Exline, J., Pargament, K. (2016). Personality, Religious and Spiritual Struggles, And Well-being.. Psychology of Religion and Spirituality, 4(8), 341–351. https://doi.org/10.1037/rel0000054
Cloninger CR. Feeling Good: The Science of Well-Being. New York: Oxford University Press, 2004.
The God Gene: How Faith Is Hardwired Into Our Genes by Dean Hamer. Published by Doubleday, ISBN 0–385–50058–0.
Re: NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
Can physics prove if God exists?
1 March 2021
By Monica Grady, The Open University,
Features correspondent
If there is a God, would they be bound by the laws of physics?
I still believed in God (I am now an atheist) when I heard the following question at a seminar, first posed by Einstein, and was stunned by its elegance and depth: "If there is a God who created the entire universe and ALL of its laws of physics, does God follow God's own laws? Or can God supersede his own laws, such as travelling faster than the speed of light and thus being able to be in two different places at the same time?" Could the answer help us prove whether or not God exists or is this where scientific empiricism and religious faith intersect, with NO true answer? David Frost, 67, Los Angeles.
I was in lockdown when I received this question and was instantly intrigued. It's no wonder about the timing – tragic events, such as pandemics, often cause us to question the existence of God: if there is a merciful God, why is a catastrophe like this happening? The idea that God might be "bound" by the laws of physics – which also govern chemistry and biology and thus the limits of medical science – was an interesting one to explore.
If God wasn't able to break the laws of physics, she arguably wouldn't be as powerful as you'd expect a supreme being to be. But if she could, why haven't we seen any evidence of the laws of physics ever being broken in the Universe?
To tackle the question, let's break it down a bit. First, can God travel faster than light? Let's just take the question at face value. Light travels at an approximate speed of 3 x 10 to the power of 5 kilometres every second, or 186,000 miles per second (299,500km/s). We learn at school that nothing can travel faster than the speed of light – not even the USS Enterprise in Star Trek when its dilithium crystals are set to max.
But is it true? A few years ago, a group of physicists posited that particles called tachyons travelled above light speed. Fortunately, their existence as real particles is deemed highly unlikely. If they did exist, they would have an imaginary mass and the fabric of space and time would become distorted – leading to violations of causality (and possibly a headache for God).
It seems, so far, that no object has been observed that can travel faster than the speed of light. This in itself does not say anything at all about God. It merely reinforces the knowledge that light travels very fast indeed.
Things get a bit more interesting when you consider how far light has travelled since the beginning. Assuming a traditional big bang cosmology and a light speed of 300,000km/s, then we can calculate that light has travelled roughly 1.3 x 10 x 23 (1.3 times 10 to the power 23) km in the 13.8 billion years of the Universe's existence. Or rather, the observable Universe's existence.
The Universe is expanding at a rate of approximately 70km/s per Mpc (1 Mpc = 1 Megaparsec or roughly 30 billion billion kilometres), so current estimates suggest that the distance to the edge of the universe is 46 billion light years. As time goes on, the volume of space increases, and light has to travel for longer to reach us.
There is a lot more universe out there than we can view, but the most distant object that we have seen is a galaxy, GN-z11, observed by the Hubble Space Telescope. This is approximately 1.2 x 10 x 23 km or 13.4 billion light years away, meaning that it has taken 13.4 billion years for light from the galaxy to reach us. But when the light "set off", the galaxy was only about three billion light years away from our galaxy, the Milky Way.
Many cosmologists believe that the Universe may be part of a more extended cosmos, a multiverse
We cannot observe or see across the entirety of the Universe that has grown since the Big Bang because insufficient time has passed for light from the first fractions of a second to reach us. Some argue that we therefore cannot be sure whether the laws of physics could be broken in other cosmic regions – perhaps they are just local, accidental laws. And that leads us on to something even bigger than the Universe.
Many cosmologists believe that the Universe may be part of a more extended cosmos, a multiverse, where many different universes co-exist but don't interact. The idea of the multiverse is backed by the theory of inflation – the idea that the universe expanded hugely before it was 10^-32 seconds old. Inflation is an important theory because it can explain why the Universe has the shape and structure that we see around us.
But if inflation could happen once, why not many times? We know from experiments that quantum fluctuations can give rise to pairs of particles suddenly coming into existence, only to disappear moments later. And if such fluctuations can produce particles, why not entire atoms or universes? It's been suggested that, during the period of chaotic inflation, not everything was happening at the same rate – quantum fluctuations in the expansion could have produced bubbles that blew up to become universes in their own right.
But how does God fit into the multiverse? One headache for cosmologists has been the fact that our Universe seems fine-tuned for life to exist. The fundamental particles created in the Big Bang had the correct properties to enable the formation of hydrogen and deuterium – substances which produced the first stars.
Nasa Could quantum physics help explain a God that could be in two places at once? (Credit: Nasa)Nasa
Could quantum physics help explain a God that could be in two places at once? (Credit: Nasa)
The physical laws governing nuclear reactions in these stars then produced the stuff that life's made of – carbon, nitrogen and oxygen. How come all the physical laws and parameters in the universe happen to have the values that allowed stars, planets and ultimately life to develop?
Some argue it's just a lucky coincidence. Others say we shouldn't be surprised to see biofriendly physical laws – they after all produced us, so what else would we see? Some theists, however, argue it points to the existence of a God creating favourable conditions.
But God isn't a valid scientific explanation. The theory of the multiverse, instead, solves the mystery because it allows different universes to have different physical laws. So, it's not surprising that we should happen to see ourselves in one of the few universes that could support life. Of course, you can't disprove the idea that a God may have created the multiverse.
If two particles are entangled, you automatically manipulate its partner when you manipulate it
This is all very hypothetical, and one of the biggest criticisms of theories of the multiverse is that because there seem to have been no interactions between our Universe and other universes, then the notion of the multiverse cannot be directly tested.
Quantum weirdness
Now let's consider whether God can be in more than one place at the same time. Much of the science and technology we use in space science is based on the counter-intuitive theory of the tiny world of atoms and particles known as quantum mechanics.
The theory enables something called quantum entanglement: spookily connected particles. If two particles are entangled, you automatically manipulate its partner when you manipulate it, even if they are very far apart and without the two interacting. There are better descriptions of entanglement than the one I give here – but this is simple enough that I can follow it.
Imagine a particle that decays into two sub-particles, A and B. The properties of the sub-particles must add up to the properties of the original particle – this is the principle of conservation. For example, all particles have a quantum property called "spin" – roughly, they move as if they were tiny compass needles. If the original particle has a "spin" of zero, one of the two sub-particles must have a positive spin and the other a negative spin, which means that each of A and B has a 50% chance of having a positive or a negative spin. (According to quantum mechanics, particles are by definition in a mix of different states until you actually measure them.)
The properties of A and B are not independent of each other – they are entangled – even if located in separate laboratories on separate planets. If you measure the spin of A and you find it to be positive, then imagine a friend measured the spin of B at exactly the same time that you measured A. In order for the principle of conservation to work, she must find the spin of B to be negative.
But – and this is where things become murky – like sub-particle A, B had a 50:50 chance of being positive, so its spin state "became" negative at the time that the spin state of A was measured as positive. In other words, information about spin state was transferred between the two sub-particles instantly. Such transfer of quantum information apparently happens faster than the speed of light. Given that Einstein himself described quantum entanglement as "spooky action at a distance", I think all of us can be forgiven for finding this a rather bizarre effect.
So, there is something faster than the speed of light after all: quantum information. This doesn't prove or disprove God, but it can help us think of God in physical terms – maybe as a shower of entangled particles, transferring quantum information back and forth, and so occupying many places at the same time? Even many universes at the same time?
Science requires proof, religious belief requires faith
I have this image of God keeping galaxy-sized plates spinning while juggling planet-sized balls – tossing bits of information from one teetering universe to another, to keep everything in motion. Fortunately, God can multitask – keeping the fabric of space and time in operation. All that is required is a little faith.
Has this essay come close to answering the questions posed? I suspect not: if you believe in God (as I do), then the idea of God being bound by the laws of physics is nonsense, because God can do everything, even travel faster than light. If you don't believe in God, then the question is equally nonsensical, because there isn't a God and nothing can travel faster than light. Perhaps the question is really one for agnostics, who don't know whether there is a God.
Does God spin galaxy-sized plates while juggling planetary balls?
This is indeed where science and religion differ. Science requires proof, religious belief requires faith. Scientists don't try to prove or disprove God's existence because they know there isn't an experiment that can ever detect God. And if you believe in God, it doesn't matter what scientists discover about the Universe – any cosmos can be thought of as being consistent with God.
Our views of God, physics or anything else ultimately depends on perspective. But let's end with a quotation from a truly authoritative source. No, it isn't the Bible. Nor is it a cosmology textbook. It's from Reaper Man by Terry Pratchett:
"Light thinks it travels faster than anything but it is wrong. No matter how fast light travels, it finds the darkness has always got there first, and is waiting for it."
* Monica Grady is professor of planetary and space science at The Open University
(This story has been amended to correct an error regarding the measurement of Megaparsecs)
This article is part of Life's Big Questions, a new series by The Conversation that is being co-published with BBC Future.
https://www.bbc.com/future/article/2021 ... god-exists
1 March 2021
By Monica Grady, The Open University,
Features correspondent
If there is a God, would they be bound by the laws of physics?
I still believed in God (I am now an atheist) when I heard the following question at a seminar, first posed by Einstein, and was stunned by its elegance and depth: "If there is a God who created the entire universe and ALL of its laws of physics, does God follow God's own laws? Or can God supersede his own laws, such as travelling faster than the speed of light and thus being able to be in two different places at the same time?" Could the answer help us prove whether or not God exists or is this where scientific empiricism and religious faith intersect, with NO true answer? David Frost, 67, Los Angeles.
I was in lockdown when I received this question and was instantly intrigued. It's no wonder about the timing – tragic events, such as pandemics, often cause us to question the existence of God: if there is a merciful God, why is a catastrophe like this happening? The idea that God might be "bound" by the laws of physics – which also govern chemistry and biology and thus the limits of medical science – was an interesting one to explore.
If God wasn't able to break the laws of physics, she arguably wouldn't be as powerful as you'd expect a supreme being to be. But if she could, why haven't we seen any evidence of the laws of physics ever being broken in the Universe?
To tackle the question, let's break it down a bit. First, can God travel faster than light? Let's just take the question at face value. Light travels at an approximate speed of 3 x 10 to the power of 5 kilometres every second, or 186,000 miles per second (299,500km/s). We learn at school that nothing can travel faster than the speed of light – not even the USS Enterprise in Star Trek when its dilithium crystals are set to max.
But is it true? A few years ago, a group of physicists posited that particles called tachyons travelled above light speed. Fortunately, their existence as real particles is deemed highly unlikely. If they did exist, they would have an imaginary mass and the fabric of space and time would become distorted – leading to violations of causality (and possibly a headache for God).
It seems, so far, that no object has been observed that can travel faster than the speed of light. This in itself does not say anything at all about God. It merely reinforces the knowledge that light travels very fast indeed.
Things get a bit more interesting when you consider how far light has travelled since the beginning. Assuming a traditional big bang cosmology and a light speed of 300,000km/s, then we can calculate that light has travelled roughly 1.3 x 10 x 23 (1.3 times 10 to the power 23) km in the 13.8 billion years of the Universe's existence. Or rather, the observable Universe's existence.
The Universe is expanding at a rate of approximately 70km/s per Mpc (1 Mpc = 1 Megaparsec or roughly 30 billion billion kilometres), so current estimates suggest that the distance to the edge of the universe is 46 billion light years. As time goes on, the volume of space increases, and light has to travel for longer to reach us.
There is a lot more universe out there than we can view, but the most distant object that we have seen is a galaxy, GN-z11, observed by the Hubble Space Telescope. This is approximately 1.2 x 10 x 23 km or 13.4 billion light years away, meaning that it has taken 13.4 billion years for light from the galaxy to reach us. But when the light "set off", the galaxy was only about three billion light years away from our galaxy, the Milky Way.
Many cosmologists believe that the Universe may be part of a more extended cosmos, a multiverse
We cannot observe or see across the entirety of the Universe that has grown since the Big Bang because insufficient time has passed for light from the first fractions of a second to reach us. Some argue that we therefore cannot be sure whether the laws of physics could be broken in other cosmic regions – perhaps they are just local, accidental laws. And that leads us on to something even bigger than the Universe.
Many cosmologists believe that the Universe may be part of a more extended cosmos, a multiverse, where many different universes co-exist but don't interact. The idea of the multiverse is backed by the theory of inflation – the idea that the universe expanded hugely before it was 10^-32 seconds old. Inflation is an important theory because it can explain why the Universe has the shape and structure that we see around us.
But if inflation could happen once, why not many times? We know from experiments that quantum fluctuations can give rise to pairs of particles suddenly coming into existence, only to disappear moments later. And if such fluctuations can produce particles, why not entire atoms or universes? It's been suggested that, during the period of chaotic inflation, not everything was happening at the same rate – quantum fluctuations in the expansion could have produced bubbles that blew up to become universes in their own right.
But how does God fit into the multiverse? One headache for cosmologists has been the fact that our Universe seems fine-tuned for life to exist. The fundamental particles created in the Big Bang had the correct properties to enable the formation of hydrogen and deuterium – substances which produced the first stars.
Nasa Could quantum physics help explain a God that could be in two places at once? (Credit: Nasa)Nasa
Could quantum physics help explain a God that could be in two places at once? (Credit: Nasa)
The physical laws governing nuclear reactions in these stars then produced the stuff that life's made of – carbon, nitrogen and oxygen. How come all the physical laws and parameters in the universe happen to have the values that allowed stars, planets and ultimately life to develop?
Some argue it's just a lucky coincidence. Others say we shouldn't be surprised to see biofriendly physical laws – they after all produced us, so what else would we see? Some theists, however, argue it points to the existence of a God creating favourable conditions.
But God isn't a valid scientific explanation. The theory of the multiverse, instead, solves the mystery because it allows different universes to have different physical laws. So, it's not surprising that we should happen to see ourselves in one of the few universes that could support life. Of course, you can't disprove the idea that a God may have created the multiverse.
If two particles are entangled, you automatically manipulate its partner when you manipulate it
This is all very hypothetical, and one of the biggest criticisms of theories of the multiverse is that because there seem to have been no interactions between our Universe and other universes, then the notion of the multiverse cannot be directly tested.
Quantum weirdness
Now let's consider whether God can be in more than one place at the same time. Much of the science and technology we use in space science is based on the counter-intuitive theory of the tiny world of atoms and particles known as quantum mechanics.
The theory enables something called quantum entanglement: spookily connected particles. If two particles are entangled, you automatically manipulate its partner when you manipulate it, even if they are very far apart and without the two interacting. There are better descriptions of entanglement than the one I give here – but this is simple enough that I can follow it.
Imagine a particle that decays into two sub-particles, A and B. The properties of the sub-particles must add up to the properties of the original particle – this is the principle of conservation. For example, all particles have a quantum property called "spin" – roughly, they move as if they were tiny compass needles. If the original particle has a "spin" of zero, one of the two sub-particles must have a positive spin and the other a negative spin, which means that each of A and B has a 50% chance of having a positive or a negative spin. (According to quantum mechanics, particles are by definition in a mix of different states until you actually measure them.)
The properties of A and B are not independent of each other – they are entangled – even if located in separate laboratories on separate planets. If you measure the spin of A and you find it to be positive, then imagine a friend measured the spin of B at exactly the same time that you measured A. In order for the principle of conservation to work, she must find the spin of B to be negative.
But – and this is where things become murky – like sub-particle A, B had a 50:50 chance of being positive, so its spin state "became" negative at the time that the spin state of A was measured as positive. In other words, information about spin state was transferred between the two sub-particles instantly. Such transfer of quantum information apparently happens faster than the speed of light. Given that Einstein himself described quantum entanglement as "spooky action at a distance", I think all of us can be forgiven for finding this a rather bizarre effect.
So, there is something faster than the speed of light after all: quantum information. This doesn't prove or disprove God, but it can help us think of God in physical terms – maybe as a shower of entangled particles, transferring quantum information back and forth, and so occupying many places at the same time? Even many universes at the same time?
Science requires proof, religious belief requires faith
I have this image of God keeping galaxy-sized plates spinning while juggling planet-sized balls – tossing bits of information from one teetering universe to another, to keep everything in motion. Fortunately, God can multitask – keeping the fabric of space and time in operation. All that is required is a little faith.
Has this essay come close to answering the questions posed? I suspect not: if you believe in God (as I do), then the idea of God being bound by the laws of physics is nonsense, because God can do everything, even travel faster than light. If you don't believe in God, then the question is equally nonsensical, because there isn't a God and nothing can travel faster than light. Perhaps the question is really one for agnostics, who don't know whether there is a God.
Does God spin galaxy-sized plates while juggling planetary balls?
This is indeed where science and religion differ. Science requires proof, religious belief requires faith. Scientists don't try to prove or disprove God's existence because they know there isn't an experiment that can ever detect God. And if you believe in God, it doesn't matter what scientists discover about the Universe – any cosmos can be thought of as being consistent with God.
Our views of God, physics or anything else ultimately depends on perspective. But let's end with a quotation from a truly authoritative source. No, it isn't the Bible. Nor is it a cosmology textbook. It's from Reaper Man by Terry Pratchett:
"Light thinks it travels faster than anything but it is wrong. No matter how fast light travels, it finds the darkness has always got there first, and is waiting for it."
* Monica Grady is professor of planetary and space science at The Open University
(This story has been amended to correct an error regarding the measurement of Megaparsecs)
This article is part of Life's Big Questions, a new series by The Conversation that is being co-published with BBC Future.
https://www.bbc.com/future/article/2021 ... god-exists
Re: NAME OF GOD IN DIFFERENT LANGUAGES AND RELIGIONS
Evidence for God from Science: Christian Apologetics
Who is God?
by Rich Deem
Introduction
I Am!
When Moses talked to God at the burning bush, he asked Him His name. God replied merely, "I am that I am," referring to His self-existence, the Being of beings, eternal and unchangeable.
Many religions describe a being referred to as "God." Some of these religions describe the being God as one of many other gods created by more powerful gods or councils of gods. However, for the purpose of this paper, we are going to use the definition of God contained in the Bible. As such, God is the Spirit hovering over the waters of the primordial Earth—Creator of the universe (matter, energy, space, and time), along with other principalities and beings whose primary existence is outside this universe. However, God did not just create the universe and leave it to its own fate as deists proclaim. God is the personal being who walked and talked with Adam and Eve, the first human beings, in the garden of Eden. God is also Savior of mankind, coming to Earth in the person of Jesus of Nazareth to provide the ultimate example of holiness and the ultimate sacrifice for humanity's evilness, in order to restore our personal relationship with Him.
Who is God?
According to Christianity, God is the self-existent One, having no need of being created, since He has existed forever and is the cause of all things, including the dimension of time, to which He is not subject (see If God Created Everything, Who Created God?). Likewise, God is not subject to the physical creation, but is spiritual in nature, residing in the spiritual dimensions of heaven. God's power over the physical creation is absolute, such that He can manipulate matter, energy, space, and time at will. For this reason, God is said to be all powerful—able to accomplish any possible task He wills to do. Along with being all powerful, God is also all knowing—having knowledge of all things that are possible to be known, including the entire history of the universe—past, present, and future. Because God is all powerful (omnipotent) and all knowing (omniscient), He is also able to be present at all places at all times (omnipresent). God is also all loving—according to the Bible, "God is love" (1 John 4:16). The love of God prompted Him to create human beings in His image, in order to share His love with us. The Christian scriptures say that we can fulfill the entire law of God by loving Him and loving our fellow human beings (Matthew 22:37-40). God is absolutely holy—without any moral or character defect. In fact, the Bible says that God is incapable of doing any evil, despite being all powerful. God is unchangeable. In other words, He does not change any of His attributes or character at any time. Despite humanity's tendency to change its definition of morality, God's moral character does not evolve with the times, but remains constant.
Where is God?
The Bible says that God cannot be contained within the universe (1 Kings 8:27). In addition, the Bible says that God fills both heaven and earth (Jeremiah 23:24), which is a Hebrew idiom to describe the entire universe. So, God is both transcendent and immanent simultaneously. God's normal abode is in heaven, which is not located within the physical universe. According to the Bible heaven seems to operate under different physical laws, with the laws of thermodynamics seeming to be absent. So, the question "Where is God?" is not one that can be answered with the knowledge we posses.
God?God?
What does God look like?
Since human beings are created in the image of God, most artist's renditions picture God as looking like a human male. Although the Bible uses the personal pronoun "He" to describe God, it never says God looks like a human male. Word pictures describing God usually use words such as "like" or "as" in their descriptions. So, we find that both males and females were created in the image of God (Genesis 1:27), although God is not a hermaphrodite. Likewise, there are descriptions of God that describe Him with wings and feathers (Psalm 91:2-4), although nobody would suggest that God is an overgrown chicken. In fact, the Bible says God is a spirit (John 4:24)—without physical form (i.e., not composed of ordinary matter). Although God's primary nature is spiritual, He is able to take on physical form in order to interact with human beings on Earth. In fact, the Bible says that God took on human form, coming to earth as Jesus of Nazareth. The Bible says that believers who die will go to heaven and "see Him just as He is" (1 John 3:2), because they will be like Him, possessing "spiritual bodies" (1 Corinthians 15:44). So, there is no way to know what God actually looks like in heaven, until we actually get there (see entrance requirements).
What does God want from me?
The Way to God and How to Find It If God created the entire universe as a place to accommodate human beings, He must have had some sort of plan in mind. The Bible says God wants as many people as possible to choose to love Him and spend eternity with Him. Since God's standard for behavior is perfection in thought and deed, we are going to find it very difficult to meet God's standard on our own. However, since God loves us so much, He has provided another means by which we can attain perfection. Jesus, as God, took on the form of a human being and lived on the earth in the first century (Philippians 2:5-8). Besides teaching, His main purpose was to provide the ultimate sacrifice for sins (bad things we do), by living a completely sinless life (Hebrews 4:15), dying on a cross (Colossians 1:19-20), and rising from the dead (Romans 6:9-10). It is through belief in Jesus and His sacrifice for sins that one is declared righteous and free from sin.1 One who believes in Jesus follows Him,2 being indwelt by the Holy Spirit, who guides Christians as they become conformed to the image of Christ (Romans 8:29). So, those who believe in Jesus are declared righteous and will spend eternity with Him in heaven.
Conclusion Top of page
God is the ultimate Being in existence, perfect in power, love, and character. Since God wanted to share His love with others, He created the angels and human beings—spiritual creatures who can related to Him. Because God is love, He wants us to love Him and love other people (Matthew 22:37-40). God came to earth in human form as Jesus of Nazareth to teach us about Himself and to provide the ultimate sacrifice for our sins, so that those who believe can have fellowship with Him.
Who is God?
by Rich Deem
Introduction
I Am!
When Moses talked to God at the burning bush, he asked Him His name. God replied merely, "I am that I am," referring to His self-existence, the Being of beings, eternal and unchangeable.
Many religions describe a being referred to as "God." Some of these religions describe the being God as one of many other gods created by more powerful gods or councils of gods. However, for the purpose of this paper, we are going to use the definition of God contained in the Bible. As such, God is the Spirit hovering over the waters of the primordial Earth—Creator of the universe (matter, energy, space, and time), along with other principalities and beings whose primary existence is outside this universe. However, God did not just create the universe and leave it to its own fate as deists proclaim. God is the personal being who walked and talked with Adam and Eve, the first human beings, in the garden of Eden. God is also Savior of mankind, coming to Earth in the person of Jesus of Nazareth to provide the ultimate example of holiness and the ultimate sacrifice for humanity's evilness, in order to restore our personal relationship with Him.
Who is God?
According to Christianity, God is the self-existent One, having no need of being created, since He has existed forever and is the cause of all things, including the dimension of time, to which He is not subject (see If God Created Everything, Who Created God?). Likewise, God is not subject to the physical creation, but is spiritual in nature, residing in the spiritual dimensions of heaven. God's power over the physical creation is absolute, such that He can manipulate matter, energy, space, and time at will. For this reason, God is said to be all powerful—able to accomplish any possible task He wills to do. Along with being all powerful, God is also all knowing—having knowledge of all things that are possible to be known, including the entire history of the universe—past, present, and future. Because God is all powerful (omnipotent) and all knowing (omniscient), He is also able to be present at all places at all times (omnipresent). God is also all loving—according to the Bible, "God is love" (1 John 4:16). The love of God prompted Him to create human beings in His image, in order to share His love with us. The Christian scriptures say that we can fulfill the entire law of God by loving Him and loving our fellow human beings (Matthew 22:37-40). God is absolutely holy—without any moral or character defect. In fact, the Bible says that God is incapable of doing any evil, despite being all powerful. God is unchangeable. In other words, He does not change any of His attributes or character at any time. Despite humanity's tendency to change its definition of morality, God's moral character does not evolve with the times, but remains constant.
Where is God?
The Bible says that God cannot be contained within the universe (1 Kings 8:27). In addition, the Bible says that God fills both heaven and earth (Jeremiah 23:24), which is a Hebrew idiom to describe the entire universe. So, God is both transcendent and immanent simultaneously. God's normal abode is in heaven, which is not located within the physical universe. According to the Bible heaven seems to operate under different physical laws, with the laws of thermodynamics seeming to be absent. So, the question "Where is God?" is not one that can be answered with the knowledge we posses.
God?God?
What does God look like?
Since human beings are created in the image of God, most artist's renditions picture God as looking like a human male. Although the Bible uses the personal pronoun "He" to describe God, it never says God looks like a human male. Word pictures describing God usually use words such as "like" or "as" in their descriptions. So, we find that both males and females were created in the image of God (Genesis 1:27), although God is not a hermaphrodite. Likewise, there are descriptions of God that describe Him with wings and feathers (Psalm 91:2-4), although nobody would suggest that God is an overgrown chicken. In fact, the Bible says God is a spirit (John 4:24)—without physical form (i.e., not composed of ordinary matter). Although God's primary nature is spiritual, He is able to take on physical form in order to interact with human beings on Earth. In fact, the Bible says that God took on human form, coming to earth as Jesus of Nazareth. The Bible says that believers who die will go to heaven and "see Him just as He is" (1 John 3:2), because they will be like Him, possessing "spiritual bodies" (1 Corinthians 15:44). So, there is no way to know what God actually looks like in heaven, until we actually get there (see entrance requirements).
What does God want from me?
The Way to God and How to Find It If God created the entire universe as a place to accommodate human beings, He must have had some sort of plan in mind. The Bible says God wants as many people as possible to choose to love Him and spend eternity with Him. Since God's standard for behavior is perfection in thought and deed, we are going to find it very difficult to meet God's standard on our own. However, since God loves us so much, He has provided another means by which we can attain perfection. Jesus, as God, took on the form of a human being and lived on the earth in the first century (Philippians 2:5-8). Besides teaching, His main purpose was to provide the ultimate sacrifice for sins (bad things we do), by living a completely sinless life (Hebrews 4:15), dying on a cross (Colossians 1:19-20), and rising from the dead (Romans 6:9-10). It is through belief in Jesus and His sacrifice for sins that one is declared righteous and free from sin.1 One who believes in Jesus follows Him,2 being indwelt by the Holy Spirit, who guides Christians as they become conformed to the image of Christ (Romans 8:29). So, those who believe in Jesus are declared righteous and will spend eternity with Him in heaven.
Conclusion Top of page
God is the ultimate Being in existence, perfect in power, love, and character. Since God wanted to share His love with others, He created the angels and human beings—spiritual creatures who can related to Him. Because God is love, He wants us to love Him and love other people (Matthew 22:37-40). God came to earth in human form as Jesus of Nazareth to teach us about Himself and to provide the ultimate sacrifice for our sins, so that those who believe can have fellowship with Him.