Table of Contents Context Nearly three thousand years after they were composed, the Iliad and the Odyssey remain two of the most celebrated and widely read stories ever told, yet next to nothing is known about their author. He was certainly an accomplished Greek bard, and he probably lived in the late eighth and early seventh centuries b.
The religious spirit is not identical with dialectical acuteness. Thus these intermediate representations play a great part in religious life. They are enshrined in modes of worship, in popular religious literature, and in art.
Religions cannot do without them; but if they are allowed to dominate, uncriticised by dogma or by recurrence to the primary sources of religious inspiration, they are properly to be termed idols.
In Christian history, the charge of idolatry has been bandied to and fro among rival theologians. Probably, if taken in its wide sense, it rests with equal truth on all the main churches, Protestant, and Catholic.
Idolatry is the necessary product of static dogmas. Section I So long as the temporal world is conceived as a self-sufficient completion of the creative act, explicable by its derivation from an ultimate principle which is at once eminently real and the unmoved mover, from this conclusion there is no escape: In this final discussion we have to ask, whether metaphysical principles impose the belief that it is the whole truth.
The complexity of the world must be reflected in the answer. It is childish to enter upon thought with the simple-minded question, What is the world made of? The task of reason is to fathom the deeper depths of the many-sidedness of things.
We must not expect simple answers to far-reaching questions. However far our gaze penetrates, there are always heights beyond which block our vision. The combination of the two into the doctrine of an aboriginal, eminently real, transcendent creator, at whose fiat the world came into being, and whose imposed will it obeys, is the fallacy which has infused tragedy into the histories of Christianity and of Maho-metanism.
When the Western world accepted Christianity, Caesar conquered; and the received text of Western theology was edited by his lawyers. The code of Jus-tinian and the theology of Justinian are two volumes expressing one movement of the human spirit.
The brief Galilean vision of humility flickered throughout the ages, uncertainly. In the official formulation of the religion it has assumed the trivial form of the mere attribution to the Jews that they cherished a misconception about their Messiah. But the deeper idolatry, of the fashioning of God in the image of the Egyptian, Persian, and Roman imperial rulers, was retained.
The Church gave unto God the attributes which belonged exclusively to Caesar. In the great formative period of theistic philoso-phy, which ended with the rise of Mahometanism, after a continuance coeval with civilization, three strains of thought emerge which, amid many variations in detail, respectively fashion God in the image of an imperial ruler, God in the image of a personification of moral energy, God in the image of an ultimate philosophical principle.
The three schools of thought can be associated respectively with the divine Caesars, the Hebrew prophets, and Aristotle. But Aristotle was antedated by Indian, and Buddhistic, thought; the Hebrew pro-phets can be paralleled in traces of earlier thought; Mahometanism and the divine Caesars merely represent the most natural, obvious, idolatrous theistic symbolism, at all epochs and places.
The history of theistic philosophy exhibits various stages of combination of these three diverse ways of entertaining the problem. There is, however, in the Galilean origin of Christianity yet another suggestion which does not fit very well with any of the three main strands of thought.
It does not emphasize the ruling Caesar, or the ruthless moralist, or the unmoved mover. It dwells upon the tender elements in the world, which slowly and in quietness operate by love; and it finds purpose in the present immediacy of a kingdom not of this world.
Love neither rules, nor is it unmoved; also it is a little oblivious as to morals.Park City, Utah — With exactly six months until Day One of the Sundance Film Festival, Sundance Institute today detailed a standalone Episodic section, the return of ‘The New Climate’ strand of environmental work and a new award.
Feature film, short film, episodic and Virtual Reality. The Four Gods of Management in Action • [email protected] • Based on Charles Handy: The Four Gods of Management, Oxford University Press. • I work .
In this article the author writes about mundane pragmatics, or everyday deeds, in times of suffering and uncertainty. Such pragmatics differ from cultural practices such as biomedical therapies or individual health-seeking behaviour patterns. THEISTIC ACTIVISM AND THE EUTHYPHRO DILEMMA by DAVID BAGGEn DISSERTATION Submltbtd to the Gradua..
School for morality's reality. prescriptive power, and stable objectivity. It is a view according to which God, if he exists, is Christian conceptions in their work. From their perch on Mount Olympus, the major gods acted like and even associated with, humans -- leading to god/human hybrids called demigods.
Hindu Brahma, Vishnu, and Shiva represent the most significant cluster of Hindu gods, but the Hindu tradition counts thousands of major and minor gods within its ranks.
To take the pulse of Americans—their realities and their expectations, their hopes and dreams—I put back on my journalist’s hat and together with our team crisscrossed the country holding.