Come, don’t let us separate from each other with sarcasms, but rather let us allow that religion, like Janus, or, better still, like the Brahman god of death, Yama, has two faces, and like him, one very friendly and one very sullen. Each of us, however, has only fixed his eyes on one.
You must above all exercise philanthropy(φιλανθρωπία), for from it result many other blessings, and moreover that choicest and greatest blessing of all, the good will of the gods. For just as those who are in agreement with their masters about their friendships and ambitions and loves are more kindly treated than their fellow slaves, so we must suppose that God, who naturally loves human beings, has more kindness for those men who love their fellows.
Every religious phenomenon has its history and its derivation from natural antecedents. What is nowadays called the higher criticism of the Bible is only a study of the Bible from this existential point of view, neglected too much by the earlier church. Under just what biographic conditions did the sacred writers bring forth their various contributions to the holy volume?
The extraordinary religious movement known as Orphism made its appearance in Greece during the sixth century B.C. It is due to the researches of Rohde, Dieterich, Gruppe, Miss Harrison, and many other investigators during recent years, following in the path marked out by Lobeck, that we are now enabled to form a more or less consistent picture of the phenomenon in question.
After what has now been said, it will readily be conceded that the feud between philosophy on the one hand, and the old Homeric and Hesiodic religious ideas on the other hand, is one of the most striking features in Greek religious development. Regarded from this point of view, the evolution of theological and religious thought in Greece, as it is embodied for us in the works of Greek literature, may be regarded as the result of the action and interaction of the two rival principles of orthodoxy and dissent.
WE, THE UNDERSIGNED RABBIS of all elements in American Jewish religious life, have noted with concern a statement by ninety of our colleagues in which they repudiate Zionism on the ground that it is inconsistent with Jewish religious and moral doctrine. This statement misrepresents Zionism and misinterprets historic Jewish religious teaching, and we should be derelict in our duty if we did not correct the misapprehensions which it is likely to foster.
Deity A deity or a god, is a postulated supernatural entity, usually, but not always, of significant power, worshipped, thought holy, divine, or sacred, held in high regard, or respected by humans. They assume […]
In spite of the immense intellectual investment that has been going into the various attempts to demonstrate the existence of God, the conclusion which many have reached that this is indemonstrable agrees both with the contemporary philosophical understanding of the nature and limits of logical proof and with the biblical understanding of our knowledge of God.
To nearly everyone formed by our western Atlantic culture it seems self-evident that we came into existence at conception or birth and shall see the last of this world at death: in other words, we are born only once and we die only once. However, to one brought up within the Hindu culture of India it seems self-evident that we have, on the contrary, lived many times before and must live many times again in this world.
Indeed, the basic criticism that has been made of the Neo-Wittgensteinian theory of religious language is that it is not (as it professes to be) an account of normal or ordinary religious language use but rather is a proposal for a radical new interpretation of religious utterances. In this new interpretation, religious expressions are systematically deprived of the cosmic implications that they have always been assumed to have.
The “Old Testament” (which constitutes the sacred writings of Judaism and, along with the New Testament, the sacred writings of Christianity) documents the rise of monotheism in constant but never fully resolved struggle with polytheism and henotheism. The God of the Hebrews was originally worshiped as a tribal god, Jahweh of Israel, over against such foreign deities as Dagon of the Philistines and Chemosh of the Moabites.