By Trevor Ling
The spiritual traditions of Asia and Europe, the 'East' and 'West' of the identify, are often considered as being in sharp distinction with one another, the only 'mystical', the opposite 'prophetic'. each time their religions should not so contrasted they're frequently handled in isolation from one another: the faith of Israel, Zoroastrianism, Judaism, Christianity, Hinduism, Jainism and Buddhism. Dr Ling, even though, stresses that there's enormous overlap and interpenetration among the 2 forms and components, and that you will need to see the old inter-relation among those religions and to monitor how, in the course of given sessions of heritage, there are parallel advancements or major divergences. He covers the interval 1500 B.C. to the current time, delivering an summary of the advance of Asian and eu spiritual traditions and associations, and discussing the social and fiscal components interested in the improvement of religous traditions, even supposing he indicates that such elements on my own don't account for the spiritual lifetime of guy. Dr Ling is going directly to interpret the modern value of those religions and their capability for the long run lifetime of humanity. He means that the current level of non secular strengthen is characterized via open-endedness in the direction of the long run; no longer all religions express this personality, yet none has but exhausted the chances of improvement. This booklet is meant to be used an an advent to the examine of faith. even if reference is made within the textual content to resources of additional info, the e-book can be utilized irrespective of them.
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Additional resources for A History of Religion East and West: An Introduction and Interpretation
Onwards. In fact, he has a number of the characteristic marks of the classical prophet. 1. There is first of all the strong tradition of a profound personal experience of an inaugural kind - inaugural, that is, to his activity as a charismatic leader - the tradition which is contained in the narrative ofExod. 3. The vision of the bush which glowed as with fire and yet was not consumed; the overwhelming consciousness of a divine presence; the awareness that he was being personally addressed by this divine reality whose name (that is, whose nature) he did not as yet know; the enigmatic name which was conveyed to him in this experience- YHWH, meaning possibly 'I will be what I will be' or 'I am what I am' or even simply 'He who is' (the name which in the English The prophetic role ofMoses 23 translation of the Old Testament is indicated by the word 'LoRn' in upper-case letters): all these are characteristic features of the initial vision and 'call' of a prophet in Hebrew tradition.
The narrative statement begins: 'Your fathers dwelt of old time beyond the River [that is, the river Euphrates; thus, in Mesopotamia], even Terah, the father of Abraham, and the father ofNahor: and they served other gods. ' The status ofcreation-beliefs among the Hebrews 19 It will be noticed that in neither of these two very ancient formulae setting out the essentials of the faith of Israel is there any introductory statement concerning God as creator of the universe. For Israel, their history began with Jacob, or possibly with Abraham.
Absence of clear distinction between kingship and deity: this more than any other single feature is the outstanding characteristic of Egyptian religion. Kingship and deity were so closely interconnected that each shared the nature of the other. This conception of monarchy is difficult for us to appreciate; our experience of monarchy is of an institution which survives largely as a matter of tradition and picturesque ceremony. Modern societies, it seems, can accept it or do without it. But in ancient Egypt the monarch was believed to perform a cosmic role.