Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

-----

Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Tuesday, September 12, 2023

R.E. Slater Shorts - Let's Talk About Process Theology v Universalism



I guess I am doing a little advertising for Pete Enns, but I like the guy and think he and his organization can be helpful to Christians looking to grow beyond their faith borders held in check by traditional church dogmas.

I also think Pete is personally exploring process theology while continuing to lean into progressive evangelical theology. I get the latter as it would be the direction I would choose if I hadn't discovered John Cobb et al's process theology built upon Alfred North Whitehead's process philosophy many years earlier when building out this blog/website.

My journey began when concluding my lay ministeries and joining a new fellowship known as Mars Hill led by Rob Bell. Here was spoken a progressive (emergent, or emerging) evangelical gospel as a positive outbreak from the more staid forms of Christian traditionalism I had grown up with. Years later, after Rob had left for California, I realized I needed a new philosophic-theology beyond the one I had inherited from my Baptist roots.

So when deciding to write about my faith journey as I left my classical roots to explore a more progressive (westernized) theology I early on stumbled across (i.e., was providentially led by the Holy Spirit) into what has now become for me the more superior form of theology based upon Whitehead's process philosophy of organism. It became the philosophic-theological base I was seeking and naturally held at it's core God's love, equality of justice, personal liberty within a encorporated democracy, and charitable relations to all.

Before my discovery I was comparatively researching the analytical (~ formula-based) traditions of Christian systematics to the narratival approaches of continental thought. In so doing I realized I could take the art of story telling towards a more thematic approach of the bible which I could then layer on my inductive bible training. And as I did I eventually discovered process philosophy and theology which, like Bartian theology, seems more of a bridge between American and European thinking, or a mediating third way, if you well.

Here were some of my observations back then:

Firstly, process theology naturally comports with the quantum evolutionary sciences which is beginning to abandon its mechanical world of parts-and-pieces for an ever evolving, processual creation when realizing the universe's highly connective and relational cosmology acting more like a "living" organism than as an interconnected system of scientific laws and working parts.

Secondly, process thought helps me extend Jesus as Atoning Savior/God to non-westernized regions of the world, such as the Middle-Eastern and Eastern religions of Asia which look at the world we live in processually. Thus, Whitehead's western-based process philosophy is highly connective to the Muslim and Hindu faiths thus providing an extended metaphysical framework of "common ground" wherein I might describe God and salvation in processual terms rather than in stiff formulaic and non-relational systematic terms.

And thirdly, I find process theology simply works better with my earlier Reformed theology (as I suspect it will with all other forms of Christianity). That is, the Hellenised theology of the New Testament is steeped in Greek Platonic thought forms which give to us a clock-like, mechanical universe reduced to its parts (sic, Newton, Kant, Descartes, etc). Whereas Whitehead picked up Hegel's earlier cosmological insights to re-establish a far more ancient cosmology before the Greeks. One which is far more ancient describing creation as a living complex of organic panrelational, panexperiential, and panpsychic ontological primary elements which are irreducibly One. Thid is retold )or, narrated) again and again over the eons by the ancients in their paleo-stories of God, creation, redemption, provision, and beauty. In essence, creation is irreducibly and complexly One which may further be described as a living, evolving, processual organism.

Lastly, for those more interested in process theology (which is, in its heart, or core structures, naturally "progressive") than in progressive versions of westernized evangelical theology, I would suggest Tripp Fuller's Homebrewed websites as the primary place to go to re-form one's progressive thoughts besides readings in Cobb and Whitehead. Moreover, both he and Pete Enns are loosely working together from their differing approaches to the Christian faith. Tripp from his own Baptist roots and Pete from his evangelical inheritance.

I think this newly forming fellowship between the two can be greatly helpful to progressive Christians looking for a more organic theology than the present westernized Platonic theology which evangelicalism is solidly martied to. Further, Tripp is highly connected to the Whiteheadian/Cobb community of process philosophers and theologians. To help, I've provided their respective websites below.

Enjoy,

R.E. Slater
September 12, 2023

* * * * * * *


Divine Self Investment
by Tripp Fuller



---


Homebrewed Christianity
by Tripp Fuller



---


UNIVERSAL SALVATION IS NOT MODERN
Universal Salvation in Historical and Systematic Perspective.
by Pete Enns
Fall Classroom, 2023



---


The "S" Word
What Sin Is & How It Has Infiltrated Our Systems
by Pete Enns
Fall Classroom, 2023




R.E. Slater Shorts

Let's Talk About
Process Theology v Universalism

My "Shorts" are given as one-offs which I'm thinking about on any given topic of the day which I may have come across in my daily readings. Hopefully they spark another way of thinking  about a subject whether light-hearted or heavy. - re slater

My view on universalism is quite a bit different though it probably gets me to the same conclusion as universalism. But I'd rather approach the story of God's love from a processual gospel standpoint than from a westernized version of systematic theology. In the process approach God is love and will lovingly interact with all of creation in every way possible without circumventing creational agency or freewill. As creation bears the "Imago Dei" of God it thus bears all the ability to bless; to recreate thriving communities; and to enrich generative acts of love across everything around itself. But when not enacting our very creational NATURE (which is not sin but LOVE) than it's consequential actions will not bless, nor create generative thriving, nor enrich. In Whiteheadian-based process theology, a loving God's embeddedness of God's divine Being into creation allows for pancessual evolutionary growth of love against the self - or self will - which inhabits nature's soul and is BASED on LOVE not sin (re: processual pan-en-theism NOT Eastern pantheism). Quite obviously, this approach has removed the classic approach of traditional theism which leans into God's transcendence much harder than it does God's immanence to God's creation. Without denying God's "Otherness" process theology speaks to God's incessant, necessary immanence across all westernized doctrines of abondoness, juegment, separation, and errant beliefs of Divine Holiness. Love than is the coin with two halves... It is why we all have agency and also the reason we yearn to enact beauty... but it is also the curse which pains our souls when we can not, or do not, and which enflames the sin and evil WE do (not God) from the broken mirror of Love's passionate side.

Dante's Divine Comedy in B&W Woodcuts


In contrast, the western doctrine of universalism describes hell as a present condition and not a present expectation of the Christian gospel. It is often depicted in the Dantian description of purgatory in his book, the "Divine Comedy," which shows to readers the horrors their souls would go through if they did not obey God's laws nor live righteously (thus promoting Christian legalism and prideful holiness). And because of Calvinism, though other non-Reformed approaches are likewise as guilty (Wesleyanism, Lutheran, Methodism, Catholicism, Eastern and Russian Orthodoxy), we blame the world condition upon a controlling God determined to enact His will upon all the earth. Consequently, we get divine imprecations throughout the biblical narrative of living up to our contractual obligations under God's covenants or else suffer the consequences of our unfaithful sin and evil. Of course, this would be a gross misreading of the covenants as the Abrahamic beautiful shows salvation as unconditionally laid upon us upon the surety of God's Self who walks through the sacrificial halves; or the Davidic assuring of blessed reign and peace when the godly lead their flocks towards truth and beauty; or the promise of landed communities inhabiting enculturated regions on the earth which may enact the love of God in their own way; or even dramatically in the Cross covenant of "sacrificial selfless service" to others underlaid by Jesus' atoning resurrection and dramatic revelation of God's everlasting love.
Lastly, Westernised "universalism" seeks to delimit and rebound (e.g., as in re-circumscribe theological borders) the prognosticated afterlife of hell (and purgatory for some faiths) by arguing that the Love of God Wins. Or that Jesus Wins. Which is all true in process theology. But unlike process theology, progressive Christian theolgy is trying to heal its systematic doctrines upon Platonic philosophies which are neither processual, pancessual, or center in theologies of love. Remaking a pig by putting lipstick on it won't be enough. The entire affair of Western dogma has to be uprooted and replaced upon Whitehead's process philosophy of organism in order to be able to live up to the God of Love whom we are worshipping on creaky traditional church platforms weeping with theological holes throughout its substructures.

R.E. Slater
September 12, 2023


PS - I forgot to mention that process-based panentheism is inherently combinatory , or re-connective as a processual teleology embedded in God's love. Hence, process theology really doesn't have an eschatology but a teleology which assumes that Jesus in the processual reconnector to a "broken" creation burdened with an agency inclined towards blessing but plagued with unloving responses against it's very ontological structure. You may read more on my website.

PSS - For the process few out there I would welcome further written observation beyond my mere attempts to describe the why's and wherefore's of a westernized religious system that is flawed and unable to work in a postmodern, post-Christian cultural context. Moreover, I find process theology to be able to morph with the times ahead much as the church has used Hellenised/Platonic thought to do the same over the past 2000 years. Thx.

PSSS - My typical (Calvinistic) Reformed soteriological chart in my non-process days focused on the Work & Sufficiency of Christ. Below may be more of a Wesleyan approach emphasizing the importance of a faith verified by it's works lest it simply exists as a useless, or meaningless, faith that "indwells" with "expelling" God's love in action.


* * * * * * *


Paul and Olena Miles with Grace Abroad Ministries

WORKS-UNIVERSALISM:
CONTRADICTION OR MIDDLE GROUND?

April 28, 2022


We have developed a quadrant model for describing soteriological compromises. The biblical message of salvation is summarized as Faith Alone in Christ Alone (FACA). Two ways to reject this are by rejecting the sufficiency of FACA or the necessity of FACA. Each of these two sides has differing extremes: On the side that rejects sufficiency, a near alternative is Works-Assisted Condition while a distant alternative is Works-Assisted Merit; on the side that rejects necessity, a near alternative is Christian Pluralism while a distant alternative is Christian Universalism.





Not every soteriological view fits squarely in one of these quadrants. Sometimes, there are middle ground views. For example, a Christian Pluralist could say that works are a condition for salvation, such that all “good” Catholics and all “good” Protestants are saved. This view is extremely popular among Evangelicals. It gives a nod to some necessity of belief about Jesus, but in the end, it shifts the object of faith from Christ to self.

Another middle ground that believers need to know about is between Works-Assisted Merit and Christian Universalism. These two extremes at first seem to be contradictory. How can someone believe that everyone is saved while still saying he needs to earn his salvation? Since Universalism is so anti-biblical, it does not have a coherent hermeneutic and therefore comes in many forms. Some forms of Universalism redefine hell in a way that puts them in a Works-Universalism middle-ground.

Hell is a real place. The Bible speaks about hell in the plainest terms. Jesus talked about the rich man going to the torments of hell (Luke 16:19–31). John’s Revelation tells us that the day will come when hell will be emptied and its occupants will be judged and transferred to the Lake of Fire for eternity (Rev. 20:11–15). Universalists abandon grammatical-historical hermeneutics when reading about hell. One move that is becoming popular is to spiritualize hell into a current experience. Instead of hell being a real place that the unregenerate will go to after they die, it is a spiritual kingdom here and now. Since hell is already, then it will not be future and everyone will be with Jesus in the end… or at least this is what some Universalists are saying.

Suppose we have a drug addict living miserably on the street. The Biblicist realizes that this man’s greatest need is to believe in Christ for eternal life (if he hasn’t already). This addict was born spiritually dead and on a path to hell. He will eventually spend eternity separate from God if he does not get saved. This is everyone’s greatest need. The Biblicist would love for him to abandon his lifestyle and become a productive member of a local church—but this is a matter of discipleship, not salvation. The addict can turn his life around and live happily without Christ, but even then, he would still lack his greatest need: eternal life. To the Universalist, there is no final separation from God, so “hell” is the lifestyle that the addict is living now. He does not need to believe in Jesus; he just needs to change his lifestyle. He needs to stop doing drugs and start doing what makes him happy. It is all about works here and now.

In that way of thinking, if someone is miserable now then he is in hell now. In the drug addiction example, for someone to get out of “hell,” he needs to clean up his life. See how salvation from hell suddenly becomes a works-merit system? The Universalist of this stripe teaches that everyone will be with God eventually, but they still teach a works-merit salvation from hell because they have redefined hell in a way that fits with self-righteousness.

There are several trends in evangelicalism today that are making people susceptible to these theological moves, so the modern believer needs to be aware of these maneuvers so he can protect himself and others from these dangerous doctrines. Long story short, if someone starts to spiritualize hell, then beware of hidden self-righteousness.


Tuesday, September 5, 2023

Personal Update - A Life Reconstructed, Part I


In 1903 Edvard Munch held an exhibition at the newly refurbished Kunsthandlung P. H. Beyer & Sohn in Leipzig, where Munch had been allocated the gallery’s skylit room. Eighteen paintings, inlaid in a light textile frame, were presented as a frieze in the room. Running as a horizontal band high up on three walls, the frieze essentially became a part of the room as a whole. The article therefore proposes to consider the exhibition as spatial art and examine it in light of the concept of Gesamtkunstwerk. The documentation of the exhibition is a unique source for understanding Munch’s “Frieze of Life” and its spatial representation, even as the paintings highlight the role of the exhibition room at the turn of the twentieth century. The exhibition room played an instrumental role in how Munch developed his art.

Alan Sorrell: A Life Reconstructed


Personal Update:
A Life Reconstructed
Part I


With apologies, I have been sick most of the summer dealing with a surgical infection from eight years ago. At the end of last summer of 2022, I was dealing with a newly opened abscess on my foot which I managed until May of this year when a surgeon opened up the foot to clean it out and sent me home to let the newly opened gash heal.

However, the surgery failed and necessitated a second surgery weeks later resulting in the addition of a wound pump for the rest of the summer... this time with thrice weekly nursing visits to the home. But again, the open would wouldn't heal despite the care. In fact it got worse.

At which point, after eight years of sloughing it out, it was time to remove the infected foot-and-ankle titanium prosthetic which held my foot together. One I broken in my early teens attempting to stop my fall over the edge of a cliff I had intentionally and poorly navigated. And upon the same limb which I had played physical sports until my early fifties when needing a total knee replacement.

This hopeful prosthetic was removed a week ago, cleaned of gunk, and cemented in place with a time-released antibiotic. Since there was now extra skin all was bound up without the miserable wound pump I had come to detest. Nine days have past in morbid pain from loss of device, crutching around on tired arms, and awaiting removal of cast some nine days out. Thankfully, we found a couple knee scooters which helped immeasurably giving relief to my aching body and spirit.

Once this surgery heals there will be a minimum of two more surgeries until there is no longer any infection and the foot can be fused to the ankle without addition of any more mechanical devices. If unsuccessful then there might be a future holding an amputation with the addition of a fully mechanical half-limb and incumbrances to come. Hopefully not. But it is why I waited so long before finally allowing the doctors to remove the original prosthesis.

Tomorrow I speak once again to infectious services to determine if a picc line through the arteries to the heart will be necessary or not. I expect it will require a month or more of antibiotic infusions which I will manage along with a nursing visit once a week to change out the port placed into my arm. But I am no stranger to this practice either as my first wounds eight years ago were far, far worse... being quite long and wide, travelling up-and-down several parts of my leg. It is the main reason I will not "suffer" a second internal prosthetic; the other being that 35% of these second surgeries fail in infections again.

At that time I found myself slipping into despair, if not depression, as I looked into a black pit badding me step forward one more step. The pain was overwhelming. The worse being the first three months - though the next five months thereafter were no picnic either. And then there was the constant severed nerve pain which lasted 4.5 years. It required a steely will beginning with refusing to step forward into an oblivion I might not come out... though I remember blackness to seem a fathomless comfort to the septic fevers rolling through my body.

Anyway, I've been taking these past summer months to catch up with life. Find a little time for introspection. And to rest from writing, which task I've done regularly since the fall of 2009 upon retirement. A retirement I've not only filled with poetry and writing on the cutting edge of a new theology - which I've placed on my other website - but to leave my job and volunteer church ministries to work within my community.

During these past retirement years I held committee and board positions on City, County, and College panels; became a certified Master Naturalist through MSU's extension program (including a 100 hours of community service); and joined over two dozen environmental organizations working, planting, burning, strategizing, creating, and building a living ecology in West Michigan with others who bore the same passion and veracity as myself.

In so doing, we have created the foundations necessary for empowering regional green infrastructures and green business practices to our part of West Michigan across local and state levels and all parts in-between. I could never have done this while working or raising a family. After 30+ years in technology and lay ministries I finally laid all aside and took the time to participate in creating healthy sustainability practices for habitat and clean water projects.

Over the last fifteen years I worked, volunteered, learned, and gave input across a number of ecological areas. Many of them politically unwanted but expediently necessary knowing the climate change coming upon us in the decades ahead. In these tasks I have greatly enjoyed being a part of community seeking to aide strangers via innumerable opportunities and probabilities. It was fun. And it gave to me the experience, perspective, and depth I needed to write of social contracts and personal enlightenments.

Now lately, one I get pass these remaining hard monts, I hope to continue working on both websites to leave with my family, friends, and interested readers helpful ways in which we might think about our personal value to one another and the greater good we might attempt for humanity. I see no reason not to thrive during these times of pandemic, socio-political upheaval, failure of religious institutions. At no time should we give in to adversity, perversity, calamity, bleakness, or short-sightedness. But at all times we are to give ourselves to diversity, modality, veracity, and tonality in the trying years ahead. It's what get's me up in the morning to create, destroy, rebuild, and envision communities of life.

Peace,

R.E. Slater
September 5, 2023

* * * * * * *


We will always rebuild - a poem for the broken by Jeanette LeBlanc

We will always rebuild

(a poem for the grieving)

by Jeanette LeBlanc

You are here.
You are here.

Even though everything smells like love and loss and burning.
Start with this.

You are here and it hurts.
It hurts because of all you’ve lost.
Your heart is a 3am siren, driving through that sucker punch bruise of a night sky.
Never a sign of anything good.

Here, nothing feels good.
Now you’ve begun.

You are here and it hurts and the world feels impossibly heavy.
There is not enough air in the room.
The quilt on your bed is eight hundred pounds of weight keeping you from movement.
There is no going back

There is never any going back.
Now you’re getting somewhere.

You are here and it hurts and the world feels impossibly heavy and you are shouting bargains at the moon.
He is listening but does nothing.
There is nothing he can do.

You are on your knees in the grass,
clutching handfuls of earth.
This is progress.

You are here and it hurts and the world feels impossibly heavy and you are shouting bargains at the moon and there is nobody else to hear you
It is the darkest night you’ve ever lived through
You’ve lived through.
You’ve lived.

Do you hear me?
You live.
You make it.
You survive.

There is a faint tinge of light on the horizon and you made it.
Now we’re finally moving forward

You are here and it hurts and the world feels impossibly heavy and you are shouting bargains at the moon and there is nobody else to hear you and there is a grief wail building inside of you.
Through the earth, through your toes,
Your legs, your belly, your chest and lungs,
The reach of your arms, your curled fists.
Your neck
Your jaw
Your face
The top of your head.

Have you ever seen a building implode?
Yes. This is you.
Now you know you have begun the work of healing.

You are here and it hurts and the world feels impossibly heavy and you are shouting bargains at the moon and there is nobody else to hear you and there is a grief wail building inside of you and you crumbling.
The ground shakes as her own broken pieces slide rough against each other.
There is a red earth landslide and everything is tumbling into the sea.
On the ocean, a wall of water rushes toward land.
Disaster cannot be prevented, only survived or not.
The earth knows well the pain of things that cannot be fixed.

Your pain cannot be fixed.
There is no shortcut through this.
This knowledge is the key to everything that will come next.
There is more to come.

Sometimes healing looks like falling apart.
Sometimes falling apart is the path to what can be built.
Sometimes, we go through the darkest nights and there is nobody but the moon to hear.
He always listens.
Now you listen.

There is not enough air in the room but you are breathing.
There is nobody here but you are held.
You have broken and the world is breaking and we will always rebuild.

Do you hear me, love?
We will always rebuild.

Jeanette LeBlanc


Monday, July 24, 2023

Evolution of God & Religion - The History of Religion

 


History of religion

The history of religion refers to the written record of human religious feelings, thoughts, and ideas. This period of religious history begins with the invention of writing about 5,200 years ago (3200 BCE).[1] The prehistory of religion involves the study of religious beliefs that existed prior to the advent of written records. One can also study comparative religious chronology through a timeline of religion. Writing played a major role in standardizing religious texts regardless of time or location, and making easier the memorization of prayers and divine rules. A small part of the Bible involves the collation of oral texts handed down over the centuries.[2]

The concept of "religion" was formed in the 16th and 17th centuries.[3][4] Sacred texts like the Bible, the Quran, and others did not have a word or even a concept of religion in the original languages and neither did the people or the cultures in which these sacred texts were written.[5][6]

The word religion as used in the 21st century does not have an obvious pre-colonial translation into non-European languages. The anthropologist Daniel Dubuisson writes that "what the West and the history of religions in its wake have objectified under the name 'religion' is ... something quite unique, which could be appropriate only to itself and its own history".[7] The history of other cultures' interaction with the "religious" category is therefore their interaction with an idea that first developed in Europe under the influence of Christianity.[8]

History of study

The school of religious history called the Religionsgeschichtliche Schule, a late 19th-century German school of thought, originated the systematic study of religion as a socio-cultural phenomenon. It depicted religion as evolving with human culture, from polytheism to monotheism.

The Religionsgeschichtliche Schule emerged at a time when scholarly study of the Bible and of church history flourished in Germany and elsewhere (see higher criticism, also called the historical-critical method). The study of religion is important: religion and similar concepts have often shaped civilizations' law and moral codes, social structure, art and music.

Origin

The earliest archeological evidence interpreted by some as suggestive of the emergence of religious ideas dates back several hundred thousand years, to the Middle and Lower Paleolithic periods: some archaeologists conclude that the apparently intentional burial of early Homo sapiens and Neanderthals and even Homo naledi as early as 300,000 years ago is proof that religious ideas already existed, but such a connection is entirely conjectural. Other evidence that some infer as indicative of religious ideas includes symbolic artifacts from Middle Stone Age sites in Africa. However, the interpretation of early paleolithic artifacts, with regard to how they relate to religious ideas, remains controversial. Archeological evidence from more recent periods is less controversial. Scientists[which?] generally interpret a number of artifacts from the Upper Paleolithic (50,000–13,000 BCE) as representing religious ideas. Examples of Upper Paleolithic remains that some associate with religious beliefs include the lion man, the Venus figurines, and the elaborate ritual burial from Sungir.

In the 19th century, researchers proposed various theories regarding the origin of religion, challenging earlier claims of a Christianity-like urreligion. Early theorists, such as Edward Burnett Tylor (1832–1917) and Herbert Spencer (1820–1903), emphasized the concept of animism, while archaeologist John Lubbock (1834–1913) used the term "fetishism". Meanwhile, the religious scholar Max Müller (1823–1900) theorized that religion began in hedonism and the folklorist Wilhelm Mannhardt (1831–1880) suggested that religion began in "naturalism" – by which he meant mythological explanations for natural events.[9][page needed] All of these theories have been widely criticized since then; there is no broad consensus regarding the origin of religion.

Pre-pottery Neolithic A (PPNA) Göbekli Tepe, the oldest potentially religious site yet discovered anywhere[10] includes circles of erected massive T-shaped stone pillars, the world's oldest known megaliths[11] decorated with abstract, enigmatic pictograms and carved-animal reliefs. The site, near the home place of original wild wheat, was built before the so-called Neolithic Revolution, i.e., the beginning of agriculture and animal husbandry around 9000 BCE. But the construction of Göbekli Tepe implies organization of an advanced order not hitherto associated with PaleolithicPPNA, or PPNB societies. The site, abandoned around the time the first agricultural societies started, is still being excavated and analyzed, and thus might shed light on the significance it had, if any, for the religions of older, foraging communities, as well as for the general history of religions.

The Pyramid Texts from ancient Egypt, the oldest known religious texts in the world, date to between 2400 and 2300 BCE.[12][13]

The earliest records of Indian religion are the Vedas, composed c. 1500–1200 BCE during the Vedic Period.

Surviving early copies of religious texts include:

Axial age

Some historians have labelled the period from 900 to 200 BCE as the "axial age", a term coined by German-Swiss philosopher Karl Jaspers (1883–1969). According to Jaspers, in this era of history "the spiritual foundations of humanity were laid simultaneously and independently... And these are the foundations upon which humanity still subsists today." Intellectual historian Peter Watson has summarized this period as the foundation time of many of humanity's most influential philosophical traditions, including monotheism in Persia and CanaanPlatonism in Greece, Buddhism and Jainism in India, and Confucianism and Taoism in China. These ideas would become institutionalized in time – note for example Ashoka's role in the spread of Buddhism, or the role of Neoplatonic philosophy in Christianity at its foundation.

The historical roots of Jainism in India date back to the 9th century BCE with the rise of Parshvanatha and his non-violent philosophy.[15][16][need quotation to verify]

Middle Ages

Medieval world religions

World religions of the present day established themselves throughout Eurasia during the Middle Ages by:

During the Middle Ages, Muslims came into conflict with Zoroastrians during the Muslim conquest of Persia (633–654); Christians fought against Muslims during the Arab–Byzantine wars (7th to 11th centuries), the Crusades (1095 onward), the Reconquista (718–1492), the Ottoman wars in Europe (13th century onwards) and the InquisitionShamanism was in conflict with BuddhistsTaoists, Muslims and Christians during the Mongol invasions and conquests (1206–1337); and Muslims clashed with Hindus and Sikhs during the Muslim conquests in the Indian subcontinent (8th to 16th centuries).

Many medieval religious movements continued to emphasize mysticism, such as the Cathars and related movements in the West, the Jews in Spain (see Zohar), the Bhakti movement in India and Sufism in Islam. Monotheism and related mysticisms reached definite forms in Christian Christology and in Islamic TawhidHindu monotheist notions of Brahman likewise reached their classical form with the teaching of Adi Shankara (788–820).

Modern Ages

From the 15th century to the 19th century, European colonisation resulted in the spread of Christianity to Sub-Saharan Africa, and the AmericasAustralia and the Philippines. The invention of the printing press in the 15th century played a major role in the rapid spread of the Protestant Reformation under leaders such as Martin Luther (1483–1546) and John Calvin (1509–1564). Wars of religion broke out, culminating in the Thirty Years' War which ravaged Central Europe between 1618 and 1648. The 18th century saw the beginning of secularisation in Europe, a trend which gained momentum after the French Revolution broke out in 1789. By the late 20th century, religion had declined in most of Europe.[17]

See also

References

Citations

  1. ^ "The Origins of Writing | Essay | Heilbrunn Timeline of Art History | The Metropolitan Museum of Art". Metmuseum.org. Retrieved 2018-03-11.
  2. ^ Humayun Ansari (2004). The Infidel Within: Muslims in Britain Since 1800. C. Hurst & Co. pp. 399–400. ISBN 978-1-85065-685-2.
  3. ^ Nongbri, Brent (2013). Before Religion: A History of a Modern Concept. Yale University Press. p. 152. ISBN 978-0300154160Although the Greeks, Romans, Mesopotamians, and many other peoples have long histories, the stories of their respective religions are of recent pedigree. The formation of ancient religions as objects of study coincided with the formation of religion itself as a concept of the sixteenth and seventeenth centuries.
  4. ^ Harrison, Peter (1990). 'Religion' and the Religions in the English Enlightenment. Cambridge: Cambridge University Press. p. 1. ISBN 978-0521892933That there exist in the world such entities as 'the religions' is an uncontroversial claim...However, it was not always so. The concepts 'religion' and 'the religions', as we presently understand them, emerged quite late in Western thought, during the Enlightenment. Between them, these two notions provided a new framework for classifying particular aspects of human life.
  5. ^ Nongbri, Brent (2013). "2. Lost in Translation: Inserting "Religion" into Ancient Texts". Before Religion: A History of a Modern Concept. Yale University Press. ISBN 978-0300154160.
  6. ^ Morreall, John; Sonn, Tamara (2013). 50 Great Myths about Religions. Wiley-Blackwell. p. 13. ISBN 9780470673508Many languages do not even have a word equivalent to our word 'religion'; nor is such a word found in either the Bible or the Qur'an.
  7. ^ Daniel Dubuisson. The Western Construction of Religion. 1998. William Sayers (trans.) Baltimore: Johns Hopkins University Press, 2003. p. 90.
  8. ^ Timothy Fitzgerald. Discourse on Civility and BarbarityISBN 9780190293642. Oxford University Press, 2007. pp.45-46.
  9. ^ "Religion". Encyclopedia Universal Ilustrada Europeo-Americana, 70 vols. Madrid. 1907-1930.
  10. ^ "The World's First Temple"Archaeology magazine. Nov–Dec 2008. p. 23.
  11. ^ Sagona, Claudia (25 August 2015). The Archaeology of Malta. Cambridge University Press. p. 47. ISBN 9781107006690. Retrieved 25 November 2016.
  12. ^ Budge, Wallis (January 1997). An Introduction to Ancient Egyptian Literature. p. 9. ISBN 0-486-29502-8.
  13. ^ Allen, James (2005). The Ancient Egyptian Pyramid TextsISBN 1-58983-182-9.
  14. ^ Abegg, Martin G.Flint, PeterUlrich, Eugene (1999). The Dead Sea Scrolls Bible: The Oldest Known Bible Translated for the First Time into English. Harper Collins (published 2012). p. xvii. ISBN 9780062031129. Retrieved 18 November 2019The Dead Sea Scrolls include more than 225 'biblical' manuscripts [...]. Unfortunately, with a few exceptions [...] almost all these manuscripts are in fragmentary form. Parts of every book of the Jewish and Protestant Old Testament are included, with the exception of Esther and Nehemiah.
  15. ^ Dundas 2002, p. 30.
  16. ^ Zimmer 1953, p. 182-183.
  17. ^ Norris, Pippa (2011). Sacred and Secular: Religion and Politics Worldwide. Cambridge University Press.

Sources

Further reading

  • Armstrong, KarenA History of God: The 4,000-Year Quest of Judaism, Christianity and Islam (1994) excerpt and text search
  • Armstrong, Karen. Islam: A Short History (2002) excerpt and text search
  • Bowker, John Westerdale, ed. The Oxford Dictionary of World Religions (2007) excerpt and text search 1126pp
  • Carus, Paul. The history of the devil and the idea of evil: from the earliest times to the present day (1899) full text
  • Eliade, Mircea, and Joan P. Culianu. The HarperCollins Concise Guide to World Religion: The A-to-Z Encyclopedia of All the Major Religious Traditions (1999) covers 33 principal religions, including Buddhism, Christianity, Jainism, Judaism, Islam, Shinto, Shamanism, Taoism, South American religions, Baltic and Slavic religions, Confucianism, and the religions of Africa and Oceania.
    • Eliade, Mircea ed. Encyclopedia of Religion (16 vol. 1986; 2nd ed 15 vol. 2005; online at Gale Virtual Reference Library). 3300 articles in 15,000 pages by 2000 experts.
  • Ellwood, Robert S. and Gregory D. Alles. The Encyclopedia of World Religions (2007), p 528; for middle schools
  • Gilley, Sheridan; Shiels, W. J. History of Religion in Britain: Practice and Belief from Pre-Roman Times to the Present (1994), p. 590.
  • James, Paul; Mandaville, Peter (2010). Globalization and Culture, Vol. 2: Globalizing Religions. London: Sage Publications.
  • Marshall, Peter. "(Re)defining the English Reformation," Journal of British Studies, July 2009, Vol. 48#3 pp 564–586
  • Rüpke, Jörg, ReligionEGO – European History Online, Mainz: Institute of European History, 2020, retrieved: March 8, 2021.
  • Schultz, Kevin M.; Harvey, Paul. "Everywhere and Nowhere: Recent Trends in American Religious History and Historiography," Journal of the American Academy of Religion, March 2010, Vol. 78#1 pp. 129–162
  • Wilson, John F. Religion and the American Nation: Historiography and History (2003) p. 119.

External links