Enigma108 -> RE: Pope Says God is Behind the Big Bang (1/22/2011 9:51:00 AM)
|
Kirata wrote: What differentiates a religion from a collection of tall tales and tribal legends is a method, a discipline, a practice by which one may come to grasp the reality behind its metaphors and symbols. I think what you say is profound and succinct. For anyone who is interested in understanding the methods and disciplines and practices, good books that discuss religions from multiple points of view are Karen Armstrong's A CASE FOR GOD, and THE GREAT TRANSFORMATION. I didn't think she did full justice to the Vedic traditions because she apparently lacks the direct experience of Transcendence (which is the central point and basis of all religions, which I believe you are referring to when you say "the reality behind it's metaphors and symbols") but overall she has an astounding intellectual grasp of how religions came into being, and I don't think her books can be read without having a deeper sense of what religion is. Because I think there is usefulness even in the descriptions of her books, I've included them here: A CASE FOR GOD: Moving from the Paleolithic age to the present, Karen Armstrong details the great lengths to which humankind has gone in order to experience a sacred reality that it called by many names, such as God, Brahman, Nirvana, Allah, or Dao. Focusing especially on Christianity but including Judaism, Islam, Buddhism, Hinduism, and Chinese spiritualities, Armstrong examines the diminished impulse toward religion in our own time, when a significant number of people either want nothing to do with God or question the efficacy of faith. Why has God become unbelievable? Why is it that atheists and theists alike now think and speak about God in a way that veers so profoundly from the thinking of our ancestors? Answering these questions with the same depth of knowledge and profound insight that have marked all her acclaimed books, Armstrong makes clear how the changing face of the world has necessarily changed the importance of religion at both the societal and the individual level. She makes a powerful, convincing argument for drawing on the insights of the past in order to build a faith that speaks to the needs of our dangerously polarized age. Yet she cautions us that religion was never supposed to provide answers that lie within the competence of human reason; that, she says, is the role of logos. The task of religion is to help us live creatively, peacefully, and even joyously with realities for which there are no easy explanations. She emphasizes, too, that religion will not work automatically. It is, she says, a practical discipline: its insights are derived not from abstract speculation but from "dedicated intellectual endeavor" and a"compassionate lifestyle" that enables us to break out of the prison of selfhood. ©2009 Karen Armstrong; (P)2009 Random House THE GREAT TRANSFORMATION: In one astonishing, short period, the ninth century BCE, the peoples of four distinct regions of the civilized world created the religious and philosophical traditions that have continued to nourish humanity into the present day: Confucianism and Daoism in China; Hinduism and Buddhism in India; monotheism in Israel; and philosophical rationalism in Greece. Historians call this the Axial Age because of its central importance to humanity's spiritual development. Now, Karen Armstrong traces the rise and development of this transformative moment in history, examining the brilliant contributions to these traditions made by such figures as the Buddha, Socrates, Confucius, and Ezekiel. Armstrong makes clear that despite some differences of emphasis, there was remarkable consensus among these religions and philosophies: each insisted on the primacy of compassion over hatred and violence. She illuminates what this "family" resemblance reveals about the religious impulse and quest of humankind. And she goes beyond spiritual archaeology, delving into the ways in which these Axial Age beliefs can present an instructive and thought-provoking challenge to the ways we think about and practice religion today. Satara
|
|
|
|