Sentences with phrase «in mystery religions»

Jewish Christians understood their faith quite differently from Greek Christians, and among the Greeks other differences emerged reflecting backgrounds, for example, in the mystery religions on the one hand and classical philosophy on the other.

The liturgical heritage of Judaism, the psychological and practical needs of the worshiping group, and the inexorable pressure of ideas and customs in the Mediterranean world, especially in the mystery religions, presaged the development in Christianity, as in other faiths, of ritual and sacrament.

The information in this article seem to be similar to what is taught in mystery religions.

Not exact matches

Rudolph Otto analyzed the basic element in religion in his book The Idea of the Holy as a compound of fear and of fascination in the presence of overwhelming mystery.

In a single dense volume this fine survey offers an account of the whole by close consideration of the various parts: sacrifices, religious associations, domestic religion, the cult of the dead, mystery religions, magic, the cult of the rulers, and philosophical religion (e.g., Stoicism), with a concluding chapter on Gnosticism.

How specifically influential the mystery religions were in the formulation of the consequence is a moot matter.

At first the ritual was doubtless figurative, a ceremonial cleansing in water, which was regarded as symbolizing, rather than effecting, the purification of the inner life, and the origin of which lay in the baptism of John and kindred customs rather than in the sacraments of the mystery religions.

On the other hand, there is no God of a religious tradition cut off from critical reflection so that «it is wrong for religion's advocate to confound the object of this affirmation with the modalities of the affirmation; it is wrong for him to believe that the transcendence of the divine mystery is extended to the materiality of the expressions that it takes on in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendence.

In addition, the remarkable similarities between Christianity and other Mystery Religions of the time suggest that Christanity was an evolutionary hybrid of Jewish Messianism with pagan Savior God mythology.

I like what you said here Carol «Actually, magical thinking takes the mystery out of religion and puts the believer back in control».

[50] Christian theology of religions, on the other hand, «studies the various traditions in the context of the history of salvation and in their relationship to the mystery of Jesus Christ and the Christian Church.»

Unfortunately, he and / or his followers, notably including Luke and John, also threw in a few aspects of the Roman, Greek and Egyptian «mystery religions» so prevalent among the Gentiles of the day, who were his target audience.

Buber's criterion of the uniqueness of the fact is of especial importance because, as in the concept of the historical mystery, it goes beyond the phenomenological approach which at present dominates the study of the history of religions.

Hence, if we situate the call of Abraham, as well as other special revelatory moments of the history of religion, within the wider context of cosmic evolution, this may help soften the «scandal of particularity» associated with any unique or distinctive summoning by God of a particular people to bear witness in a novel way to the divine promise and mystery that come to expression first in the very creation of the world.

(See Berry, The Dream of the Earth, [San Francisco: Sierra Club Books, 1988] 120) It is the fundamental self - manifestation of mystery, and our religions should be seen as further episodes in a continuous unfolding of the depths of the cosmos itself.

It was (and is) a pagan - based mystery cult that due to an accident in history (i.e. the Roman - Jewish War 66 - 70 CE, during which Jesus» original sect called «the Nazoreans» ceased to exist) has become Christianity, a non-Jewish and anti-Jewish religion.

Eating the flesh and drinking the blood have overtones of the Lord's Supper, and many scholars have tried to point out in these words the influence of the mystery religions, which often spoke about eating the body of the dying and rising savior god.

As we have argued previously, the revelation of mystery occurs also in the mystical, silent, and active ways of religion.

In Feuerbach's own words: «Man — this is the mystery of religion — projects his being into objectivity, and then again makes himself an object to this projected image of himself thus converted into a subject.»

And sometimes it seems there is more room for wonder, mystery, grandeur, delight, beauty, and reverence in astro - physics than in religion.

In the religion of the twice - born, on the other hand, the world is a double - storied mystery.

This book shows modern children in the magnificent setting of St Peter's, meeting a real pope and asking the questions that we all have about some of the big mysteries of our religion.

Christianity took soil in the Roman Empire because they were sick of the pantheon and all the associated cults and mystery religions — a great big mess.

One of the ironies of our situation is the fact that at the very time the church seems to have given up on its hope, an extraordinary resurgence of interest in religion, particularly in the non-rational aspects of religion, is being observed in groups as diverse as Marxists interested in eschatology and «cultured despisers» interested in the mystery of faith.

The power of the human Orpheus to coerce nature and the gods of the underworld was an extraordinary message in traditional Greek religion.11 This image of human triumph helped make Orpheus founder and hero of the Orphic mysteries, a cultic practice noted for personal asceticism and accomplishment, 12 that demonstrated the immortality of the human soul.

In the final analysis, what is really «unsurpassable» in all religions is the mystery that they mediate, and not the religions or theologies that speak of this mysterIn the final analysis, what is really «unsurpassable» in all religions is the mystery that they mediate, and not the religions or theologies that speak of this mysterin all religions is the mystery that they mediate, and not the religions or theologies that speak of this mystery.

Indeed, in a broad sense at least, most religions may be interpreted as responses to the revelatory disclosure of a sacred mystery.

In our dialogue with other traditions, the key to sustaining conversation (rather than cutting it short by claims that others will interpret as arrogant) is to keep before ourselves the possibility that in some way or other all religions may be relative, culturally specific ways of looking toward an ineffable mysterIn our dialogue with other traditions, the key to sustaining conversation (rather than cutting it short by claims that others will interpret as arrogant) is to keep before ourselves the possibility that in some way or other all religions may be relative, culturally specific ways of looking toward an ineffable mysterin some way or other all religions may be relative, culturally specific ways of looking toward an ineffable mystery.

Without reducing all religions to a quest for one common essence — which the pluralist position is often accused of doing — and without making the simplistic claim that all religions are saying or doing «the same thing,» it nevertheless seems that in their own widely divergent ways they all seek and express union with something like what we have been calling «mystery.»

But the most obvious way in which religions acknowledge the reality of divine mystery is by their assuming the posture of pure silence.

The «way of silence,» which is likewise an ingredient, at least to some degree, in all religion, is so alert to the inadequacy of any sacramental images of mystery that it sometimes puts them completely aside, intending thereby a radical purification of religious consciousness.

And we articulated the second objection by insisting that a Christian theology of revelation must not be isolated from the revelation of mystery as it occurs in the sacramental, mystical, silent, and active features of other religions as well.

And when mystery takes the shape of promise, as it does in biblical religion, then hope, the Bible's characteristic response to mystery, must also balance all four ways according to its own logic.

Still, even in pre-axial religion there are the beginnings of a more explicit and adventurous openness to the novelty of mystery.

These four temptations of religion, all of which in the extreme would frustrate any revelation of mystery, can be thwarted only if each religious way allows itself to be nourished by the other three.

The religious motif of silence (the apophatic aspect of religions) has had the precise purpose of discouraging us from clinging to our religious symbols in so possessive a way that they no longer disclose the mystery of reality.

The perspective taken in this book (especially in Chapter 8) is that of an evolutionary cosmology in which the universe itself is the primary revelation of mystery and in which religions and their symbols are seen as expressions of the cosmos (and not just of isolated, cosmically homeless human subjects).

Religions require for the sake of religious authenticity that our lives not be embedded too comfortably in any domain short of the inexhaustible mystery that is the ultimate goal and horizon of our existence.

Father Mulcahy, the priest, meant that religion is basically peripheral to life, sometimes used for comic relief, but, when the chips are down, helpful in facing the mysteries of death.

The myth of a mystery religion (or the symbol of the comparative - religious school) could only point Out what ought to be; as the «law» of the Hellenistic world it would simply be a new legalism ending like the Jewish law in despair (Rom.

Although Bultmann agrees fully with Bousset that the concepts Paul used in his christology were taken over from the mystery religions rather than handed down from Jesus, he is not misled by this fact into ignoring the decisive role Jesus» historicity plays in the theology of Paul: «The historical person of Jesus makes Paul's preaching gospel.»

As a result, the myths of the mystery religions were irrelevant for such a Jew as Paul, until he encountered the view that the myth had happened in history.

and Titus in AD.70, entered the Holy of Holies of the temple, presumably to see for themselves what the mystery was at the heart of the Jews» religion — and found nothing.

For religions, home in the deepest sense ultimately means mystery.

In Plato the two primary Greek meanings for «theos», immortal and soul, coalesce, as they had earlier in the Pythagorean religious tradition, rooted in the Orphic mystery cults as distinguished from the popular Greek religion of the Olympic godIn Plato the two primary Greek meanings for «theos», immortal and soul, coalesce, as they had earlier in the Pythagorean religious tradition, rooted in the Orphic mystery cults as distinguished from the popular Greek religion of the Olympic godin the Pythagorean religious tradition, rooted in the Orphic mystery cults as distinguished from the popular Greek religion of the Olympic godin the Orphic mystery cults as distinguished from the popular Greek religion of the Olympic gods.

In fact, christianity was the first mystery religion to try to pinpoint a time when their mystical mumbo jumbo occured.

[I] t fictionally incarnates her firmest convictions about both race and religion... It enabled her to turn a racist icon into an ironic testament to the mystery of charity... This «artificial nigger» not only illumines the evident evils of slavery and discrimination but discloses the subtle grace inherent in suffering that can be redemptively borne because God in Christ has borne it himself.

In short, the Church should simultaneously promote Catholicism as the religion of mystery and as the religion that promotes reason's full capacity for grasping universal truths.

Rock can get religion only if it is already in some sense religious — which it is, due to its commitment to the irreducible mystery of the human voice.

AND And teaches us to say yes And allows us to be both - and And keeps us from either - or And teaches us to be patient and long suffering And is willing to wait for insight and integration And keeps us from dualistic thinking And does not divide the field of the moment And helps us to live in the always imperfect now And keeps us inclusive and compassionate toward everything And demands that our contemplation become action And insists that our action is also contemplative And heals our racism, our sexism, heterosexism, and our classism And keeps us from the false choice of liberal or conservative And allows us to critique both sides of things And allows us to enjoy both sides of things And is far beyond any one nation or political party And helps us face and accept our own dark side And allows us to ask for forgiveness and to apologize And is the mystery of paradox in all things And is the way of mercy And makes daily, practical love possible And does not trust love if it is not also justice And does not trust justice if it is not also love And is far beyond my religion versus your religion And allows us to be both distinct and yet united And is the very Mystery of mystery of paradox in all things And is the way of mercy And makes daily, practical love possible And does not trust love if it is not also justice And does not trust justice if it is not also love And is far beyond my religion versus your religion And allows us to be both distinct and yet united And is the very Mystery of Mystery of Trinity