Sentences with phrase «own sacred literature»

This differentiates sacred literatures from most other types of literature.

For there is much religious literature that is not regarded as sacred; and a great deal of the content of so - called sacred literature is not necessarily directly religious at all, though indirectly it is usually in some way linked up with religion.

What constitutes sacred literature?

First, sacred literatures are, as a usual rule, regarded as in some sense the word of God or the gods, revealed to man.

As a natural corollary of this view, sacred literatures stand in a class apart from other literature.

That's probably a good thing, except that we have to marginalize some beautiful sacred literature.

But even here there existed all the «makings» of sacred literature, and in some cases they had gone far toward collecting these materials and handing them on verbally from generation to generation.

The five books of the law had been accepted as sacred Scripture for four or five centuries, and for two or three centuries the books of the prophets had been recognized as a second body of sacred literature; but the rest of the Old Testament (known to this day simply as Writings or Scriptures) had not yet been «canonized.»

It will be worthwhile looking at some of this material, as a phase of what we call pre-literary sacred literature.

If all the books which are comprised within these two classes of sacred literature were to be brought together in a single collection, as has nowhere yet been done, they would fill many thousands of pages.

Within Hindu sacred literature may be found, as in most scripture, almost every type of writing.

Any anthology which presents only the high and noble points of a sacred literature really misrepresents that literature, for it is not all by any means of equal beauty or interest or of equal moral or religious insight.

The Song properly belongs in a canon of sacred literature from a people who were able to look at all the gifts of a rich creation with gratitude to the Giver and joy in the gift.

Certainly it assumed definitive form more quickly after Mohammed's death than did any other of the sacred literatures after the passing of the founder of any of the other religions.

It is not only the sacred literature of the period, it is the only literature that has been preserved, and it was preserved only because it became sacred.

Though the doctrine of reincarnation was worked out in much greater detail in subsequent Hindu sacred literature, it is expressed in the Lipanishads in rudimentary form thus:

All the other sacred literatures include the writings or reputed sayings of many people, usually produced over a comparatively long period of time, but finally collected and regarded as sacred or authoritative.

With the Upanishads we come to the end of the Veda, and also the end of the sruti sacred literature, with the exception of the Bhagavad Gita, which if not universally so recognized is, by great numbers of Indians, ranked along with the most sacred Vedic literature.

Thus we come to the end of this very sketchy, yet relatively lengthy, account of Indian sacred literature.

Among the modern forms of religion that have developed their own sacred literatures may be found two variant types: (1) Those which, besides acknowledging as their own some already established scripture, add to it a supplementary scripture, the product of the inspiration of their own founder.

Four of the eleven principal living faiths of the world were born in India: Hinduism, Buddhism, Jainism, and Sikhism, and all have extensive sacred literatures.

But they did have a very extensive sacred literature which was highly influential in the expression of their faith, and to some extent in the determination of that faith.

Unlike almost all sacred literature, the Koran was written by one man, Mohammed.

When we begin to get spiritually curious outside the box of our assigned religion, we begin to survey the at first baffling array of sacred literature that is held in just as high an esteem by their adherents as the Bible is held by Christians.

We conclude the discussion of Babylonian sacred literature with only a brief mention of the omen texts, of which a great many have been unearthed.

-- An excellent translation of well selected material illustrating every phase of Babylonian sacred literature.

What is needed by the ordinary student, it seems to the writer, is a single volume which will provide an adequate, if not an exhaustive, discussion of the great sacred literatures in non-technical language, so that he may better understand and appreciate what the anthologies so generously provide him.

One of the chief drawbacks to reading Buddhist sacred literature that has not been edited for the modern reader, is its repetitiousness which we saw to be a characteristic of Hindu literature also, particularly of the Brahmanas.

In any survey of sacred literatures of the world's religions written primarily for occidental readers, the writer is always somewhat at a loss as to how to deal with the Bible.

There is no other sacred literature for him.

Skeptics of the Bible Code claim to have found codes in non «sacred literature, and the results of their research can be found on the web.

The history of the sacred literature of the Buddhists is really a part of the history of the sacred literature of India, for it was all produced either on Indian soil, or by Indians who carried the new faith to other lands.

Spanning the ages — from the third to the twentieth centuries — the nine works bring to light classic historic styles, regional variations, and the importance of secular and sacred literature.

Not exact matches

Supplemented it may be by other literature, but it stands apart, sacred, relatively inviolable, abiding, unchanged across the centuries as the basis of religious faith and practice, as do no other writings.

Fourth, although there is a fixed canon in most religions, it is also true that there is often a body of supplementary literature which, while theoretically less sacred, does nevertheless constitute a highly important source of direction for faith and practice.

Other literature may be studied critically, every method of literary analysis and criticism may be employed, but not so in the case of the sacred.

Is this simply a hold - over from an earlier day which the general conservatism of the educational world perpetuates because it has become a sacred tradition, or is there something in the study of literature which, regardless of the field of specialization into which one goes, makes it of vital importance?

The theology, literature, poetry, music, sculpture, spirituality, feasts, and other forms of Christianity become the sacred space within which conversion unfolds.

Theology first appears in Western literature in Hesiod's Theogony, and appears there as systematic discourse about the acts of divine or sacred beings.

Despite its considerable currency, the idea of religion as sacred canopy seems not to have been grasped in more than a superficial way in much of the literature.

But it is in order to ask whether there is not an imperative in every age for the production of «sacred» literature which will express — possibly better than the ancient writings — the deepest religious insights and experiences of civilization.

America occupies the position today of imperial Rome in stabilizing the world, and Kaplan recommends a sacred canon of literature to guide leaders who wield such power: Livy, Sun Tzu, Thucydides.

Its vastness, its diversity, on the whole, its lack of discriminating judgment as to what may be called sacred — so that it includes both the highly moral and the base — make it a literature difficult for peoples of Hebrew - Christian backgrounds to appreciate fully.

Thus far I have taken a body of literature which has become recognized historically as sacred and therefore authoritative, for one reason or another, and discussed it.

This highly conservative Calvinist argues that because biblical interpretation «deals with a book that is unique in the realm of literature, viz. with the Bible as the inspired Word of God,» we must develop a sacred interpretative science of a «very special character (page 11).

To be sure so distinguished a scholar as Robert W. Rogers1 does affirm that they had sacred books, that indeed they had little else in their literature.

And for whom the literature we are told to revere as sacred and revealing of god's plan on earth was written by people who did not understand a simple bladder infection amongst many other things.

Thus the Tabernacle and, later, the Temple, the feasts and festivals, the sacred year, the hymnic literature and psalms of thanksgiving revolve around the God who brought them up out of Egypt and made them his people.

On its deeper side, it has something to do with his sense of the sacred, which persisted despite a lifelong inability to believe in the usual sense of the word, and infused his work with larger dimensions than most of the literature of his time.

I've had the benefit of exposure to the richness of Western culture: to great literature, and poetry, and sacred music.