Showing papers on "Supreme Being published in 2014"

The Invention of God in Indigenous Societies

Abstract: Indigenous societies around the world have been historically disparaged by European explorers, colonial officials and Christian missionaries. Nowhere was this more evident than in early descriptions of indigenous religions as savage, primitive, superstitious and fetishistic. Liberal intellectuals, both indigenous and colonial, reacted to this by claiming that, before indigenous peoples ever encountered Europeans, they all believed in a Supreme Being. The Invention of God in Indigenous Societies argues that, by alleging that God can be located at the core of pre-Christian cultures, this claim effectively invents a tradition which only makes sense theologically if God has never left himself without a witness. Examining a range of indigenous religions from North America, Africa and Australasia - the Shona of Zimbabwe, the "Rainbow Spirit Theology" in Australia, the Yupiit of Alaska, and the Māori of New Zealand - the book argues that the interests of indigenous societies are best served by carefully describing their religious beliefs and practices using historical and phenomenological methods - just as would be done in the study of any world religion.

Defining the Divine

Abstract: At first glance, it appeared to be a technical and dry decision about the operation of the Places of Worship Registration Act 1855, yet the Supreme Court judgment in R (on the Application of Hodkin) v Registrar General of Births, Deaths and Marriages was actually one of the most significant decisions related to law and religion in 2013. The Justices of the Supreme Court held that a church within the Church of Scientology could be a ‘place of meeting for religious worship’ within section 2 of the 1855 Act. In so doing, the Supreme Court overruled one of the most well-known decisions in English religion law, R v Registrar General, ex parte Segerdal. In Segerdal, although the Court of Appeal had held that a chapel within the Church of Scientology could not be registered under the Act, the reasoning of their Lordships differed: Buckley LJ and Winn LJ focused on what they perceived to be the lack of ‘worship’, refusing to define the ‘chameleon word’ religion, while Lord Denning emphasised the phrase ‘religious worship’, holding that this required ‘reverence or veneration of God or a Supreme Being’ and that this was not met in the case of the Church of Scientology, which was ‘more a philosophy on the existence of man or of life than a religion’. All of these statements have been questioned by the bold Supreme Court judgment in Hodkin, which provides guidance on how the terms ‘religion’ and ‘religious worship’ are to be understood by English law in the twenty-first century.

Contemporary Multi Religious AND Peaceful Coexistence OF Islam in Nigeria’S State

Abstract: According to Karl Marx; Religion is the opium of the masses, the sop of the oppressed while Sigmund Freud defined it as a childhood fear or neuroses. The foregoing definition indicates that religion is a product of fear and insecurity. Religion serves as a unifying factor among adherents who share a belief system but it should be noted that it also becomes a divisive factor among those who share different belief systems. Various religions exist in the world and a few of them are consistently at loggerheads with each other because each claims a monopoly of a supreme being or all powerful deities who direct and guide the affairs of the society. The constant clashes between various religions in a multicultural society tend to lead to the violation of universal human rights, intolerance and unforgiveness since such societies are marked by mistrust, intolerance and fear. The most notorious religions exhibiting intolerance the world over are Islam and Christianity because of their rabid belief in the supremacy of their deity. These two religions have been at loggerheads for a long time. Although they both claim to be religions of peace and love respectively but have practiced hatred and warfare consistently. This hypocritical mien creates a cause for concern given the stark difference between the theory and practice of their religion. This paper focuses on the aptitude of peace as presented and practiced in Islamic adherents in a multicultural state like Nigeria. Islam; although indicating peace etymologically has precipitated the exhibition of disruptive, violent, religio-phobic, religio-centric and terrorist behaviours among adherents in the Nigerian state. Muslims have been known to have killed Christians and destroyed their properties indiscriminately during religious conflict in many cases. The Christians also did not waste time before revenging. This paper critically pinpoints how Islamic principles can be utilized to enforce and perpetuate peaceful coexistence as translated into human civic responsibility, democratic demeanor, responsible citizenship, cultured dialogue and tolerance among the peoples in the multicultural society of Nigeria.

Seeking existential essence through the voice of a prophet: a theistic consideration

Abstract: Atheists appear to agree with arrogant certainty that the absence of an existent God has direct consequences for human life. They subscribe humanity’s liberation from oppressive religious superstitions and place hope for mankind on the natural sciences. Man’s frustration of not being able to provide meaning to life or resolve his existential angst through the making of responsible choices is practically evident in the world today. This essay, therefore, closely examines the nature of existential angst and attempts an explanation to Man’s limitations in the face of his existential anxieties. It further proposes that a move from the illusions of ‘the self-made man’ to looking beyond the limits of his abilities can lead to a resolution of man’s existential angst. That is, relying on a Greater Force beyond himself through prophetic utterances constitutes a solution to his predicaments. Also, the essay argues that the basis of the slogan, ‘existence precedes essence’ fails to consider that Man is also spirit and not only matter, therefore, should not depend solely on the perfect working of the physical senses. Furthermore, the understanding that man didn’t create himself betrays his frailty and increases the need for his dependency on a Supreme Being as a way-out.

The Supreme Being in the Igbo Traditional Religion in the South Eastern Nigeria: A Critical Analysis

Abstract: The Igbo are an ethnic group in the south eastern part of Nigeria. The Igbo people are said to be deeply religious. Before the advent of the Western missionaries in their midst, they were practicing their traditional religion. They had many gods in their pantheon. Some scholars, including Igbo scholars, however, believe that the Igbo people did not have the idea of God originally in their pantheon. This is to say that they did not have the idea of the Supreme Being before the arrival of the missionaries. In his own contribution to the debate J. O. Oguejiofor articulated an argument which casts doubt on the belief that the Igbo had the idea of the Supreme Being prior to their reception of the Christian message. This paper examines critically his argument. It points out the weaknesses of his argument. This paper maintains that the Igbo indeed had the idea of the Supreme Being before the missionaries arrived in their midst.

Philosophical Progression, Causality, and the “Principles” of Dante’s Commedia

Abstract: This article focuses on the external features of Dante’s epistemology (i.e., objects of knowledge) as they materialize in the Commedia through the Scholastic notion of principles, understood as “beginnings”or “sources” (rather than more narrowly as “fundamental truths”). While causal knowledge appears throughout Dante’s poem, I show how each canticle significantly culminates in thematic beginnings: Lucifer for the Inferno, Earthly Paradise for the Purgatorio, and God for the Paradiso. By embedding these historic beginnings into the conclusions of each canticle, the poet is able to highlight the pilgrim’s philosophical progression conceived as an epistemological movement toward principles which parallels the protagonist’s metaphysical advancement toward the First Principle. As the physical and metaphysical journey ends with God as the Supreme Being, this similar development applies to the philosophical journey concluding with God as Truth.

Religion and the Public Good: A Philosophical Appraisal

Abstract: INTRODUCTION For religion to be considered a public good, it presupposes that it has attributes and benefits for its adherents and the society. Religion also has the tendency to unleash passions and certitude, a combination that could be both beneficial and dangerous if not handled cautiously by adherents and the society at large. What then is religion? What is public good? What is the relationship between the two? And why does it need a critical appraisal? RELIGION DEFINED Theistic religion essentially involves an attitude to life and death that includes belief in a supernatural being and order which determines a person's way of life, values, expectations and fears. Irrespective of its type, it basically adds a spiritual and moral dimension to the lives of its believers or followers. It is also characterized by conviction, a kind of certitude that is absent in all other forms of belief. It is the "conviction that one has found the right way; some having found this way and having found that it gives them comfort, or hope, or joy, are eager--bursting at the seams, in fact--to share this good news with others" (Edwards, 2003: 271). Inherent in every religion are moral principles, which are implicit both in religious experience and the belief and actions of adherents. These moral principles are the norms that give religion its specificity. Although their morality is all-encompassing, it aligns with generally accepted paradigm of morality and contributes to the identification of a religion as genuine, beneficial or bogus. Philosophy of religion, the main critical lens applied to religion, is concerned with the norms and standards that religion must follow and must be judged with a view of determining whether it is genuine or spurious. It is concerned with the principles of religion that state the conditions without which religion ceases to be religion and becomes something altogether different (Oshitelu, 2008:19). What are the benefits of religion? BENEFITS OF RELIGION Religion is basically characterized as a private good in any society where there is no official or national religion and where there is freedom of religion. In most of such countries, there is a demarcation between the state and the religion. As a private good, religion is beneficial to its adherents personally in a variety of ways; it gives a certain kind of grounding to an individual that helps to chart a course in the myriad of intersecting junctions and routes through life. Theistic religious belief imparts the necessary wisdom that comes from the Supreme Being. It is needed to guide humans who value their freedom, people who are free in many aspects of their lives. That is, with political freedom and all forms of freedom guaranteed by the Human Rights Declaration, there is need for the guidance of wisdom that does not come from refined culture or education. It must come from the wisdom of a Supreme Being that legislates between clashing aspects of freedom such as clash of selfinterest. According to Tocqueville, religion contains a softening ingredient that would tame any clashes of self-interest and of political freedom, bringing all the clashing sides to the recognition of a higher interest (Tocqueville, 2000: 532) Religion, according to Edwards, adds a spiritual dimension to life that enriches by immersing one in the comfort of upheld religious beliefs, and the opportunity of fellowship with other believers. It evolves in adherents' moral consciousness, disposition and behavior serving as a moral compass in life. It is a positive force helping individuals and it enhances their positive contribution to society (Edwards, 2003: 270). Religious belief (in its non extremist misinterpretation of its religious creed) nurtures the human inclination for compassion and infuses the believer with a will to do good to others, irrespective of whether they hold the same religious belief or not. …

The ever-transcending quest in the poetry of Sri Chinmoy: the human quest for God-Realisation; God’s quest for manifestation

Abstract: This is a discussion paper that sets out to explore an approach to the writings of the spiritual master Sri Chinmoy, through the motif of the Quest. In particular, it explores his own journey to God-realisation, or Self-realisation, and his teaching of the interdependence of the relationship between aspiring humanity and the ever-transcending nature of the Supreme Being. The Quest is defined in general terms as a journey towards humanity’s inner divinity, and corresponds to the three traditional steps of Separation, Trial and Return, which are illustrated throughout the writings, particularly in the poetry. The human soul, separated from the divine Oneness of existence, descends into the physical world to enter God’s Cosmic Game of hide and seek. Endless trials and cycles of life eventually awaken man to his higher purpose and fulfillment in seeking union with the Beloved. It is aspiration through the heart that Sri Chinmoy claims will cause the descent of divine Compassion and the bestowing of the Union, and he illustrates this through his own journey to the highest. He portrays the exalted states of blissful absorption in the divine Consciousness, and illustrates that his poetry and writings then become a pathway for all seekers to enter a higher state of consciousness – which he calls the ‘manifestation’, the divine purpose of God to fulfil himself and humanity at the same time. The cross-referencing of Sri Chinmoy’s poetry and prose writings both supports and explains many of the mysteries of the ever-transcending Quest of the Supreme for divine manifestation in the sphere of the physical world and offers a bright new path of spirituality which itself transcends boundaries of East and West.

New Catholic Christian Dialogue with Religious Morals in Tivland of Nigeria

Abstract: One of the greatest achievements of John Paul II was in the area of interreligious dialogue. He consistently initiated dialogue between world religions that were hitherto in tension or were blatantly ignored by the Roman Catholic Church, such as Islam, Buddhism and Hinduism. Genuine dialogue among the Tiv of Nigeria is possible and this article has offered this persuasion. Evangelization following the command of Christ needs the proper grounding first of all, in the people’s culture in order to be an effective tool for both cultural and spiritual transformation. The Tiv people who are the fifth largest ethnic group in the over 170 million Nigerian population with three Catholic dioceses of Makurdi, Gboko and Katsina Ala, have now fully welcomed the good news of Christ with their population. Among the Tiv, religion found its expression in the belief in one Supreme Being called AONDO. Dialogue within the Catholic Church and an ecumenical spirit with other Christian denominations in Tivland is envisioned. This fact has also been echoed by the African Synod of Bishops since 1994 and at different times by the Nigerian Bishops. It is in this regard that Bishop Patrick Fagun of Nigeria, insisted at the African Synod that ecumenism should have an “African dimension”, because, according to him, “the vast majority of non-Catholics but Christian Churches do take their separation stance as a mark of selfindependence, and further still, they mistakenly see the Catholic Church’s effort at dialogue as a sign of the recognition and approval of the status quo, as can be seen in the context of the African Independent Churches. This article recommended the communitarian sprit of the Tiv cultural and religious heritage for ones neighbor as a guarantee for dialogue with Catholic Christians in the region.

Transcendental Idealism and Theistic Commitment in Fichte

Abstract: What does Fichte’s philosophy, especially in writings relating to the “atheism dispute [Atheismusstreit]” (1798–1800), actually say about the intellectual basis and philosophical tenability of theistic belief? Fichte found himself at odds with his own audience on exactly this issue,1 and puzzlement on this point persists to this day. In 1798, he published the chapter “On the Basis of Our Belief in a Divine Governance of the World.” This text’s derivation of pre-philosophical religious conviction from ineluctable acts of ideation, coupled with its identification of God with the moral world order, can give the impression (and prompted the objection) that Fichte philosophically accounts for belief in God in a way that proves to be completely corrosive of any genuinely theistic commitment. And his attempts to rebut that objection, especially in Book III of 1800’s The Vocation of Man (hereafter, “VM III”), depict and defend properly philosophical belief in a supreme being in a way that has perplexed and divided scholars right down to the present, and so seriously as to raise doubts about how well we have understood the essential content of his Jena-era transcendental idealism — from which, according to Fichte himself, The Vocation of Man does not radically depart.2