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Supreme Being
About: Supreme Being is a research topic. Over the lifetime, 192 publications have been published within this topic receiving 1615 citations.
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TL;DR: Agyarko et al. as discussed by the authors assesses the Akan conception of divinity as reflected in their proverbs and considers the attribute of God from the lens of Akan as highlighted in the proverbs, and its bearing on their religious beliefs.
Abstract: This paper assesses the Akan conception of divinity as reflected in their proverbs. It considers the attribute of God from the lens of the Akan as highlighted in their proverbs and its bearing on their religious beliefs. The paper is a dilation of the Akan concept of God before the arrival of the early missionaries. It considers how the concept of divinity found manifestation in the Akan proverbs. This is because a society’s conception of God is the focal point that navigates their religious beliefs and beyond that, their socio-political endeavors (Agyarko, 2013). Human society’s perception of God and divinity forms the bases to direct their spheres of life. The Akan society has a belief not only in the supreme being but other supernatural creatures thus by divinity, the paper discusses the placement of the supreme being in relation to other deities in the framework of the Akan proverbs. Against the background of the complexity of the social life of the Akan society, the paper seeks to draw a relationship between the Akan conception of divinity and human behavior through the construction and conceptualization of divinity in Akan proverbs. To attain this, thirty (30) proverbs were sourced from the Akan setting and analysis made through focus group discussion to the conclusion that Akan perceive the Supreme Being to have sharable and non-sharable attributes. Moreover, most of the contemporary beliefs in religion have a close bond with the Akan concept of divinity which according to Idowu (1973), Olupona (1990), Bowler (1990), Geertz (2009) were described as primitive, retrogressive, fetish and superstitious.
5 citations
TL;DR: In this paper, the authors investigated the Ijaw people's conception of the Supreme Being (God) as Feminine, which is reflective of their matrilineal lineage system and brought to the fore, the people's cultural practice and religious belief that God is a woman and its manifestations in their communal existence.
Abstract: Culture which provides order and meaning to the social, political, economic, aesthetic and religious norms and modes, forms the basis of a people’s heritage and existence. Cultural expressions and religious manifestations engender the thought-process and development of societal values and behavioural traits, the world over. Although, several studies have been carried out on the Ijaw People of the Niger Delta, little attention has been devoted to their cultural practices and belief systems. This paper thus, interrogated the Ijaw People’s conception of the Supreme Being (God) as Feminine, which is reflective of their matrilineal lineage system. This is with the aim of bringing to the fore, the people’s cultural practice and religious belief that God is a woman and its manifestations in their communal existence. Keywords: God, Femininity, Religion, Culture, Ijaw People, Niger Delta
4 citations
Book•
01 Jan 2001
TL;DR: In this article, the authors propose a Buddhist philosophy of religion that the insight of Prajna and Sunyata initiates a future religion which is free both from conflict between reasoning and believing, and from goal-oriented cycles of life.
Abstract: The collection is designed to propose a Buddhist philosophy of religion - that the insight of Prajna and Sunyata initiates a future religion which is freed both from conflict between reasoning and believing, and from goal-oriented cycles of life. It addresses transformation from the conflict-ridden quest for a supreme being, to the search for a non-theistic nature of spirituality that provides a foundation for universal human happiness and salvation.
4 citations
TL;DR: In this article, the authors argue that the idea of God as Unconditioned, as a being that is absolutely necessary, is seen as a transcendental ideal determined through an idea as a prototype of perfection necessary to everything that is contingent and determined in our sensible world: what we can do to conciliate sensible experience with the Absolute Being is to presuppose an extra-phenomenal reality designated as transcendental object: we presuppose its existence but we cannot get to know it.
4 citations
TL;DR: A definition of the terms High Deity and High God must first be given as discussed by the authors, which stands for a phenomenon which is widely met in many parts of Africa: besides the spirits and deities there is an isolated deity, quite independent from and not related to other deities, solitary and of unknown origin, without dependents, neither wife nor family.
Abstract: A definition of the terms High Deity and High God must first be given. They stand for a phenomenon which is widely met in many parts of Africa: besides the spirits and deities there is an isolated deity, quite independent from and not related to other deities, solitary and of unknown origin, without dependents, neither wife nor family. Certain general characteristics always recur. This High God is usually known as creator, but not necessarily in the sense of a creatio ex nihilo. He has set certain rules of human conduct. The phenomenon of death is often traced back to him, and it is he who calls away those whose time on earth is over. In the beginning he used to live near the places of men, but later-sometimes in consequence of some human awkwardness-he has withdrawn. He is very rarely the object of regular cult. At the most a brief ritual prayer is addressed to him at a fixed time of the day. His remoteness can be so great that he exists quite passively, having retired into himself. In this case we speak of a Deus otiosus, a God who exists in complete idleness. His ethical qualities vary. One cannot say that the High God is always malevolent; it would be more to the point to state that he has positive characteristics as well as negative ones. There are also thoroughly benevolent High Gods. When looking for a parallel in the history of religions, one might think of the deistic conception of God, a conception which-in the form of an undercurrent in official Christianity-is still widely spread in Europe. A High God of this kind is called 'Supreme Being' by some students of Comparative Religion. I for one do not use this term, as it is also used to define the highest deity of a Pantheon. 1) Nevertheless, occasional overlappings do occur: at times the High God is integrated into a Pantheon. In such a case, the High God apparently is only one member of the family of Gods.
4 citations