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71
tury began with the expulsion of Muslim rule from Spain with the re-
conquista of 1492. It ended roughly with the Spanish triumph over the
Ottoman fleet in the battle of Lepanto in 1571.
In our own day, national struggles in the Mideast and South Asia
are increasingly acquiring a religious dimension. These overtones make
already difficult problems even harder to resolve.
Now does this relate to perhaps the greatest religious struggle in
the world today – the war against terrorism? Evidently, at its core it is a
war between forces of religious tolerance and intolerance.
What is even more fascinating is that this present battle has its
origin in the effort by the United States to combat the Soviet Union in
the Cold War. And it was the United States of all countries which de-
liberately – and in furtherance of its own strategy and tactical objective
– decided to utilize the explosive tool of religious fanaticism in the cur-
rent era.
«Thousands of freedom fighters from more than 40 countries
were welcomed, trained and armed by the United States to fight against
the Soviets in Afghanistan during the 80's,» writes the retired Pakistani
General Mirza Aslam Beg in Pakistan’s Nation. And he adds: «Those
Muslim fighters now form the core of the global resistance, which turns
to places where Muslims are being brutalized.»
According to Beg: «This wave of Islamic revival may be termed
by any name – clash of civilizations or the new world order. Behind all
these movements there is a latent dynamism, which points toward the
resurgence of Islam, which is an unmistakable reality the world has to
gracefully acknowledge, because the process cannot be reversed.»
History does not repeat itself exactly, but there are patterns to
human behavior. The national and religious disputes of the 16th cen-
tury ultimately led to horrible wars before the principle of tolerance
was accepted. And that tolerance resulted probably more out of exhaus-
tion than conviction.
All of that should give us a moment to pause. If history is repeat-
ing itself then the first decades of the 21st century may be very trou-
bled, indeed. Just remember that the 16th century was also an era of
globalization, as trade expanded, discoverers explored – and ideas
spread rapidly following the introduction of printing presses.
The Globalist, August 7, 2002 (5014 символов)
72
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Internal criticisms of religion have their basis in the imbalance
that occurs when one aspect or one understanding of religion is allowed
to dominate the rest. Heresies have arisen when one way of understand-
ing has been developed without balancing it with another. In the devel-
opment of doctrines concerning the nature and person of Christ within
Christianity, for example, heresies arose when a particular model (e.g.,
that of fatherhood and sonship) was believed to be capable of infinite
development. The model of the Father-Son relationship was pressed
too far, and the Son was subordinated to the Father in a way inconsis-
tent with Christian orthodoxy, thus leading to what became heresy.
Sectarianism develops when religious insights are associated exclu-
sively with one particular doctrinal or theological phrase, such as justi-
fication by faith, or with one particular theological view regarding reli-
gious practices; e.g., baptism. Because religion is at once infinite and
mysterious, it is important that religious belief does full justice to a
wide variety of approaches.
Another criticism of religion has been that it has tended to be
overintellectual; and when this trait has been combined with moral lax-
ity and factional rivalries, it has led to protests about the arrogance of
intellectualized religion, often leading to the opposite error of suppos-
ing that belief does not matter as long as common sentiments are
shared. Religious believers have not always recognized that for the
most part their belief explicates metaphors, images, and symbols.
Though ways of religious reasoning are appropriately informal and
variegated, having their origins in a multitude of images and symbols,
it nevertheless is considered a religious duty to produce the most reli-
able overall discourse based on the various images and models.
The fundamental difficulty of all religious understanding, how-
ever, is to balance intelligibility and mystery. If the intelligibility is
neglected, religious belief can become dishonest and religious men can
lose integrity; if mystery is neglected, there may be splendid contro-
versy and exercises in logical appraisal, but the heart of religion will
have disappeared.
The basic difficulty of all religions and of historical religions in
particular is to effect a constant rebirth of symbols in changing cul-
tures. In the course of time some of the most powerful images and
tury began with the expulsion of Muslim rule from Spain with the re- INTERNAL CRITICISMS OF RELIGION conquista of 1492. It ended roughly with the Spanish triumph over the Internal criticisms of religion have their basis in the imbalance Ottoman fleet in the battle of Lepanto in 1571. that occurs when one aspect or one understanding of religion is allowed In our own day, national struggles in the Mideast and South Asia to dominate the rest. Heresies have arisen when one way of understand- are increasingly acquiring a religious dimension. These overtones make ing has been developed without balancing it with another. In the devel- already difficult problems even harder to resolve. opment of doctrines concerning the nature and person of Christ within Now does this relate to perhaps the greatest religious struggle in Christianity, for example, heresies arose when a particular model (e.g., the world today – the war against terrorism? Evidently, at its core it is a that of fatherhood and sonship) was believed to be capable of infinite war between forces of religious tolerance and intolerance. development. The model of the Father-Son relationship was pressed What is even more fascinating is that this present battle has its too far, and the Son was subordinated to the Father in a way inconsis- origin in the effort by the United States to combat the Soviet Union in tent with Christian orthodoxy, thus leading to what became heresy. the Cold War. And it was the United States of all countries which de- Sectarianism develops when religious insights are associated exclu- liberately – and in furtherance of its own strategy and tactical objective sively with one particular doctrinal or theological phrase, such as justi- – decided to utilize the explosive tool of religious fanaticism in the cur- fication by faith, or with one particular theological view regarding reli- rent era. gious practices; e.g., baptism. Because religion is at once infinite and «Thousands of freedom fighters from more than 40 countries mysterious, it is important that religious belief does full justice to a were welcomed, trained and armed by the United States to fight against wide variety of approaches. the Soviets in Afghanistan during the 80's,» writes the retired Pakistani Another criticism of religion has been that it has tended to be General Mirza Aslam Beg in Pakistan’s Nation. And he adds: «Those overintellectual; and when this trait has been combined with moral lax- Muslim fighters now form the core of the global resistance, which turns ity and factional rivalries, it has led to protests about the arrogance of to places where Muslims are being brutalized.» intellectualized religion, often leading to the opposite error of suppos- According to Beg: «This wave of Islamic revival may be termed ing that belief does not matter as long as common sentiments are by any name – clash of civilizations or the new world order. Behind all shared. Religious believers have not always recognized that for the these movements there is a latent dynamism, which points toward the most part their belief explicates metaphors, images, and symbols. resurgence of Islam, which is an unmistakable reality the world has to Though ways of religious reasoning are appropriately informal and gracefully acknowledge, because the process cannot be reversed.» variegated, having their origins in a multitude of images and symbols, History does not repeat itself exactly, but there are patterns to it nevertheless is considered a religious duty to produce the most reli- human behavior. The national and religious disputes of the 16th cen- able overall discourse based on the various images and models. tury ultimately led to horrible wars before the principle of tolerance The fundamental difficulty of all religious understanding, how- was accepted. And that tolerance resulted probably more out of exhaus- ever, is to balance intelligibility and mystery. If the intelligibility is tion than conviction. neglected, religious belief can become dishonest and religious men can All of that should give us a moment to pause. If history is repeat- lose integrity; if mystery is neglected, there may be splendid contro- ing itself then the first decades of the 21st century may be very trou- versy and exercises in logical appraisal, but the heart of religion will bled, indeed. Just remember that the 16th century was also an era of have disappeared. globalization, as trade expanded, discoverers explored – and ideas The basic difficulty of all religions and of historical religions in spread rapidly following the introduction of printing presses. particular is to effect a constant rebirth of symbols in changing cul- The Globalist, August 7, 2002 (5014 символов) tures. In the course of time some of the most powerful images and 71 72
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