In our time, when day by day mankind is being drawn closer together, and the ties between different peoples are becoming stronger, the Church examines more closely he relationship to non- Christian religions.
This article appeared in The Christian Century, January 24,pp. Copyright by The Christian Century Foundation; used by permission.
Current articles and subscription information can be found at www.
Human interaction with the Trinity can "tune" itself to one or more of these dimensions. Christians believe in a complex God, three co-eternal persons living a single enduring communion. The divine life has varied dimensions and allows human interaction with the triune God to take different forms.
Christian belief in the Trinity originates in the conviction that only such a complex view of God can account for the relation with God that takes place in Christ, the incarnate Word -- a relation that does not replace that of creature to creator, for instance, but adds to it.
In the triune God, the varied dimensions of God belong to all of the persons together, not to any one. There cannot, then, be only one simple way of relating to God.
The Trinity is a map that finds room for, indeed requires, concrete truth in other religions, because it allows for a variety of ways of relating to God.
It is impossible to believe in the Trinity instead of the distinctive religious claims of all other religions. If Trinity is real, then at least some of these specific religious claims and ends must be real also. If they were all false, then Christianity could not be true. The simplest way to express this is to consider three dimensions of human relations and three Trinitarian analogies.
First, humans can have impersonal relations with each other. For instance, one person receives blood from another person she may never have met. The life processes of the two relate in a very fundamental and physiological way.
This is not a "personal" relation in our normal terms, but it sustains or saves human life. Second, humans can have personal encounters with each other, exchanging intentions and feelings, speaking and acting in response to communication from another. These interactions may be face-to-face exchanges, or they may use a medium like writing or art so that it is possible to have a "personal" relation with someone you have never met.
Third, there is the human relation of communion. Empathy and familiarity with someone gives rise to a vicarious capacity to experience his responses, a kind of second nature.
These arise in us not instead of our own reactions, but alongside them.
Relations of deep love or intimate friendship often reflect this communion. The polyphony of the three Trinitarian persons is a single divine life that manifests three frequencies analogous to those we have just described. Any one of these dimensions can be the avenue for a genuine relation with God.
The distinctive religious ends of various traditions correspond to relations with God in which one dimension conditions or limits the rest. This reality provides the basis for Christians both to affirm the reality of other religious ends and to distinguish them from salvation -- the specific fulfillment Christians seek.
The impersonal dimension of the Trinity: The three divine persons have an impersonal dimension to their relations with each other.
Below the level of active agency, life is shared and exchanged among the persons. The life within a single organism or community cannot be isolated in any one place: In the Trinity, this is the constant exchange of immanence and emptiness by which each divine person indwells the others and makes way for their indwelling.
People who are in close proximity register the physical activities of others, an awareness that need not be conscious. Just as human personhood is not discernible at the level of the molecular interactions in our bodies, so God is impersonal when encountered solely in this dimension.
In scripture this dimension of the Trinity is reflected in manifestations of God as wind, fire or a kind of raw, dangerous power, like high-voltage electricity.
This reflects the continual process in which each triune person continually empties itself or "makes space" within the divine life for the unique identities of the others to be expressed.
The second is the immanence with which God sustains creation, reflecting the way that each triune person is fully present in the others. Humans can thus tune in to this dimension of God in two ways, each with its own integrity.
If creation is examined rigorously on this frequency -- through meditation or science -- we can rightly find "emptiness" at its base. Quantum physics provides an illustration, an account in which matter itself seems to dissolve into energy, or mathematical probability.
All enduring, distinct identities seem to dissipate.The Rosicrucian Cosmo-Conception Chapter XIV The Occult Analysis of Genesis. Limitations of the Bible.
In our study thus far, previous to Chapter XIII, comparatively little reference has been made to the Bible, but we shall now devote our attention to it for some time. Not that it is intended to attempt a vindication of the Bible (in the form in which it is commonly known to us at the present.
NOSTRA AETATE Declaration on the Relation of the Church to Non-Christian Religions: Second Vatican Council. One is the community of all peoples, one their origin, for God made the whole human race to live over the face of the earth.(1) One also is their final goal, God. His providence, His manifestations of goodness, His saving design.
Relation of religious symbolism and iconography to other aspects of religion and culture Relation to myth and ritual.
The symbol has a long-established relationship with myth (sacred stories that define the human condition and humanity’s relation to the sacred or holy). Often containing a collection of symbolic forms, actions, expressions, and objects, myths describe gods, demons, men.
Monotheism is the belief that only one deity exists. A monotheistic deity, known as "God", is usually described as omnipotent, omnipresent, omniscient, omnibenevolent and r-bridal.comr, not all deities have been regarded this way and an entity does not need to be almighty, omnipresent, omniscient, omnibenevolent or eternal to qualify as a deity..
Deism is the belief that only one deity. Likewise, other religions found everywhere try to counter the restlessness of the human heart, each in its own manner, by proposing "ways," comprising teachings, rules of life, and sacred rites.
The Catholic Church rejects nothing that is true and holy in these religions. God is the creator of the Earth and of everything else Hinduism says that a history of mikhail sergeyevich gorbachev there is the early works of art of pablo picasso ruiz more than one god An introduction to the life and history of ronald reagan by Dirk Waren Book web site www hellhadesafterlife com/hell the human relation with god in various.