II. The Place of Christianity in the History of Religion

II. The Place of Christianity in the History of Religion

6.       What is the first perception of the man of today when he looks at the plurality of religions? What is the next impression?

Looking at the plurality of religions today, the man of today sees a limitless plurality, an absolutely overwhelming multiplicity and variety, which makes the question about truth seem illusory from first glance. A deeper reflection on the seeming reality reveals something far beyond the first impression. It creates a second impression: that of the hidden identity of the religious worlds, which are distinguished from one another in name and superficial images but not in the great fundamental symbols or in what these ultimately stand for (p. 25). {Nsa Charles 12054]

When he looks at the different kinds of religions, he looks at the limits of his own. This is the limitless plurality, multiplicity, and variety which makes the question of truth seems to be a false idea. The next impression is that the hidden identity of world religions which are recognized by their different names, superficial imagines, and multiplicity of languages. (Gaspard Machai 12085T

The first perception of the man of today is endless pluralism, almost depressing diversity that the investigation of the truth seemed to be an illusion. The next impression is that in hidden religious identity which the names may vary and superficial images, but not the fundamental symbols and all that is hidden under them.[Pawel Gabrys 12038T]

The man of today begins to look beyond the limits of his own is that  of a limitless plurality, an absolute overwhelming multiplicity and variety, which makes the question about truth seem illusory from the very start. The next impression is that of the hidden identity of religious worlds, which are distinguished from one another in name and superficial images but not in the great fundamental symbols or in what these ultimately stand for [Maralf Jimenez 12093]

The first perception of the man of today, when looking at the plurality of religions iis able to go beyond his own limitless plurality, an absolutely overwhelming multiplicity and variety which makes the question about truth seem illusory from the start. However, the first impression does not last long, giving way to another one.  The second impression is that of hidden identity of the religions world, which are distinguished from one another in name and superficial images but not in the great fundamental symbols or in what these ultimately stand for. The impression is very largely correct.(Andrew Nyongesa 12032T)

The man of today is overwhelmed by this plurality; he begins to look beyond the limits of his own religion. The limitless plurality makes him to question about truth that it seems it is illusion from the start. And later that attitude leads him to another that is of the hidden identity of the religious worlds, which are distinguished from one another in name and superficial images but not in the great fundamental symbols or in what these ultimately stand for.[Rocco Ssekweyama - 12146T)

7.       “This mystical interpretation of religion forms the background of the idea of religion of man today.” Elaborate on this statement.

    
This means that the man of today views religion as originating from the inner experience of the mystic’s encounter with divine, who in turn passes on his knowledge to others. This gives birth to the ideas of: ‘first-hand religion’ and ‘second-hand religion’. (George Michira 12113 T)

This means that man of today does not depend on the notion of mysticism alone, he breaks down and gives way to a certain structure that is visible today, as mystical way crystallizes out as one particular elements among several in history, presupposing a series of development  that are independent of it. From this, man of today is in position to understand mysticism and religion (Andrew Nyongesa 12032T)

The man of today is more in the ‘second hand’ religion, which makes him a mere sharer in the mystical experience. It is an indirect form of knowledge passed on from the mystic.  It is articulate and it is formally expressed in the many religions. That is to say, man has no direct contact with the divine [Rocco Ssekweyama - 12146T)

There is an undeniable fact that all religions commonly share the sense of the divine or what we can call “a religious experience”. True as that may be, it however been misunderstood to mean that all religions are the same. All religions, for some thinkers depend on the inner spiritual experiences of mystic individual such that after attaining communication with the divine, they share the knowledge with other believers. In this way knowledge about ultimate reality is derived from mystical practice. Based on this understanding many modern philosophers tend to conceive religion in general as following that same pattern (Christopher Nkole 12087T)

8.       According to the mystical interpretation of religion, what is “first hand religion” and what is “second hand religion”?

‘First-hand religion’ is the direct inner experience that a mystic has with the divine. The ‘second-hand religion’ on the other hand is the knowledge that is handed on to others from the mystic’s experience of the divine. (George Michira 12113 T)

‘First hand religion’ is a direct form of mysticism. Here, there is the final analysis on the experience of the mystic who alone is able to make contact directly with the divine and who passes something of this experience to others. On the other hand, second hand religion is an indirect form of knowledge passed from the mystic to the people. The people rely on the experience of the mystic and thus they are not capable of having such first-hand experience with God. He just shares his experience with the divine to them [Rocco Ssekweyama - 12146T)

‘Firsthand religion’ is the direct form of mysticism whereby an individual would communicate with God and come to the knowledge of him. Whereas ‘second hand religion’ is that form of knowledge about a deity passed on by an enlightened mystic to an ordinary believer.  (Christopher Nkole 12087T) 

The first hand religion is that which comes from the direct form of mysticism; a direct contact with the divine. It is the personal and direct encounter with the absolute. The second hand religion is that which results as an indirect passing on of knowledge by a mystic to others as faith. It involves bequeathing of the mystical experience on to others. It is a mere sharing in one’s mystical experience

In mystical religion the mystic has “firsthand” the essential thing in religion and see everything else as merely as a “secondhand” religion with which everyone else like simple believer has to be satisfied. In Christianity just God alone deals at “first hand”. All men without exception are dealing at second hand as servants of the divine call. In Christianity there are saints and ordinary worshippers, there is no doubt that distinction exists, but it is secondary. [Ram Rainu 12078 T]

Christianity does not recognise the distinction between “first hand religion” and the “second hand religion” because there is lack of the power of mystical absorption [Isaac Amponsah 12136T]

9.       Name and explain the stages of development history of religion.

       (a)   early or primitive religion (b) mythical religion (c) moving beyond myth

The early religion stage is the time when different peoples had scattered experiences of polytheistic deities. This was then followed by the mythical religion. In this explanations about human life and the ultimate reality were given by way of myths. These Myths unlike in the previous stage, were held on a large scale, that is, they cut across a lot of people. However, history demanded a rise beyond myths because they had no authority. This move beyond myth in history has taken three forms. The first is mysticism.  Individuals through their contemplation reached higher knowledge and stripped myths of their symbolic veil and now explained them as symbols of reality. However, mysticism only plays a role of conservative of myth and still keeps polytheism. This necessitated the second form- monotheism. Here the Israelites revolt against all myths as man-made and God becomes the source of knowledge as communicated by his prophets. The third followed this as from the times of ancient Greece. Enlightenment set in and put myths and religious values known before as pre-scientific. This is what set a foundation to the modern day attitude of subjecting revealed knowledge to scientific proof.  (Christopher Nkole 12087T)

There is the primitive experience which lies in the transition from the scattered experiences of the primitive man. This stage passes on to the mythical stage where the experiences of the first are brought into a coherent overall view of things. Both of these have nothing to do with mysticism but form the underlying current beneath the history of religions. The second is most determinative  for the present day religion which is beyond the confines of myth [Joseph Owori12023T

10.       What are the three ways of moving beyond the myth of religions?

     

There is the primitive experience which lies in the transition from the scattered experiences of the primitive man. This stage passes on to the mythical stage where the experiences of the first are brought into a coherent overall view of things. Both of these have nothing to do with mysticism but form the underlying current beneath the history of religions. The second is most determinative  for the present day religion which is beyond the confines of myth [Joseph Owori12023T