Comparative Religion

Final Essay for Comparative Religion Masters Rev. Katherine MacDowell The Comparative Religion Masters course distilled a complex topic in a coherent and well-designed format with super adjunctive reading recommendations and website options.  One of the critical elements I gained through exploring the material of the course is not only an appreciation of the shared elements of faiths, but also their unique differences.  As I read through the opening lesson's discussion of the philosophical interpretations of the nature of God, I could not help but also ask what is the nature of the differences between these faiths and how do these differences ultimately shape how we find our religion.  As a psychologist, I am deeply embedded in questions associated with how individuals come to make their choices, as well as issues of cultural difference.  Recently, I finished reading Chet Raymo's When God Is Gone, Everything Is Holy and he emphasizes the role of parents and our primary cultures determining our religious affiliation—in his own bias (he is largely against religion as something that is counterintuitive to the revelations of our contemporary sciences, but that is for another discussion all together!) he holds that such determination cannot truly reflect the development of an authentic religious self, which must be engaged with and consciously chosen.  I would hazard a guess that many faiths would take issue with the notion that one should "choose" their faith, as many hold that God "chooses" you.  Nevertheless, as I read through the lesson material, I wondered at the process unique to our contemporary time and increasing global culture of how we come to choose our faiths.  What are the subtle differences that draw our focus?  I asked myself, having grown up an Episcopalian and traversing through many religious paths before settling on religious naturalism and shamanism, what invites me in to these paths?  When I consider the elements of Catholicism that I feel drawn to—what stops me from considering myself a Catholic?  I found it amusing that the author of our material found a website that allows you to input answers to find which faith resonates most closely with you!  This of course added to my own questioning of how has our access to the Internet changed how we relate to religion and are we really the first generation who has choice and thus can embody a new kind of fervor in our faith?  I know that these are more questions than specific facts learned, but this is how I engage with material and likely is a reflection of my own background in the sciences.  I find more is gained when I retain an openness to being deepened by questions than by answers. There were specific elements of the course that I thoroughly enjoyed, such as the ongoing use of recommended reading at the end of each lesson, thus allowing me to deepen my knowledge of a topic that struck me.  I thoroughly enjoyed discourse 19's discussion of religious archetypes and found this a superb way of exploring the shared elements of religious roles in an organized fashion.  This also appeals to my psychological background in the possibility of how might individuals, not attaining a more professional role in a religion, engage with these roles on a personal level either through embodying them or through relating to others in these roles.  I also found discourse 11's exploration of the fundamental questions religion seeks to answer (afterlife, painful experiences, suffering,  etc.) to be well organized and providing some areas for fascinating further examination.   I loved the definition of sacrament: "It has at its core the belief that taking into the body something that is divinely charged will unify the microcosm and the macrocosm" (Discourse 12).  I found this to be a profound statement that explores an underlying philosophical position of what is above, so it is below.  As such it highlights the notion of union with the Divine and speaks to our hopes of bringing this energy and the associated conceptions of the afterlife or the personality of the Divine into everyday human existence.  It does also suggest that human also hold a fundamental conception of themselves as somehow lacking and their surrounding world as that which is filled with suffering.  Indeed, the sacrament appears to be the solution to the issue of suffering and may provide a fascinating psychological benefit to allow individuals to experience a sense of resiliency and power through their capacity to engage in this specific behavior (likewise underlying ritual/ceremonial behavior whereby individuals provide an offering to a deity in the hopes of securing a different outcome in their physical, every-day life).  I absolutely loved the flow chart in the concluding chapter about the interconnective development of religion, although I would disagree with the notion that a Goddess tradition underlay all others—more on this in a moment. I think what I least liked was the two discourses on hermeticism, alchemy, and secret societies.  I would not consider these religions per se as systems of magic or perhaps philosophy as they lack real theological clarity and other elements that define religion.  I think a chapter on philosophical influences would have been enough to explore hermeticism.  I would have liked to have seen greater exploration of the philosophical elements of religion that are introduced in discourse one and how religions seek to answer these philosophical positions.  I do think Neopaganism and its religious children (Wicca, Druidism, etc.) should have been more widely visible in the entirety of the lesson alongside older faiths. My main point of contention with the course is the author's supposition that a Goddess faith underlay all other traditions in the last discourse.  There is substantial archeological dispute about this view largely asserted first by Robert Graves in The White Goddess and later by Marja Gimbutas and a handful of feminist scholars—none of whom other than Gimbutas are in fact archaeologists.  All of which has been argued against by mainstream archaeology, including women within this field.  I would direct the author to Lotte Motz's The Faces of the Goddess, which provides counter arguments to the underlying beliefs that God was initially a woman.  It's worth the read to ensure that one's assertions are accurately and not presented as "fact".  What would be a more historical accuracy would be to discuss the Goddess traditions within the contemporary context, where they have a powerful life of their own as explored by Starhawk, Z Budapest, and Carol Christ for example.   Otherwise, I thoroughly enjoyed the course. Katherine MacDowell ********************** Ordination with the Universal Life Church, is free,  and lasts for life, so use the Free Online Ordination, button. The  ULC, run by Rev. Long, has created a chaplaincy program to help train our ministers. We also have a huge catalog of Universal Life Church materials.   Try our new free toolbar at: ULC Toolbar

Comparative Religion

ULC Comparative Religion

What I gained from this course:

The last in Comparative Religion  was a validation of my beliefs. I've always thought that the different religions that have grown throughout the world were rooted in the same basic belief in a higher energy, Creator, Source, Divine Bring or any other term developed by humanity's limited language skills that one would care to use to describe the underlying power of the Universe.

It has been my life long belief that all the religions of the world lead to one place, it is just a matter of how one gets there. A brief visual description may assist in understanding my point. Imagine a large mountain and the goal is the summit. Each person is located at the base. There are paths that spiral around the mountain climbing ever higher. There are some paths whose course takes them directly up the side of the mountain on a vertical ascent. These paths all start at different points at the base of the mountain, but all end at the summit. Some of these paths even travel the same course at times, some never meet. While all start at a different point, all take a varied route; all arrive at the same point in the end - the summit or to phrase it another way - reunification with Divinity.

I believe that the vast differences are there to accommodate the various level of spiritual development evident in each culture at any given point in their evolution. That is to say, an early pagan would have had a hard time comprehending the higher teachings of the Buddhist religion. Another example of this is the evolution from Hinduism into Buddhism. This difficulty in comprehension is just as true for the modern day Christian. By that I mean that a Christian has trouble accepting that each individual is responsible for their own evolution on the wheel of life, death and rebirth. Most of the Christians that I have spoken with believe that unless one believes in Jesus salvation can never be obtained.

What I liked best and least about this course, and how to improve:

While I was pleasantly surprised to see the more obscure religions given the same basically fair treatment as the more commonly practiced ones, I would also have liked to have seen a more in depth comparison of each of the religions covered. Many times I was waiting in vain for the next religion to be explained to the extent that the last one had been discussed. This was true not only of the obscure ones, but even the common ones. The discussions (lessons 16 and 17) on Divine Messengers for example as well as the discussion on Religious Titles (lesson 18) serve to illustrate this point.

I would have enjoyed seeing a systematic breakdown clarifying how each religion compared and contrasted with each other one during the course of each lesson. Using the above examples, if each religion's terms for angels had been laid out in table format and each religion's titles had been detailed side by side I believe it would have more fully explained how they relate to one another.

Over all, this was an excellent course. I would definitely be willing to take another course from Reverend Kythera Ann; and am looking forward to Part 2 of this course. I am of course assuming there is a Part 2.

Theresa A. Bedwell

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Comparative Religion

Rev. Robin M. Viorla, O. of M. Master of Comparative Religion Instructor: Rev. Kythera Ann I was called to the ministry when I was thirteen years old. I talked with my teacher, Sister Marie 'Somebody', who suggested that I, upon completing high school, come back to the convent and become a part of their community. The invitation, though offered in love, left me cold. There was something else for me. Committing my life as a Nun, did not resonate for me as my journeys goal. Throughout my spiritual journey, I searched for places where I could grow and learn. It became painfully obvious that the traditional seminary experience was not going to work for me. So I prayed and recognized that the path was spreading out before me. It was important for me to move along it with strength and faith as I would gain the necessary information and experiences necessary to fulfill my desires and needs. I am fifty years old now, and the stop along this juncture of the road is called the Universal Life Church Seminary. Having gone the traditional academic route, I have attained a BA in Political Science, worked as a Teacher of the Handicapped in the New Jersey School system and presently work with teachers, teaching the how to create and maintain positive environments in their classrooms. I myself have had many life-teachers. Several incredible Spiritual teachers, and as usual, Masters have come to me upon my readiness to hear information new to me. ULC has offered me an opportunity to do a study, the research of which would have taken me years to gather on my own. Comparative Religion, in all good seminaries, is the basis for understanding and developing authentic respect for all forms of religions and the individuals to aspire to walk its path. The format chosen to present the topic (s) of the twenty discourses developed by Rev. Kythera Ann, did not only provide an almost side-by-side presentation of the subjects and issues, but did so with a comprehensible and research-base approach. I enjoyed equally the independent study format and the opportunity for me to work at a pace that was good for me and my schedule. Knowing that I had access to my instructor and others made it easy to ask questions of them if I had any. Although I would not suggest that just anyone take the course, I would support those who are sincere and able to work on their own, to dive in and experience any course that ULC offered. For example: Discourse #3 – Similar Teachings Throughout Religions I will always remember this particular discourse as the one that had that "wow' factor, such simple information yet, so important. When you spend so much time in the world attempting to teach people the benefits of reversed thinking based related to the differences and realities of religions which seems to separate more than unite, it is easy to forget that the very basis of our searching is that all human beings seek peace and love. Although I have referred to this searching as the "forest for the trees" syndrome, it is nevertheless the basis of all of our desires. Discourse # 9 Symbolism An equally surprising discourse, I was amazed the depth of the subjects discussed here. I had studied the work of J.J Hurtak the most popular of which being, The Keys of Enoch, "a paraphysical 'codebook' written in 1973… It is a text of higher consciousness experience which explains how the human race is connected with a more advanced higher evolutionary structure of universal intelligence." Much of Hurtak's work is around his interpretation of Sacred Geometry as an ancient science that explores and explains the energy patterns that create and unify all things. I was impressed with Rev. Kythrea's ability to make such intricate subject matter, so clear in its contrasting among other meaning symbolism of religions and cultures. I could go on and on about what I believe to be the most comprehensive compilation of comparative religious studies I have ever read, and I have read many. I am so happy that back in eighth grade I decided to trust that my path would be guided. The education that I have gained through this course has done more that given me a fresh look at religions and the cultures which abide by them, but has confirmed for me, things I have previously understood about people and the need of all people to belong, discover, create and seek their divine selves. There is nothing about this course or the information that I disliked, as I went initially approached it without judgment waiting to pounce on every word laid before me. We are, in my humble opinion, more same than we are different, and even in our struggle to be unique we are, just that much more the same. Thank you, ULC. Thank you, Rev. Kythera. ******************************* The Universal Life Church is a comprehensive online seminary where we have classes in Christianity, Wicca, Paganism, two courses in Metaphysics and much more.   I've been ordained with the Universal Life Church for many years and it's Seminary since the beginning and have loved watching the continual growth of the seminary.     Try our new free toolbar at: ULC Toolbar

Comparative Religion Course

What you gained from this Comparative Religion course:  

 

I gained a much better understanding of the complex, yet interconnectedness of the Religions of the world. Though quite diverse in implementation, there appears to be a common thread of etiology.  Religion is truly for man and woman. It is created to fill voids of lack of understanding with comfort, commonality and a sense of purpose, direction and accountability. You may not agree with a particular belief system, yet you need to respect one's choice regardless.  Hence the need for interfaith pastors.  I believe that Religions are clearly based on cultural environment, i.e. the God's and Goddesses that correlate to the sentiment and culture of the subjects with whom the are working with. 
 
A people sees God/Goddess in the image of what they know- their culture. Native Americans did not see Spider Woman as Danu for example.   The image of Jesus throughout history has changed so many times, yet never really reflecting what he probably actually looked like-Jewish!
Once you get passed your own world, perhaps through meditation, you can make contact with deity different than what you have grown up believing it to be.... which also opens the way towards cultural understanding. They are inexplicably tied together. 
I also gained a more detailed understanding of how religions have shaped political agenda since the dawn of time. Some moreso than others of course.  Our political landscape in America today is shaped more by religious etiology than not.  (My personal opinion- not what the forefathers had in mind!) Not just in this country, but the world over.  It has been used and unfortunately misused to bring about control and demonization of people, races, cultures and women for thousands of years.  It is quoted and interpreted, misquoted and misinterpreted, re-written to the point of almost creating new text that forward agenda. That saddens me but it is a reality and so very human.  There again, with an eye towards an accurate accounting of history, you able to decipher more truths. 


What you liked best in this course:
I liked the ability to complete it as I could within the confines of my schedule.  I additionally very much enjoyed learning the history of the world through a spiritually based set of glasses. It is a new and eye opening experience. If only people could understand the historical basis of Religion(s), I believe it would open the minds and hearts towards more tolerance.  There is way too much of the "I'm right, this is the only way attitude" which precludes individuals from questioning and growing. I believe it comes from a place of fear - fear of being different, fear of change, fear of not being accepted or being condemned.  History provides an opening of the door of reality and understanding. 


What you liked least about this course.
 I thought the information about Wicca could have been more expansive and complete. There were, what I believe to be, some inaccuracies stated. Nothing major, just little things that a Wiccan would notice. 


How you think these discourses could be improved.
I would simply include more correct and more information generally about Wicca/ Paganism.  Perhaps provide the ability of students to chat online about the course as they study.  I did email Rev., Ann once, but not hear anything in return.  

Additionally, the format. Though being an artist, I do very much enjoy the color and photos/pictures, I would love to see that included but perhaps in a more consistent, simpler fashion. When you print out the pages the fonts change from very small and hard to read to large. Just a bit more simply constructed format for ease of printing without having to save it-and then alter it to print  in a readable fashion. 


Any other comments.
None. 

Would you be interested in taking other courses from Rev. Kythera Ann?
Yes. 

Rev., jan RavenSpirit Franz

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The Universal Life Church is a comprehensive online seminary where we have various classes in Christianity, one on Wicca, along with several Pagan courses, more than a few courses about Metaphysics with more being added regularly.

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Comparative Religion Course

Thesis for Comparative Religion Masters Course

A Presentation on Comparative Religion

By Eric D. Keefer

I emphatically state that Comparative Religion studies for nearly 2000 years has had for its goal:

“to recognize the DIFFERENCES in the mythology, ideology, rituals, historical traditions, and conceptualizations” and that this approach has been neither beneficial to students, helpful to those who are practicing within the religions, nor is based upon the originators of “Comparative Religion” who were the philosophers of the oldest orders. Though the idea of comparing the differing practices was intended to be an extension and expansion of knowledge, modern practice has evolved to usage as a weapon and a tool for division. This is not true in a very small minority of presentations (our course being one of the few) or in the minority of the schools of thought, but those exceptions are extremely rare throughout historical practices and are even more rare in modern academic applications.

Comparing belief systems is not a new practice. The earliest philosophers, both the latter in the Western Schools, and those of the much earlier Eastern and Persian Schools compared beliefs and practices for the purpose of understanding themselves, the universe as a whole organism, and to develop a greater understanding of the “Cosmos”, all things. The word "philosophy" comes from the Greek φιλοσοφία (philosophia), which literally means "love of wisdom". The fact that “comparative religion” has its origins in the philosophical schools should mean that it is done with the purpose of gaining wisdom for oneself. The various mythologies and ideologies that existed in the time of the individual philosophers were evaluated, questioned, and examined through all of their experiences and any texts available. When the belief systems of the time were found wanting or errant, new ideas were introduced, explored, and accepted or rejected based upon rational examination. Texts and schools from far more ancient cultures were incorporated and previous understandings were revived, removing over time most of the myths that had been applied to natural and religious phenomena. 

There were many who began very early in Western history to dismiss the characterization and representations of the “gods” and began to seek rational explanations to the natural phenomena around them. However, they also began to seek answers to the questions of why they existed, what came before, and what is the purpose of one’s life. This is where the philosophers of ancient times laid the groundwork for those who wish to undertake religious comparison today. 

In the global environment in which we live today, it is invaluable to know the practices, rituals, and historical traditions of the various religions of the world. To know the terminology and conceptual ideologies that are used today as markers or divisions between the variant belief systems does allow for better communication, understanding of behaviors and cultural relations, and for beginning students this is a pre-requisite in developing understanding of the “religious” roots of many modern systems.  The deeper comparisons lead a student to historical events related to religious influences. However, it is equally important to know the origins of modern beliefs and practices that can be the catalysts to the conflicts of today and to understand many of these ideologies and practices were never an original part of the belief systems in antiquity. 

To delve much deeper and further backward in time, the practices within modern belief systems can be compared not only to other systems, but also to their own foundations. Only then, when fully informed, are students truly able to make a comparison that finds the similarities are much more profound than the differences. The further back in time we go, the greater the similarities become. It is the lack of emphasis on similarities that has been exploited, over-exemplified, and used to facilitate division of nations, as well as to create barriers between similar ethnic and religious groupings within a single region. It takes no time what-so-ever to discover that this emphasis on the “differences” has been used to the benefit of only those at the apex of the organizations controlling the systems. The sacrifice of fact as well as the lives of followers has historically been without a semblance of conscience and in contradiction to the original edicts of the systems themselves. To state that this change in ideology behind Comparative Religion, seeking the differences rather than the similarities, to emphasize a doctrine rather than to seek the truth of similarity found and founded by the philosophers has been expertly inserted with nefarious purposes.

Almost completely ignored in the studies I have been able to partake in, are all the adulterations made to texts, changes in teachings, and insertions of the wills and desires of individual men or organizations into the original belief systems. This corruption of the original messages through edicts of those in power have altered considerably the most basic tenants of the systems as they exist today. The historical mandates of tolerance, acceptance, and right treatment of ALL other men has been replaced by non-inclusiveness, isolation of the followers, materialism of the oligarchies, and again, the sacrifice of the followers lives and well-being to serve the edicts of the leadership. A fomenting of ignorance, intolerance, hatred, and murder for the service of the organizations has been the result rather than the humanitarian service to the Divine and fellow human-being as professed by the original tenants from within all the belief systems.

These very changes have led to nearly all of the “religious” conflicts that we have seen played out for nearly 1700 years. In 3600 years, there have been no gaps to be found in the “wars of religions”. This shocked me at first, but it again is important to realize that had the processes within “comparative religion” been in search of similarities and lead to the exposition of the disparities now found within the individual belief systems, the deceptions and insertions used for manipulation of followers would not have had the chance to prevail. It is through the manipulation, both academically and theologically that the “great divides” have been able to fester until the “Abyss” is nearly insurmountable for those without the accesses that many in the West take for granted. This lack of access coupled with the lack of historical references could have been abated, the effects lessened through “due diligence” in study of foundational literature instead of “interpretive“ statements and writings we find in use today.

The fact that this aspect, the truly objective studies of religious systems has been ignored in “comparative religious studies” does not in any way mean that it is not relevant to an individual’s growth and their attempts toward inclusiveness within the global belief systems. In fact, the very act of ignoring this issue reveals its importance. It is the core foundations of the belief systems that should be the most emphasized in order to discover the bridged long ago burned by those who have created the divisions. At the core, to find the original texts and teachings we find the system as it was intended with the insertions by modern (or ancient) authorities stripped from the doctrines and dogmas we see today.

***Apologetics (from Greek απολογία, "speaking in defense") is the discipline of defending a position (usually religious) through the systematic use of reason. Early Christian writers of the 1st to 8th centuries, who defended their faith against critics and recommended their faith to outsiders were called apologists. In modern times, “apologist” refers to authors, writers, editors or academic journals, and leaders known for defending the points in arguments, conflicts, or positions that receive great popular scrutiny or are minority views. Both Christians and Mohammedans have what would be called Apologetics, but in both instances we see defense of positions that have been formed and adulterated by clergy long after the establishment of the belief systems. This can also be said of many other systems of belief. 

The chief problem is that they defend edicts, editorialized texts, insertions, interpretations, and deletions within their fields creating a deceptive presentation to their followers. For centuries we find interpretations made for self-serving or materialistic purposes substituted for the tenants and foundational doctrines within many of the systems of today. Without due research or regard for the facts we then see academia and instructors picking up from those already corrupted points forward with no regard for the transgressions and alterations inserted into the systems that have taken place. 

It is FACT, that throughout the last 1500 years an ongoing process of censorship and historical butchery has been propagated on the greatest works of antiquity. Bunsen himself stated that "Berosus and Eusebius (Chronicon) of Greece, under the auspices of the Bishop of Caesarea mutilated history most unscrupulously". Socrates denounced Eusebius works as forgery and fantasy, yet the Roman Christians and modern Protestantism are founded upon them? Cunningly created lies and manipulations or creative defamation of history, events, and great men of character has been the means. The result of slander, of ancient teachings mangled beyond practical usefulness, and changing them to those now being taught has been for what purpose? Bigotry and materialism.…” From “Ransom Your Soul”…by this writer.

This is the case throughout many of current belief systems but is not accurately reflected in the practice of “Comparative Religion”. 

From circa 280BC to 1100BC, any works by Judeans, early Christians, or even the greater of the recognized philosophers were subjected to conformation with the Roman Oligarchy. If it was not conducive to expansion of materialistic holdings and completely in line with the orthodoxy of the time, it was discarded or hidden away in vaults. Only through accidental discovery do we have the “Dead Sea Scrolls” and other early period works available to us now for comparison. It should be of no surprise to any serious student that much that has been recovered does not fall in line with the changes made over the next 200-400 years. This again points to the need to seek the origins, the foundations of systems whenever possible. 

Though today, one system of belief is measured off, categorized, and compared to the others either in existence or from history, there is little comparison of current practices to those of their origins even in deep study theology coursework. If knowing the differences and similarities of practices from one system to another is of great importance for practical knowledge, interfaith relations, and theological knowledge, then how much more so is the knowledge of change? The inaccurate depictions, replacement practices and doctrines, insertion of false authorities, and tenants adapted from clergy that are in stark contrast to the foundational principles are tantamount to creation of true understanding, growth of humanity as proclaimed throughout the systems that are part of the studies, and the ending of conflict based upon ignorance and manipulation. 

This aspect of “Comparative Religious Studies” is intentionally over-looked. However, the very revelation of the circumstances behind the divisions creates an understanding not only of the systems as they are now, but the history of the systems and the people who practice them. To study the adaptations and progression of changes from the founding principles to what is seen and experienced today is to know how to better relate to those whom we would interact. It has been said that to do so is to be “intolerant” of the beliefs of others. However, I would argue that revealing the similarities and the adulterations is the bridge so many have sought and that this would create greater tolerance. More importantly, to reveal how, who, and why the historical changes have been made to the original systems is to remove the disparity and divisions that have been falsely created. 

As a student of religion, philosophy, and theology it is clearly understood by me that I can not know all, I can not know all that is true, and I can never know all things. It prevails upon any who would begin to seek their individual “path” to be tolerant and understanding…I strive to do so. More importantly, being a student of any belief system that is based upon ethics and morality, any who would seek honesty, truth, and integrity in their presentations to others and for their own understanding should demand of themselves complete knowledge of the systems. For complete understanding of an individual system this means that more than a comparison between differing systems should be undertaken. 

It means that you seek the source materials, archeological findings, and earliest presentations of the tenants, find any of the ideological changes over time, and also make note of the modern interpretive changes. You should also know and understand both the modern and historical insertions by the clergy. You seek the truth of the teachings. To practice “Comparative Religion” is to also compare a system today to its foundations. To categorize, label, and show the differences is relevant. To show the geographical origins reveals a culture or ethnic relativity. To understand the tenants, rites, rituals, and sacred holdings is to be respectful and tolerant. However, to accept any teachings on the authority of tradition and longevity is to do yourself and any you would share your “path” with a great disservice.

"Believe nothing on the faith of traditions, even though they have been held in honor for many generations and in diverse places. Do not believe a thing because many people speak of it. Do not believe on the faith of the sages of the past. Do not believe what you yourself have imagined, persuading yourself that a God inspires you. Believe nothing on the sole authority of your masters and priests. After examination, believe what you yourself have tested and found to be reasonable, and conform your conduct thereto." (Buddha)

As only a small example, Protestantism in the United States changed dramatically from the 1600’s to the 1900’s. There was a ban on all celebrations of Christmas and Easter because of their Eastern Mystery religious origins for quite some time in various places including Boston. Tremendous interpretive changes were made in the 1800’s that led to the creation of even more divisions within the Protestant systems. The 7th Day Adventist congregations were formed as the result of an individual group of interpretations that set them at odds with others of the time. Christian Science and numerous others were formed based on the interpretations of individuals and a coalescing of ideas into a larger group or region of people. That the new interpretations in many cases were devoid of teachings accepted for 2000 years or so was and still remains irrelevant to those in the fractured groups. That the interpretations in the 1800’s were made based upon interpretive texts of the Tyndale and King James Bibles that were made by the interpretations of the Gutenberg and Geneva Bibles that were made by the interpretations of the interpretations of the…well, I guess you get the point. By the time of Justin and Irenaeus texts had been edited, replaced by interpretations and the point is that to “compare” we also need to compare “oranges to oranges.”

There was a time when a traveler could enter into an Arab or Hebrew territory and say, “Peace be to you.” You were welcomed with hospitality and respect. The saying itself is not core to only the Abrahamic religions. This is found in the greetings of Native Americans, South American Natives, Hindu, Buddhist, and many other regions. It was not only a sign of your intentions but an instant revelation that you possessed a “system of belief”. Do not misunderstand me, thieves and road pirates would also use this greeting so it was not a guarantee of legitimate purpose by a traveler. However, one would be welcomed, shared what you carried, and were treated with respect, honor, and dignity. There would be prayer, a meal, and great conversations. The traveler would be asked to tell of his travels and the host would relate things about his people, his family, and his way of life. It was almost expected that one would tell of their individual experiences of “faith” or how their “beliefs” were met. 

Lifetime friendships were founded upon a meal and sharing ones experiences. Difference of “belief systems” was not as important as having a belief. Even those who honored many beings were accepted within regions that had monotheistic practices and visa versa. The prophets of one system were listened to intently and their wisdoms were shared with equal respect. Sayings and teachings that were taken to heart were then shared by the participants with others of their own systems, their own ethnic or regional people. Personally, I would love to have the opportunity to sit with people of many faiths all at one meal sharing our experiences of faith and purpose without calling upon all our differences. The opportunity to share the workings of things through our walk along our “paths“, the miraculous and beautiful we have witnessed within our lives or with our own eyes, the trials, the joys, the sorrows…a lifetime of meals would sure make for amazing friendships.

Though in years not long past this was possible in so many places for people of so completely different ideas, almost contrary systems, the modern influences have made artificial enemies of so many peoples who would have the good of all of mankind for their purpose if not for the changes made over time. Though nearly all claim the well-being of all men, brotherhood of all of mankind,  and the origin of a “Creator” (or creative element, central “LOGOS”, etc) we find some killing others because they dance in the opposite direction. Though the founders all had similar messages, teaching of love, integrity, honesty, and responsibility to all our fellow men and the earth we have been given, we find hatred, murder, and seeking of worldly gains in the name of the belief system with the sacrifice of the earth, the animals, and other people for that gain. Digging deeply we find the same tenants, the same lessons of tolerance, the same lessons of personal responsibility, and the same lessons of seeking the truth in all things, while just under the surface we find murder and destruction of sacred places because they are not “our” sacred places, a violation of nearly all the foundational writings. 

I say again. Had there truly been an attempt to seek the truth, to dig deep into the work of “comparing religions” with themselves as well as with others, many of the heinous acts we have seen for centuries would never had a foot-hold to have began with. It would have likely kept many prejudices from having the opportunity to insert itself in the individual systems as well. The pursuit of “Comparison” with emphasis on differences rather than seeking core foundational teachings that reveal the overwhelming similarities has been a great shortfall over time and today continues to be used as a propagandistic weapon of separation, isolation, intolerance, and a festering ignorance intentionally perpetrated upon the followers. I do not mean that as a student and a person along our “individual paths” that we stand by and let known deceit continue unabated. If deceit, misrepresentations, and alterations are found, it is our place to make that information available. Once we gain the knowledge there are only a few systems which call for “holding” it for ones own use and they are not only a minority, but are very late modifications to older systems. If you are from one of those few systems, “Peace be to you as well”. I am not intending an insult to any group, but merely pointing out that a responsibility exists in most systems to share revelations and to condemn bastardizations inserted in contradiction to the original works, texts, and teachings.

Writing, blogging, sharing our experiences with those who are “seeking” is not interfering nor is it imposing. To show the similarities we have discovered on our pages allows those without access to our resources to make the same comparisons we have and to decide for themselves if they have been misled to believe an untruth about another system. To reveal any changes that are made by an individual, made outside the tenants of a system, or implemented by the clergy in the system in contradiction to the texts and teachings of antiquity is to give others the opportunity to find what they seek as well. They would not find your works or listen to you if they were not seeking, your system of belief makes no difference. I have learned through individuals and from writings from Qabalists, Judeans, Orthodox groups from varying systems, Mohammedan, Protestant, Catholic, Zoroastrian, Taoist, Buddhist, and many others. I have been corrected, had my preconceived understanding of many belief systems destroyed, and have discovered many changes that were made that created the conflicts within me when looking at the systems as they are today. 

I would hope that this viewpoint would be of help and refreshing to any who are seeking the information locked into the various systems. Though the foundations are similar, the words used and the presentation of the same morality, ethics, responsibilities toward others, self-responsibility, and relationship to the “Cosmos” and “Logos” are presented from many points of view and in many differing ways. What are essentially the same teachings are found explained in numerous ways throughout the belief systems. When one way of presentation does not work for you or for helping another person, you can find the same concept and teaching in a variety of ways to better your understanding and your ability to relate the idea clearly to a much larger number of people. 

 


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The Universal Life Church is a comprehensive online seminary where we have various classes in Christianity, one on Wicca, along with several Pagan courses, more than a few courses about Metaphysics with more being added regularly.

Ordination with the Universal Life Church, is free, legal and lasts for life, so please take advantage of our Free Online Ordination.

The  ULC, run by Rev. Long, has created a chaplaincy program to help train our ministers. We also have a huge catalog of minister supplies.  I've been ordained with the Universal Life Church for many years and am proud to have started the Seminary.

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Comparative Religion Course

COMPARATIVE RELIGION ESSAY

By

John Ozanich

            The ULC Comparative Religion course is unbelievably jam packed with a huge range of critical information necessary for any religionist.  The course throughout define fundamental definition necessary in understand religious and philosophical concepts, appropriately beginning with an extensive definition of “God” to a wide range of religious faiths.

            The course compares the relative similarities common among many faiths in their theology, concepts and practices.  Various theologically significant storied foundational to disparate religions are presented and discussed.  Esotericism and exotericism are contrasted followed by an intriguing exploration of esoteric mysticism.  The esoteric beliefs of many faiths are explored including several of the well known esoteric organizations of the Christian religion.  The practices, philosophies and beliefs of the various groups are presented.

            The symbolism of a wide range of faiths is presented, including their meanings, influences and psychological significance.  The origin and multiple potential meanings of various symbols adopted over time are explored.  Symbolism is a powerful influence in the lives of a great many followers of all faiths and speaks of the human condition.

            The various methods of man’s attempt to communicate with the divine are presented.  A desire to communicate with the divine exists in all cultures and faiths.  These attempts materialize in different techniques ranging from song and prayer to meditation and contemplation.  The differences of these methods and their various permutations are covered as are the variances among the differing faiths.

            Perceptions and theories regarding suffering and death from the various major religions throughout the world beginning with ancient Egypt and including Mesopotamia, Judaism, Christianity, Buddhism and Islam are explored.  Questions regarding suffering and death have been central to humanity and faith since the beginning of time.  Each faith has attempted to address the moral, spiritual and mechanical matters of suffering and death in their own way.  This included a notion of atonement before death due to the common belief of judgment at the time of death prevalent in most religions.

            An exploration of religious ceremony is made.  The various differing types of ceremonies are explained.  Sacraments are explained in the various religions going as far back as known history.  Sacraments involve the taking into the body of something divinely charged which unifies the individual with the divine.  Ritual is a formalized, predetermined set of symbolic actions performed at recurring interval.  They express a part of the religious or social doctrine of the individuals involved.  Rituals of various faiths from Egypt and Greece to Buddhism and Christianity are presented.  An interesting discussion of religious objects is presented with their often common meaning across various religious faiths such as bells, relics and candles plus the notion of the consecration and liturgical use of these.

            A surprisingly exhaustive presentation of sacred architecture and spaces is presented discussing everything from the significance of various physical structures to the spiritual meaning inherent in how the structures are constructed and their typical meanings.  Various architectural styles, methods and meanings are explained including common objects and structural techniques used.  Mandala, pillars, pagodas, catacombs, spires, natural formations and many others are discussed.

            An extremely important and fascinating exploration of sacred documents from various religions is presented along with oral teachings discussing dogma and doctrine.  The various forms of scriptural writing and common themes are covered.

            The total amount of information imparted by the Comparative Religion course is incredible and every bit of it intriguing and highly useful in any study of religion.

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The Universal Life Church is a comprehensive online seminary where we have various classes in Christianity, one on Wicca, along with several Pagan courses, more than a few courses about Metaphysics with more being added regularly.

Ordination with the Universal Life Church, is free, legal and lasts for life, so please take advantage of our Free Online Ordination.

The  ULC, run by Rev. Long, has created a chaplaincy program to help train our ministers. We also have a huge catalog of minister supplies.  I've been ordained with the Universal Life Church for many years and am proud to have started the Seminary.

Try our new free toolbar at: ULC Toolbar