By Michael York
In Pagan Theology, Michael York situates Paganism—one of the fastest-growing religious orientations within the West—as an international faith. He offers an creation to, and enlargement of, the concept that of Paganism and offers an summary of Paganism's theological standpoint and perform. He demonstrates it to be a possible and distinguishable non secular standpoint chanced on around the globe this day in such varieties as chinese language folks faith, Shinto, tribal religions, and neo-Paganism within the West.While adherents to a lot of those traditions don't use the notice “pagan” to explain their ideals or practices, York contends that there's an identifiable place owning features and understandings in universal for which the label “pagan” is acceptable. After outlining those features, he examines some of the world's significant religions to discover non secular behaviors in different religions which aren't themselves pagan, yet that have pagan components. during analyzing such habit, York presents wealthy and energetic descriptions of religions in motion, together with Buddhism and Hinduism.Pagan Theology claims Paganism’s position as an international faith, situating it as a faith, a habit, and a theology.
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Extra info for Pagan Theology: Paganism as a World Religion
In a profound sense, pagan gods are human. Their superhuman qualities, whatever they may be or symbolize, are secondary to their essential human nature. It is through this anthropomorphic understanding of the godhead that paganism affirms its recognition of the fundamental affinity between humanity and its gods. The human being and the divine are intimately related to the extent of sharing a mutually kindred nature. This relationship, along with the distinction between mortality and immortality, translates into the ubiquitous pagan concept of soul duality (the Egyptian ka and ba, the Greek thymos and psyche, the Roman genius-juno and animus-anima) which conceives of the individual’s free—or dream—soul as separate from the body—or life—soul (Hultkrantz 1953).
Spirituality for the pagan is corporeal or at least includes the physical. The pagan god is not “wholly other” (ganz andere), as is the Christian God. Consequently, paganism’s corpospirituality allows for perception of the divine in nature, for idolatry, for appreciation of the sacredness of place, for contact with the divine through both local geodynamics and pilgrimage to revered holy centers, and for multiplicity of manifestation. Its deities are in some sense corporeal, whether through metaphorical bodies or venerated physical representations.
A smaller number, fewer than half the Vaishnavites, are Shaivite or devotees of the god Shiva (25%). The third most significant Hindu tradition (approximately 3%) is described as Shaktite, the worshipers of Shakti or the female manifestation of divinity. , Arya Samaj), neo-Hindu sects, and modern Hindu movements. Buddhism, in many respects a “Protestant” form of Hinduism, is divided among the Mahayana, Theravada, and Vajrayana traditions. 4 These spiritualities represent major innovations since 1800 and mostly since 1945 that remain distinct from the world’s traditional religions.