Worshipping False Gods: Ambedkar and the Facts That Have Been Erased

Product Information

During and after the imposition of Catholic Christianity during Spanish colonialism, the Incan people retained their original beliefs in deities through syncretism, where they overlay the Christian God and teachings over their original beliefs and practices. [206] [207] [208] The male deity Inti became accepted as the Christian God, but the Andean rituals centered around idolatry of Incan deities have been retained and continued thereafter into the modern era by the Incan people. [208] [209] Polynesia [ edit ]

Idolatry - Wikipedia Idolatry - Wikipedia

a b Kohler, Kaufmann; Blau, Ludwig (1906). "Idol-Worship". Jewish Encyclopedia. Kopelman Foundation. Archived from the original on 4 May 2013 . Retrieved 18 April 2021. a b c Carlos M. N. Eire (1989). War Against the Idols: The Reformation of Worship from Erasmus to Calvin. Cambridge University Press. pp.5–7. ISBN 978-0-521-37984-7. Religious worship is not directed to images in themselves, considered as mere things, but under their distinctive aspect as images leading us on to God incarnate. The movement toward the image does not terminate in it as image, but tends toward that whose image it is. [79] Some Hindu movements founded during the colonial era, such as the Arya Samaj and Satya Mahima Dharma reject idolatry. [146] [147] [148] Jainism [ edit ] Gomateshwara Bahubali statue in Jainism. Leora Faye Batnitzky (2000). Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered. Princeton University Press. p.145. ISBN 978-0-691-04850-5.Main articles: Idolatry in Judaism and Aniconism in Judaism A 1768 synagogue parchment with the Ten Commandments by Jekuthiel Sofer. Among other things, it prohibits idolatry [49] Mark Juergensmeyer, Gurinder Singh Mann (2006). The Oxford Handbook of Global Religions. US: Oxford University Press. p.41. ISBN 978-0-19-513798-9. The Islamic concept of idolatry extends beyond polytheism, and includes some Christians and Jews as muširkūn (idolaters) and kafirun (infidels). [104] [105] For example:

idols connected to demons (Deuteronomy 32:16-17)? How are idols connected to demons (Deuteronomy 32:16-17)?

Gabriel Balima (2008). Satanic Christianity and the Creation of the Seventh Day. Dorrance. pp.72–73. ISBN 978-1-4349-9280-2. Source: https://www.oneindia.com/india/why-india-is-a-land-of-murti-and-vigraha-and-not-idols-and-idolators-as-perceived-by-the-west-3455405.html (accessed: Wednesday September 27, 2023) Arthur P. Urbano (2013). The Philosophical Life. Catholic University of America Press. pp.212–213 with footnotes 25–26. ISBN 978-0-8132-2162-5. Richard G. Lesure (2011). Interpreting Ancient Figurines: Context, Comparison, and Prehistoric Art. Cambridge University Press. pp.11–12. ISBN 978-1-139-49615-5. Judaism prohibits any form of idolatry [50] even if they are used to worship the one God of Judaism as occurred during the sin of the golden calf. According to the second word of the decalogue, Thou shalt not make unto thee any graven image. The worship of foreign gods in any form or through icons is not allowed. [50] [51]Bronze snake (formerly believed to be the one set up by Moses), in the main nave of Sant'Ambrogio basilica in Milan, Italy, a gift from Byzantine emperor Basil II (1007). It stands on an Ancient Roman granite pillar. Picture by Giovanni Dall'Orto, 25 April 2007.

Deuteronomy 13 NLV - Worshiping False Gods - “A man who

Willem J. van Asselt; Paul Van Geest; Daniela Muller (2007). Iconoclasm and Iconoclash: Struggle for Religious Identity. BRILL Academic. pp.8–9, 52–60. ISBN 978-90-04-16195-5.The Ancient Egyptian religion was polytheistic, with large cult images that were either animals or included animal parts. Ancient Greek civilization preferred human forms, with idealized proportions, for divine representation. [36] The Canaanites of West Asia incorporated a golden calf into their pantheon. [41] The oldest forms of the ancient religions of India apparently made no use of cult images. While the Vedic literature leading up to Hinduism is extensive, in the form of Samhitas, Brahmanas, Aranyakas and Upanishads, and has been dated to have been composed over a period of centuries (1200 BC to 200 BC), [118] historical Vedic religion appears not to have used cult images up to around 500 BC at least. The early Buddhist and Jain (pre-200 BC) traditions suggest no evidence of idolatry. The Vedic literature mentions many gods and goddesses, as well as the use of Homa (votive ritual using fire), but it does not mention images or their worship. [118] [119] The ancient Buddhist, Hindu and Jaina texts discuss the nature of existence, whether there is or is not a creator deity such as in the Nasadiya Sukta of the Rigveda, they describe meditation, they recommend the pursuit of simple monastic life and self-knowledge, they debate the nature of absolute reality as Brahman or Śūnyatā, yet the ancient Indian texts mention no use of images. Indologists such as the Max Muller, Jan Gonda, Pandurang Vaman Kane, Ramchandra Narayan Dandekar, Horace Hayman Wilson, Stephanie Jamison and other scholars state that "there is no evidence for icons or images representing god(s)" in the ancient religions of India. Use of cult images developed among the Indian religions later, [118] [120] perhaps first in Buddhism, where large images of the Buddha appear by the 1st century AD. The Vedic period (circa 1500 - 500 BCE) is traditionally considered as the origin of Hinduism proper, but it also did not emphasize murti or vigraha worship, as the Vedic religion was mainly focused on fire sacrifices and hymns to various gods and goddesses. However, some Vedic texts do mention the use of clay or wooden images for ritual purposes, such as the Shatapatha Brahmana (circa 8th - 6th century BCE), which describes how a clay image of Prajapati (the creator god) was made and consecrated for the agnicayana ritual. Another example, is the Aitareya Brahmana (circa 8th - 6th century BCE), which mentions how a wooden image of Varuna (the god of water and law) was installed in a temple and worshipped by the king. These examples suggest that murti or vigraha worship was not unknown in the Vedic period, but it was not widespread nor dominant. [116]

Worshiping False Gods | The Martin Luther King, Jr On Worshiping False Gods | The Martin Luther King, Jr

Christopher John Fuller states that an image in Hinduism cannot be equated with a deity and the object of worship is the divine whose power is inside the image, and the image is not the object of worship itself, Hindus believe everything is worthy of worship as it contains divine energy. [142] The idols are neither random nor intended as superstitious objects, rather they are designed with embedded symbolism and iconographic rules which sets the style, proportions, the colors, the nature of items the images carry, their mudra and the legends associated with the deity. [142] [143] [144] The Vāstusūtra Upaniṣad states that the aim of the murti art is to inspire a devotee towards contemplating the Ultimate Supreme Principle ( Brahman). [144] This text adds (abridged): a b Waldman, Marilyn Robinson (1968). "The Development of the Concept of Kufr in the Qur'ān". Journal of the American Oriental Society. 88 (3): 442–455. doi: 10.2307/596869. JSTOR 596869. a b Leora Batnitzky (2009). Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered. Princeton University Press. pp.147–156. ISBN 978-1-4008-2358-1. Swagato Ganguly (2017). Idolatry and The Colonial Idea of India: Visions of Horror, Allegories of Enlightenment. Routledge. ISBN 978-1138106161 Gary Waller (2013). Walsingham and the English Imagination. Ashgate. p.153. ISBN 978-1-4094-7860-7.Yechezkel Kaufmann (1960). The Religion of Israel: From its Beginnings to the Babylonin Exile. Univ. of Chicago Press. ISBN 978-0805203646. a b c d Angelini, Anna (2021). "Les dieux des autres: entre «démons» et «idoles»". L'imaginaire du démoniaque dans la Septante: Une analyse comparée de la notion de "démon" dans la Septante et dans la Bible Hébraïque. Supplements to the Journal for the Study of Judaism (in French). Vol.197. Leiden and Boston: Brill Publishers. pp.184–224. doi: 10.1163/9789004468474_008. ISBN 978-90-04-46847-4. Then Samuel said to Saul, “The Lord sent me to anoint you as king over His people, over Israel; now therefore, listen to the words of the Lord. Thus says the Lord of hosts, ‘I will punish Amalek for what he did to Israel, how he set himself against him on the way while he was coming up from Egypt. Now go and strike Amalek and utterly destroy all that he has, and do not spare him; but put to death both man and woman, child and infant, ox and sheep, camel and donkey.’” read more. a b Lawrence A. Kuznar (2001). Ethnoarchaeology of Andean South America: Contributions to Archaeological Method and Theory. Indiana University Press. pp.45–47. ISBN 978-1-879621-29-9.