A heart of wisdom : religion and human wholeness by Maurice S. Friedman

By Maurice S. Friedman

Drawing on virtually part a century of immersion within the world's nice religions, Friedman takes a dialogical process during which non secular truth isn't really visible as exterior creed and shape or as subjective concept, yet because the assembly in openness, presentness, immediacy, and mutuality with final fact. faith has to do with the wholeness of human lifestyles

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This whole religious approach begins with the intense need, the wholly concentrated desire to find one's true way. ''The good is one thing, the pleasant another;' Death tells Nachiketas in the Nachiketas Upanishad. Those who seek after pleasure will always be deluded. To say this is to say that there is a life of appearances and a life of reality. It is to say, as Socrates says to the Athenians, '~re you not ashamed that you value the things that are not valuable, like money, fame, and prestige, and you do not value the things that are truly valuable?

Jacob wrestles with the angel, and Job wrestles with God to receive the blessing of this dialogue on which the very meaning of their existence depends. Job holds fast to his trust in the real God whom he meets in the dreadful fate that has befallen him, and he holds fast to the facts of his innocence and his suffering. At the heart of the Book of Job stands neither "blind faith" nor denial of God, but trusting and contending, recognizing his dependence on God yet standing firm on the ground of his created freedom.

The basic view of the Western religions is that God, world, and the human are separate, although related. God, world, and the human are not reducible to one reality; yet they stand in relation to each other. The way whereby one comes to know the divine, therefore, cannot be merely opening up, unfolding, illumination. A gap has to be bridged, otherness has to be transcended. Revelation means not only that we go forth to meet the divine, but that in some sense the divine comes to meet us. Divine reality can approach us, can address us, can accost us, can demand of us, and our response becomes then the beginning of our way, the beginning of religious reality.

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