Hagiography and monotheism in history: doctrinal encounters between Zoroastrianism, Judaism and Christianity
Issues of hagiography and monotheism were central to the historical development of Zoroastrianism, Judaism and Christianity (and subsequently Islam). Overlapping geo graphical locales and cultural heritages, especially during the rule of ancient Iranian dynasties and within Iranian territory, seem t...
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| Формат: | Electronic/Print Статья |
| Язык: | Английский |
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| Опубликовано: |
Routledge
2003
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| В: |
Islam and Christian-Muslim relations
Год: 2003, Том: 14, Выпуск: 4, Страницы: 407-421 |
| Другие ключевые слова: | B
Hagiographie
B Вопрос о существовании Бога B Hagiography B Iran / Persia B Christianity B Neues Testament-Umwelt B question of God B Христианство (мотив) B New Testament environment B Иудаизм (мотив) B Религия B Judaism B Iran / Persien |
| Online-ссылка: |
Volltext (doi) |
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| 520 | |a Issues of hagiography and monotheism were central to the historical development of Zoroastrianism, Judaism and Christianity (and subsequently Islam). Overlapping geo graphical locales and cultural heritages, especially during the rule of ancient Iranian dynasties and within Iranian territory, seem to have facilitated and reinforced common solutions that linked devotees across confessional lines through shared communal notions and doctrinal tenets. The hagiographical lives and preachings of Zarathushtra, or Zoroaster, and biblical figures from Moses to Jesus consciously came to parallel each other ex post facto and were regarded as representing different aspects of monotheism. The Zoroastrian dualistic worldview did not exclude monotheism, although it did postulate a separate source of evil. Variations notwith standing, for members of each faith, the spiritual entity venerated by their founder was believed to be God--a condition acknowledged by the other confessional groups as well. Uniting a community of believers around themselves in the veneration of a singular deity eventually transformed Zarathushtra, Moses and Jesus (and later Muhammad) into prophets. Religious founders, the historically created and cross-culturally shaped images of such founders and an intercommunally emergent notion that their words represented communion with the divinity forged and strengthened the shared links between hagiography and monotheism among Zoroastrians, Jews, Christians and, in time, Muslims. | ||
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