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Hyjnite

Nga Wikipedia, enciklopedia e lire
Krishti Pantokrator i Manastirit te Shen Katerines ne Sinai, nje ikone encaustike e shekullit te 6-te.

Hyjnite jane qenie te mbinatyrshme, te cilat konsiderohen hyjnore ose te shenjta. [1] Hyjnite pershkruhen zakonisht si "perendi apo perendeshe (ne nje fe politeiste)", ose dicka qe respektohet si hyjnore. [2] C. Scott Littleton perkufizon nje hyjni si "nje qenie me fuqi me te madhe se ato te njerezve te zakonshem, por qe ndervepron me njerezit, pozitivisht apo negativisht, ne menyra qe i cojne njerezit ne nivele te reja te vetedijes, pertej preokupimeve te bazuara te jetes se zakonshme". [3] Ne gjuhen shqipe, ne rastin e gjinise mashkullore quhet hyjni, ndersa ne rastin e gjinise femerore, quhet hyjneshe.

Fete mund te kategorizohen nga sa hyjnite ata adhurojne. Fete monoteiste pranojne vetem nje hyjni (kryesisht te referuar si Perendi ), [4] [5] fete politeiste pranojne hyjnite e shumta. [6] Fete henotheiste pranojne nje hyjni supreme pa u mohuar hyjnite e tjera, duke i konsideruar ato si aspekte te te njejtit parim hyjnor; [7] [8] dhe fete jo teiste mohojne cdo hyjni te larte krijues te perjetshem, por pranojne nje panteon te hyjnive qe jetojne, vdesin dhe mund te rilinden si cdo qenie tjeter. [9] :35?37 [10] :357?358

Megjithese shumica e feve monoteiste tradicionalisht e parashikojne Perendine e tyre si te gjithefuqishem, te gjithepranishem, te gjithedijshem, te gjithepranishem dhe te perjetshem, [11] [12] [13] asnje nga keto cilesi nuk jane thelbesore per percaktimin e "hyjnise" politeiste [14] [15] [16] dhe kulturat e ndryshme konceptuan hyjnite e tyre ndryshe. [14] [15] Fete monoteiste zakonisht i referohen Perendise ne terma mashkullor, [17] [18] :96 ndersa fete e tjera u referohen hyjnive te tyre ne menyra te ndryshme - mashkullore, femerore, androgjene dhe pa gjini. [19] [20] [21]

Historikisht, shume kultura te lashta - duke perfshire mesopotamet e lashte , egjiptianet e lashte , greket e lashte , romaket , njerezit e veriut - personifikonin fenomenet natyrore ndryshe si shkaqe apo efekte te qellimshme. [22] [23] [24] Disa hyjne Avestane dhe Vedike u konsideruan si koncepte etike. [22] [23] Ne fete indiane, hyjnite u parashikuan si manifestim brenda tempullit te trupit te cdo qenieje te gjalle, si organe shqisore dhe mendje. [25] [26] [27] Hyjnite u parashikuan si nje forme ekzistence (Sawsar) pas rilindjes, per qeniet njerezore qe fitojne merite permes nje jete etike, ku behen hyjnite kujdestare dhe jetojne me lumturi ne qiell, por gjithashtu i nenshtrohen vdekjes kur meritat e tyre jane te humbura. [9] :35?38 [10] :356?59

Shiko edhe [ Redakto | Redakto nepermjet kodit ]

Referime [ Redakto | Redakto nepermjet kodit ]

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  3. ^ Littleton, C. Scott (2005). Gods, Goddesses, and Mythology (ne anglisht). New York: Marshall Cavendish. fq. 378. ISBN   978-0-7614-7559-0 . Marre me 28 qershor 2017 .
  4. ^ Becking, Bob; Dijkstra, Meindert; Korpel, Marjo; Vriezen, Karel (2001). Only One God?: Monotheism in Ancient Israel and the Veneration of the Goddess Asherah (ne anglisht). London: New York. fq. 189. ISBN   978-0-567-23212-0 . Marre me 28 qershor 2017 . The Christian tradition is, in imitation of Judaism, a monotheistic religion. This implies that believers accept the existence of only one God. Other deities either do not exist, are seen as the product of human imagination or are dismissed as remanents of a persistent paganism
  5. ^ Korte, Anne-Marie; Haardt, Maaike De (2009). The Boundaries of Monotheism: Interdisciplinary Explorations Into the Foundations of Western Monotheism (ne anglisht). Brill. fq. 9. ISBN   978-90-04-17316-3 . Marre me 28 qershor 2017 .
  6. ^ Brown, Jeannine K. (2007). Scripture as Communication: Introducing Biblical Hermeneutics (ne anglisht). Baker Academic. fq. 72. ISBN   978-0-8010-2788-8 . Marre me 28 qershor 2017 .
  7. ^ Taliaferro, Charles; Harrison, Victoria S.; Goetz, Stewart (2012). The Routledge Companion to Theism (ne anglisht). Routledge. fq. 78?79. ISBN   978-1-136-33823-6 . Marre me 28 qershor 2017 .
  8. ^ Reat, N. Ross; Perry, Edmund F. (1991). A World Theology: The Central Spiritual Reality of Humankind (ne anglisht). Cambridge University Press. fq. 73?75. ISBN   978-0-521-33159-3 . Marre me 28 qershor 2017 .
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  12. ^ Wilkerson, W.D. (2014). Walking With The Gods . Lulu.com. fq. 6?7. ISBN   978-0-9915300-1-4 . {{ cite book }} : Mungon ose eshte bosh parametri |language= ( Ndihme! )
  13. ^ Trigger, Bruce G. (2003). Understanding Early Civilizations: A Comparative Study (bot. 1st). Cambridge University Press. fq. 473?74. ISBN   978-0-521-82245-9 . {{ cite book }} : Mungon ose eshte bosh parametri |language= ( Ndihme! )
  14. ^ a b Hood, Robert Earl. Must God Remain Greek?: Afro Cultures and God-talk . Fortress Press. fq. 128?29. ISBN   978-1-4514-1726-5 . African people may describe their deities as strong, but not omnipotent; wise but not omniscient; old but not eternal; great but not omnipresent (...) {{ cite book }} : Mungon ose eshte bosh parametri |language= ( Ndihme! )
  15. ^ a b Trigger, Bruce G. (2003). Understanding Early Civilizations: A Comparative Study (bot. 1st). Cambridge: Cambridge University Press. fq.  441 ?42. ISBN   978-0-521-82245-9 . [Historically...] people perceived far fewer differences between themselves and the gods than the adherents of modern monotheistic religions. Deities were not thought to be omniscient or omnipotent and were rarely believed to be changeless or eternal {{ cite book }} : Mungon ose eshte bosh parametri |language= ( Ndihme! )
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