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There is no question about charity in Islam: Allah himself has ordered almsgiv-ing: "Narrated Anas bin Malik: … The man further said, 'I ask you by Allah. Has Allah ordered you to take zakat from our rich people and distribute it amongst our poor people?' The Prophet replied, 'By Allah, yes'." The fundamental relevance of Islamic charity, zakat and sadaqa3, roots in the Muslim understanding of God. According to the proper message of Mohammed the first and primary name and quality of God is rahman and rahim4. Allah is - so to speak – rahman, the life giving uterus, rahim. Like the uterus he gives life to the men without any pre-condition. Life is a gift free of charge not a reward for something. ...
Tabarî's Korancommentar
(1881)
In diesem Artikel werden vier Themen aus dem BG-Kommentar Swami Bhaktivedantas behandelt: Seine Meinung über Sankara und -Anhänger (Abschnitt I), sein Textverständnis (Abschnitt II), Grundzüge seiner Varnasrama-Theorie (Abschnitt III) und sein Verhältnis zur sog. Orthodoxie (Abschnitt IV). Obwohl in erster Linie der BG-Kommentar Swami Bhakti-vedantas berücksichtigt wird, ist es zuweilen doch hilfreich, auf die Kommentare zum Bhag-Pur und Cc Bezug zu nehmen, wenn sich daraus mehr Klarheit zu einem bestimmten Thema ergibt. Inwieweit die Ansichten Swami Bhaktivedantas schon durch seine Pararampara und die diversen Vaisnava-Texte vorgegeben sind, bleibt weitgehend unbeachtet.
Die zentrale theologische Frage der kanonischen und apokryphen Überlieferungen der tamilischen Shrivaishnavas lautet: Hat der Herr den Heilsprozeß in Gang gesetzt, um die Menschen zu retten, wie die anthropozentrische Soteriologie lehrt, oder um sich Liebhaber zu verschaffen, wie eine theozentrische Soteriologie lehren würde? Zur Beantwortung dieser Frage wird die theozentrische Erlösungsreligion im besonderen zu untersuchen sein, weil sie apokryph gehalten wurde und aus Quellen, die allesamt anthropozentrisch überdeckt sind, erst noch rekonstruiert werden muß. ..
The basic argument the canonical and apocryphic theologies of the South Indian Tamil Shrivaishnavas grow worm over since centuries is the question: Has God set into motion the process of salvation in order to save mankind - the anthropocentric tradition is teaching -, or in order to save himself, the way a theocentric soteriology would teach. To answer this question we have to examine particularly the theocentric religion of salvation because it was held apocryphic by the anthropocentic orthodoxy and has therefore to be reconstructed from sources that are all concealed anthropocentrically. ...
In Germany, theological studies on the Hindu religion of the International Soci-ety of Krishna Consciousness and its Vaishnava theology are still only just be-ginning. Previously this relevant task was left mostly to religio-political polemics, resulting in a politically highly problematic research deficit which seriously impeded the necessary social and clerical confrontation with these new religious impulses in the German society. But theological passiveness and polemic activ-ism actually reduce the chances for religiously relevant analyses and socially acceptable solutions of philosophical and spiritual problems. Ignorance rather than dialogue, and polemics inimical to dialogue, have directly or indirectly stabilised the destructive forces in the new religious communities for decades, and consequently favoured a diminution and isolation of reformative tendencies. Due to an increasing respect for the freedom of religion as a human right, the profane alliance of the aggressive forces of both sides has recently ended, and a public, and differentiating, discussion of participants and persons concerned has cautiously started, reinforcing a freer and more competent inter-civil dialogue about spiritual affairs. Clear signs may be seen, not only of a reform within the ISKCON religion, but also in the churches setting about discussing the multi-religious topic on a higher level. A so-called broader theological research, partly transcending the border-lines of Christianity, is developing in the universities, and the free science of religion in Germany is receiving a surprising impetus. It was the suppression of the science of religion that had been impeding a constructive discussion in society of the new religious situation in Germany. The rejection of an inter-civil dialogue of spiritual affairs, however, contradicts an effective democracy which subsists on the continuous confrontation of free citizens with their common culture, especially with the ultimate questions of human existence. But the success of this inter-civil confrontation is solely guaranteed if the participants in the dialogue respect their mutual freedom as citizens and take the mutual dialogue among citizens for granted. This is the only way to attain a reasonable range of solutions concerning the ends of our existence and its proper means. As a contribution to this inter-civil dialogue a theological analysis is to be made of the religious culture practised by citizens of this country engaged in the ISK-CON religion and from there desiring to exert an impact on our civil culture. I. Subject and Aim of Diacritical Theology Because of the diffuse understanding of theology it is necessary to explain what it is, where it should and should not be engaged. Theology is not a religious ideology of a particular community that argues the interests of social organisations, but a universal science. It is not limited to a certain religious culture or form of society but is committed to its specific subject (1). Such an autonomous theology has the task of discrimen inter legem et evangelium—the diacritical analysis of Law and Gospel according to the description of its function by Martin Luther. We will follow these basic categories of diacritical theology and explain them here (2).
As both time and space at hand for this presentation is limited, therefore instead of a longer introductory note, here a move is made to deal with the given subject straight. In the second section the background both historical and theological is discussed, which win state the position of the inter-religious dialogue in India. The third section will deal with the involvement and experiences of the Roman Catholic and Protestant churches in the field of inter-religious dialogue. The fourth section deals with other living religions specially Islam. Finally in section five concluding remarks are given in the form of reflections and in section six, the notes and references are listed.
In recent years the role of 'religion' has generally been considered in the negative term, specially in India. Today, it may be a Kashmir or Punjab problem in North India, but all such problems are attributed to 'religion'. But that is when 'religion' is used at the higher level either by a state or sub-state, or by larger religious communities to protect their special interests. One such good example is of the Babri-Ramjanambhoomi conflict, over a Mosque and Temple, between the two larger communities of India, namely the Muslims and the Hindus. A recent film 'Bombay' in Hindi has well projected this problem from this angle. But then there is also the 'religion' of people, which operates at the lower or local levels, the level of ordinary people, where it plays the role of establishing relations, more correctly it helps building a larger community positively. This lecture deals with the latter form or level of religion. This lecture is based upon the actual case studies. Though these case studies belong to North West India, yet the application of these are applicable generally to the rest of India also. For the sake of convenience this lecture is divided into two parts. In part one, two cases, one from rural and the other from urban areas, dealing with the theme of 'relations in religion' are given, and in part two, some comments, along with a few views of others are offered, and at the end, in the form of concluding remarks a summary of the whole lecture is given.
Friedrich Heiler und Indien
(1997)
Von F. Max Müller (1823-1900), dem englischen, deutschgebürtigen Religionsforscher und Herausgeber der "Sacred Books of the East", den Friedrich Heiler sehr verehrte, wird erzählt, er habe fast täglich das Bild der heiligen Stadt Benares auf seiner Tabaksdose meditiert. Nach Indien gefahren sei er aber nie, um sich nicht der häßlichen Alltagswirklichkeit des Subkontinents auszusetzen. Heiler dagegen war in Indien, und zwar während seiner achtmonatigen Ostasienreise (1958/59). Hier soll aber nicht Heilers Begegnung mit dem "Wunderland" Indien, in dessen Bann so viele Indienfahrer in diesem Jahrhundert (wie z.B. W. Bonsels, Hermann Hesse u.a.) standen, geschildert werden. Im Mittelpunkt wird vielmehr Heilers Bild der Indischen Religion stehen, mit der er sich in zahlreichen Untersuchungen auseinandergesetzt hat. Heiler gebraucht übrigens stets den Plural für die Religion des Subkontinents. "Indische Religionen und Buddhismus" war eine seiner Lieblingsvorlesungen. Während er 45 Minuten lang seinen Text vortrug, pflegte er mehrmals die Tafel mit Sanskritwörtern vollzuschreiben, sicher ein besonderes Merkmal des Heilerschen Forschungsansatzes: Fremde Religion erschloß sich ihm über Texte, d.h. über Sprache. Der gelernte Orientalist, der neben Sanskrit, Pali und Arabisch auch Hethitisch, Avestisch, Ägyptisch, Koptisch u.a. beherrschte, hat im Gegensatz zu Rudolf Otto keine Originaltexte übersetzt und im Druck herausgebracht. Aber er war ein intimer Kenner der entsprechenden Quellentexte, die er in Einzeluntersuchungen wie im Überblick dargestellt hat, z.B. in dem (mit anderen Forschern verfaßten) bekannten Werk "Die Religionen der Menschheit in Vergangenheit und Gegenwart" [1], wo er die "Indischen Religionen" wie folgt unterteilt: "Die vedische Religion", "Die Religion der priesterlichen Ritualtexte", "Die Erlösungsmystik der Upanishaden", "Die Übungsmystik des Yoga", "Die Erlösungslehre des Samkya", "Die heterodoxen Erlösungsgemeinschaften (A. Der Jainismus; B. Der Buddhismus)", "Die nachbuddhistischen Religionen Indiens (Der Hinduismus)". ...