Foreign Idea of a Cosmic Book Review

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Characteristically it is a this-worldly which reveres nature and its forces, and also forms a basis for popular religiosity. Pieris points out that cosmic religiosity is present in many forms throughout the world for it represents a basic psychological posture that homo religiosus adopts subconsciously toward the mysteries of life." [footnoteRef:1] The key term here is "this-worldly." Many of the peoples wanted this type of religion because it was something that thye understood better than the metacosmic types. "Cosmic religiosity offers spirituality which does not focus on some 'metacosmic' beyond but rather on contemporary reality: the sacred, the womanly, the earthly."[footnoteRef:2] From this reality Oakley said, "there existed a consubstantiality between God, nature, and man, a divine continuum as it were."[footnoteRef:3] This means that all of the forces were intertwined. Humans, nature and the sacred were all part of the divine order. [1: Phillip Gibbs. The Word in the Third World: Divine Revelation in the Theology of Jean-Marc Ela, Aloysius Pieris, and Gustavo Gutierrez. Rome: Editrice Pontifica Universita Georgiana, 1996.] [2: Ibid, 199.] [3: Oakley, Francis. Kingship: The Politics of Enhantment. Hoboken, NJ: Wiley-Blackwell, 2006. 149.]

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It is interesting to note that "even the metacosmic religions are rooted in cosmic subcultures usually referred to as popular religiosity… where the cult of female deities has a more natural place."[footnoteRef:4] Therefore, it can be shown that not only did the cultures which adopted the major religions begin as people who were cosmic instead of metacosmic, but that the metacosmic religions were more of the feminine form than the cosmic ones. [4: Peter Scott, and William T. Cavanaugh. The Blackwell Companion to Political Theology, 2008. New York: Basic Books]

Book Review on Foreign Idea of a Cosmic Assignment

It can also be said about this cosmic religiosity that it was a value of all strata of societies. "The cosmic (as the term meant in Asian liberation theology) is a blend of the earthly and the womanly within the religiousness of the poor."[footnoteRef:5] These poor needed rulers though, so they created them out of the cosmic religiosity that they had also created. "Kingship…emerged from an 'archaic' mentality that appears to have been thoroughly monistic, to have perceived no impermeable barrier between the human and the divine, to have intuited the divine as immanent in the sacred rhythms of the natural world and civil society as somehow enmeshed in those natural processes, and to have viewed its function, therefore, as a primarily religious one."[footnoteRef:6] This cosmic reality can be said to be "itself the very foundation of the archaic pattern of divine or sacral kingship,"[footnoteRef:7] and "the royal cultic practices grounded in it"[footnoteRef:8] [5: Ibid, 268.] [6: Oakley, Francis. Kingship: The Politics of Enhantment. Hoboken, NJ: Wiley-Blackwell, 2006. 7] [7: Ibid, 7.] [8: Ibid, 18.]

So, in the end, cosmic religiosity is not a difficult belief to understand. It may be called paganism, wicca, animism, or some other name today, but it is as much a reality now as it was among the ancients. People will always try to understand divinity in their own way.

Works Cited

Gibbs, Phillip. The Word in the Third World: Divine Revelation in the Theology of Jean- Marc Ela, Aloysius Pieris, and Gustavo Gutierrez. Rome: Editrice Pontifica Universita Georgiana, 1996.

Oakley, Francis. Kingship: The Politics of Enhantment. Hoboken, NJ: Wiley-Blackwell, 2006.

Scott, Peter, and William… [END OF PREVIEW] . . . READ MORE

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