Comparison of Religious Writings and Practices - Term Paper Example

? Comparison of Religious Writings and Practices Introduction Comparative approach to religious studies is of greater importance when it comes to understanding religious matters. This is even more compounded by the fact that we are living in a globalized world where unity, brotherhood and cross-cultural practices are the order of the day. It is thus very essential that to us, as students, we value and appreciate the views, practices, and beliefs exhibited by others through religious teachings (Ratzinger 12-167). Much as practices seem diverse in practice, there is compelling evidence that various religious writings might have had the same origin. A comparative study of religious literature and religion itself might just be more beneficial to people towards pleasing God (Taylor 23-98). This paper takes a keen look at the resemblances found between Sumerian Epic of Gilgamesh, the Codes of Hammurabi, the doctrines of the Koran and the doctrines of the Old and New Testament with a view on establishing how they could have evolved from one ancient common cultural memory. The confrontation of races considered alien and diverse did not always turn out the causes of war, but it occurred that this was often the opportunity and condition for psychical conflict that is even still being experienced today (Peters 92). The origin of the Old Testament could be considered as a natural development that resulted out of the Babylonian religion (Rogers 107). This could be seen from the examination of certain religious practices and concepts such as the world’s origin, the fall of man, the flood, and life after death, demons, the devil, angels, the Sabbath, sacrificial cult, priesthood, names and worship of God, and the monotheistic notion of deity. The concept of deity is fundamental to all religious writings and thinking (International Bible Society). The Sumerians descended from Ham, according to the records in Genesis 10:6-10, Nimrod led the Sumerians in Shinar. These represent a group of Cushitic people that moved south of Egypt and were black in complexion (Sayce 276-277). In Sumerian stories of as depicted in the Epic of Gilgamesh, creation is said to be the origin of man and this is the same belief that the Old Testament, Genesis presents. To Sumerians, Dilmun is paradise and seen as the place where the sun does rise and is the land of their living this place appears vividly as the scene of the creation stories told in Sumerian religious myths. The hero of flood is also mentioned who is Ziusudra or Utnapishtim that the gods took to make him live forever. Utnapishtim happens to be Noah who is the center of man’s salvage from the floods in the OT. This Utnapishtim is celebrated in Sumerian poems as a very wise king and priest at the same time leading the people of Shurrupak and is the son of Ubara-Tutu or he Who Saw Life and appears as the protege of god Ea that by his grace does survive the flood together with the wife and the seed of all living creatures. The revelations made to Babylonian Noah by God in the OT are evident here in that Ea is friendly to mankind and does reveal to him Enlil’s design that was meant to destroy mankind from the face of the earth. There is also a multiplicity of gods. We also have a king list which tells the length of reign for each king just as it is the case with the OT, although the Epic of Gilgamesh does not give clear chronology as is seen in the OT because of the father age revelations in OT. The chief god of these Sumerian people happens to be Bel and this is the cognate of Baal mentioned in the OT for the Canaanite people. It is interesting to note that Gilgamesh is a true depiction of Nimrod mentioned in the Old Testament (Delitzsch 65). The idea of Queen of Heaven is presented in the Gilgamesh Epic and the same idea is in Mesopotamian pagan religion and even in Jeremiah 7:18, the Jews are seen to imitate it and this annoys God. Even in catholic worship, Mary is seen as the Queen of Heaven. Tower of babel is also eminent. An interesting phenomenon in these comparisons is the perversion of the Biblical truth that men and women initially had. Polytheism is practiced in both the Epic and OT (McCarte 1-91). To the Babylonians (Rogers 107), Hammurabi appears as the most famous king in their ancient state and his memory still lingers due to the Law Code that became the symbol of his rule dubbed the Codes of Hammurabi. In his descriptions, he refers to himself as ruler of the earth and salvation-bearing shepherd, which are only used in the bible in reference to Christ (International Bible Society). Could this be the ancient form of anti-Christ? In his famous Codes, Hammurabi calls the natives of Mesopotamia black headed ones. This reference is still made in the bible in reference to the tribe that moved towards Egypt (Sayce 276-277). His codes followed the period of warfare in city-states of Mesopotamia which resulted in the frequent shifting of alliances and chaos. In his thinking, he sought to establish justice through these series of laws and the most dominant concept of all was the equity and this was to be practiced through fairness in regulating trade, property, debt, family relations, and injury to people (Kent 45-97). The idea of bearing false witness is most discouraged in his Codes and as such, such an offender was to be put to death (Davies 1-14). Although not much elaborated on the consequences of bearing false witness and false accusations, the one of the Ten Commandments speaks against bearing of false witness as against the will of God. Acts such as robbery are discouraged just like in the Ten Commandments (King 282) which says thou shall not steal. Actions geared towards evil deeds to others are discouraged in these codes. Adultery is prohibited both in the codes and the OT laws. The concept of an eye for an eye (Haupt 61-63) is vividly expressed in the Codes whereby Hammurabi puts it that if a man does break another man’s bone, his shall also be broken and even the eye for an eye issue is still part of his codes. The Pentateuch is very similar to the Code of Hammurabi (Harper 584; McCarte 1-91)). The term Allah used in Islam did exist even way before Muhammad came into being as is used in the Arabic bible to refer to God. However, when Islam was born, its problem came in the denial of the Christian held belief and doctrine that God or Allah is three in one in the concept of Trinitarian. The basic belief and testimony found in the Koran is the shahada in the sense that there is no god but God, la ilaha Allah. The same belief is held by the Old Testament in the times after the Ten Commandments where they do talk against worship of gods or idles but God. Instead of Trinitarian, the Koran stresses on the concept of tawhid translated as absolute unity thus seeing no distinction in God hence sublimely one. An interesting phenomenon between the Old Testament and the Koran is the tracing of their roots to one person, Abraham. Both the two doctrines do believe in the prophecy, the messengers of God, revelation, and the idea of the scripture (Smith 2-76). The dead are also believed to resurrect and there is the existence of centrality of communities in terms of religious affiliations. There is the idea of sin as was the fall of man in the Old Testament (International Bible Society). The Koran acknowledges the sin that made man fall from the favor of God. However, the only difference comes on the belief of the aftermath of having sinned against God whereby the Koran stipulates that there is absolute forgiveness and that after the disobedience; God forgave man and did have repercussions thereafter. It is simply the argument that individual responsibility for sin exists and that there was no reason for man to keep carrying the sins committed by Adam and Eve. The teachings of the Koran do exhibit the continuity of Jewish people. The prophets named in the OT such as Moses, and Noah is also immensely mentioned in the Koran. The revelations of the Koran scriptures are attributed to angel Gabriel to Prophet Muhammad seen as God’s messenger. The claims of the Holy City of Jerusalem is both in the Koran and the OT and this has remained the object of controversy even in the modern society pitting Islamic nations such as Palestine, Iran, and Pakistan, among others against Israel and the western countries (Regamey 2-56). Conclusion Indeed there is all tangible evidence that these religious documents have similarities or parallels and that point to one fact: the origin of mankind and the religion seems to be from one point. It is when religious organizations and doctrines realize the importance of unity of purpose towards the worship of God that many misinterpretations, poor practices, social discriminations and prejudice can be eliminated (Ratzinger 12-167). Works Cited Delitzsch Friedrich, Babel and Bible, Two Lectures, published by Open Court Co., p.65 Davies W. W., The Codes of Hammurabi and Moses, pp.1-14 Harper R. F., the Code of Hammurabi; art on the same subject in Hastings, Dictionary of the Bible, Extra Vol., pp.584 Haupt Paul, Babylonian Elements in the Levitical Ritual, Journal of Biblical Literature, 1900, pp.61-63 Kent C. F., Israel's Laws and Legal Precedents, which is Vol. IV in The Student's Old Testament, pp.45-97 King L. W., the Seven Tablets of Creation, Two Vols.; a translation is also found in R. F. Harper, Assyrian and Babylonian Literature, pp.282. McCarte J. Parnell, Ancient Literature, Ancient Chronicles, Teacher’s Manual, The Puritans’ Home School Curriculum, pp.1-91 Peters J. P., The Old Testament and the New Scholarship, p.92 Ratzinger J (2001). Church, Ecumenism and Politics, New York: St. Paul Publisher, pp.12-167 Regamey R (1966). Non-violence and the Christian conscience, New York: Herder &Herder, pp. 2-56 Rogers R. W., Religion of Babylonia and Assyria, pp.107 Sayce A. H., The Religions of Ancient Egypt and Babylonia, pp.276- 277 Smith D (2004). Religions and Social Change in the Third World, London: University Press, 2-76 Taylor BJ (2002). The World Conference Religion and Peace, Geneva. St. Paul Publisher, pp.23-98 International Bible Society, the Bible Holy Bible, New International Version Read More