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Ousia (/ ˈ uː z i ə, ˈ uː s i ə, ˈ uː ʒ ə, ˈ uː ʃ ə /; Ancient Greek: οὐσία) is a philosophical and theological term, originally used in ancient Greek philosophy, then later in Christian theology. It was used by various ancient Greek philosophers, like Plato and Aristotle, as a primary designation for philosophical concepts ...
For Orsi, the implied intent in popular religion is to highlight the primitive, ignorant, and often marginalized practitioners of popular religion as a means of "policing religion". [19] Orsi’s scholarly move to lived religion as a theoretical framework was an attempt to provide a more holistic approach to religious studies and also ...
Osiris was the judge and lord of the dead and the underworld, the "Lord of Silence" [11] and Khenti-Amentiu, meaning "Foremost of the Westerners". [12] In the Old Kingdom (2686–2181 BC) the pharaoh was considered a son of the sun god Ra who, after his death, ascended to join Ra in the sky. After the spread of the Osiris cult, however, the ...
The myth of Osiris was deeply influential in ancient Egyptian religion and was popular among ordinary people. [1] One reason for this popularity is the myth's primary religious meaning, which implies that any dead person can reach a pleasant afterlife. [2]
In Greek mythology, the primordial deities are the first generation of gods and goddesses.These deities represented the fundamental forces and physical foundations of the world and were generally not actively worshipped, as they, for the most part, were not given human characteristics; they were instead personifications of places or abstract concepts.
Religious works led the development of Greek sculpture, though apparently not the now-vanished Greek painting. While much religious practice was, as well as personal, aimed at developing solidarity within the polis, a number of important sanctuaries developed a "Panhellenic" status, drawing visitors from all over the Greek world. These served ...
A diagram of the names of God in Athanasius Kircher's Oedipus Aegyptiacus (1652–1654). The style and form are typical of the mystical tradition, as early theologians began to fuse emerging pre-Enlightenment concepts of classification and organization with religion and alchemy, to shape an artful and perhaps more conceptual view of God.
In their view, a real distinction between the essence and the energies of God contradicted the teaching of the First Council of Nicaea [26] on divine unity. [5] Catholic theologian Ludwig Ott held that an absence of real distinction between the attributes of God and God's essence is a dogma of the Catholic Church. [27] [28]