Worshipping False Gods: Ambedkar and the Facts That Have Been Erased

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a b c Noel Salmond (2006). Hindu Iconoclasts: Rammohun Roy, Dayananda Sarasvati, and Nineteenth-Century Polemics against Idolatry. Wilfrid Laurier University Press. pp.15–17. ISBN 978-1-55458-128-3. W.O. Cole; Piara Singh Sambhi (2016). Sikhism and Christianity: A Comparative Study. Springer. pp.34–35. ISBN 978-1-349-23049-5. The idolatry debate has been one of the defining differences between papal Catholicism and anti-papal Protestantism. [92] The anti-papal writers have prominently questioned the worship practices and images supported by Catholics, with many Protestant scholars listing it as the "one religious error larger than all others". The sub-list of erring practices have included among other things the veneration of Virgin Mary, the Catholic mass, the invocation of saints, and the reverence expected for and expressed to pope himself. [92] The charges of supposed idolatry against the Roman Catholics were leveled by a diverse group of Protestants, from Anglicans to Calvinists in Geneva. [92] [93] Altar with Christian Bible and crucifix on it, in a Lutheran Protestant church Bernard Lonergan (2016). The Incarnate Word: The Collected Works of Bernard Lonergan, Volume 8. University of Toronto Press. pp.310–314. ISBN 978-1-4426-3111-3.

and False Worship Reexamining Idolatry: The Golden Calf and False Worship

Judaism prohibits any form of idolatry [50] even if they are used to worship the one God of Judaism as occurred during the sin of the golden calf. According to the second word of the decalogue, Thou shalt not make unto thee any graven image. The worship of foreign gods in any form or through icons is not allowed. [50] [51] Barbara Johnson (2010). Moses and Multiculturalism. University of California Press. pp.21–22, 50–51. ISBN 978-0-520-26254-6.A murti in Hinduism, states Jeaneane Fowler – a professor of Religious Studies specializing on Indian Religions, is itself not god, it is an "image of god" and thus a symbol and representation. [8] A murti is a form and manifestation, states Fowler, of the formless Absolute. [8] Thus a literal translation of murti as idol is incorrect, when idol is understood as superstitious end in itself. Just like the photograph of a person is not the real person, a murti is an image in Hinduism but not the real thing, but in both cases the image reminds of something of emotional and real value to the viewer. [8] When a person worships a murti, it is assumed to be a manifestation of the essence or spirit of the deity, the worshipper's spiritual ideas and needs are meditated through it, yet the idea of ultimate reality – called Brahman in Hinduism – is not confined in it. [8] Bosworth, C. E.; van Donzel, E. J.; Heinrichs, W. P.; Lewis, B.; Pellat, Ch.; Schacht, J., eds. (1971). "Idol, Idolatry". Encyclopaedia of Islam, Second Edition. Vol.3. Leiden: Brill Publishers. doi: 10.1163/1573-3912_islam_DUM_1900. ISBN 978-90-04-16121-4. a b T. J. Wray (2011). What the Bible Really Tells Us: The Essential Guide to Biblical Literacy. Rowman & Littlefield Publishers. pp.164–165. ISBN 978-1-4422-1293-0. Christopher John Fuller states that an image in Hinduism cannot be equated with a deity and the object of worship is the divine whose power is inside the image, and the image is not the object of worship itself, Hindus believe everything is worthy of worship as it contains divine energy. [142] The idols are neither random nor intended as superstitious objects, rather they are designed with embedded symbolism and iconographic rules which sets the style, proportions, the colors, the nature of items the images carry, their mudra and the legends associated with the deity. [142] [143] [144] The Vāstusūtra Upaniṣad states that the aim of the murti art is to inspire a devotee towards contemplating the Ultimate Supreme Principle ( Brahman). [144] This text adds (abridged):

False Gods of the Old Testament - Learn Religions Major False Gods of the Old Testament - Learn Religions

Gary Waller (2013). Walsingham and the English Imagination. Ashgate. p.153. ISBN 978-1-4094-7860-7. Timothy Insoll (2002). Archaeology and World Religion. Routledge. pp.112–113. ISBN 978-1-134-59798-7.During and after the imposition of Catholic Christianity during Spanish colonialism, the Incan people retained their original beliefs in deities through syncretism, where they overlay the Christian God and teachings over their original beliefs and practices. [206] [207] [208] The male deity Inti became accepted as the Christian God, but the Andean rituals centered around idolatry of Incan deities have been retained and continued thereafter into the modern era by the Incan people. [208] [209] Polynesia [ edit ] Bakan, David (1961), "Idolatry in Religion and Science", The Christian Scholar, 44 (3): 223–230, JSTOR 41177237 Greg Roza (2008). Incan Mythology and Other Myths of the Andes. The Rosen Publishing Group. pp.27–30. ISBN 978-1-4042-0739-4. Wikipedia articles incorporating a citation from the 1911 Encyclopaedia Britannica with Wikisource reference St. John of Damascus, in his "On the Divine Image", defended the use of icons and images, in direct response to the Byzantine iconoclasm that began widespread destruction of religious images in the 8th century, with support from emperor Leo III and continued by his successor Constantine V during a period of religious war with the invading Umayyads. [69] John of Damascus wrote, "I venture to draw an image of the invisible God, not as invisible, but as having become visible for our sakes through flesh and blood", adding that images are expressions "for remembrance either of wonder, or an honor, or dishonor, or good, or evil" and that a book is also a written image in another form. [70] [71] He defended the religious use of images based on the Christian doctrine of Jesus as an incarnation. [72]

Jonah 2:8 - Bible Gateway

a b G. R. Hawting (1999). The Idea of Idolatry and the Emergence of Islam: From Polemic to History. Cambridge University Press. pp.47–51, 67–70. ISBN 978-1-139-42635-0. Manuel Aguilar-Moreno (2007). Handbook to Life in the Aztec World. Oxford University Press. pp.24, 203–204. ISBN 978-0-19-533083-0. Veneration of icons through proskynesis was codified in 787 AD by the Seventh Ecumenical Council. [88] [89] This was triggered by the Byzantine Iconoclasm controversy that followed raging Christian-Muslim wars and a period of iconoclasm in West Asia. [88] [90] The defense of images and the role of the Syrian scholar John of Damascus was pivotal during this period. The Eastern Orthodox Church has ever since celebrated the use of icons and images. Eastern Rite Catholics also accepts icons in their Divine Liturgy. [91] Protestantism [ edit ] The phrase false god is a derogatory term used in Abrahamic religions (namely Judaism, Samaritanism, Christianity, the Baháʼí Faith, and Islam) to indicate cult images or deities of non-Abrahamic Pagan religions, as well as other competing entities or objects to which particular importance is attributed. [1] [2] [3] [4] [5] Conversely, followers of animistic and polytheistic religions may regard the gods of various monotheistic religions as "false gods", because they do not believe that any real deity possesses the properties ascribed by monotheists to their sole deity. Atheists, who do not believe in any deities, do not usually use the term false god even though that would encompass all deities from the atheist viewpoint. Usage of this term is generally limited to theists, who choose to worship some deity or deities, but not others. [2] Overview [ edit ] Islam strongly prohibits all form of idolatry, which is part of the sin of shirk ( Arabic: شرك); širk comes from the Arabic root Š- R- K ( ش ر ك), with the general meaning of "to share". In the context of the Qur'an, the particular sense of "sharing as an equal partner" is usually understood as "attributing a partner to Allah". Shirk is often translated as idolatry and polytheism. [99] In the Qur'an, shirk and the related word (plural Stem IV active participle) mušrikūn (مشركون) "those who commit shirk" often refers to the enemies of Islam (as in verse 9.1–15) but sometimes it also refers to erring Muslims. [ citation needed]

a b Waldman, Marilyn Robinson (1968). "The Development of the Concept of Kufr in the Qur'ān". Journal of the American Oriental Society. 88 (3): 442–455. doi: 10.2307/596869. JSTOR 596869. Gruber, Mayer I. (2013). "Israel". In Spaeth, Barbette Stanley (ed.). The Cambridge Companion to Ancient Mediterranean Religions. New York: Cambridge University Press. pp.76–94. doi: 10.1017/CCO9781139047784.007. ISBN 978-0-521-11396-0. LCCN 2012049271. Then Samuel said to Saul, “The Lord sent me to anoint you as king over His people, over Israel; now therefore, listen to the words of the Lord. Thus says the Lord of hosts, ‘I will punish Amalek for what he did to Israel, how he set himself against him on the way while he was coming up from Egypt. Now go and strike Amalek and utterly destroy all that he has, and do not spare him; but put to death both man and woman, child and infant, ox and sheep, camel and donkey.’” read more. Henry Ede Eze (2011). Images in Catholicism ...idolatry?: Discourse on the First Commandment With Biblical Citations. St. Paul Press. pp.11–14. ISBN 978-0-9827966-9-6.

shalt have no other gods before me - Wikipedia Thou shalt have no other gods before me - Wikipedia

Allah – Oxford Islamic Studies Online". www.oxfordislamicstudies.com . Retrieved 25 August 2018. Only god in Mecca not represented by idol.John Grimes (1994). Problems and Perspectives in Religious Discourse. State University of New York Press. pp.60–61. ISBN 978-0-7914-1791-1. a b Christopher John Fuller (2004). The Camphor Flame: Popular Hinduism and Society in India. Princeton University Press. pp.58–61. ISBN 978-0-691-12048-5. a b Kohler, Kaufmann; Blau, Ludwig (1906). "Idol-Worship". Jewish Encyclopedia. Kopelman Foundation. Archived from the original on 4 May 2013 . Retrieved 18 April 2021. a b c Anthony Milton (2002). Catholic and Reformed: The Roman and Protestant Churches in English Protestant Thought. Cambridge University Press. pp.186–195. ISBN 978-0-521-89329-9. Rachel Neis (29 August 2013). The Sense of Sight in Rabbinic Culture. Cambridge University Press. pp.99–100 with footnotes. ISBN 978-1-107-03251-4.