Theses in Religion with Themes in Messiahnism

Zaldy Carreon De Leon Jr.

RELIGION, in its purest state, is neither a commendation of rituals nor integration of cultural traits but an exploration of faith. The exhibition of ritualistic ceremonies are invention of human creativity and fanaticism; as well as the integration of favorable cultural traits made their religion unique but customized, racial but personal, and from the others. However, these additions are not divine but merely human. Thus, it does not make the religion wrong but, in a sense, impure.

It has been established by various cultures in terms of their religion that the following ‘Messiahs’ were of the same ascent. Religion, that is, human connection with God, has made profound customization of their moral while faith is unchanged; internalization of sanctity while love is unaffected; and the reflection of spirituality while hope is attained. Yet, as is mentioned above, with the integration of culture and creative rituals, a religion is customized; a distant resemblance of its purest state and becomes a cousin, instead of a brother, of Truth. At the end, religion has become diverse as culture in itself, and its various rituals add to the accessories that made a single Truth branch out. That, I think, why religion becomes too many, too diverse, culture-oriented and ritual-base. The essence of spirituality has been defined in various manners and the proper service to God has mended various rites according to the materials, environment, intellect, technology, and philosophy each culture has developed with.

However, the purest religion is singular. No one can take down a religion unless the culture is destroyed as in the case of the Mayan civilization. No one can destroy a religion unless its rituals are still practiced by its followers as in the case of the Taoist leaders. No one can kill a religion until the spirituality of the people are strong as in the case of Jews and Jehovah’s Witness at the Nazi concentration camps. What made these people believe, hold on their faith, and trust God? There is a common denominator in all of these religions – that is, the perfection they have found with their own messiahs. The messiahs that gives them the love, honed their faith and glamor their blessed hope. These are the fundamental realities in a believer whatever their religion is. A fact that outlived the people who tried to destroy their faith, devour their love and disease their hopeful hearts and spirits to a God. Thus, among the greatest leaders of religion that made a big leap in the reformation of human religion in various contexts, all of them deemed a life resemblance to that of Jesus Christ.

They are:

1. Chrishna of Hindostan.

2. Budha Sakia of India.

3. Salivahana of Bermuda.

4. Zulis, or Zhule, also Osiris and Orus, of Egypt.

5. Odin of the Scandinavians.

6. Crite of Chaldea.

7. Zoroaster and Mithra of Persia.

8. Baal and Taut, "the only Begotten of God," of Phenicia.

9. Indra of Thibet.

10. Bali of Afghanistan.

11. Jao of Nepaul.

12. Wittoba of the Bilingonese.

13. Thammuz of Syria.

14. Atys of Phrygia.

15. Xaniolxis of Thrace.

16. Zoar of the Bonzes.

17. Adad of Assyria.

18. Deva Tat, and Sammonocadam of Siam.

9. Alcides of Thebes.

20. Mikado of the Sintoos.

21. Beddru of Japan.

22. Hesus or Eros, and Bremrillah, of the Druids.

23. Thor, son of Odin, of the Gauls.

24. Cadmus of Greece.

25. Hil and Feta of the Mandaites.

26. Gentaut and Quexalcote of Mexico.

27. Universal Monarch of the Sibyls.

28. Ischy of the Island of Formosa.

29. Divine Teacher of Plato.

30. Holy One of Xaca.

31. Fohi and Tien of China.

32. Adonis, son of the virgin Io of Greece.

33. Ixion and Quirinus of Rome.

34. Prometheus of Caucasus.

There is only one Messiah. Man has led themselves excited as they choose one for themselves. It should not be – for God has ended all the claims by sending Jesus Christ as the final messiah.

The question of how culture somewhat “defiled” religion by integrating itself on it has to be answered. To answer this question, however, the following must be inquired:

1. Which comes first – religion or civilization? If religion, then it must be without the embellishments of human creativity and fanaticism? If civilizations, then then can we say that God has no definitive purpose of religion until human seemed to need it?

2. What actions took place that assist the first civilizations in their quest for an authority?

That is, is there a trial-and-error leadership? Is there something powerful or extraordinary that made them conceptualize God?

3. What are the first civilizations? How did these civilizations contribute to the advancement of human life and the establishment of communities? Who made the decision over these things?

4. How is the written history of man got into its way? Is there some kind of intelligence that made the early people realize what is right or wrong?

5. Is there a civilization higher than the others; or just one culture that branches out and extends to the further edge of the world – which becomes diverse and creative as it go further from its core?

6. As civilization emerges and develops, who leads the people for their religious conviction? Are there always conformity and no confrontations in adapting new concepts and ideas for the community?

7. How well religion has been institutionalized that the view of what is right or wrong is measured based on the concept of morality? Who and what made civilization moralistic? How fearful people back then are?

8. Is religion absolute in a culture? If yes, then what are the characteristics of religion that made a civilization progress and continue their dealings? If no, then what other factors made a civilization work to maintain its people’s view of order, moral and civility? Therefore, to what extent religion has given civilizations to go through time?

9. What embellishments are incorporated in religion that made it a unique part of the civilization?

10. What are the various activities and superfluities embedded on a civilization that addresses religious integration?

11. How significant are the messiahs as a reflection of cultural integration in religion? Who are these messiahs?

12. What is the pure state of religion? How this pure state of religion began – through man or the Divine? If man, then is it that religion could be an outcome of human sentiments for the failure of the civilization to advance with the concepts and ideas of a God? If Divine, then can we say that indeed human cannot attain pure religiosity until he undress himself of imperfections? If so, we would need the perfect Messiah. Who is He?

End of the concepts.