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

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Bhakti (called Bhatti in Pali) has been a common practice in Theravada Buddhism, where offerings and group prayers are made to Cetiya and particularly images of Buddha. [126] [127] Karel Werner notes that Bhakti has been a significant practice in Theravada Buddhism, and states, "there can be no doubt that deep devotion or bhakti / bhatti does exist in Buddhism and that it had its beginnings in the earliest days". [128] Benedict Groschel (2010). I Am with You Always: A Study of the History and Meaning of Personal Devotion to Jesus Christ for Catholic, Orthodox, and Protestant Christians. Ignatius. pp.58–60. ISBN 978-1-58617-257-2.

False God Of Today: How To Avoid Them (2023) Top Biblical False God Of Today: How To Avoid Them (2023)

Steinsaltz, Rabbi Adin. "Introduction - Masechet Avodah Zarah". The Coming Week's Daf Yomi . Retrieved 31 May 2013. , Quote: "Over time, however, new religions developed whose basis is in Jewish belief – such as Christianity and Islam – which are based on belief in the Creator and whose adherents follow commandments that are similar to some Torah laws (see the uncensored Rambam in his Mishneh Torah, Hilkhot Melakhim 11:4). All of the rishonim agree that adherents of these religions are not idol worshippers and should not be treated as the pagans described in the Torah."a b Lawrence A. Kuznar (2001). Ethnoarchaeology of Andean South America: Contributions to Archaeological Method and Theory. Indiana University Press. pp.45–47. ISBN 978-1-879621-29-9. 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 Leora Batnitzky (2009). Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered. Princeton University Press. pp.147–156. ISBN 978-1-4008-2358-1.

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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 ] a b Paul Kugler (2008). Polly Young-Eisendrath; Terence Dawson (eds.). The Cambridge Companion to Jung. Cambridge University Press. pp.78–79. ISBN 978-1-139-82798-0. 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. Siebert, Donald T. (1984), "Hume on Idolatry and Incarnation", Journal of the History of Ideas, 45 (3): 379–396, doi: 10.2307/2709231, JSTOR 2709231 a b c Stahl, Michael J. (2021). "The "God of Israel" and the Politics of Divinity in Ancient Israel". The "God of Israel" in History and Tradition. Vetus Testamentum: Supplements. Vol.187. Leiden: Brill Publishers. pp.52–144. doi: 10.1163/9789004447721_003. ISBN 978-90-04-44772-1. S2CID 236752143.

Yechezkel Kaufmann (1960). The Religion of Israel: From its Beginnings to the Babylonin Exile. Univ. of Chicago Press. ISBN 978-0805203646. Benjamin Keen (1990). The Aztec Image in Western Thought. Rutgers University Press. pp.239–240. ISBN 978-0-8135-1572-4. According to Eric Reinders, icons and idolatry have been an integral part of Buddhism throughout its later history. [122] Buddhists, from Korea to Vietnam, Thailand to Tibet, Central Asia to South Asia, have long produced temples and idols, altars and malas, relics to amulets, images to ritual implements. [122] [123] [124] The images or relics of Buddha are found in all Buddhist traditions, but they also feature gods and goddesses such as those in Tibetan Buddhism. [122] [125] Rubiés, Joan Pau (2006). "Theology, Ethnography, and the Historicization of Idolatry". Journal of the History of Ideas. 67 (4): 571–596. doi: 10.1353/jhi.2006.0038. S2CID 170863835. Christopher Norris (1997). New Idols of the Cave: On the Limits of Anti-realism. Manchester University Press. pp.106–110. ISBN 978-0-7190-5093-0.

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Sebastian Dabovich (1898). The Holy Orthodox Church: Or, The Ritual, Services and Sacraments of the Eastern Apostolic (Greek-Russian) Church. American Review of Eastern Orthodoxy. pp.21–22. ISBN 9780899810300. In many Indian religions, which include Hinduism, Buddhism, and Jainism, idols ( murti) are considered as symbolism for the absolute but not the Absolute, [8] or icons of spiritual ideas, [8] [9] or the embodiment of the divine. [10] It is a means to focus one's religious pursuits and worship ( bhakti). [8] [11] [9] In the traditional religions of Ancient Egypt, Greece, Rome, Africa, Asia, the Americas and elsewhere, the reverence of cult images or statues has been a common practice since antiquity, and cult images have carried different meanings and significance in the history of religion. [7] [1] [12] Moreover, the material depiction of a deity or more deities has always played an eminent role in all cultures of the world. [7]

Richard Cohen (2006). Beyond Enlightenment: Buddhism, Religion, Modernity. Routledge. pp.83–84. ISBN 978-1-134-19205-2. , Quote: Hans Bakker's political history of the Vakataka dynasty observed that Ajanta caves belong to the Buddhist, not the Hindu tradition. That this should be so is already remarkable in itself. By all we know of Harisena he was a Hindu; (...). Bronze snake (formerly believed to be the one set up by Moses), in the main nave of Sant'Ambrogio basilica in Milan, Italy, a gift from Byzantine emperor Basil II (1007). It stands on an Ancient Roman granite pillar. Picture by Giovanni Dall'Orto, 25 April 2007. The term false god is often used throughout the Abrahamic scriptures ( Torah, Tanakh, Bible, and Quran) to compare Yahweh [214] (interpreted by Jews, Samaritans, and Christians) or Elohim/ Allah [215] (interpreted by Muslims) as the only true God. [4] Nevertheless, the Hebrew Bible/ Old Testament itself recognizes and reports that originally the Israelites were not monotheists but actively engaged in idolatry and worshipped many foreign, non-Jewish Gods besides Yahweh and/or instead of him, [216] such as Baal, Astarte, Asherah, Chemosh, Dagon, Moloch, Tammuz, and more, and continued to do so until their return from the Babylonian exile [214] (see Ancient Hebrew religion). Judaism, the oldest Abrahamic religion, eventually shifted into a strict, exclusive monotheism, [5] based on the sole veneration of Yahweh, [217] [218] [219] the predecessor to the Abrahamic conception of God. [Note 2] 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 UBA: Rosenthaliana 1768"[English: 1768: The Ten Commandments, copied in Amsterdam Jekuthiel Sofer] (in Dutch) . Retrieved 26 April 2012.

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Main articles: Religious images in Christian theology and Aniconism in Christianity St. Benedict destroying a pagan idol, by Juan Rizi (1600–1681) a b John Cort (2010). Framing the Jina: Narratives of Icons and Idols in Jain History. Oxford University Press. pp.3, 8–12, 45–46, 219–228, 234–236. ISBN 978-0-19-045257-5. Swagato Ganguly (2017). Idolatry and The Colonial Idea of India: Visions of Horror, Allegories of Enlightenment. Routledge. ISBN 978-1138106161The Ancient Egyptian religion was polytheistic, with large cult images that were either animals or included animal parts. Ancient Greek civilization preferred human forms, with idealized proportions, for divine representation. [36] The Canaanites of West Asia incorporated a golden calf into their pantheon. [41] a b Moshe Halbertal; Avishai Margalit; Naomi Goldblum (1992). Idolatry. Harvard University Press. pp. 39–40, 102–103, 116–119. ISBN 978-0-674-44313-6. For instance, the phrase false god is a derogatory term used in Abrahamic religions 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. [7] 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. [4] Shalom Goldman (2012). Wiles of Women/The Wiles of Men, The: Joseph and Potiphar's Wife in Ancient Near Eastern, Jewish, and Islamic Folklore. State University of New York Press. pp.64–68. ISBN 978-1-4384-0431-8.